Our Tribute to Tribal People of Every Nation

This yeear, the Inntteerrnnationnal Daayy of Nonn--VViiolence takes on special significance. The DDayy,, whiich marrkks thee biirtthhday ooff Mahatma Gandhi, falls during the sixtiethh annniiveerrsaarryy of thhe Unniiveerrsaal DDeeccllaarration of Human Rights. There is a profoounnd phhilloossoopphhiicaall connnneccttioon beettwweeen the fundamental principles of human riigghhtts enshhrrinneed in thhe UUnnivveerrsaal DDeclaration and those practised by Mahatmma Ganddhhii.

The annswwer forr Maahhattmmaa Gaanddhi wwaas aalwwaayyss found in action. As he said, “An ounce of prraacttice iiss wortth moorre tthaann toonns oof preaching.” The rest of us can seek to emmullaate hhis sspiirit onnly bby praaccttisinng the tenets of non-violence, justice and peacee. Toddaayy, tthhe lleggacyy annd thee priinncciipples of the Mahatma are carried forward in our celebration of the Unniveerrsaall Deecclaarattionn of HHummaan RRiigghts. They are carried forward through the activities of the Unitedd Naationss anndd ouur invaaluuaablle ppaarrtnneerrss in civil society: religious leaders, teachers, artists and so many otheers.

Our tassk is tto ennssure thaat thee riigghtts inn thhee Declaration are a living reality -- that they are known, understtood andd ennjjooyed by eeveerryoonee, eeveryywwhere. It is often those who most need their human rights protected, whho also neeeed to bee infoormmeed thhaat the Declaration exists -- and that it exists for them. The rights of ttooo mmaannyy peeopple aroounnd thhee worrlldd are still violated. That is why the Mahatma’s legacy is more importaant thhaan evveerr.

On this Innterrnnaatioonnaal DDay off Nonn--Viiooleennccee,, and this sixtieth anniversary of the Universal Declaration of Hummann Righhtts, mayy Mahaatmma Ganddhi innsspire us in our mission. - Ban Ki-moon United Nations Secretary-General 1 October 2008 6.3 September 2008 World Peace International Day of Non-Violence Following is the text of Mrs. Sonia Gandhi’s Address to the UN General Assembly on the occasion of First Observance of the International Day of Non - violence on October 2nd, 2007.

It is an honor to address the United Nations General Assembly, as we observe on Mahatma Gandhi’s birth anniversary the “International Day of Non-violence” for the first time. This is a collective homage of the world community to one of the greatest men of all times, a homage that rises above politics and speaks to all humankind. May I convey to the General Assembly the gratitude of over a billion people of my country for this tribute. I also extend our sincere appreciation to all those member states who co-sponsored the resolution and extended their support to it. To South Africa in particular, on whose very soil Mahatma Gandhi, on the 11th of September, 1906, started his political and spiritual journey, the “Satyagraha” or “Truth Force” movement. War, conflict and bloodshed have long been rooted in human history and the human psyche as the preordained and inevitable instruments of power. Violence has come to be regarded as the norm, and nonviolence as a mere aberration. It is striking, as one observer has pointed out, that there is no proactive word for non- violence in almost any language. It has not been regarded as a concept in itself, but simply the negation of something else. Other concepts have their own antonyms: war and peace, sin and virtue, hatred and love. Yet even though all the world’s religions preach non-violence, there is no affirmative, independent word for it. Thus, in our very thought processes, the concept of violence has been central, that of nonviolence marginal. Not surprisingly, then, fallacies about non-violence abound. Some think that it is a sign of weakness or cowardice. Nothing could be farther from the truth. Non-violence goes far beyond passive resistance or even civil disobedience. To practice it in its true sprit demands strict discipline of mind: the courage to face aggression, the moral conviction to stay on the course and the strength to do so without harbouring any malice towards the opponent. At the heart of Mahatma Gandhi’s philosophy of nonviolence, was his belief - that strength comes from righteousness, not force. Power comes from truth, not might. Victory comes from moral courage, not imposed submission. He held that means and ends are inseparable, and that in fact the means themselves shape the ends. He believed unworthy means can never produce worthy ends. History, both past and contemporary, confirms that violence only begets violence in an unending spiral, fostering hatred and revenge. Violence seeks to impose and overwhelm, which is why its victories are transitory. Nonviolence seeks to engage and persuade, which is why its results are enduring. The Gandhian practice of non-violence took many forms, but it always required an intense engagement with the opponent. The victory that Mahatma Gandhi strove for was to win over the adversary, not to vanquish him. The dialogue that he fostered was founded on a spirit of genuine tolerance - the appreciation and understanding of the “other” or “others”. He asked us to introspect, to reach out and engage, to look within and ask to what

