February2011.Pdf

Relevance of Rabindranath Tagore to Modern Times 27

Invocation

Vol.38 No.7 Paush-Magh 5112 February 2011

Editorial 03

Swami Ramakrishna Paramahamsa : The Greatest Advaitin of the 20th century 04

Samartha Ramadas Swami 09

Prosperous India-9 14

Cultural Roots-7 19

Relevance of Rabindranath Tagore to Modern Times 27

Sister Nivedita - who gave her all to India—5 34

Alexander – The Invader 41 V.Senthil Kumar

Swapkayc xmRSy svRxmR Svéip[E,

Single Copy Rs.15/- Avtar viróay ramk«:[ayte nm>. Annual Rs.160/- For 3 Yrs Rs.460/- Life (10 Yrs) Rs.1400/- sthäpakäyaca dharmasya sarvadharma svarupiëai| avatära variñöhäya rämakåñëäyate namaù|| Foreign Subscription: Annual - $40 US Dollar O! Ramakrishna, founder of a faith which is embodiment of all variant faiths, Life (10 years) - $400US Dollar To Thee, the noblest of Divine Incarnations, I offer my salutation. (Plus Rs.50/- for Outstation Cheques)

Yuva bharati - 1 - February 2011 Yuva bharati - 2 - February 2011 Relevance of Rabindranath Tagore to Modern Times 27

Invocation

Vol.38 No.7 Paush-Magh 5112 February 2011

Editorial 03

Swami Ramakrishna Paramahamsa : The Greatest Advaitin of the 20th century 04

Samartha Ramadas Swami 09

Prosperous India-9 14

Cultural Roots-7 19

Relevance of Rabindranath Tagore to Modern Times 27

Sister Nivedita - who gave her all to India—5 34

Alexander – The Invader 41 V.Senthil Kumar

Swapkayc xmRSy svRxmR Svéip[E,

Yuva bharati - 1 - February 2011 Yuva bharati - 2 - February 2011 Editorial Tamasoma Jyotirgamaya... Swami Ramakrishna Paramahamsa : The Greatest Advaitin of the 20th century he beginning of 19th century was a period when our nation was submerged in a delusion. Not sure whether to wage a war Sqn.Ldr. Dr. P.Ramani Tagainst the occupiers, the country witnessed sporadic outbursts whenever the aggressors tested the limits of tolerance of our countrymen by trampling the age old customs and traditions. But the society of that time had started drifting away from ri Ramakrishna was born on August 16, was impressed by the greenery. Against this its glorious spiritual wisdom. Many obsolete customs were burdening the society which 1886 at Kamarpukur, West Bengal in an backdrop, he found a flock of white cranes could not shrug these burdens. Ritualism and dogmatism were the norms where orthodox brahmin family. His father flying. The thunderclouds were gathering. Sri S Ramakrishna was over whelmed by this rare introspection would be labeled as rebellious. This dormant situation provided the fodder Khudiram Chattopadhyaya and mother sight. He experienced a sense of joy for the aggressors who tainted our culture as uncivilized. This perverted notion was taken Chandramani Devi were simple, pious and subconsciously. He forgot himself outworldly as a credible one by a credulous generation molded by a new educational system. religious people. It is b e l i e v e d t h a t and was in a deep Many movements came to revamp the society by removing the “evils” and these Chandramani Devi had a trance. Since then, Sri movements, mostly reactionaries, were gaining ground since they addressed the vision that Lord Shiva R a m a k r i s h n a problems which our society faced, though they failed to diagnose the roots of the malaise. himself would be born to underwent similar It was during this time Sri Ramakrishna Paramahamsa came and with him came the her as her son. experiences in his Philosophy of universal love and realization of god through service to mankind. These c h i l d h o o d a s h e S r i R a m a k r i s h n a forgotten ideals were revitalised during his period. worshipped Goddess attended the village Kali and Visalakshi. When the entire society was swept by the waves of reforms and revolutions he sought to school as a Young boy. Once, he adorned reinvent the ideals of Dharma. Unlike the learned “reactionaries” who were all educated Soon he realized that the himself as Lord Shiva under the debasing British educational system, here was an uneducated man who stood traditional schooling in a school cultural aloft and his shraddha made him delve deep into the traditions which were being decried could yield him only programme and he by the new crop of educated Indians. His openness and earnestness in the search for 'breadwinning skills' went into a trance. divine made him more cosmopolitan than the educated elites who were gullible enough to Kamarpukur is located Even when he was in strategically on the route swallow all those concocted Racial theories dumped on them. With these qualities he lived ten or eleven, he used to Puri, the holy place. a life which is now a text book for those who want to know about the spiritual realm. His to get into a trance Sri Ramakrishna came in greatest contribution came in the form of his disciples. Among them Swami Vivekananda every other day. contact with the holy would have become an agnostic but for the persuasive efforts of Sri Ramakrishna. men, heard from them Sri Ramakrishna lost Bhagwan Sri Ramakrishna clearly showed the way to the society that Religion is not just s e v e r a l r e l i g i o u s his father in 1843. The about Dogmas and Doctrines. He lived as an example to show that through love one can accounts and became absence of his father get the ability to discriminate and through true knowledge of Universal love one can live familiar with the Puranas, drew him nearer to his in this world amidst wealth and worldliness without getting attached to them, a sure way the Ramayana, the Mahabharatha and the mother. Apart from to be rid of sorrow and grief. Bhagavata Purana. the regular household chores and worship of family deities, he used to engage himself in the V.V.Balasubramanian First Spiritual ecstasy intensive study of the sacred epics of the land. YB-ET Sri Ramakrishna was walking along the green His brother Ramkumar started a sankrit school paddy fields when he was six years old. He in Calcutta in 1852 while serving as a priest in a

Yuva bharati - 3 - February 2011 Yuva bharati - 4 - February 2011 Editorial Tamasoma Jyotirgamaya... Swami Ramakrishna Paramahamsa : The Greatest Advaitin of the 20th century he beginning of 19th century was a period when our nation was submerged in a delusion. Not sure whether to wage a war Sqn.Ldr. Dr. P.Ramani Tagainst the occupiers, the country witnessed sporadic outbursts whenever the aggressors tested the limits of tolerance of our countrymen by trampling the age old customs and traditions. But the society of that time had started drifting away from ri Ramakrishna was born on August 16, was impressed by the greenery. Against this its glorious spiritual wisdom. Many obsolete customs were burdening the society which 1886 at Kamarpukur, West Bengal in an backdrop, he found a flock of white cranes could not shrug these burdens. Ritualism and dogmatism were the norms where orthodox brahmin family. His father flying. The thunderclouds were gathering. Sri S Ramakrishna was over whelmed by this rare introspection would be labeled as rebellious. This dormant situation provided the fodder Khudiram Chattopadhyaya and mother sight. He experienced a sense of joy for the aggressors who tainted our culture as uncivilized. This perverted notion was taken Chandramani Devi were simple, pious and subconsciously. He forgot himself outworldly as a credible one by a credulous generation molded by a new educational system. religious people. It is b e l i e v e d t h a t and was in a deep Many movements came to revamp the society by removing the “evils” and these Chandramani Devi had a trance. Since then, Sri movements, mostly reactionaries, were gaining ground since they addressed the vision that Lord Shiva R a m a k r i s h n a problems which our society faced, though they failed to diagnose the roots of the malaise. himself would be born to underwent similar It was during this time Sri Ramakrishna Paramahamsa came and with him came the her as her son. experiences in his Philosophy of universal love and realization of god through service to mankind. These c h i l d h o o d a s h e S r i R a m a k r i s h n a forgotten ideals were revitalised during his period. worshipped Goddess attended the village Kali and Visalakshi. When the entire society was swept by the waves of reforms and revolutions he sought to school as a Young boy. Once, he adorned reinvent the ideals of Dharma. Unlike the learned “reactionaries” who were all educated Soon he realized that the himself as Lord Shiva under the debasing British educational system, here was an uneducated man who stood traditional schooling in a school cultural aloft and his shraddha made him delve deep into the traditions which were being decried could yield him only programme and he by the new crop of educated Indians. His openness and earnestness in the search for 'breadwinning skills' went into a trance. divine made him more cosmopolitan than the educated elites who were gullible enough to Kamarpukur is located Even when he was in strategically on the route swallow all those concocted Racial theories dumped on them. With these qualities he lived ten or eleven, he used to Puri, the holy place. a life which is now a text book for those who want to know about the spiritual realm. His to get into a trance Sri Ramakrishna came in greatest contribution came in the form of his disciples. Among them Swami Vivekananda every other day. contact with the holy would have become an agnostic but for the persuasive efforts of Sri Ramakrishna. men, heard from them Sri Ramakrishna lost Bhagwan Sri Ramakrishna clearly showed the way to the society that Religion is not just s e v e r a l r e l i g i o u s his father in 1843. The about Dogmas and Doctrines. He lived as an example to show that through love one can accounts and became absence of his father get the ability to discriminate and through true knowledge of Universal love one can live familiar with the Puranas, drew him nearer to his in this world amidst wealth and worldliness without getting attached to them, a sure way the Ramayana, the Mahabharatha and the mother. Apart from to be rid of sorrow and grief. Bhagavata Purana. the regular household chores and worship of family deities, he used to engage himself in the V.V.Balasubramanian First Spiritual ecstasy intensive study of the sacred epics of the land. YB-ET Sri Ramakrishna was walking along the green His brother Ramkumar started a sankrit school paddy fields when he was six years old. He in Calcutta in 1852 while serving as a priest in a

Yuva bharati - 3 - February 2011 Yuva bharati - 4 - February 2011 temple. Ramakrishna assisted his brother in focused on the worship of Shakti or Mahakali. goddess Kali and worshipped her as Divine attaining Mahasamadhi. The followers his duties. Bhairavi believed Sri Ramakrishna an 'avatara', Mother. He addressed her as the Holy established the first Mutt on the banks of the the incarnation of the Divine. He learnt the Mother. Ganges. The Ramakrishna holy order was Ramkumar was appointed the priest of Kumari Puja and it made him worship Sri born. The Ramakrishna Mission has thousands Dakshineswar Kali Temple. Ramakrishna Towards his last days, Swami Ramakrishna Saradadevi as his divine mother. of service and charitable institutions world and his nephew, Hriday assisted Ramkumar. was affected by throat cancer. He was looked over and they take care of the overall In 1856, Ramkumar died and Sri Ramakrishna Sri Ramakrishna's experiences with Krishna after by the disciples and Sarada Devi. It is development to the body, the mind and the became the priest of the Kali temple. believed that before his Samadhi Swami Sri Ramakrishna believed himself to be one of s o u l . T h u s S r i R a m a k r i s h n a , a n Ramakrishna transferred his spiritual powers Sri Ramakrishna believed Kali as his mother the Gopis and engaged himself in the practice of avatarapurusha and the greatest advaitin of the to Vivekananda. He asked Vivekananda to and the mother of the universe. He engaged madhura bhava. He believed Madhura Bhava is twentieth century has influenced millions of look after his disciples. On August 16, 1886, himself in penances to have a darshan (vision) practiced to root out the feelings of sex which people world over. he left his mortal coil in the early hours of Kali. He believed that idol of Kali was act as a hindrance to the spiritual life. The living and breathing. Some people thought Swami attained this experience of madhura that Sri Ramakrishna was an eccentric. His bhava, the vision and union with Lord Krishna. strong desire to have the vision of Kali was Training in Advaita Vedanta fulfilled by the divine Mother Kali. He had the experience of viewing 'an infinite In 1865, Sri Ramakrishna was initiated into shoreless sea of light'. He also experienced sanyasa by Totapuri, a monk. Tota Puri taught the shining waves moving one after another Swamiji Hindu philosophy and the Advaita towards him. Vedanta. Advaita Vedanta primarily exphasizes the non-dualism of a human beings. For eleven Ramakrishna who was 23, was married to months, Sri Ramakrishna was under the direct Saradamani Mukophadyaya in 1859. guidance of his Guru, Totapuri. He practiced Ramakrishna influenced Sarada Devi in every nirvikalpa Samadhi the highest state in spiritual way. Saradadevi became the chief disciple of realization. It is believed that he received a Sri Ramakrishna. After his marriage. Sri command from Mother Kali to remain in a state Ramakrishna's spiritual fervor became of Bhavamukha for the enlightenment and well- stronger. being of people. Bhavanmukha is a state of Equality and Equanimity existence between Samadhi and normal consciousness. Sri Ramakrishna believed the high caste and low caste people are one and the same He wanted the assimilation of Hindu children of God. He would visit the living polytheism into Brahmoism of Brahmo Samaj. quarters of low caste people and clean their Sri Ramakrishna's disciples joined him between quarters with his hands. He started 1879-1885. Grihastas or the householders renouncing materialistic pleasures. The very monastic disciples and a small group of women presence of money would make him very disciples took Mantra Deeksha. The chief uncomfortable. disciple was Sarada Devi. By the time, Sri Sarada Devi joined him, Swami Ramakrishna Tantric Training had already embraced the monastic life of a Bhairavi Brahmani, an ascetic, initiated Sri Sanyasi. He performed the Shodashi Puja on Ramakrishna into the cult of Tantrism which Sarada Devi. He made her sit in the seat of