2 6.3 September 2008

extent are we ourselves responsible? Can anyone really claim a monopoly over truth and righteousness? We must allow space for understanding and accommodation for the soaring spirit of humanity to rise above the hopelessness and despair which threatens to ravage the human soul. It is often said that Mahatma Gandhi’s times were radically removed from those we live in today. Some question the relevance of his methods in today’s fast-paced and globally interlinked world, where threats to peace, security and social harmony abound. But the essential validity of Mahatma Gandhi’s truth has not changed, because human nature itself has. not changed. Looking back, if the 20th century was the most bloody in human history, it was also the century where non-violence saw its greatest triumphs, cutting across the boundaries of continents and faiths. It is worth remembering that among the myriad civil disobedience movements, the only army of non-violence was the one led by Khan Abdul Ghaffar Khan, known to history as ‘The Frontier Gandhi’. Today individuals and movements all over the world, continue to develop innovative, nonviolent ways to overcome oppression, combat discrimination and build democracy. These are the successes which keep the flame of hope burning bright. Mahatma Gandhi himself was, first and foremost, a man of action. While he was indeed a man of deep contemplation, he was also a man of galvanic energy. It is this energy that enabled him to overcome resistance arising from hostility, indifference and cynicism. It is this energy that gave him the resilience to press ahead, in spite of tremendous obstacles and tribulations. As he himself once said: “we must ourselves become the change we seek.”As we look around us today, we see violence everywhere: • Violence against each other reflected in the spread of terrorism, the disturbing emergence of non-state players and our collective failure to move towards comprehensive, universal nuclear disarmament. • Violence against the poor and the vulnerable, against women and children, caused by social strife and inequities spawned by economic globalization. • And violence against Planet Earth reflected in man-made, climate-changing activities and unsustainable lifestyles. Even as we are inspired by Mahatma Gandhi’s life, let us today affirm our commitment to the Gandhian way, a commitment that is reflected in demonstrable actions and results. Let us ensure that this Day, does not get reduced to an annual ritual. Let us strive to adopt his methods to our present day challenges, with earnestness and perseverance. Ladies and gentlemen, it is not the relevance of Mahatma Gandhi that is in question today. What is in question today is whether we have the courage to emulate what he preached and practiced, what he lived and died for. There are some who believe that violence and aggression are innate in human nature. There are those who have shown that human beings can and have often evolved to a higher stage. For, Mahatma Gandhi, the remarkable personality we honour today, a man who achieved complete nonviolence, “is not a saint”. Let us then strive to follow this path of non-violence and in so doing become “truly human”.

Courtesy India Perspectives, January - March 2008

3 6.3 September 2008 Editorial Page Current Board of Directors

Publisher & Managing Editor: Office Bearers : Gambhir Watts [email protected] President Gambhir Watts Editorial Committee: J Rao Palagummi Treasurer Catherine Knox Catherine Knox Rajesh Katakdhond Surendralal Mehta- Chairman Emeritus [email protected] President Bhavan Worldwide Designing Team: Company Secretary Sridhar Kumar Kondepudi Utkarsh Doshi J Rao Palagummi Advertising: Other directors are [email protected] Bharatiya Vidya Bhavan Australia Abbas Raza Alvi; Moksha Watts Suite 100 / 515 Kent Street, Sydney NSW 2000 Nominees of Bharatiya Vidya Bhavan Worldwide: * The views of contributors to Bhavan Australia are not necessarily the views Homi Navroji Dastur, Executive Secretary and Director General of Bhavan Australia or the editor. Jagannathan Veeraraghavan, Executive Director, Delhi *Bhavan Australia reserves the right to edit any contributed articles and Mathoor Krishnamurti, Executive Director, Bangalore letters submitted for publication. Copyright: all advertisements and Palladam Narayana Sathanagopal, Additional Registar original editorial material appearing remain the property of Bhavan Australia and may not be reproduced except with the written consent of the owner of the copyright. Bhavan Australia - ISSN 1449 – 3551

Articles & Focus Themes

World Peace 2 Hindi Language in Modern Times 26 Satyagraha 6 Thus Sang Vivekananda 33 Instructions to Satyagrahis 11 Sakuntala Narasimhan 36 What I have leart from M. Gandhi 12 Why does the Heart Contract 38 Sri Sri Urges Dialogue to end 14 Chronic Degenerative Diseases 40 Conflicts Alan Davidson on Indian cricket and Gandhi the Modern 16 42 cricketers Meditation an Important Part of 17 Flash Back 44 Life

4 6.3 September 2008 Presidents Page Ahimsa (Non-violence) and Satyagraha (Non-violent resistance) Mahatma Gandhi taught that non-violence was inseparable from all other aspects of living. His argument about the unity of all things emphasized that opportunities to explore principles of non-violence existed even in the smallest details of life, from the practice of one’s own religion to the tolerance of religious differences, from due courtesy to one’s opponents to careful attention to hygiene and sanitation. It was September 11, 1906 when Satyagraha was launched by Mohandas Karamchand Gandhi (Mahatma Gandhi). Nearly three thousand persons filled the Imperial Theatre in Johannesburg. The big hall throbbed with the din of voices which spoke the Tamil and Telugu languages of southern India, Gujarati and Hindi. The few women wore saris. The men wore European and Indian clothes; some had Hindu turbans and caps, some Moslem headgear. Among them were rich merchants, miners, lawyers, indentured labourers, waiters, rickshaw boys, domestic servants, hucksters and poor shopkeepers. Many were delegates representing the eighteen thousand Indians of the Transvaal, now a British colony; they were meeting to decide what to do about pending discriminatory enactments against Indians. Abdul Gani, chairman of the Transvaal British-Indian Association and manager of a big business firm, presided. Sheth Haji Habib delivered the main address. Mohandas K. Gandhi sat on the platform. Gandhi had convened the meeting. On returning from service to the Zulus, and after acquainting Kasturbai with his celibacy vow, he had rushed off to Johannesburg in answer to a summons from the Indian community. The Transvaal Government Gazette of August 22nd, 1906, had printed the draft of an ordinance to be submitted to the legislature. If adopted, Gandhi decided, it would spell absolute ruin for the Indians of South Africa. ‘... Better die than submit to such a law’. Mahatma Gandhi writes in his Autobiography (pp266-67): ‘The principle called Satyagraha came into being before that name was invented. Indeed when I was born, I myself could not say what it was. In Gujarati also we used the English phrase ‘passive resistance’ to describe it. When in a meeting of Europeans I found that the term ‘passive resistance’ was too narrowly construed, that it was supposed to be a weapon of the weak, that it could be characterized by hatred, and that it could finally manifest itself as violence, I had to demur to all these statements and explain the real nature of the Indian movement. It was clear that a new word must be coined by the Indians to designate their struggle. But I could not for the life of me find out a new name, and therefore offered a nominal prize through Indian Opinion to the reader who made the best suggestion on the subject. As a result Maganlal Gandhi coined the word Sadagaha (Sat: truth, Agarha: firmness) and won the prize. But in order to make it clearer I changed the word to Satyagraha which since became current in Gujarati as a designation for the struggle.’ Prof. Emeritus Stuart Rees observes that the connotation of the Gandhian concept ahimsa – the way of non- violence – highlights the key to the Mahatma’s philosophy and practice. Ahimsa was means to and end, a constant law for life not something to be practiced only occasionally. He regarded ahimsa as a much greater force than even the most devastating weapons invented. It needed to be explored and tested in a hostile environment. Such peace would take courage but could realize a complete freedom from fear. He explained, ‘Non-violence and cowardice go ill together. I can imagine a fully armed man to be at heart coward. Possession of arms implies an element of fear, if not cowardice. But true non-violence is impossibility without the possession of unadulterated fearlessness’. American civil rights leader and Nobel Peace Prize winner Martin Luther King Jr also acknowledged his debt to the example and teachings of Mahatma Gandhi. Hon. Nelson Mandela, HH Dalai Lama, HH Daisaku Ikeda and host of other heroes who fought non-violently against social injustice and for restoring peace in the universe were greatly inspired by Mahatma Gandhi and his thought and examples. Another inspiring advocate of a non-violent philosophy who acknowledges her debt to Gandhi is Burmese democracy leader Aung San Suu Kyi. It is most appropriate though much delayed decision of the United Nations General Assembly to declare Mahatma Gandhi’s birth anniversary 2 October as the International Day of Non-violence.