Yuva bharati - 5 - February 2011 Yuva bharati - 6 - February 2011 temple. Ramakrishna assisted his brother in focused on the worship of Shakti or Mahakali. goddess Kali and worshipped her as Divine attaining Mahasamadhi. The followers his duties. Bhairavi believed Sri Ramakrishna an 'avatara', Mother. He addressed her as the Holy established the first Mutt on the banks of the the incarnation of the Divine. He learnt the Mother. Ganges. The Ramakrishna holy order was Ramkumar was appointed the priest of Kumari Puja and it made him worship Sri born. The Ramakrishna Mission has thousands Dakshineswar Kali Temple. Ramakrishna Towards his last days, Swami Ramakrishna Saradadevi as his divine mother. of service and charitable institutions world and his nephew, Hriday assisted Ramkumar. was affected by throat cancer. He was looked over and they take care of the overall In 1856, Ramkumar died and Sri Ramakrishna Sri Ramakrishna's experiences with Krishna after by the disciples and Sarada Devi. It is development to the body, the mind and the became the priest of the Kali temple. believed that before his Samadhi Swami Sri Ramakrishna believed himself to be one of s o u l . T h u s S r i R a m a k r i s h n a , a n Ramakrishna transferred his spiritual powers Sri Ramakrishna believed Kali as his mother the Gopis and engaged himself in the practice of avatarapurusha and the greatest advaitin of the to Vivekananda. He asked Vivekananda to and the mother of the universe. He engaged madhura bhava. He believed Madhura Bhava is twentieth century has influenced millions of look after his disciples. On August 16, 1886, himself in penances to have a darshan (vision) practiced to root out the feelings of sex which people world over. he left his mortal coil in the early hours of Kali. He believed that idol of Kali was act as a hindrance to the spiritual life. The living and breathing. Some people thought Swami attained this experience of madhura that Sri Ramakrishna was an eccentric. His bhava, the vision and union with Lord Krishna. strong desire to have the vision of Kali was Training in Advaita Vedanta fulfilled by the divine Mother Kali. He had the experience of viewing 'an infinite In 1865, Sri Ramakrishna was initiated into shoreless sea of light'. He also experienced sanyasa by Totapuri, a monk. Tota Puri taught the shining waves moving one after another Swamiji Hindu philosophy and the Advaita towards him. Vedanta. Advaita Vedanta primarily exphasizes the non-dualism of a human beings. For eleven Ramakrishna who was 23, was married to months, Sri Ramakrishna was under the direct Saradamani Mukophadyaya in 1859. guidance of his Guru, Totapuri. He practiced Ramakrishna influenced Sarada Devi in every nirvikalpa Samadhi the highest state in spiritual way. Saradadevi became the chief disciple of realization. It is believed that he received a Sri Ramakrishna. After his marriage. Sri command from Mother Kali to remain in a state Ramakrishna's spiritual fervor became of Bhavamukha for the enlightenment and well- stronger. being of people. Bhavanmukha is a state of Equality and Equanimity existence between Samadhi and normal consciousness. Sri Ramakrishna believed the high caste and low caste people are one and the same He wanted the assimilation of Hindu children of God. He would visit the living polytheism into Brahmoism of Brahmo Samaj. quarters of low caste people and clean their Sri Ramakrishna's disciples joined him between quarters with his hands. He started 1879-1885. Grihastas or the householders renouncing materialistic pleasures. The very monastic disciples and a small group of women presence of money would make him very disciples took Mantra Deeksha. The chief uncomfortable. disciple was Sarada Devi. By the time, Sri Sarada Devi joined him, Swami Ramakrishna Tantric Training had already embraced the monastic life of a Bhairavi Brahmani, an ascetic, initiated Sri Sanyasi. He performed the Shodashi Puja on Ramakrishna into the cult of Tantrism which Sarada Devi. He made her sit in the seat of

Yuva bharati - 5 - February 2011 Yuva bharati - 6 - February 2011 path for invoking the strength of the society by the Prasad of Sri Rama. It was preaching the values lived by Sri delicious and how any one can find Samartha Ramadas Swami Ramachandra and kindled the self-confidence fault with Prasad? This was in the youth by putting before them the role indication to one and all that food model of Hanumana. He therefore came to be should be accepted with Prasad- known as Samarth Ramadas Swami. buddhi and one should not find fault Satish Shamrao Chowkulkar with it. haratvarsha is not just a country or a During his travelling across the country, he state with a geographical entity. It is a used every occasion to rouse their spiritual Samarth Swami travelled length and Bspiritual and cultural entity. It is a power. On quite a few occasion people tested breadth of the Bharat. When he had Dharma-Bhoomi. Its emergence has been in him. Some of these incidents are worth- been to Badrinarayan in Himalayas, response to the prayers of Rishis and Munis to knowing. Vedavyasa one of Sapta-Chiranjeevas, the Ishvar—the projector of the Srushti, for Once, in his early days Ramadas saw him. He first tested Ramadas providing a forum to do the tapas for Swami was sought to be humiliated Swami by intimidating him. As he sustenance of the Dharma. This purpose of its by a local rowdy by putting a did not budge, Vedavyasa gave him emergence makes it a Tapo-Bhoomi and Karma- garland of dirty and filthy leaves a boon—a power. Through this Bhoomi. Therefore, whenever there are crises around his neck. He and his like- power like Narada Muni, Sri in the society, Rishis, Munis and Saints appear minded friends enjoyed the Dattatraya and Gorakshanath, on the scene and take steps to restore the inconvenience caused to Ramadas Samarth Ramadas Swami became Dharma. In the same lineage one Narayana Swami. After few years while Sarva-Sanchari. He could move from was born in the family of Suryajipant Thosar passing through the same town anywhere to anywhere in no time, of Jamb (Dist. Aurangabad, Maharashtra). Samarth saw this rowdy. Samarth whether being seen or unseen by His mother Ranu Bai devoted lady had hell of called him from the crowd who had others. Whenever in calamity, he a time in controlling this active son. Right come to receive him and introduced will get immense strength. He can from his childhood, he had the Kripa Drishti of the rowdy to others as his old and acquire all the needful knowledge s a i n t E k n a t h M a h a r a j o f P a i t h a n best friend. The rowdy recalled the and can bless any one to fulfil their (Maharashtra). No wonder right from his incidence and felt ashamed of needs. Having given this boon he childhood, he was “a child with a difference”. himself and fell at his feet. told Samarth that he should establish He was watching the socio-cultural situation absolute Jnana of Vedas in very simple way and can integrate Jnana around, which was deteriorating day-by-day, Once, Ramadas Swami visited a Bhakti for Dharma Karya. Rightly due to misrule and the atrocities at the hands town Shivoor. His disciple enough Samarth Ramadas Swami of Muslim ruler. He was also trying to find a salvaged the situation. Bahinabai prepared food, offered it used this power i.e., the Siddhi for the solution for the inaction, insensitivity and He therefore abandoned his home and hearth, to Sri Rama as Naivedya and served same purpose. indifference of the powerful Sardars and brave just before he was being compelled to enter into P r a s a d t o S w a m i . S w a m i men who had kept their strength and bravery the Grihasthasrama. He then took up the appreciated and enjoyed the food. He stirred up the spirit of seemingly common at the disposal of these arrogant and atrocious responsibility of the society on his shoulders. Afterwards when Bahinabai was and ordinary men and made them Men with Muslim rulers. Silence of the strong, brave He first developed his own physical, mental, taking food, she found the capital 'M'. He then infused the leadership to and capable persons was inexplicable. There intellectual and spiritual strength through vegetable-ribbed gourd was fully them through an upcoming youth, son of was a dire need to arouse the spirit of intense tapas at Panchavadi-near Nashik for 12 bitter. She felt sorry and asked Shahaji Raje, a Sardar of Adil Shah (an atrocious Swadharma and self-confidence among the years. He then moved around the Bharatvarsha pardon. Samarth Swami laughed muslim ruler). Yes! He is Chhatrapati Shivaji youth in particular, who only could have to take stock of the situation. He used spiritual and said what you have served was

Yuva bharati - 9 - February 2011 Yuva bharati - 10 - February 2011 path for invoking the strength of the society by the Prasad of Sri Rama. It was preaching the values lived by Sri delicious and how any one can find Samartha Ramadas Swami Ramachandra and kindled the self-confidence fault with Prasad? This was in the youth by putting before them the role indication to one and all that food model of Hanumana. He therefore came to be should be accepted with Prasad- known as Samarth Ramadas Swami. buddhi and one should not find fault Satish Shamrao Chowkulkar with it. haratvarsha is not just a country or a During his travelling across the country, he state with a geographical entity. It is a used every occasion to rouse their spiritual Samarth Swami travelled length and Bspiritual and cultural entity. It is a power. On quite a few occasion people tested breadth of the Bharat. When he had Dharma-Bhoomi. Its emergence has been in him. Some of these incidents are worth- been to Badrinarayan in Himalayas, response to the prayers of Rishis and Munis to knowing. Vedavyasa one of Sapta-Chiranjeevas, the Ishvar—the projector of the Srushti, for Once, in his early days Ramadas saw him. He first tested Ramadas providing a forum to do the tapas for Swami was sought to be humiliated Swami by intimidating him. As he sustenance of the Dharma. This purpose of its by a local rowdy by putting a did not budge, Vedavyasa gave him emergence makes it a Tapo-Bhoomi and Karma- garland of dirty and filthy leaves a boon—a power. Through this Bhoomi. Therefore, whenever there are crises around his neck. He and his like- power like Narada Muni, Sri in the society, Rishis, Munis and Saints appear minded friends enjoyed the Dattatraya and Gorakshanath, on the scene and take steps to restore the inconvenience caused to Ramadas Samarth Ramadas Swami became Dharma. In the same lineage one Narayana Swami. After few years while Sarva-Sanchari. He could move from was born in the family of Suryajipant Thosar passing through the same town anywhere to anywhere in no time, of Jamb (Dist. Aurangabad, Maharashtra). Samarth saw this rowdy. Samarth whether being seen or unseen by His mother Ranu Bai devoted lady had hell of called him from the crowd who had others. Whenever in calamity, he a time in controlling this active son. Right come to receive him and introduced will get immense strength. He can from his childhood, he had the Kripa Drishti of the rowdy to others as his old and acquire all the needful knowledge s a i n t E k n a t h M a h a r a j o f P a i t h a n best friend. The rowdy recalled the and can bless any one to fulfil their (Maharashtra). No wonder right from his incidence and felt ashamed of needs. Having given this boon he childhood, he was “a child with a difference”. himself and fell at his feet. told Samarth that he should establish He was watching the socio-cultural situation absolute Jnana of Vedas in very simple way and can integrate Jnana around, which was deteriorating day-by-day, Once, Ramadas Swami visited a Bhakti for Dharma Karya. Rightly due to misrule and the atrocities at the hands town Shivoor. His disciple enough Samarth Ramadas Swami of Muslim ruler. He was also trying to find a salvaged the situation. Bahinabai prepared food, offered it used this power i.e., the Siddhi for the solution for the inaction, insensitivity and He therefore abandoned his home and hearth, to Sri Rama as Naivedya and served same purpose. indifference of the powerful Sardars and brave just before he was being compelled to enter into P r a s a d t o S w a m i . S w a m i men who had kept their strength and bravery the Grihasthasrama. He then took up the appreciated and enjoyed the food. He stirred up the spirit of seemingly common at the disposal of these arrogant and atrocious responsibility of the society on his shoulders. Afterwards when Bahinabai was and ordinary men and made them Men with Muslim rulers. Silence of the strong, brave He first developed his own physical, mental, taking food, she found the capital 'M'. He then infused the leadership to and capable persons was inexplicable. There intellectual and spiritual strength through vegetable-ribbed gourd was fully them through an upcoming youth, son of was a dire need to arouse the spirit of intense tapas at Panchavadi-near Nashik for 12 bitter. She felt sorry and asked Shahaji Raje, a Sardar of Adil Shah (an atrocious Swadharma and self-confidence among the years. He then moved around the Bharatvarsha pardon. Samarth Swami laughed muslim ruler). Yes! He is Chhatrapati Shivaji youth in particular, who only could have to take stock of the situation. He used spiritual and said what you have served was

Yuva bharati - 9 - February 2011 Yuva bharati - 10 - February 2011 PROSPEROUS INDIA 9 Superior economic systems destroyed by colonialists

P.Kanagasabapathi t is history that the European colonialists positions and plundered the resources of the interfered with the native functioning country in every possible way. Widespread Isystems in different parts of the world, resentment against the attitudes and after they entered their territories. As a result approaches of the Company led to mass the political, economic, social and cultural uprisings, resulting in the First War of systems that were functioning in different Independence in 1857. Soon India was brought countries came under attack. India remained a under the British sovereign rule in 1858. unique country in the world, full of wealth and prosperity, sustained by superior The biggest loss to the country under the British economic systems functioning very domination, initially through the Company successfully for at least five thousand years or and later through the sovereign Government, more. So India was the “crown jewel” was the attacks on the time-tested and well - among all the colonies of the British with functioning systems nurtured over thousands abundant resources and opportunities. One of years of experience. The attacks were made of their Viceroys, namely Curzon, made their continuously and systematically, especially intentions clear when he declared: “India is targeting the economic systems. As a result all the pivot of Empire, by which I mean that the different sectors of the economy had to face outside the British Isles we could, I believe, serious problems, leading to the loss of their lose any portion of the dominions of the original status, which in the process made India Queen and yet survive as an Empire; while if one of the poorest countries in the world. we lost India, I maintain that our sun would The Indian farmers, who were known sink to its setting”. throughout the world for their outstanding The East India Company, founded in 1600, knowledge of agriculture and abundant gained its entry into India within a few years production, could not continue their vocation by establishing its trading post in Surat, due to unbearable taxes and unfavorable through the rights granted by the ruling conditions. Naoroji quoted the narrations of Mughal Emperor. Over the years the the British officials themselves to prove the Company became richer and stronger and pathetic condition of the Indian farmers. One of was able to take control of a few regions in the the officials by name Mr.Giberne who returned country. Robert Clive's victory in the Battle of to India as a judge in 1840, saw the wealthy Plassey in 1757 made the Company so farmers in Gujarat becoming poorer in a period powerful, that it ultimately became the ruler. of just fourteen years. To quote: “I did not see so The Company and its officials misused their many of the more wealthy classes of the natives. …… The ryots all complain that they had