Gambhir Watts President Bharatiya Vidya Bhavan Australia 5 Satyagraha MAHATMA GANDHI’S CONCEPT OF NON-VIOLENCE

he year 1906 may rightly be described as a be imprisoned, fined or deported,even though one owned turning point in the life of Mohandas Karamchand valuable property or engaged in important commercial Gandhi. It was in this year when he experienced transactions. More than two decades later, recalling that a deep spiritual awakening within and dedicated himself historic moment, Mahatma Gandhi gave a vivid description to the service of humanity. He took the vow of celibacy of the events of the day to his biographer Louis Fischer and stepped out of the narrow confines of the biological as if it was only yesterday: “On September 11, 1906, family to embrace the entire humankind as his own. nearly three thousand persons filled the Empire Theatre It was also in the year 1906, on 11th September to be in Johannesburg. The big hall throbbed with the din of precise, that he opened the path of emancipation for the voices which spoke the Tamil and Telugu, Gujarati and suffering humanity with his firm adherence to truth and Hindi - the languages of India. A few women wore saris. non-violence. Mohandas Karamchand Gandhi described Men wore European and Indian clothes; some had turbans this path as Satyagraha. and caps, some Moslem The genesis of the birth of Satyagraha can be traced headgear. Among them were rich merchants, miners, to an ordinance which the Apartheid regime in South lawyers, indentured labourers, waiters, rickshaw pullers, Africa sought to impose upon the Indian immigrants. The domestic servants, hucksters and poor shopkeepers. Many proposed ordinance required all Indian men and women, were delegates representing the eighteen thousand Indians and children over eight, to register with the authorities, of the Transvaal, now a British colony. They were meeting submit to fingerprinting and accept a certificate which to decide what to do about pending discriminatory they were to carry with them at all times. Any Indian who enactments against Indians. Abdul Ghani, Chairman of failed to register and leave the fingerprints was liable the Transvaal British-Indian Association and Manager to lose the right of residence and could be imprisoned, of a big business firm, presided over the meeting and fined or deported from Transvaal. If apprehended on the Sheth Haji Habib delivered the main address”. Prior to street or anywhere without certificate, one could likewise the developments of September 11, Gandhiji had rushed

6 6.3 September 2008

we cannot stake our all in the face of such provocation.” The purpose of the resolution was not to impress the outside world. A vote in favour constituted a personal vow and each one of them had to decide whether he or she possessed the inner strengtn to Keep it. in consequences of the vow, they might be jailed; in prison they might be beaten and insulted. They might go hungry and be exposed to heat and cold. They might lose their jobs, their wealth. They might be deported. The struggle might last a long time, may be years. “But I can boldly off to Johannesburg to meet the Indian community. declare and with certainty,” The Transvaal Government Gazette of August 22, Gandhi proclaimed, “that so long as there is even 1906, had printed the draft of an Ordinance to be a handful of men true to their pledge, there can be submitted to the legislature. If adopted, it would only one end to the struggle -and that is victory”. spell absolute ruin for the Indians of South Africa. The audience applauded. Gandhiji then lowered his Gandhiji decided, ‘better die than submit to such a voice and said, “Many in the hall, moved by the law’. enthusiasm and indignation might pledge themselves The meeting on September 11, 1906, was called this evening and repent the next morning or the next precisely for the reason to discuss and debate the month. Perhaps only a handful would be left to face manner of protest. One thing was clear: it had to be the final contest with the powerful government”. To in a spirit of ‘do or die’. He was sure of one thing: the him it would make no difference. “There is only one Ordinance must be resisted. “Nowhere in the world”, course open to me”, Gandhi asserted, “to die but not he believed, “had free men been subjected to such to submit to the law.” The Indians were incensed. humiliating, restrictive legislation”. Yet another Orchestra, balcony and gallery were crowded long protest march against ban on Asian immigrants and before the Chairman opened the proceedings. Angry invalidation of Hindu, Muslim and Parsi marriages in speeches in four languages stirred the volatile Volksrust, South Africa (1913). Gandhiji counselled audience to a high emotional pitch and then Sheth the Indian community to consider coolly what they Haji Habib read a resolution, which Gandhiji had were doing. “Notwithstanding the differences of helped to prepare, demanding non-compliance with nomenclature in Hinduism and Islam,” he declared, the registration provisions. Haji Habib called on the “we all believe in one and the same God. To pledge assembly to adopt it, but not in the usual manner. ourselves or to take oath in the name of God or with They must vote, he urged, ‘with God as their Him as a witness is not something to be trifled with. witness’. This Act was directed specifically against If having taken such an oath we violate our pledge, Indians and was, therefore, an affront to them and to we are guilty before God and man. Personally, I India. If passed it would be the beginning of similar hold that a man, who deliberately and knowingly laws in other parts of South Africa; in the end, no takes a pledge and breaks it, forfeits his manhood... Indian could remain in South Africa. Moreover, the A man who lightly pledges his word and then Ordinance would permit a police officer to accost an breaks it becomes a man of straw and fits himself Indian woman on the street or enter her home and ask for punishment here as well as hereafter.” Having for her registration document. In view of the complete warned them, he tried to stir them: “If ever a crisis or partial aloofness in which Indian women lived, in community affair warranted a vow, now was the this feature of the measure was highly offensive both time. Caution had its place but also its limits. The to Moslems and Hindus. “If anyone came forward government has forsaken all sense of decency. We to demand a certificate from my wife,” exclaimed will be revealing our unworthiness and cowardice if an irate Indian at a preliminary committee meeting 7 6.3 September 2008 attended by Gandhiji, “I would shoot him on the spot and face the consequences.” That was the mood of the mass meeting in the Empire Theatre in Johannesburg in South Africa on September 11, 1906. The Chairman added his sobering words. Then the vote was taken. Everyone present rose, raised his hand and swore to God not to obey the proposed they are only a few. They are weak and have anti-Indian Ordinance if it became law. no arms. Therefore they have taken to passive resistance which is a weapon of the weak.” “These A sensitive ear and a keen intuition quickly told observations”, Gandhi writes, “took me by surprise, Mohandas Karamchand Gandhi that this was an and the speech which I was going to make took an extraordinary event. History was in the making. altogether different complexion in consequence. An action with God as witness. It was a religious In contradicting Mr. Hosken, I defined our passive vow which could not be resistance as ‘soul force’. broken. It was not the I saw at this meeting ordinary motion passed by “ Satyagraha means fighting that a use of the phrase a show of hands at a public injustice by voluntarily submitting “passive resistance” was function and immediately oneself to suffering ” apt to give rise to terrible forgotten. The next day, on misunderstanding. I will September 12, the Empire - Mahatma Gandhi tiy to distinguish between Theatre was completely passive resistance and destroyed by fire. Many soul force by amplifying Indians regarded it as the argument which I made before that meeting so as an omen that the Ordinance would meet a similar to make things clearer”. There was nothing passive fate. To Gandhiji it was merely a coincidence. But about the young Gandhi. He has explained in detail Mohandas Karamchand Gandhi had, indeed, made in his book ‘Satyagraha in South Africa’, how he history on September 11, 1906. The next “urgency” disliked the term ‘Passive Resistance’. Immediately before Gandhi was to find the right name for the after the collective vow at the Empire Theatre on mass protest. The name ‘Passive Resistance’ was September 11, an open contest inviting suggestions creating misunderstanding even in the minds of his for a proper designation for the non-violent mass earnest supporters. As it happened in the course of protest was held. He offered a prize for a better name a meeting where Mr. Hosken, one of the magnates for this new kind of mass yet individual opposition of Johannesburg, observed, “The Transvaal Indians to government unfairness. Maganlal Gandhi, a have had recourse to passive resistance when all second cousin of Gandhi who lived at Phoenix other means of securing redress proved to be of no Farm, suggested Sadagraha which meant ‘firmness avail. They do not enjoy the franchise. Numerically, in a good cause’. Gandhi amended it to Satyagraha