Yuva bharati - 13 - February 2011 Yuva bharati - 14 - February 2011 money at once, but they had none now.” The cottons from the gave further pressure to the already terrible famines ravaged Bengal. This process attitude of the state was to collect as much European market; it struggling agricultural sector. was called trade later on but that made little revenue as possible even in difficult times, then introduced difference. Government called this so-called thereby pushing the farmers into debt and t w i s t i n t o India was well known for exports since the trade, and trade was plunder. There are few poverty. The following words taken from a Hindostan, and in ancient periods. Experts note that the country instances in history of anything like it. And it letter written by John Bruce Norton, an the end inundated has a proud record of at least five thousand must be remembered that this lasted, under official, to another official in 1854 mentions the very mother years in trade. The important point to be various names and under different forms, not the condition of the farmers. “Now, it may country of cotton remembered is that India had maintained a for a few years but for generations. ” certainly be said of almost the whole of the with cottons. From favorable balance in international trade from The destruction of all the critical sectors of the ryots, …………, that they are always in 1818 to 1836 the the beginning, resulting in huge economy, namely agriculture, industry and poverty and generally in debt.” export of twist from accumulation of gold and silver in the country. Karl Marx trade severely affected the overall performance Great Britain to But all this changed with the entry of the Their taxation system was so oppressive that of the country. Besides the other services sector India rose in the British. India was made to become a net even a few of their own officials voiced their activities also suffered serious blows. The proportion of 1 to 5,200. In 1824 the export of importer. Jawaharlal Nehru made the opinions against it. For example, Frederick figures provided by Maddison show as to how British muslins to India hardly amounted to following observations on the trade practices John Shore of the Bengali Civil Service had the share of India in the global GDP went down 1,000,000 yards, while in 1837 it surpassed of the British and their consequences in the recorded in 1837: “The fundamental principle drastically from the eighteenth century, while 64,000,000 of yards. But at the same time the country. “It was pure loot. The 'Pagoda tree' of the English has been to make the whole that of the UK had increased many times. population of Dacca decreased from 150,000 was shaken again and again till the most Indian nation subservient, in every possible inhabitants to 20,000. This decline of Indian way, in the interests and benefits of towns celebrated for their fabrics was by no themselves. They have been taxed to the means the worst consequence. British steam utmost limit; every successive province, as it and science uprooted, over the whole surface of has fallen into our possession, has been made Hindostan, the union between agriculture and The figures show that India's share of global underdeveloped as the colonial rulers did not a field of higher exaction; ……………. The manufacturing industry.” As a result the local GDP, which in fact was the highest in the allow the home- grown systems to function, summary is that the British Indian industries were wiped out leading to the “de- world in 1700, came down to 4.2 per cent in even while bleeding the country of all her Government has been practically one of the 1950, about one sixth of what it was just resources and imposing alien systems that industrialisation” of the country. Millions of most extortionate and oppressive that existed before 250 years. At the same time, the share suited their self interests. As a result the most ever in India -- ……….” Famine struck indians during the british raj of the U K, whose GDP was less than one sustainable and effective economic system eighth of that of India's in 1700, overtook ever practiced in the history of mankind, which The native industries, that were admired and India in 1913. Studies undertaken during the made India remain a superpower respected for their products of highest quality past few years indicate that it was the stolen continuously for centuries had become extinct wealth from India which was mainly throughout the world, were killed by the by time the British handed over the reins of the responsible for the “industrial revolution” in Government to the Indians. British within a short period. India, that the U K. remained an exporter of textiles for centuries The destruction of the native economic References since the ancient times earning enormous systems and the consequent difficulties led Angus Maddison, The World Economy- A Millennial surpluses to the treasury, was forced to import to the growth rates of per capita GDP of Perspective, Overseas Press ( India) Private Limited, New from Britain due to their one-sided policies. Indians to almost zero or negative, beginning Delhi, 2003 f ro m t h e n i n e t e e n t h c e n t u r y t i l l Dadabhai Naoroji, Poverty and the Un-British Rule in India, Even Karl Marx who otherwise supported the Second Edition, Ministry of Information and Broadcasting, artisan families with skills acquired through independence. The above rate during 1913- Government of India, 1996 British rule in India noted in 1853: “It was the 50 was a pathetic -0.22 per cent. So when centuries of involvement in their vocation lost Jawaharlal Nehru, Discovery of India, Penguin, New Delhi, British intruder who broke up the Indian India got her independence, she was a poor, 2004 hand-loom and destroyed the spinning- their livelihood and were pushed into land illiterate and underdeveloped country. This Karl Marx, 'The British Rule in India', New-York Herald Tribune, June 10, 1853 wheel. England began with driving the Indian based activities and other menial jobs as there was not due to any fault in her economic was no place for them to go. This, of course, systems. India was made poor, illiterate and

Yuva bharati - 15 - February 2011 Yuva bharati - 16 - February 2011 money at once, but they had none now.” The cottons from the gave further pressure to the already terrible famines ravaged Bengal. This process attitude of the state was to collect as much European market; it struggling agricultural sector. was called trade later on but that made little revenue as possible even in difficult times, then introduced difference. Government called this so-called thereby pushing the farmers into debt and t w i s t i n t o India was well known for exports since the trade, and trade was plunder. There are few poverty. The following words taken from a Hindostan, and in ancient periods. Experts note that the country instances in history of anything like it. And it letter written by John Bruce Norton, an the end inundated has a proud record of at least five thousand must be remembered that this lasted, under official, to another official in 1854 mentions the very mother years in trade. The important point to be various names and under different forms, not the condition of the farmers. “Now, it may country of cotton remembered is that India had maintained a for a few years but for generations. ” certainly be said of almost the whole of the with cottons. From favorable balance in international trade from The destruction of all the critical sectors of the ryots, …………, that they are always in 1818 to 1836 the the beginning, resulting in huge economy, namely agriculture, industry and poverty and generally in debt.” export of twist from accumulation of gold and silver in the country. Karl Marx trade severely affected the overall performance Great Britain to But all this changed with the entry of the Their taxation system was so oppressive that of the country. Besides the other services sector India rose in the British. India was made to become a net even a few of their own officials voiced their activities also suffered serious blows. The proportion of 1 to 5,200. In 1824 the export of importer. Jawaharlal Nehru made the opinions against it. For example, Frederick figures provided by Maddison show as to how British muslins to India hardly amounted to following observations on the trade practices John Shore of the Bengali Civil Service had the share of India in the global GDP went down 1,000,000 yards, while in 1837 it surpassed of the British and their consequences in the recorded in 1837: “The fundamental principle drastically from the eighteenth century, while 64,000,000 of yards. But at the same time the country. “It was pure loot. The 'Pagoda tree' of the English has been to make the whole that of the UK had increased many times. population of Dacca decreased from 150,000 was shaken again and again till the most Indian nation subservient, in every possible inhabitants to 20,000. This decline of Indian way, in the interests and benefits of towns celebrated for their fabrics was by no themselves. They have been taxed to the means the worst consequence. British steam utmost limit; every successive province, as it and science uprooted, over the whole surface of has fallen into our possession, has been made Hindostan, the union between agriculture and The figures show that India's share of global underdeveloped as the colonial rulers did not a field of higher exaction; ……………. The manufacturing industry.” As a result the local GDP, which in fact was the highest in the allow the home- grown systems to function, summary is that the British Indian industries were wiped out leading to the “de- world in 1700, came down to 4.2 per cent in even while bleeding the country of all her Government has been practically one of the 1950, about one sixth of what it was just resources and imposing alien systems that industrialisation” of the country. Millions of most extortionate and oppressive that existed before 250 years. At the same time, the share suited their self interests. As a result the most ever in India -- ……….” Famine struck indians during the british raj of the U K, whose GDP was less than one sustainable and effective economic system eighth of that of India's in 1700, overtook ever practiced in the history of mankind, which The native industries, that were admired and India in 1913. Studies undertaken during the made India remain a superpower respected for their products of highest quality past few years indicate that it was the stolen continuously for centuries had become extinct wealth from India which was mainly throughout the world, were killed by the by time the British handed over the reins of the responsible for the “industrial revolution” in Government to the Indians. British within a short period. India, that the U K. remained an exporter of textiles for centuries The destruction of the native economic References since the ancient times earning enormous systems and the consequent difficulties led Angus Maddison, The World Economy- A Millennial surpluses to the treasury, was forced to import to the growth rates of per capita GDP of Perspective, Overseas Press ( India) Private Limited, New from Britain due to their one-sided policies. Indians to almost zero or negative, beginning Delhi, 2003 f ro m t h e n i n e t e e n t h c e n t u r y t i l l Dadabhai Naoroji, Poverty and the Un-British Rule in India, Even Karl Marx who otherwise supported the Second Edition, Ministry of Information and Broadcasting, artisan families with skills acquired through independence. The above rate during 1913- Government of India, 1996 British rule in India noted in 1853: “It was the 50 was a pathetic -0.22 per cent. So when centuries of involvement in their vocation lost Jawaharlal Nehru, Discovery of India, Penguin, New Delhi, British intruder who broke up the Indian India got her independence, she was a poor, 2004 hand-loom and destroyed the spinning- their livelihood and were pushed into land illiterate and underdeveloped country. This Karl Marx, 'The British Rule in India', New-York Herald Tribune, June 10, 1853 wheel. England began with driving the Indian based activities and other menial jobs as there was not due to any fault in her economic was no place for them to go. This, of course, systems. India was made poor, illiterate and

Yuva bharati - 15 - February 2011 Yuva bharati - 16 - February 2011 CULTURAL ROOTS-7

understand that freedom comes with great performed gives us the privilege of enjoying a Freedom of Choice responsibility. right which can then be considered well- We are all interconnected. Therefore, what we earned. A soldier who leads his nation to think and what we do necessarily impacts victory in battle earns the honour and Pramod Kumar everyone around us. To declare that “this is privileges which his countrymen proudly my life and I have the freedom to do what I bestow on him. Will a killer who snatches away wish,” is a cantankerous attitude and not the inherent right to life of another human To Choose or Not to Choose! wish.” conducive to our collective well-being. It is not being deserve such honour even though both Youngsters in India often rebel against rules the soldier and the killer have committed the It will be interesting to study this conflict of a free for all as it has been made out to be in the and regulations in the name of 'freedom of same act of killing, so to say? generations and culture from a Vedantic public discourse and media frenzy for liberty. choice' or 'freedom of expression'. “Colleges perspective. What do our Shastras say on this A cursory glance at the crises humanity is Dharma is the foundation of Freedom should not impose a dress code on students,” issue? Do they recommend freedom of choice witnessing today like global warming, The above illustration shows that the multi- some say, claiming for individuals or are the terrorism, harsh economic disparities etc. are dimensional concept of Dharma is the that they are now Shastras morally rigid? all a result of this fundamental error born of foundation of the other three purusharthas: g r o w n u p a n d ignorance. Individuals and nations want to Artha, Kama and Moksha. Unless a man's capable of making survive and grow at the expense of others, pursuit of wealth and pleasure are rooted in their own choices. T h e P r i n c i p l e o f with gross disregard to this principle, not dharma, he cannot attain freedom or moksha “ C e l l p h o n e s Interconnectedness realizing that the world is round and what we from the transmigration of birth and death. should be allowed do to others is eventually going to come back in the campus,” Prof. Kapil Kapoor says, “Dharma is the one- “The entire to us. others say citing word unwritten constitution of India.” Even an universe is the need for latest Every choice we make should therefore be illiterate person in India has an ingrained i n d w e l t , t e c h n o l o g y . e v a l u a t e d w i t h t h e p r i n c i p l e o f understanding of dharma whereas even the enveloped, “Friendly ragging interconnectedness and only that freedom of most educated elite in this country may not covered by is not a crime,” a choice which does not violate this principle have ever read the Constitution of India. the Supreme few others argue, can be considered to be beneficial. Any choice We must equip our youth to understand the B e i n g , c l a i m i n g t h a t which violates others' freedom is to be inherent dharma of every situation so that they w h a t e v e r ragging is only a considered harmful to oneself. can make the right choices in life with clarity this world be means to befriend Freedom comes with Responsibility and conviction. - moving or a n d a c q u a i n t non-moving, The freedom we enjoy today as individuals, The Ramayana and Mahabharata are therefore themselves with l i v i n g o r societies and nations is a fruit of the hard considered as the two pillars of Indian Culture t h e j u n i o r s . otherwise.” labour and sacrifice of our ancestors. Freedom since they expound and elaborate on the “Parents should must be earned by performing one's duty, intricacies of Dharma. The Mahabharata - Isha not impose career through seva and tyaga as Swami narrates the beautiful story of Dharma Vyadha Upanishad choices on us,” is Vivekananda would have put it. Even the and the housewife who attain moksha by yet another often heard complaint. The principle of interconnectedness is the key to international human rights discourse has diligent performance of their everyday duties. “Marriages need not be arranged in today's understanding the nature of freedom granted to begun to veer around to India's time tested What an irony that a section of our youth world and we should have a right to choose every individual. This concept must be taught emphasis on duties rather than rights. consider it to be unfashionable to study the our life partner” etc. The list of their to our children from a young age so that they Do we have the freedom to choose our duties? Ramayana and the Mahabharata today and complaints is long and they all have one perceive the interconnectedness of all beings Duties are assigned to individuals according there are politicians who question the very bottom line: “It's my life and I will do as I and grow up into mature human beings who to their role and station in life. A duty well existence of Lord Rama and Krishna! No

Yuva bharati - 19 - February 2011 Yuva bharati - 20 - February 2011 CULTURAL ROOTS-7

Yuva bharati - 19 - February 2011 Yuva bharati - 20 - February 2011 wonder that our country is at the crossroads addiction would be the best example to Unfortunately, most of the counsellors are Educational institutions in particular should today and plagued by a multitude of cancers illustrate this. Drug abuse which sounds so trained and rooted only in western exercise caution while employing counsellors like corruption, naxalism and terrorism. tempting and pleasurable to some youth psychology and have a poor understanding of and ensure that they are given a suitable Shreyas and Preyas ultimately leads to a complete physical and the Indian milieu. This becomes glaring when orientation to understand the value systems of nervous collapse. one reads the sexual counselling columns in their schools or colleges. The Kathopanishad is another rich source of newspapers and magazines. The advice given inspiration and guidance for the youth on the This is perhaps the most critical value conflict by these counsellors is short sighted and at tricky question of making a right choice. that our youth experience today in every walk Swami Vivekananda's Dream of a Young complete variance with the rules and Swami Vivekananda advocated that all of life. Our youth must learn to imbibe this India regulations laid down by our scriptures. Such Indians should memorize the Kathopanishad wisdom of choosing Preyas over Shreyas every counsellors often encourage students on the Swami Vivekananda had great faith in our and the story of Nachiketas, the young boy time. This requires mental discipline and degenerating path of Preyas with least regard youth and often dreamt of a glorious Mother who faced even the God of Death with training which must begin at an early age before for consequences. Nor do they take India reinstated in her pristine glory by her courage and shraddha. The Kathopanishad the mind gets addicted to pleasure seeking. responsibility for what happens to the youth patriotic children. Swami Ranganathananda elucidates beautifully the principle of Shreyas Scriptures are the Manuals of Life who follow their blinkered advice. We need a too advocated the concept of enlightened vs Preyas. In order to have the clarity and confidence to new breed of counsellors who are also trained citizenship, of citizens who would live not just Shreyas stands for what is right and beneficial make the right choices in all situations, an in yoga, meditation and Vedanta who can give for themselves but for the larger good of society. for our own good and for others whereas individual must have knowledge of the holistic ideas to the youth instead of Let us lead our youth from attachment to Preyas stands for what is pleasurable. It is a scriptures like the Bhagavad Gita, Upanishads, misguiding them. Preyas to faith in Shreyas by practice and well-known paradox of life that what is Yoga Sutras and the Dharma Shastras. Our precept. beneficial (shreyas) is often not pleasurable to seers have condensed the wisdom of Vedanta the body and the mind and vice versa. For and their life experiences in these scriptures and example, in the case of students, we can say hence they can guide us through many a crises that a disciplined lifestyle, good eating habits, which we are bound to encounter in life. physical exercise, diligent study, good While the Shrutis like the Upanishads deal with company and respect for elders is what is the eternal higher truths of life and endow us right and beneficial for them (Shreyas). All with wisdom to understand the mystery of life, distractions and cravings for entertainment, the dharma shastras give us clarity in addictions, indulgence, and infatuation can conducting day to day affairs. There is a be considered Preyas. deplorable trend today to give less importance Students often fall for what is pleasurable at to the dharma shastras by calling them the cost of what is beneficial because preyas outdated etc. This would be a serious error. A gives short term happiness but takes on a path sincere study of dharma shastras like the much of degeneration and weakens us in the long maligned Manu Smriti would reveal that while run, leading to misery. Shreyas may look a minute portion of these shastras may not be boring and uninteresting to the young minds applicable to today's lifestyle, yet a majority of in the beginning but ultimately contribute to the rules & regulations suggested by them are our success in materialistic pursuits and still valid and applicable to us. progress in spiritual pursuits. Sri Krishna also Life Counselling for the Youth says in the Bhagavad Gita that 'Sattva guna' is Our youth have great potential and a promising often characterized by a bitter beginning and future. But they need a friendly guide who can a sweet end whereas 'Tamo guna' is all that give them the right guidance at the right time. appears to be sweet but leads to sorrow. Drug