8 6.3 September 2008

-satya is truth, the movement which equals advanced, love, and agraha Englishmen is firmness or too began to force. Satyagraha, watch it with therefore, means interest. Although truth force or love- the English force. Truth and newspapers in love are attributes the support of the of the soul, hence Europeans and the Satyagraha is Black Act, they another word for willingly published Soul-force. The contributions veteran Gandhian, from well-known Dr. R.R. Diwakar, Indians. They also explained: published Indian “Satyagraha is a representations new way of life. to Government in Moral strength was full or at least a the major resource summary of these, of the non-violent sometimes sent mode of action. their reporters to Moral purpose important meetings gave it an element of the Indians, and of invincibility.” when such was not the case, made Satyagraha, room for the brief Gandhiji said, is reports we sent ‘the vindication them.” Even before of truth not by the informal launch infliction of of Satyagraha, we have evidence of Gandhiji’s genius suffering on the opponent but on one’s self. That in organising an Indian Ambulance Corps of nearly requires self-control. The weapons of the Satyagraha 400 Indians during the Boer war, when he himself are within him. Inspired by this conviction, Gandhjiji acted as the Sergeant-Major. Scrupulously trying to stepped forward to take on the collective might of avoid getting drawn into the state. He was arrested the local politics, Gandhiji while leading a mass- “ The weak can never confined his activities to movement against the the Indian community. Black Act. He thus became forgive. Forgiveness is an In 1906, he organised a the first Satyagrahi in the attribute of the strong ” stretcher-bearing unit of world to go to jail for nearly two dozen Indians upholding human rights. - Mahatma Gandhi in the course of the Zulu This was amongst the rebellion. most significant experiments which held out great hope for the world. It required the protagonist ‘to be On October 28, 1913 Gandhiji led the historic strong not with the strength of the brute but with the march, from New Castle to Volksrust, of nearly strength of the spark of God’. Eventually, Satyagraha three thousand people, as if anticipating the epic became his philosophy of life. It was the religion by Dandi March. The protest was against <£3 tax which he lived and died. A keen observer, Gandhiji which Indian indentured labourers were made to could see the gradual transformation taking place pay.Eventually General Smuts had to acquiesce to even amongst the White populace in South Africa the Satyagrahis’ resistance and on January 21, 1914, who showed signs of appreciation for the new the Satyagraha was suspended when General Smuts technique, though they were only in a minority. accepted Gandhiji’s proposals.The Satyagraha He writes with certain degree of satisfaction, “As movement in South Africa led by Gandhiji rendered