Yuva bharati - 21 - February 2011 Yuva bharati - 22 - February 2011 wonder that our country is at the crossroads addiction would be the best example to Unfortunately, most of the counsellors are Educational institutions in particular should today and plagued by a multitude of cancers illustrate this. Drug abuse which sounds so trained and rooted only in western exercise caution while employing counsellors like corruption, naxalism and terrorism. tempting and pleasurable to some youth psychology and have a poor understanding of and ensure that they are given a suitable Shreyas and Preyas ultimately leads to a complete physical and the Indian milieu. This becomes glaring when orientation to understand the value systems of nervous collapse. one reads the sexual counselling columns in their schools or colleges. The Kathopanishad is another rich source of newspapers and magazines. The advice given inspiration and guidance for the youth on the This is perhaps the most critical value conflict by these counsellors is short sighted and at tricky question of making a right choice. that our youth experience today in every walk Swami Vivekananda's Dream of a Young complete variance with the rules and Swami Vivekananda advocated that all of life. Our youth must learn to imbibe this India regulations laid down by our scriptures. Such Indians should memorize the Kathopanishad wisdom of choosing Preyas over Shreyas every counsellors often encourage students on the Swami Vivekananda had great faith in our and the story of Nachiketas, the young boy time. This requires mental discipline and degenerating path of Preyas with least regard youth and often dreamt of a glorious Mother who faced even the God of Death with training which must begin at an early age before for consequences. Nor do they take India reinstated in her pristine glory by her courage and shraddha. The Kathopanishad the mind gets addicted to pleasure seeking. responsibility for what happens to the youth patriotic children. Swami Ranganathananda elucidates beautifully the principle of Shreyas Scriptures are the Manuals of Life who follow their blinkered advice. We need a too advocated the concept of enlightened vs Preyas. In order to have the clarity and confidence to new breed of counsellors who are also trained citizenship, of citizens who would live not just Shreyas stands for what is right and beneficial make the right choices in all situations, an in yoga, meditation and Vedanta who can give for themselves but for the larger good of society. for our own good and for others whereas individual must have knowledge of the holistic ideas to the youth instead of Let us lead our youth from attachment to Preyas stands for what is pleasurable. It is a scriptures like the Bhagavad Gita, Upanishads, misguiding them. Preyas to faith in Shreyas by practice and well-known paradox of life that what is Yoga Sutras and the Dharma Shastras. Our precept. beneficial (shreyas) is often not pleasurable to seers have condensed the wisdom of Vedanta the body and the mind and vice versa. For and their life experiences in these scriptures and example, in the case of students, we can say hence they can guide us through many a crises that a disciplined lifestyle, good eating habits, which we are bound to encounter in life. physical exercise, diligent study, good While the Shrutis like the Upanishads deal with company and respect for elders is what is the eternal higher truths of life and endow us right and beneficial for them (Shreyas). All with wisdom to understand the mystery of life, distractions and cravings for entertainment, the dharma shastras give us clarity in addictions, indulgence, and infatuation can conducting day to day affairs. There is a be considered Preyas. deplorable trend today to give less importance Students often fall for what is pleasurable at to the dharma shastras by calling them the cost of what is beneficial because preyas outdated etc. This would be a serious error. A gives short term happiness but takes on a path sincere study of dharma shastras like the much of degeneration and weakens us in the long maligned Manu Smriti would reveal that while run, leading to misery. Shreyas may look a minute portion of these shastras may not be boring and uninteresting to the young minds applicable to today's lifestyle, yet a majority of in the beginning but ultimately contribute to the rules & regulations suggested by them are our success in materialistic pursuits and still valid and applicable to us. progress in spiritual pursuits. Sri Krishna also Life Counselling for the Youth says in the Bhagavad Gita that 'Sattva guna' is Our youth have great potential and a promising often characterized by a bitter beginning and future. But they need a friendly guide who can a sweet end whereas 'Tamo guna' is all that give them the right guidance at the right time. appears to be sweet but leads to sorrow. Drug

Yuva bharati - 21 - February 2011 Yuva bharati - 22 - February 2011 VK SAMACHAR Kodungallur Brahmapur Samartha Bharat Parva - 2011 SURYA KIRAN – 2011 VK Brahmapur, Odisha c e l e b r a t e d S w a m i Suryakiran, a Samuhika Surya Vivekananda Jayanti on 12 January 2011. This year 11 namaskar programme was successfully o r g a n i s a t i o n s f r o m Brahmapur town came held on Sunday, 9 January 2011,at the t o g e t h e r f o r t h i s c e l e b r a t i o n . B h a r a t massive ground of Gurusree Public Swabhiman, Chinmaya Mission, Divine Life School. Fifteen schools in and around Society, Gayatri Shakti Peeth, Ramakrishna Kodungallur were approached and 11 S a r a d a S e v a S a n g h , Rashtriya Swayamsevak schools responded. A total of 730 school S a n g h , S w a m i Vivekananda Shishu children including 16 children from our Vidya Mandir, Vishwa H i n d u P a r i s h a d , Jai Srima Samskar varg participated. Vivekananda Shikhsa Shri Kishore Ch. Raut, Swami SriKrishnanandaji Kendra, Yoga Vedanta The programme started at 7.30 am with Seva Samiti also joined and Shri. Hayagreeva Tripathy their hands. invocation by Ku. Radhika. Mananeeya A rally was organised at morning hours from Khallikote College Ground to Lingraj Hall, passing Lakshmi Didi welcomed the gathering. through old bus stand, Annapurna Market, Mayuri towers area. 200 students from 4 schools and Sri Hanumanth Rao ji, All India karyakartas of these organisations joined the rally. Tahasildar Shri. Shatrughna Kar flagged off the Treasurer, Vivekananda Kendra, rally. A public meeting was organised at Diamond Jubilee Town Hall at evening. Swami Srikrishnanandaji Maharaj, Adhyaksha, Rama Krishna Math, Puri was present as Chief Guest and Shri. Hayagreeva Tripathy, a noted scholar from Brahmapur was the Chief speaker for the occasion.

Master AMAR LAL WITH MANANEEYA LAKSHMI DIDI Uttishthata! Jagrata! Yuva Shibir AND SRI HANUMANTA RAO AND DR VIJAYAN ARE ALSO SEEN A three day residential Uttishthata! Jagrata! Yuva Prerana Shibir was organised on 28, 29 and 30 Kanyakumari was the Chief Guest. He December 2010 at Sanjaya Memorial Institute of Technology ( SMIT), Ankushpur wherein 49 youth graced the programme by lighting the from 5 districts of Odisha participated. These lamp and also addressed the gathering. youth were selected after Uttishthata! Jagrata! Our close well-wisher Dr. N.M Vijayan Yuva Pratiyogita in which more than 600 youth gave a short benedictory address. Sri from degree colleges participated. Students performing Surya Namaskar Sangameswaran, the Secretary of the T h e s h i b i r w a s inaugurated by Shri. Guru Sree Public school, Kodungallur B h a g a b a n G a n t a y a t , President, SMIT. The where the programme was held and Sri Vinod Kumar, Chairman, Parents & Teachers association topics like Yuva Jage Rashtra Jage, Sanatan were also present on the occasion. Master Amar Lal who won the fifth position in yoga Olympiad Bharat- Swarnima Bharat, S a m a r t h a B h a r a t , programme organized by SVYASA, Bangalore was also honoured on the occasion. All the schools S a n g a t h i t K a r y a K i Avashyakata, Utho Jago Samartha Yuva- Samartha Bharat – who had shown keen interest in sending the children for the Surya Kiran were given a small Y u v a B h a r a t w e r e discussed in lecture Surya Namaskar Practice. memento as a token of appreciation. sessions by Shri. Laxmi Narayanji, Prof. Basudev A gathering of 200 parents and teachers were also present to witness the programme. The two hour Chhatoi, Prof. Kishore Ch. Raut, Mananeeya Bhanudasji and others. programme was much appreciated by all and was covered by the Local TV channels. Yoga Pratiman Pariksha De Haste! Haste! was introduced in morning Yoga sessions. Shri. Bhagaban Padhi, a leading Charted Accountant and noted Social worker from Brahmapur, shared his experiences in Vijay Kshan with participants.

Yuva bharati - 25 - February 2011 Yuva bharati - 26 - February 2011 VK SAMACHAR Kodungallur Brahmapur Samartha Bharat Parva - 2011 SURYA KIRAN – 2011 VK Brahmapur, Odisha c e l e b r a t e d S w a m i Suryakiran, a Samuhika Surya Vivekananda Jayanti on 12 January 2011. This year 11 namaskar programme was successfully o r g a n i s a t i o n s f r o m Brahmapur town came held on Sunday, 9 January 2011,at the t o g e t h e r f o r t h i s c e l e b r a t i o n . B h a r a t massive ground of Gurusree Public Swabhiman, Chinmaya Mission, Divine Life School. Fifteen schools in and around Society, Gayatri Shakti Peeth, Ramakrishna Kodungallur were approached and 11 S a r a d a S e v a S a n g h , Rashtriya Swayamsevak schools responded. A total of 730 school S a n g h , S w a m i Vivekananda Shishu children including 16 children from our Vidya Mandir, Vishwa H i n d u P a r i s h a d , Jai Srima Samskar varg participated. Vivekananda Shikhsa Shri Kishore Ch. Raut, Swami SriKrishnanandaji Kendra, Yoga Vedanta The programme started at 7.30 am with Seva Samiti also joined and Shri. Hayagreeva Tripathy their hands. invocation by Ku. Radhika. Mananeeya A rally was organised at morning hours from Khallikote College Ground to Lingraj Hall, passing Lakshmi Didi welcomed the gathering. through old bus stand, Annapurna Market, Mayuri towers area. 200 students from 4 schools and Sri Hanumanth Rao ji, All India karyakartas of these organisations joined the rally. Tahasildar Shri. Shatrughna Kar flagged off the Treasurer, Vivekananda Kendra, rally. A public meeting was organised at Diamond Jubilee Town Hall at evening. Swami Srikrishnanandaji Maharaj, Adhyaksha, Rama Krishna Math, Puri was present as Chief Guest and Shri. Hayagreeva Tripathy, a noted scholar from Brahmapur was the Chief speaker for the occasion.

Yuva bharati - 25 - February 2011 Yuva bharati - 26 - February 2011 RELEVANCE OF RABINDRANATH TAGORE TO like Shantiniketan and Visva movement of the country, he was not oblivious Bharati. He was also a social of national interest and sentiment. In 1905 Lord MODERN TIMES w o r k e r w h o a l o n g s i d e Curzon, a shrewd diplomat and the Governor Shantiniketan organized co- General of India, declared arbitrarily the operatives, the Sreeniketan and a bifurcation of Bengal into two parts – East Subhrendu Bhattacharya Palli Charcha Kendra (Centre for Bengal and West Bengal – for the sake of good Study of Rural Work and administration. But the real intention of Development). And he never Curzon was to bring about schism between the hesitated to intervene in the Hindus and the Muslims, and thereby causing political turmoils of India when disunity between them. As a result, all sections happy augury to all Rabindra-admirers as well abindranath is ever memorable, he is matters came to a head and of people – Hindus and Muslims – came over to th as other people. Simultaneously, all such always with us. His 150 birth demanded his attention. the street to protest vociferously against the activities justify amply that Tagore is not anniversary is being observed almost partition of Bengal. Tagore did not remain Reverywhere in India and elsewhere, forgotten by us, he can never be forgotten. Keeping all this fully in mind, I intend to put silent; as a true nationalist and patriot, he particularly Bangladesh. The Government of forward Tagore, in order to show his himself joined the procession of Rakhi Bandhan However, how Tagore deserves to be a man, India, the Government of our State and even relevance to modern times, through the (occasion of tying emblem of fraternity), relevant to our present age, is the main concern the Government of following specific heads for discussion. conducted by the people in large number. This of this article. In this Bangladesh as well was a step towards maintaining unity between respect, it is perhaps very a s a h o s t o f Patriot, Nationalist and Humanist : Our heart the Hindus and the Muslims and to show difficult to do justice to Rabindra-centric throbs in pride and glory when the Tagore strong resentment against the imperialistic him, as Chinmohan organizations have song Jana gana mana, recognized as our design of the British. Sehanavis observed : taken up different national anthem, is sung and listened to by us c u l t u r a l all standing in national and international Again in 1919 Tagore came to the forefront as a H o w p r o g r a m m e s t o gathering and forums. Actually, it great patriot as well as a true humanist. The relevant is c e l e b r a t e t h i s reverberates in our mind a strong sense of Jallianwala Bagh massacre of the innocent Rabindranat solemn occasion in national spirit, and this brings home to the people at Amritsar in the Punjab on 6 April 1919 h today to befitting manner not poet's patriotic fervour instilled in his mind. shocked him so profoundly that the true self in India? It is only to pay homage It was also a source of inspiration to the him urged him to do something for his not easy to to the great poet but freedom fighters of our country, as Hiren countrymen. What the British imperialists did answer this also to remind us of Mukherjee observed : under the supervision of General Dyer was q u e s t i o n , h i s v a r i e g a t e d nothing but the barbaric perpetration, particularly a c h i e v e m e n t s . ….Tagore's own song Jana gana committed to the innocent human beings. in regard to Besides, Sanskriti mana was adopted by free India Tagore's reaction to this incident was forthright; a s m u l t i - (Cultural) Express, as its anthem, used to be sung he in his letter to the then Viceroy of India dated faceted as f u l l y a i r - first, all standing at national 30 May 1919 stated his decision to quit his personality conditioned five gatherings, and whose first two Knighthood, conferred on him by the British as Tagore's. coach Exhibition words Hail Motherland were the government earlier to devoid himself of all For while he Train, depicting the battle-cry of our people during special distinctions and to stand by the side of w a s life and works of the more than three decades of his innocent countrymen who had to succumb primarily a universal poet is struggle. to the bullets aimed at them by the nefarious great artist – travelling all over British soldiers. To him it was a great ignominy p o e t , India to make people aware of his versatile Besides, even now it is reckoned as a prayer and even to all Indians irrespective of caste, composer, short-story writer, creations. This apart, as proposed by song, sung by students of many educational creed, religion and language as well as to novelist, playwright and painter – Mrs.Sheikh Hasina, Prime Minister of institutions and this will remain so in the humanity at large. So Tagore's relevance to he was also a thinker who wrote Bangladesh, the Railway Minister in years to come. How popular is the national modern times is found to be rooted in his noble innumerable articles and delivered collaboration with the Govt. of India as of late anthem to one and all! virtues like patriotism, nationalism and lectures and addresses, and decided to run Sonartari Express, after the humanism which are perennial by nature. educationist – a practical man – name of one of Tagore's great works, between Though not directly involved in the political who founded and ran institutions Kolkata and Dhaka. All this happens to be a happenings of his time including the freedom Nature-Lover and Environmentalist : Here

Yuva bharati - 27 - February 2011 Yuva bharati - 28 - February 2011 RELEVANCE OF RABINDRANATH TAGORE TO like Shantiniketan and Visva movement of the country, he was not oblivious Bharati. He was also a social of national interest and sentiment. In 1905 Lord MODERN TIMES w o r k e r w h o a l o n g s i d e Curzon, a shrewd diplomat and the Governor Shantiniketan organized co- General of India, declared arbitrarily the operatives, the Sreeniketan and a bifurcation of Bengal into two parts – East Subhrendu Bhattacharya Palli Charcha Kendra (Centre for Bengal and West Bengal – for the sake of good Study of Rural Work and administration. But the real intention of Development). And he never Curzon was to bring about schism between the hesitated to intervene in the Hindus and the Muslims, and thereby causing political turmoils of India when disunity between them. As a result, all sections happy augury to all Rabindra-admirers as well abindranath is ever memorable, he is matters came to a head and of people – Hindus and Muslims – came over to th as other people. Simultaneously, all such always with us. His 150 birth demanded his attention. the street to protest vociferously against the activities justify amply that Tagore is not anniversary is being observed almost partition of Bengal. Tagore did not remain Reverywhere in India and elsewhere, forgotten by us, he can never be forgotten. Keeping all this fully in mind, I intend to put silent; as a true nationalist and patriot, he particularly Bangladesh. The Government of forward Tagore, in order to show his himself joined the procession of Rakhi Bandhan However, how Tagore deserves to be a man, India, the Government of our State and even relevance to modern times, through the (occasion of tying emblem of fraternity), relevant to our present age, is the main concern the Government of following specific heads for discussion. conducted by the people in large number. This of this article. In this Bangladesh as well was a step towards maintaining unity between respect, it is perhaps very a s a h o s t o f Patriot, Nationalist and Humanist : Our heart the Hindus and the Muslims and to show difficult to do justice to Rabindra-centric throbs in pride and glory when the Tagore strong resentment against the imperialistic him, as Chinmohan organizations have song Jana gana mana, recognized as our design of the British. Sehanavis observed : taken up different national anthem, is sung and listened to by us c u l t u r a l all standing in national and international Again in 1919 Tagore came to the forefront as a H o w p r o g r a m m e s t o gathering and forums. Actually, it great patriot as well as a true humanist. The relevant is c e l e b r a t e t h i s reverberates in our mind a strong sense of Jallianwala Bagh massacre of the innocent Rabindranat solemn occasion in national spirit, and this brings home to the people at Amritsar in the Punjab on 6 April 1919 h today to befitting manner not poet's patriotic fervour instilled in his mind. shocked him so profoundly that the true self in India? It is only to pay homage It was also a source of inspiration to the him urged him to do something for his not easy to to the great poet but freedom fighters of our country, as Hiren countrymen. What the British imperialists did answer this also to remind us of Mukherjee observed : under the supervision of General Dyer was q u e s t i o n , h i s v a r i e g a t e d nothing but the barbaric perpetration, particularly a c h i e v e m e n t s . ….Tagore's own song Jana gana committed to the innocent human beings. in regard to Besides, Sanskriti mana was adopted by free India Tagore's reaction to this incident was forthright; a s m u l t i - (Cultural) Express, as its anthem, used to be sung he in his letter to the then Viceroy of India dated faceted as f u l l y a i r - first, all standing at national 30 May 1919 stated his decision to quit his personality conditioned five gatherings, and whose first two Knighthood, conferred on him by the British as Tagore's. coach Exhibition words Hail Motherland were the government earlier to devoid himself of all For while he Train, depicting the battle-cry of our people during special distinctions and to stand by the side of w a s life and works of the more than three decades of his innocent countrymen who had to succumb primarily a universal poet is struggle. to the bullets aimed at them by the nefarious great artist – travelling all over British soldiers. To him it was a great ignominy p o e t , India to make people aware of his versatile Besides, even now it is reckoned as a prayer and even to all Indians irrespective of caste, composer, short-story writer, creations. This apart, as proposed by song, sung by students of many educational creed, religion and language as well as to novelist, playwright and painter – Mrs.Sheikh Hasina, Prime Minister of institutions and this will remain so in the humanity at large. So Tagore's relevance to he was also a thinker who wrote Bangladesh, the Railway Minister in years to come. How popular is the national modern times is found to be rooted in his noble innumerable articles and delivered collaboration with the Govt. of India as of late anthem to one and all! virtues like patriotism, nationalism and lectures and addresses, and decided to run Sonartari Express, after the humanism which are perennial by nature. educationist – a practical man – name of one of Tagore's great works, between Though not directly involved in the political who founded and ran institutions Kolkata and Dhaka. All this happens to be a happenings of his time including the freedom Nature-Lover and Environmentalist : Here

Yuva bharati - 27 - February 2011 Yuva bharati - 28 - February 2011 stress will be laid on the impact of nature on in a secluded place amidst natural this was to earmark a particular day in the road construction. Encouraged and Tagore and his role as an environmentalist. surroundings, far away from the madding year as the day of tree-plantation (Briksha- empowered, the villagers began their Admittedly, Tagore in his childhood days, as crowd and the din and bustle of the city life. ropon day) and the learners at Shantiniketan multifarious activities. we know, could hardly have any freedom to The choice of founding his school at were instructed to plant saplings so that a enjoy the beauty of his surroundings, for he Shantiniketan was largely due to the natural sweet rapport between man and nature could Significantly, within three years from the had to pass most of his time in a cloistered ambience. Trees here and there, laden with be established. Further, as Tagore believed in inception of the Hitaishi Sabha the villagers room of the outhouse of his ancestral home at flowers of different hues and sizes are a treat to the maxim 'Cleaniness is next to godliness', he showed spectacular results. With the joint Jorasanka under the surveillance of domestic watch. Classes are held in the open under the advised his pupils to maintain cleanliness in effort, the villagers were able to found some servants. But his imaginative faculty was shadow of trees, because it is incumbent on the every aspect of life. So he, as a naturalist as pathshalas (primary schools), some minor very sharp and he made attempts to compose part of the learners to come in direct touch well as environmentalist, showed us the way schools and a high school at Patisar. Some small poems looking at the sky, pond and trees with nature. Bereft of nature education is as to how to lead healthy life, free from health centres were also set up. Provided the outside his room. Time passed by and when incomplete, for the learners have to suck out environmental contamination. Common Fund could not afford to bear the he became young he was sent to Silaidaha in the resources which nature offers, and thereby expenses towards the construction of school the district of Kustia (now in Bangladesh) to supplementing and enriching the course of Social Worker: Paradoxical though it seems to and hostel buildings, Tagore would allot look after the ancestral estate. There he came studies. In the midst of nature the mind may be, Tagore was a social worker par excellence necessary amount of money from his estate. in close contact with the bounties of nature the have its fearless freedom to dream its own and obviously in his own inimitable way. impact of which was so profound that he dream and create new things. Tagore's deep Here social work does not mean social Besides, Tagore thought agriculture could not could not but express his feelings in a naïve love for nature reminds us of our stark reformation, rather it relates to what is rural be the sole income of the villagers, so he way. He said : indifference to her. Here it is apt to quote what upliftment. Undoubtedly, Tagore had encouraged them to resort to handicrafts such Tagore thought of our indifference: gathered vast experience about the problems as pottery, weaving, umbrella-making etc. to …When I was about 25 years I Man is extravagant in of rural people by associating himself with his earn supplementary income. Even he believed used to live in utmost seclusion in his attitude to nature. So own people i.e. subjects of Silaidaha estate that they could use modern means of farming the solitude of an obscure Bengal long as he was attached to and the villagers living adjoining to like tractors, husking machines etc. for better village by the river Ganga in a her, his interaction with her Shantiniketan after he had come there. What agricultural output, which was possible boathouse. The wild ducks was full of cordiality. As he realized first was that for the improvement through the formation of co-operative farming which came during the time of time passed by, he became of their economic condition they would have and in that case villagers would be equal autumn from the Himalayan city-centric and thus lost his to work unitedly and methodically under sharers as members. Further, the villagers were lakes were my only companions, tenderness to her. someone's guidance. entrusted with the task of digging ponds, and in that solitude I seem to have constructed a concrete road from Silaidaha to drunk in the open space like wine Furthermore, Tagore's own creation, Tagore, in order to introduce village self- Kustia, the sub-divisional town, by them and overflowing with sunshine and Sreeniketan still seems to be an epitome of government, divided his estate into three sub- obviously with his own expense. Sreeniketan, the murmur of the river used to greenery, free from environmental pollution. divisions – (i) Shajadpur (Pabna – now in his own creation, is still an eye-opener to all so speak to me and tell me the Though Viswa Bharati has lost much of its Bangladesh), (ii) Kaligram (Rajshahi – now in far as modernization of agriculture is secrets of nature. former luster, still one may find peace in mind Bangladesh) and (iii) Birahimpur (Nadia – concerned. Even for informal and adult In this way and fashion Tagore felt in the in its natural surroundings. Willy-nilly man West Bengal). As usual, Silaidaha remained education, he started a Night School to impart depth of his heart a perpetual touch of nature has now become selfish, and for that matter he as Headquarters. In each of the three sub- education to the adult and the female members. and thus became a worshipper of nature as is found to be forgetful of nature's gifts, divisions, Hitaishi Sabha (Welfare All this apart, Tagore, to avoid litigation to William Wordsworth, Romantic poet of bestowed on us. Recently we have come to Organization) was instituted, headed by the which the villagers were prone, set up two English literature. His interaction William know that the trees in the mangrove forests of Pradhan (Headman) who was selected by all arbitration courts at Kaligram and Birhimpur to Wordsworth, Romantic poet of English the Sundarbans were felled indiscriminately the villagers as members. To defray expenses try the cases arising out of all kinds of disputes. literature. His interaction with nature and thereby causing much damage to its towards management of the Sabha and Pradhans, with the inclusion of senior members became deepened when he came to ecology. This proves how cruel man can be welfare schemes, a Common Fund was of the villages, were given power to try cases for Shantiniketan in Bolpur in the district of towards nature. To counter this, we must take constituted with the collection of membership settlement of disputes to the satisfaction of all Birbhum in 1901 and started a school there lessons from Tagore. Interestingly, he was subscription and to add to this, Tagore as concerned. With the decisions of the courts one which eventually became a university, much ahead of his time; tree plantation is not a manager of his estate, contributed Rs.2000 as might not be satisfied, and for that matter one named Visva Bharati, in 1921. Here it is passion, rather a reality. So to him, tree- exgratia. The main functions, however, were could appeal to the zamindar of the estate. In pertinent to note that though he was born plantation is a part of our life. What he did for (i) improvement of economic condition (ii) that situation, Tagore himself would go through and brought up in Calcutta he did like to live opening of schools and health centres, the proceedings of the case and deliver his particularly for eradication of malaria and (iii) judgement to mitigate the sufferings of the

Yuva bharati - 29 - February 2011 Yuva bharati - 30 - February 2011 stress will be laid on the impact of nature on in a secluded place amidst natural this was to earmark a particular day in the road construction. Encouraged and Tagore and his role as an environmentalist. surroundings, far away from the madding year as the day of tree-plantation (Briksha- empowered, the villagers began their Admittedly, Tagore in his childhood days, as crowd and the din and bustle of the city life. ropon day) and the learners at Shantiniketan multifarious activities. we know, could hardly have any freedom to The choice of founding his school at were instructed to plant saplings so that a enjoy the beauty of his surroundings, for he Shantiniketan was largely due to the natural sweet rapport between man and nature could Significantly, within three years from the had to pass most of his time in a cloistered ambience. Trees here and there, laden with be established. Further, as Tagore believed in inception of the Hitaishi Sabha the villagers room of the outhouse of his ancestral home at flowers of different hues and sizes are a treat to the maxim 'Cleaniness is next to godliness', he showed spectacular results. With the joint Jorasanka under the surveillance of domestic watch. Classes are held in the open under the advised his pupils to maintain cleanliness in effort, the villagers were able to found some servants. But his imaginative faculty was shadow of trees, because it is incumbent on the every aspect of life. So he, as a naturalist as pathshalas (primary schools), some minor very sharp and he made attempts to compose part of the learners to come in direct touch well as environmentalist, showed us the way schools and a high school at Patisar. Some small poems looking at the sky, pond and trees with nature. Bereft of nature education is as to how to lead healthy life, free from health centres were also set up. Provided the outside his room. Time passed by and when incomplete, for the learners have to suck out environmental contamination. Common Fund could not afford to bear the he became young he was sent to Silaidaha in the resources which nature offers, and thereby expenses towards the construction of school the district of Kustia (now in Bangladesh) to supplementing and enriching the course of Social Worker: Paradoxical though it seems to and hostel buildings, Tagore would allot look after the ancestral estate. There he came studies. In the midst of nature the mind may be, Tagore was a social worker par excellence necessary amount of money from his estate. in close contact with the bounties of nature the have its fearless freedom to dream its own and obviously in his own inimitable way. impact of which was so profound that he dream and create new things. Tagore's deep Here social work does not mean social Besides, Tagore thought agriculture could not could not but express his feelings in a naïve love for nature reminds us of our stark reformation, rather it relates to what is rural be the sole income of the villagers, so he way. He said : indifference to her. Here it is apt to quote what upliftment. Undoubtedly, Tagore had encouraged them to resort to handicrafts such Tagore thought of our indifference: gathered vast experience about the problems as pottery, weaving, umbrella-making etc. to …When I was about 25 years I Man is extravagant in of rural people by associating himself with his earn supplementary income. Even he believed used to live in utmost seclusion in his attitude to nature. So own people i.e. subjects of Silaidaha estate that they could use modern means of farming the solitude of an obscure Bengal long as he was attached to and the villagers living adjoining to like tractors, husking machines etc. for better village by the river Ganga in a her, his interaction with her Shantiniketan after he had come there. What agricultural output, which was possible boathouse. The wild ducks was full of cordiality. As he realized first was that for the improvement through the formation of co-operative farming which came during the time of time passed by, he became of their economic condition they would have and in that case villagers would be equal autumn from the Himalayan city-centric and thus lost his to work unitedly and methodically under sharers as members. Further, the villagers were lakes were my only companions, tenderness to her. someone's guidance. entrusted with the task of digging ponds, and in that solitude I seem to have constructed a concrete road from Silaidaha to drunk in the open space like wine Furthermore, Tagore's own creation, Tagore, in order to introduce village self- Kustia, the sub-divisional town, by them and overflowing with sunshine and Sreeniketan still seems to be an epitome of government, divided his estate into three sub- obviously with his own expense. Sreeniketan, the murmur of the river used to greenery, free from environmental pollution. divisions – (i) Shajadpur (Pabna – now in his own creation, is still an eye-opener to all so speak to me and tell me the Though Viswa Bharati has lost much of its Bangladesh), (ii) Kaligram (Rajshahi – now in far as modernization of agriculture is secrets of nature. former luster, still one may find peace in mind Bangladesh) and (iii) Birahimpur (Nadia – concerned. Even for informal and adult In this way and fashion Tagore felt in the in its natural surroundings. Willy-nilly man West Bengal). As usual, Silaidaha remained education, he started a Night School to impart depth of his heart a perpetual touch of nature has now become selfish, and for that matter he as Headquarters. In each of the three sub- education to the adult and the female members. and thus became a worshipper of nature as is found to be forgetful of nature's gifts, divisions, Hitaishi Sabha (Welfare All this apart, Tagore, to avoid litigation to William Wordsworth, Romantic poet of bestowed on us. Recently we have come to Organization) was instituted, headed by the which the villagers were prone, set up two English literature. His interaction William know that the trees in the mangrove forests of Pradhan (Headman) who was selected by all arbitration courts at Kaligram and Birhimpur to Wordsworth, Romantic poet of English the Sundarbans were felled indiscriminately the villagers as members. To defray expenses try the cases arising out of all kinds of disputes. literature. His interaction with nature and thereby causing much damage to its towards management of the Sabha and Pradhans, with the inclusion of senior members became deepened when he came to ecology. This proves how cruel man can be welfare schemes, a Common Fund was of the villages, were given power to try cases for Shantiniketan in Bolpur in the district of towards nature. To counter this, we must take constituted with the collection of membership settlement of disputes to the satisfaction of all Birbhum in 1901 and started a school there lessons from Tagore. Interestingly, he was subscription and to add to this, Tagore as concerned. With the decisions of the courts one which eventually became a university, much ahead of his time; tree plantation is not a manager of his estate, contributed Rs.2000 as might not be satisfied, and for that matter one named Visva Bharati, in 1921. Here it is passion, rather a reality. So to him, tree- exgratia. The main functions, however, were could appeal to the zamindar of the estate. In pertinent to note that though he was born plantation is a part of our life. What he did for (i) improvement of economic condition (ii) that situation, Tagore himself would go through and brought up in Calcutta he did like to live opening of schools and health centres, the proceedings of the case and deliver his particularly for eradication of malaria and (iii) judgement to mitigate the sufferings of the

Yuva bharati - 29 - February 2011 Yuva bharati - 30 - February 2011 victims. In this respect, one can find a clue to the institution of Lok Adalat, much in vogue The wheels of Fate will some in modern India. day compel the English to give up their Indian Empire. But what kind Thus Tagore proved himself to be a pioneer in of India will they leave behind, setting up the village self-government and for what stark misery? …. As I look that matter it is heartening to note that the around, I see the crumbling rins of a Balwantri Rao Mehta Commission which proud civilization strewn like a vast recommended after independence to the heap of futility. But yet I shall not Government of India for the introduction of commit the grievous sin of losing the present three-tier Panchayati Raj System faith in Man. I would rather look throughout the country had to take Rabindric- forward to the opening of a new model of village self-government into due chapter in history after the consideration. Hence Tagore's concern for the cataclysm is over and the rural upliftment still holds water. atmosphere rendered clean with the spirit of service and sacrifice. Tagore – an optimist : Finally, Tagore like Perhaps that dawn will come from Swam Vivekananda did not lose faith in his the horizon, from the East where the countrymen, as he anticipated far in advance sun rises. that India would emerge as a free country Tagore, versatile genius, was a great sooner or later – the British would have to quit phenomenon in the horizon of the East as well India. To fulfil this vision or dream, as we may as of the West. He was, as if, a beacon light not call so, he had reposed full faith in his only to Indians but also to mankind for he was countrymen who had been subject to all sorts able to show true path for us to tread on of harassment and humiliation, meted out to towards progress. Before I conclude, I repeat them by the British Government. In this the very first sentence of this article – respect, what Tagore remarked in his 'Crisis in Rabindranath is ever memorable, he is always Civiliztion' is a case in point. with us.

God is in all men, but all men are not in God; that is why we suffer.

Ramakrishna Paramahamsa

Yuva bharati - 31 - February 2011 Yuva bharati - 32 - February 2011 Sister Nivedita – Who Gave Her All to India – 5 ‘Realisations'

Anirban Ganguly

hile it is true that Swamiji spoke of the universality of mankind and Wrepeatedly expounded on the harmony of religions and cultures it also bears reminding that this universality and harmony was not and was never meant to be a one way flow or a process of unilateral acceptance in his scheme of things. In his first public lecture in London during his second visit in 1896 Swamiji did speak of doing away with, 'All…narrow, limited [and] fighting ideas of religion'. 'As the human mind broadens, so its spiritual steps must broaden' he observed, and as the physical world was growing nearer and so too the future religions of the world have to become universal and wide.1 But there was also a clear demand made as a condition of this universality, ' What is needed,' said Swamiji, ' is a fellow-feeling between the different types of religion…and not the condescending, patronizing, niggardly expression of goodwill unfortunately in alien and abhorrent to her being; it was rather vogue at the present time with many.’2 It is with an attitude of the servitor that she this second condition, this second demand approached her adopted land and her people. that is forgotten and almost always Rabindranath Tagore, poet laureate, whose deliberately omitted by those in the habit of observations on Sister Nivedita we shall have pontificating ad nauseam on the virtues of occasion to discuss in detail later, had caught unity of religions and secularism. the essence of her dedication to India. In his tribute to her, Tagore wrote that 'She was The 'condescending' and 'patronising indeed a Lokmata, a mother to the people. We expression of goodwill' towards India, her are familiar with the mother's role in a family; religion, her people and her problems was but the image of a mother whose love enfolded something that no cell of Sister Nivedita's a whole people was something we had never body contained. Such an attitude was wholly seen before…So genuine was Sister Nivedita's

Yuva bharati - 33 - February 2011 Yuva bharati - 34 - February 2011 love of the people that those who had in some of these thoughts of Swamiji as According to Sister Nivedita the Swami felt and spiritual evolution in the individual had to observed it could easily see the difference expressed by his 'spiritual daughter' is indeed a these to be 'his greatest intellectual be preceded by a 'gradual transference of the between her love and our concern for the liberating experience. achievement during this period.’9 The centre of gravity, as it were, out of the one into people…3 It is a national pastime today to following of the Swami's words, as heard and the other, - out of Maya into the Self.’13 For a true ‘Destruction of local mythologies': An mostly fete and commemorate those who, recorded by Sister Nivedita, were a milestone living, this bondage of Maya – this half and interesting thought that preoccupied Swamiji, playing to the galleries, condescended to in the description of the concept, 'Because we confused existence had to be broken. This as Sister Nivedita read it during this period, serve India and her people in a patronising yet talk in vain, and because we are satisfied with breaking of bondage into true living was was the need for the Indian thought to preserve subtly disguised expression of goodwill and the things of the senses and because we are 'freedom', 'Mukti'. The 'would be breaker of and survive 'that destruction of local to relegate or marginalize those who running after desires, therefore we, as it were, bondage' had to seek this 'freedom' through mythologies which is an inevitable result of all dynamically but silently reflected through cover this reality with a mist.”10 In her 'renunciation' and not through 'enjoyment.’14 world-consolidations.’7 It was on this that he their lives, work, sacrifice and suffering the interpretation of the word Maya through the But it was in his definition or perception of constantly dwelt and expounded. Such a poet's eloquent assessment. When it comes to words of the Swami Sister Nivedita observed 'renunciation' that Sister Nivedita felt that the concern expressed by Swamiji then in an era of Sister Nivedita, the marginalizing silence is that the word did not merely describe the Swami differed from most other teachers; he political empires assumes greater relevancy only too deafening! Universe as seen through the sense but also saw 'every kind of mastery as a form of today when a process of rapid and irreversible 'describes the tortuous, erroneous, and self- renunciation'. Any supreme mastery was Swamiji once said the he had poured globalization is ushering in an era of forced contradictory character of knowledge.' 'This a achieved after a mighty renunciation and yet maximum time and energy in preparing Sister cultural uniformity destroying diversities of statement of fact, not a theory,' Sister Nivedita Sister Nivedita saw in the Swami's spirit and Nivedita.4 Looking at the second European religion, culture and lifestyles. Destruction of records Swamiji as saying, 'that this world is a definition of renunciation the fire of a conquest period – 1896 – one sees this preparation local mythologies had to be prevented in order Tantalus' hell, that we do not know anything as characterized by his own life. Supporting his proceeding apace. Lyrically expressing this to ward off the spectre of a mono-cultural about this Universe, yet at the same time we description of 'renunciation' the Swami pointed process of preparation and her growing existence starkly contradictory to a true and cannot say that we do not know. To walk in the out that ' it was by renunciation, that is to say, by perception of the country she was to serve as essential universality. midst of a dream, half sleeping, half waking, sustained and determined effort, by absorption part of her Master's ordained work, 'Thou art He, O Man! Thou art He!': Describing passing all our lives in a haze, this is the fate of in hard problems through lonely hours, by celebrated Bengali writer Mohitlal Majumdar the growth of the religious idea and its all sense knowledge. This is the Universe.’11 choosing toil and refusing ease, that (1888-1952) in his discussion of Sister evolution in the spiritual growth and unfolding True existence, true vision had to be lived and Stephenson, for instance, invented the steam- Nivedita's life, wrote, 'a lotus is doubtless a of the individual Swamiji or as Sister Nivedita sought beyond the senses. But yet it is in that engine.’15 It was an example that his London big flower; but still it does not blossom addressed him 'the Swami' spoke of the goal state of Maya, in that perpetual state of flux audience understood well. There was no place without sunlight. Swamiji was the sun that being at first far and without and the need for it that most of our days and actions emerge and for a passive-renunciation; it had to be dynamic blossomed the lotus called Nivedita. She to be brought near and closer until 'the God of pass – a perpetually fleeting state of half- and goal-oriented and in this Sister Nivedita's loved India and dedicated her whole life to its Heaven becomes the God in Nature, till the God existence. This is how Margaret grasped the life itself can be said to be a perfect expression of service…Swamiji made Nivedita see India in Nature becomes the God who is Nature, and essence, 'By Maya is thus meant that Swamiji's definition of the term. with the eyes with which he had seen this the God who is Nature, becomes within this shimmering, elusive, half-real, half-unreal great country. It is almost as if he had What then was the process that Sister Nivedita temple of the body, and the God dwelling in the complexity, in which there is no rest, no implanted his own heart within her bosom.’5 underwent living through the second visit and temple of the body becomes the temple itself, satisfaction, no ultimate certainty, of which we attending these classes and lectures? Each of While the ignition for the Indian work becomes the soul of man…' The Centre, Him become aware through the senses, and these vibrant sessions were spiritual nurseries proceeded, the work of preparing the spirit who has been sought through the ages 'is in our through the mind as dependent on the senses. opening up the directions of a new life and were continued with full vigour. Sister Nivedita own hearts. Thou art He, O Man! Thou art He!”8 At the same time - “… That by which all this is not mere periods of intellectualisations to gave expression to this preparatory process There was to be no rejection of matter but pervaded, know That to be the Lord solely stimulate the mind. Describing these as [1896 in London], as discussed earlier, in her instead its recognition of divinity. Himself!”12 such she wrote, 'In the meantime as I look back immortal 'The Master as I Saw Him' considered ‘Cover this reality with a mist': His efforts on ‘Transference of the centre of gravity' and upon the time, I feel that what we all really by Sri Aurobindo to be the greatest book on describing the concept of Maya were striking. 'Renunciation': Thus actual spiritual growth entered upon in the Swami's classes was not so Swami Vivekananda.6 Even a brief immersion

Yuva bharati - 35 - February 2011 Yuva bharati - 36 - February 2011 love of the people that those who had in some of these thoughts of Swamiji as According to Sister Nivedita the Swami felt and spiritual evolution in the individual had to observed it could easily see the difference expressed by his 'spiritual daughter' is indeed a these to be 'his greatest intellectual be preceded by a 'gradual transference of the between her love and our concern for the liberating experience. achievement during this period.’9 The centre of gravity, as it were, out of the one into people…3 It is a national pastime today to following of the Swami's words, as heard and the other, - out of Maya into the Self.’13 For a true ‘Destruction of local mythologies': An mostly fete and commemorate those who, recorded by Sister Nivedita, were a milestone living, this bondage of Maya – this half and interesting thought that preoccupied Swamiji, playing to the galleries, condescended to in the description of the concept, 'Because we confused existence had to be broken. This as Sister Nivedita read it during this period, serve India and her people in a patronising yet talk in vain, and because we are satisfied with breaking of bondage into true living was was the need for the Indian thought to preserve subtly disguised expression of goodwill and the things of the senses and because we are 'freedom', 'Mukti'. The 'would be breaker of and survive 'that destruction of local to relegate or marginalize those who running after desires, therefore we, as it were, bondage' had to seek this 'freedom' through mythologies which is an inevitable result of all dynamically but silently reflected through cover this reality with a mist.”10 In her 'renunciation' and not through 'enjoyment.’14 world-consolidations.’7 It was on this that he their lives, work, sacrifice and suffering the interpretation of the word Maya through the But it was in his definition or perception of constantly dwelt and expounded. Such a poet's eloquent assessment. When it comes to words of the Swami Sister Nivedita observed 'renunciation' that Sister Nivedita felt that the concern expressed by Swamiji then in an era of Sister Nivedita, the marginalizing silence is that the word did not merely describe the Swami differed from most other teachers; he political empires assumes greater relevancy only too deafening! Universe as seen through the sense but also saw 'every kind of mastery as a form of today when a process of rapid and irreversible 'describes the tortuous, erroneous, and self- renunciation'. Any supreme mastery was Swamiji once said the he had poured globalization is ushering in an era of forced contradictory character of knowledge.' 'This a achieved after a mighty renunciation and yet maximum time and energy in preparing Sister cultural uniformity destroying diversities of statement of fact, not a theory,' Sister Nivedita Sister Nivedita saw in the Swami's spirit and Nivedita.4 Looking at the second European religion, culture and lifestyles. Destruction of records Swamiji as saying, 'that this world is a definition of renunciation the fire of a conquest period – 1896 – one sees this preparation local mythologies had to be prevented in order Tantalus' hell, that we do not know anything as characterized by his own life. Supporting his proceeding apace. Lyrically expressing this to ward off the spectre of a mono-cultural about this Universe, yet at the same time we description of 'renunciation' the Swami pointed process of preparation and her growing existence starkly contradictory to a true and cannot say that we do not know. To walk in the out that ' it was by renunciation, that is to say, by perception of the country she was to serve as essential universality. midst of a dream, half sleeping, half waking, sustained and determined effort, by absorption part of her Master's ordained work, 'Thou art He, O Man! Thou art He!': Describing passing all our lives in a haze, this is the fate of in hard problems through lonely hours, by celebrated Bengali writer Mohitlal Majumdar the growth of the religious idea and its all sense knowledge. This is the Universe.’11 choosing toil and refusing ease, that (1888-1952) in his discussion of Sister evolution in the spiritual growth and unfolding True existence, true vision had to be lived and Stephenson, for instance, invented the steam- Nivedita's life, wrote, 'a lotus is doubtless a of the individual Swamiji or as Sister Nivedita sought beyond the senses. But yet it is in that engine.’15 It was an example that his London big flower; but still it does not blossom addressed him 'the Swami' spoke of the goal state of Maya, in that perpetual state of flux audience understood well. There was no place without sunlight. Swamiji was the sun that being at first far and without and the need for it that most of our days and actions emerge and for a passive-renunciation; it had to be dynamic blossomed the lotus called Nivedita. She to be brought near and closer until 'the God of pass – a perpetually fleeting state of half- and goal-oriented and in this Sister Nivedita's loved India and dedicated her whole life to its Heaven becomes the God in Nature, till the God existence. This is how Margaret grasped the life itself can be said to be a perfect expression of service…Swamiji made Nivedita see India in Nature becomes the God who is Nature, and essence, 'By Maya is thus meant that Swamiji's definition of the term. with the eyes with which he had seen this the God who is Nature, becomes within this shimmering, elusive, half-real, half-unreal great country. It is almost as if he had What then was the process that Sister Nivedita temple of the body, and the God dwelling in the complexity, in which there is no rest, no implanted his own heart within her bosom.’5 underwent living through the second visit and temple of the body becomes the temple itself, satisfaction, no ultimate certainty, of which we attending these classes and lectures? Each of While the ignition for the Indian work becomes the soul of man…' The Centre, Him become aware through the senses, and these vibrant sessions were spiritual nurseries proceeded, the work of preparing the spirit who has been sought through the ages 'is in our through the mind as dependent on the senses. opening up the directions of a new life and were continued with full vigour. Sister Nivedita own hearts. Thou art He, O Man! Thou art He!”8 At the same time - “… That by which all this is not mere periods of intellectualisations to gave expression to this preparatory process There was to be no rejection of matter but pervaded, know That to be the Lord solely stimulate the mind. Describing these as [1896 in London], as discussed earlier, in her instead its recognition of divinity. Himself!”12 such she wrote, 'In the meantime as I look back immortal 'The Master as I Saw Him' considered ‘Cover this reality with a mist': His efforts on ‘Transference of the centre of gravity' and upon the time, I feel that what we all really by Sri Aurobindo to be the greatest book on describing the concept of Maya were striking. 'Renunciation': Thus actual spiritual growth entered upon in the Swami's classes was not so Swami Vivekananda.6 Even a brief immersion

Yuva bharati - 35 - February 2011 Yuva bharati - 36 - February 2011 much an intellectual exposition, as a life of Nivedita Swami Vivekananda's Spiritual Daughter' new and lofty emotions, - or, as they would be written for the Golden Jubilee issue of Udbodhan. 16 Source: Vedanta Kesari, Vol.95, No.7, July 2009, called in India, 'realisations.’ p.256. 4. Sankari Prasad Basu, Nivedita Lokmata, vol.1 The realisations served to prepare the servitor. th (Beng), (Kolkata: Ananda Publishers, 5 imp, The transference of the centre of gravity 1406 (Beng. era), p.3. preceded the beginning of the ignition of the 5.Vedanta Kesari, Vol.95, No.7, op. cit., p.258. Indian work. We shall next see how the Indian 6. Sankari Prasad Basu, op.cit., p.3. 7. Sister Nivedita, The Master as I Saw Him – work was ignited and what initial role being pages from the Life of Swami Vivekananda, Margaret played in sustaining it. (London: Longmans, Green & Co., 1910) p.24. 8. Ibid., p.25. 9. Ibid., p.25. 1.Marie Louise Burke, Swami Vivekananda in the 10. Ibid., p.26. West – New Discoveries –The World Teacher, vol.4, (Kolkata: Advaita Ashrama, 16th imp., 11. Ibid., p.27. 2007) p.212. 12. Ibid., p.28. 2. Ibid. 13. Ibid., p.28. 3.Tagore's tribute to Sister Nivedita translated by 14. Ibid., p.29. Kshitis Roy and Krishna Kripalani and cited in an 15. Ibid., pp.29-30. English rendering of Mohitlal Majumdar's 'Sister 16. Ibid., p.37.

Yuva bharati - 37 - February 2011 Yuva bharati - 38 - February 2011 dwindling army that he was dead. As soon as he proved correct when Alexander was mortally Alexander – The Invader could be moved, had himself carried on a ship wounded. One very important fact needs to be and shown to the army. looked into at this cross-currents of events. Continued from December '10 issue Dr. K. M. Rao Among Alexander's battles, this is ghastliest in Right before this Malli (Mahlava) battle, 'Mutiny in Alexander's Army its dreadful record of gruesome slaughter. The Alexander was sailing down the Jhelum in explanation probably is that the army lost its November 326 BCE, to leave Bharat by “Thereafter Alexander pushed on Hyphasis and the compulsive situation—had shut himself morale and frustrated. They hated it; they had waterways. Purushottam who used to send his (River Beas) near somewhere Gurudaspur. for three days, in his camp to win over the no wish to fight, but as they had to as if by force, army to garrison and annex the land so gained by Here his army mutinied and refused to go resentful army. they took no chance and indulged in slaughter to Alexander, did not send his army in this journey. further. They were tired. The rains had told Chapter III quell a fresh rising, so that they will not be It means, he knew Alexander was not in a position heavily on them and they had been shaken by The Sixth Battle of Malli-Ashwaka turned back from their way-home. Twice to take the risk to return from Bharat along the the severe fighting on the Jhelum and at Sangala. Alexander has set out to sail down the Jhelum to Alexander had to mount the wall, first to get his land route (by road) through which he had come Reports received from emissaries said that Arabian sea and soon learnt Mahlava (Malli) and soldiers follow; it was indeed time for the tired because those people whom he had subdued across the Beas there were another Aratta people Ashwaka (Oxydracae) were preparing to oppose army to go home. Indirectly, this the least of his while coming were now in arms in rebellion to (possibly Mahlava and Ashwaka people) with a him. He met the Malli (Mahlava) near the military campaigns was to cost him his life, for take revenge on Alexander; even Ambhi of contingent of innumerable number of very large confluence of Jhelum and Chenab. Curtius and the wound left him weakened. Takshasile (Taxila) and the people of Gandhar and brave elephants: after their terrifying Diodorus speak of a people Sibi that inhabited in were now about to rebel. experience with elephants in war at Jhelum with that area. The Greek soldiers did not believe that he was Purushottam, they had no courage to meet those alive even seeing him laid. Alexander had to So Alexander preferred to go southward through elephants so trained in warfare… they had What was the fate of Alexander's Battle against raise his head to show he was alive. The Mahlava Makran (Gedrosia) of Sindh to reach the mouth of understood the conquest of Persia, but now they the Malli and Ashwaka people? and Ashwaka were 'Aratta', i.e., Araja kingless Indus and to set sail therefrom. Aman, Nearchus did not know what they were doing or where people – i.e., Gana Rajya. They were freedom- and Curtius have given a full description of how they were going; they wanted to go home. It was Alexander 'fought a battle at the 'FORD', and shut lovers and valorous. It is said that the Dogra he had prepared for the same. a severe blow to Alexander. True, he could not up some of them (Malli-Mahlavas) in a town on warriors of Jammu region too participated in have gone much further the west of river. The this battle. In the meanwhile, Abhsaresh, king of “The order of March” was as follows: in any case; only half his town was easily taken, Rajouri, Bhimber of Jammu joined the army of While Alexander with the hypaspists, Agrianians, a r m y w a s o n h i s but the Mahlavas retired Purushottam. communications with t o t h e c i t a d e l ; t h e cretan archers and the agema of companions sail Taxila and he was trying Macedonians hung-back, Alexander's command on his army was gravely down the Jhelum, the rest of the army was to to use the troops of and Alexander snatched diminishing day by day. When he saw his orders march in three columns: P u r u s h o t t a m f o r a storming-ladder went and commands yielded no spell on his army, he one under Craterus on the right bank; garrison. up the wall himself, –'Alexander saw his men falter, impetuously followed by his shield- seized a ladder and planted it against the wall a second under Hephaestian on the left bank; H i s t o r y s p e a k s bearer, Peucestus and and mounted it crouched under his shield”, eloquently the tragic Leonnastus, Abreas—a aptly shows his command on his army had and a third under Philip, Satrap of Gandhara, plight of the Greek c o r p o r a l - m o u n t e d already been lessened. Strangely enough, none three days march in the rear. soldiers through these another ladder; then both of his Generals was there by his side, nor any-led lines, “they had no ladders broke, leaving the forces, nor any cavalry, was there. Alexander Nearchus was given command of the fleet. But desire to meet those elephants. They had Alexander and the three on the wall. He went fought as a foot-soldier, though Craterus, this design has crushed on the dock, 'before the understood the conquest of Persia, but now they down into the citadel, and fought single-handed Hephaestion, Ptolemy, Seleucus, Philip, advance of fleeing army reached the confluence of did not know what they were doing or where with his back to the wall till the three joined him; Nearchus etc. Generals were there with the Chenab and Jhelum news was received that the they were going; they wanted to go home”. Abreas was killed and Alexander was shot army. The revolt in the army was so strong that Malli and Ashwaka (Oxydracae) were preparing through corselet and breast by a long arrow. Coenus, the spokesman for the army, had said to attack it. Greek soldiers understood they were giving up Peucestus covered him in front with the holy bluntly to Alexander: “Do not lead us now their lives not to annex new lands for Greek shield of Illium and Leonnastus on one side; a tree against our will for then thou will no longer find The Malli-Ashwaka battle was qualitatively empire but for Purushottam's (Porus') Kingdom. prevented attack on the other; they kept the us the men in regard to dangers, since free—will different. Here Alexander did not storm them to The revolt in rank and file of Army certainly had enemy off till the army broke in and killed every be wanting to us in the contests”. This speech conquer their land but the Malli-Ashwaka army the backing of their respective commanders. living creature there. Alexander was carried out shows what a sea-change happened in Greek fought to drive Alexander out of their land. The Alexander being in predicament, torn by two fainting due to heavy bleeding; Perdiceas cut the army following the devastating defeat in the outcome of this last and final battle in which opposing pulls—right demand of his soldiers arrow with his sword and he finally fainted and Jhelum war with Purushottam. Coenus was Alexander was mortally wounded has been stated lost consciousness. The report went forth to his Yuva bharati - 41 - February 2011 Yuva bharati - 42 - February 2011 dwindling army that he was dead. As soon as he proved correct when Alexander was mortally Alexander – The Invader could be moved, had himself carried on a ship wounded. One very important fact needs to be and shown to the army. looked into at this cross-currents of events. Continued from December '10 issue Dr. K. M. Rao Among Alexander's battles, this is ghastliest in Right before this Malli (Mahlava) battle, 'Mutiny in Alexander's Army its dreadful record of gruesome slaughter. The Alexander was sailing down the Jhelum in explanation probably is that the army lost its November 326 BCE, to leave Bharat by “Thereafter Alexander pushed on Hyphasis and the compulsive situation—had shut himself morale and frustrated. They hated it; they had waterways. Purushottam who used to send his (River Beas) near somewhere Gurudaspur. for three days, in his camp to win over the no wish to fight, but as they had to as if by force, army to garrison and annex the land so gained by Here his army mutinied and refused to go resentful army. they took no chance and indulged in slaughter to Alexander, did not send his army in this journey. further. They were tired. The rains had told Chapter III quell a fresh rising, so that they will not be It means, he knew Alexander was not in a position heavily on them and they had been shaken by The Sixth Battle of Malli-Ashwaka turned back from their way-home. Twice to take the risk to return from Bharat along the the severe fighting on the Jhelum and at Sangala. Alexander has set out to sail down the Jhelum to Alexander had to mount the wall, first to get his land route (by road) through which he had come Reports received from emissaries said that Arabian sea and soon learnt Mahlava (Malli) and soldiers follow; it was indeed time for the tired because those people whom he had subdued across the Beas there were another Aratta people Ashwaka (Oxydracae) were preparing to oppose army to go home. Indirectly, this the least of his while coming were now in arms in rebellion to (possibly Mahlava and Ashwaka people) with a him. He met the Malli (Mahlava) near the military campaigns was to cost him his life, for take revenge on Alexander; even Ambhi of contingent of innumerable number of very large confluence of Jhelum and Chenab. Curtius and the wound left him weakened. Takshasile (Taxila) and the people of Gandhar and brave elephants: after their terrifying Diodorus speak of a people Sibi that inhabited in were now about to rebel. experience with elephants in war at Jhelum with that area. The Greek soldiers did not believe that he was Purushottam, they had no courage to meet those alive even seeing him laid. Alexander had to So Alexander preferred to go southward through elephants so trained in warfare… they had What was the fate of Alexander's Battle against raise his head to show he was alive. The Mahlava Makran (Gedrosia) of Sindh to reach the mouth of understood the conquest of Persia, but now they the Malli and Ashwaka people? and Ashwaka were 'Aratta', i.e., Araja kingless Indus and to set sail therefrom. Aman, Nearchus did not know what they were doing or where people – i.e., Gana Rajya. They were freedom- and Curtius have given a full description of how they were going; they wanted to go home. It was Alexander 'fought a battle at the 'FORD', and shut lovers and valorous. It is said that the Dogra he had prepared for the same. a severe blow to Alexander. True, he could not up some of them (Malli-Mahlavas) in a town on warriors of Jammu region too participated in have gone much further the west of river. The this battle. In the meanwhile, Abhsaresh, king of “The order of March” was as follows: in any case; only half his town was easily taken, Rajouri, Bhimber of Jammu joined the army of While Alexander with the hypaspists, Agrianians, a r m y w a s o n h i s but the Mahlavas retired Purushottam. communications with t o t h e c i t a d e l ; t h e cretan archers and the agema of companions sail Taxila and he was trying Macedonians hung-back, Alexander's command on his army was gravely down the Jhelum, the rest of the army was to to use the troops of and Alexander snatched diminishing day by day. When he saw his orders march in three columns: P u r u s h o t t a m f o r a storming-ladder went and commands yielded no spell on his army, he one under Craterus on the right bank; garrison. up the wall himself, –'Alexander saw his men falter, impetuously followed by his shield- seized a ladder and planted it against the wall a second under Hephaestian on the left bank; H i s t o r y s p e a k s bearer, Peucestus and and mounted it crouched under his shield”, eloquently the tragic Leonnastus, Abreas—a aptly shows his command on his army had and a third under Philip, Satrap of Gandhara, plight of the Greek c o r p o r a l - m o u n t e d already been lessened. Strangely enough, none three days march in the rear. soldiers through these another ladder; then both of his Generals was there by his side, nor any-led lines, “they had no ladders broke, leaving the forces, nor any cavalry, was there. Alexander Nearchus was given command of the fleet. But desire to meet those elephants. They had Alexander and the three on the wall. He went fought as a foot-soldier, though Craterus, this design has crushed on the dock, 'before the understood the conquest of Persia, but now they down into the citadel, and fought single-handed Hephaestion, Ptolemy, Seleucus, Philip, advance of fleeing army reached the confluence of did not know what they were doing or where with his back to the wall till the three joined him; Nearchus etc. Generals were there with the Chenab and Jhelum news was received that the they were going; they wanted to go home”. Abreas was killed and Alexander was shot army. The revolt in the army was so strong that Malli and Ashwaka (Oxydracae) were preparing through corselet and breast by a long arrow. Coenus, the spokesman for the army, had said to attack it. Greek soldiers understood they were giving up Peucestus covered him in front with the holy bluntly to Alexander: “Do not lead us now their lives not to annex new lands for Greek shield of Illium and Leonnastus on one side; a tree against our will for then thou will no longer find The Malli-Ashwaka battle was qualitatively empire but for Purushottam's (Porus') Kingdom. prevented attack on the other; they kept the us the men in regard to dangers, since free—will different. Here Alexander did not storm them to The revolt in rank and file of Army certainly had enemy off till the army broke in and killed every be wanting to us in the contests”. This speech conquer their land but the Malli-Ashwaka army the backing of their respective commanders. living creature there. Alexander was carried out shows what a sea-change happened in Greek fought to drive Alexander out of their land. The Alexander being in predicament, torn by two fainting due to heavy bleeding; Perdiceas cut the army following the devastating defeat in the outcome of this last and final battle in which opposing pulls—right demand of his soldiers arrow with his sword and he finally fainted and Jhelum war with Purushottam. Coenus was Alexander was mortally wounded has been stated lost consciousness. The report went forth to his Yuva bharati - 41 - February 2011 Yuva bharati - 42 - February 2011 earlier. till they themselves could have reached army. He was mortally wounded, lost the Some true points of circumstantial evidence of to Babylon and settle the partition of fighting spirit and became doleful. He died, all After the disastrous defeat of Malli-Ashwaka Alexander's death empire amidst themselves and then circumstantial evidences, press to conclude, in battle, all the battle plans of Alexander fell into declared Alexander's death in Babylon? Bharat in 325 BCE because of being mortally pieces. It is historically crucial to know how the 1. Was this abhorrent, brazenly selected Philip whom Alexander had appointed wounded in the Malli-Ashwaka battle. Greeks fled from Bharat in 325 BCE. route at all led by Alexander? Why as satrap of Gandhara and western should he follow such a route and his Upaganastan (Afghanistan) was Alexander once wished to meet a yogi Sadhak. In All Greeks fled from Bharat in aberrant and General Craterus preceded him along a murdered when Greeks were retreating his arrogance, Alexander sent men summoning bizarre route as if different authorities had given more sensible route through Mulla pass from Bharat. the saint to meet him, saying “if he meets, he will them different orders. leaving him mortally wounded behind 6. Alexander's mother, wife and son were be rewarded with gifts, if not will be put to death”. enemy lines in a hostile land of powerful murdered by Cassander, Alexander's The yogi sitting on his seat made of leaves and (1) Craterus was sent with three battalions enemies? companion General who, after grass, smiled and said that Alexander had nothing of the phalanx, some archers, battered 2. Was not Alexander already dead in Alexander's death became the king of worthy to offer to him as the yogi got the bare soldiers and men unfit of further Bharat and his Generals after Malli- Macedonia and master of Greece as per needs from God—the light, the sky, the forest and service with heavy baggage and Ashwaka battle in which he died shortly agreement amidst his Generals who the river sufficed his needs, if killed, his soul limping horses by way of Mulla pass. after decided amidst themselves to gathered at Babylon for the partition of would go back there wherefrom it had come. (2) Nearchus was the head of ship voyage. escape in three routes under three his empire. Hence he felt, he had no necessity of meeting Arrian states all other commanders generals as they could not agree, who Alexander. Alexander could not fathom the refused Alexander's order to head the should be the supreme commander in Alexander's defeat, death and epitaph meaning of the words of the saint and his blissful voyage except Nearchus. The voyage case all moved along the same route? smile. Alexander felt humbled by the wisdom of was of 10 to 15 tiny ships, having 10 3. Nowhere in the escape route 'cavalry' What were the fettle and form of Alexander's the detached words uttered by the saint. days ration, five days water provision was mentioned. Was that because health mind prior to and right after for crews, some archers, mercenaries cavalry was completely decimated in the Malli–Ashwaka battle i.e., in his last combative QED : Had Napoleon invaded England would the and catapults. It started in late Jhelum battle? days in Bharat? British people call him, 'Napoleon the Great? September, 325 BCE. 4. Alexander while in the escape route was Never. Alexander should properly be called digging wells in seashore to store food “He left his arrangements in Bharat, an Alexander the Invader instead of Alexander the And Alexander's escape from Bharat, it is said, and water for Nearchus's voyagers was unfinished sketch, to be sponged off the canvas great in our History Text books. began from Patala (at the mouth of Indus, simply a fictional narration to suppress the moment he died. He meekly handed over all wherefrom Nearchus set for sail) through who led actually the third route of escape. the country upto Beas to Purushottam after his Megasthenes who came and stayed in Bharat Makran having with him four battalions of the The third route took elephants with it. defeat, and who in spite of his, Abhisaresh did shortly after Alexander's death commented: phalanx, the hypas Agrianians, the archers and Given Seleucus's and Ptolemy's liking for not come to him, he accepted his excuses, all the Macedonians of the companions and the elephants, was it Seleucus and Ptolemy confirmed him in his Kingdom as a tributary “That we have never been attacked by others nor horse archers. It is said that he moved who led the third route of escape and not prince and gave him authority over the had themselves attacked others”. southward along the coast to dig wells for water Alexander? neighbouring ruler of Hazara. This clearly and store foodstuff in wells for Nearchus' sailing The names of Ptolemy and Seleucus were shows that Alexander had lost all authority over Alexander had no geographical knowledge of people as the ships were not suitable to carry found nowhere in the third escape route what happened at East of Jhelum”. Bharat. He had no idea of the vastness of Bharat, more than ten-day ration and five days water. records. Arrian followed Ptolemy The Epitaph her main land, mass of continental proportions fragmented writings after 400 years. Did and huge roaring rivers and world's highest And then 'as there was no shore route, he was Ptolemy suppress their names and put A doleful, melancholy, resigned Alexander his mountain ranges extending over thousands of then compelled to travel inland along the track Alexander's name instead. Alexander's nemesis catching him up will be the apt lines of miles. Alexander's invasion was only marginal which connects Makran and Sind. The country name may be a later interpolation. Epitaph on his grave. on the borders of Purushottam's Kingdom. In through which he supposedly marched was 5. Many of the satraps appointed by those days in Northern Bharat, Pataliputra, the devoid of water for long stretches and the heat Alexander to administer various parts of History has got a way of its own to take revenge. capital of Chandragupta of Maurya dynasty 324 was so intense that the retreating army had to Persian Empire and Greek State BCE was the principal imperial power. Alexander march by night. Afterall the baggage had been including Macedonia were murdered in Alexander's Defeat : Martially and Spiritually was one thousand five hundred miles away from lost-the transport animals either died or were 324 and 323 BCE in the name of the seat of this most powerful cogent political cum eaten-the army again reached the coast at Pasni Alexander. Were those done by a handful Alexander was defeated martially in Bharat. He martial command in Bharat. and Gwadur struck the road which led to Persia. of his major generals who partitioned his agreed to be a covenant of subsidiary alliance Concluded The non-combatant forces almost all perished vast empire amidst themselves just to while Purushottam annexed all his lands and army suffered great loss in this arduous wipe out resistance to their designs? conquered so far and ascended the throne. He journey. They kept his death in Bharat suppressed faced revolt from his disgruntled and battered

Yuva bharati - 43 - February 2011 Yuva bharati - 44 - February 2011 earlier. till they themselves could have reached army. He was mortally wounded, lost the Some true points of circumstantial evidence of to Babylon and settle the partition of fighting spirit and became doleful. He died, all After the disastrous defeat of Malli-Ashwaka Alexander's death empire amidst themselves and then circumstantial evidences, press to conclude, in battle, all the battle plans of Alexander fell into declared Alexander's death in Babylon? Bharat in 325 BCE because of being mortally pieces. It is historically crucial to know how the 1. Was this abhorrent, brazenly selected Philip whom Alexander had appointed wounded in the Malli-Ashwaka battle. Greeks fled from Bharat in 325 BCE. route at all led by Alexander? Why as satrap of Gandhara and western should he follow such a route and his Upaganastan (Afghanistan) was Alexander once wished to meet a yogi Sadhak. In All Greeks fled from Bharat in aberrant and General Craterus preceded him along a murdered when Greeks were retreating his arrogance, Alexander sent men summoning bizarre route as if different authorities had given more sensible route through Mulla pass from Bharat. the saint to meet him, saying “if he meets, he will them different orders. leaving him mortally wounded behind 6. Alexander's mother, wife and son were be rewarded with gifts, if not will be put to death”. enemy lines in a hostile land of powerful murdered by Cassander, Alexander's The yogi sitting on his seat made of leaves and (1) Craterus was sent with three battalions enemies? companion General who, after grass, smiled and said that Alexander had nothing of the phalanx, some archers, battered 2. Was not Alexander already dead in Alexander's death became the king of worthy to offer to him as the yogi got the bare soldiers and men unfit of further Bharat and his Generals after Malli- Macedonia and master of Greece as per needs from God—the light, the sky, the forest and service with heavy baggage and Ashwaka battle in which he died shortly agreement amidst his Generals who the river sufficed his needs, if killed, his soul limping horses by way of Mulla pass. after decided amidst themselves to gathered at Babylon for the partition of would go back there wherefrom it had come. (2) Nearchus was the head of ship voyage. escape in three routes under three his empire. Hence he felt, he had no necessity of meeting Arrian states all other commanders generals as they could not agree, who Alexander. Alexander could not fathom the refused Alexander's order to head the should be the supreme commander in Alexander's defeat, death and epitaph meaning of the words of the saint and his blissful voyage except Nearchus. The voyage case all moved along the same route? smile. Alexander felt humbled by the wisdom of was of 10 to 15 tiny ships, having 10 3. Nowhere in the escape route 'cavalry' What were the fettle and form of Alexander's the detached words uttered by the saint. days ration, five days water provision was mentioned. Was that because health mind prior to and right after for crews, some archers, mercenaries cavalry was completely decimated in the Malli–Ashwaka battle i.e., in his last combative QED : Had Napoleon invaded England would the and catapults. It started in late Jhelum battle? days in Bharat? British people call him, 'Napoleon the Great? September, 325 BCE. 4. Alexander while in the escape route was Never. Alexander should properly be called digging wells in seashore to store food “He left his arrangements in Bharat, an Alexander the Invader instead of Alexander the And Alexander's escape from Bharat, it is said, and water for Nearchus's voyagers was unfinished sketch, to be sponged off the canvas great in our History Text books. began from Patala (at the mouth of Indus, simply a fictional narration to suppress the moment he died. He meekly handed over all wherefrom Nearchus set for sail) through who led actually the third route of escape. the country upto Beas to Purushottam after his Megasthenes who came and stayed in Bharat Makran having with him four battalions of the The third route took elephants with it. defeat, and who in spite of his, Abhisaresh did shortly after Alexander's death commented: phalanx, the hypas Agrianians, the archers and Given Seleucus's and Ptolemy's liking for not come to him, he accepted his excuses, all the Macedonians of the companions and the elephants, was it Seleucus and Ptolemy confirmed him in his Kingdom as a tributary “That we have never been attacked by others nor horse archers. It is said that he moved who led the third route of escape and not prince and gave him authority over the had themselves attacked others”. southward along the coast to dig wells for water Alexander? neighbouring ruler of Hazara. This clearly and store foodstuff in wells for Nearchus' sailing The names of Ptolemy and Seleucus were shows that Alexander had lost all authority over Alexander had no geographical knowledge of people as the ships were not suitable to carry found nowhere in the third escape route what happened at East of Jhelum”. Bharat. He had no idea of the vastness of Bharat, more than ten-day ration and five days water. records. Arrian followed Ptolemy The Epitaph her main land, mass of continental proportions fragmented writings after 400 years. Did and huge roaring rivers and world's highest And then 'as there was no shore route, he was Ptolemy suppress their names and put A doleful, melancholy, resigned Alexander his mountain ranges extending over thousands of then compelled to travel inland along the track Alexander's name instead. Alexander's nemesis catching him up will be the apt lines of miles. Alexander's invasion was only marginal which connects Makran and Sind. The country name may be a later interpolation. Epitaph on his grave. on the borders of Purushottam's Kingdom. In through which he supposedly marched was 5. Many of the satraps appointed by those days in Northern Bharat, Pataliputra, the devoid of water for long stretches and the heat Alexander to administer various parts of History has got a way of its own to take revenge. capital of Chandragupta of Maurya dynasty 324 was so intense that the retreating army had to Persian Empire and Greek State BCE was the principal imperial power. Alexander march by night. Afterall the baggage had been including Macedonia were murdered in Alexander's Defeat : Martially and Spiritually was one thousand five hundred miles away from lost-the transport animals either died or were 324 and 323 BCE in the name of the seat of this most powerful cogent political cum eaten-the army again reached the coast at Pasni Alexander. Were those done by a handful Alexander was defeated martially in Bharat. He martial command in Bharat. and Gwadur struck the road which led to Persia. of his major generals who partitioned his agreed to be a covenant of subsidiary alliance Concluded The non-combatant forces almost all perished vast empire amidst themselves just to while Purushottam annexed all his lands and army suffered great loss in this arduous wipe out resistance to their designs? conquered so far and ascended the throne. He journey. They kept his death in Bharat suppressed faced revolt from his disgruntled and battered

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