9 6.3 September 2008 great service to the cause of social equality. Right evolved a clear perspective and strategy for the from the day Gandhiji arrived inSouth Africa in regeneration of his beloved country. He analysed 1893 to the time he departed in 1914, he worked for the causes for the degeneration of the contemporary the restoration of justice to his fellow countrymen civilisation and suggested a way out of the impasse who were subjected to degrading and mortifying through a holistic perspective of development. He discrimination, ever since their arrival in Natal prepared a blueprint for an integrated philosophy of in the middle of the 19th Century. With his non- life and put them in a booklet which he called ‘Hind violent Satyagraha against social tyranny, Gandhiji Swaraj’ or the ‘Indian Home Rule’. Written in 1908, soon became an acknowledged leader of the Indian Hind Swaraj is hailed as Gandhiji’s seminal work community.In South Africa, Gandhiji also came in and has become a Bible for all those people who are contact with diverse streams of thoughts. It virtually dedicated to the cause of social regeneration across turned out to be the nursery of his Experiments with the globe. Truth. His social, economic and political philosophy By 1908 he had also experimented with civil took concrete shape here. He read extensively John disobedience and served jail terms. It was also Ruskin’s ‘Unto This Last’, Leo Tolstoy’s ‘The during the Satyagraha that Gandhiji first saw the Kingdom of God is Within You’, Henry David inner strength of the women through Kasturba Thoreau’s work on Civil Disobedience and several and realised the potential of women power, which other works, which left a deep impression on his he called Stri-Shakti. These experiences in South mind. His philosophy of Sarvodaya was inspired by Africa prepared him to plunge himself to the these enlightened readings. regeneration of India, and through India the whole For Mahatma Gandhi Satyagraha and Sarvodaya World, weighed down by brute force of violence, were the two sides of the same coin and rightly hatred and greed. Satyagraha marked its centenary regarded as the most significant and revolutionary on September 18, 2006. Perhaps the most appropriate contributions to contemporary political and socio- way to commemorate the event would be to reflect economic thought. One is incomplete without the on how a colossal revolution took place in India other. The fundamental concepts of Satya and without the violence that occurred in other countries Ahimsa, truth and non-violence, can be found in the of Asia and Africa. How it proves that it is possible world’s major religious and philosophical traditions. to bring about a revolution without a bloody war. Gandhi’soriginality lay in the way he fused them in Satyagraha is the sum-total of the Life Message both theory and practice. His doctrines of Satyagraha of this revolutionary social scientist - Mahatma or non-violent resistance and Sarvodaya or universal Gandhi. It shows the alternative to terrorism and welfare were at once the logical corollaries of his war, which threatens to destroy the very fabric of a fundamental premise about human nature, and civilized existence. the mature fruit of his repeated experiments with - Savita Singh, political action and social reform.Again, it was in Director Gandhi Smriti and Darshan Samiti South Africa, far away from his homeland, that he Courtesy India Perspectives, January - March 2008

-Intolerance is itself a form of violence and an obstacle to the growth of a true democratic spirit.

-If cooperation is a duty, I hold that non-cooperation also under certain conditions, is equally a duty. Mahatma Gandhi

10 6.3 September 2008

Instructions to Satyagrahis

Satyagraha Camp, Nadiad, April 17, 1918 1. The volunteers must remember that, as this is a satyagraha campaign, they must abide by truth under all circumstances. 2. In satyagraha, there can be no room for rancour; which means that a satyagrahi should utter no harsh word about anyone. 3. Rudeness has no place in satyagraha. Perfect courtesy must be shown even to those who may look upon us as their enemies and the villagers must be taught to do the same. Rudeness may harm our cause and the struggle may be unduly prolonged... 4. The volunteers must remember that this is a holy war. We embarked upon it because, had we not, we would have failed in our dharma. And so all the rules which are essential for living a religious life must be observed here too. 5. We are opposing the intoxication of power, i.e. the blind application of law, and not authority as such. The difference must never be lost sight of. It is, therefore, our duty to help the officers in their other work. 6. We are to apply here the same principle that we follow in a domestic quarrel. We should think of the Government and the people as constituting a large family and act accordingly. 7. We are not to boycott or treat with scorn those who hold different views from ours. It must be our resolve to win them over by courteous behaviour. 8. We must not try to be clever. We must always be frank and straightforward. 9. When they stay in villages, the volunteers should demand the fewest services from the village-folk. Wherever it is possible to reach a place on foot, they should avoid using a vehicle. We must insist on being served the simplest food. 10. As they move about in villages, the volunteers should observe the economic condition of the people and the deficiencies in their education and try, in their spare time, to make them good. 11. If they can, they should create opportunities when they may teach the village children. 12. If they notice any violation of the rules of good health, they should draw the villagers’ attention to the fact. 13. If at any place, they find people engaged in quarrelling among themselves, the volunteers should prevent them from their quarrelling. 14. They should read out to the people, when the latter are free, books which promote satyagraha... 15. At no time and under no circumstances is the use of arms permitted in satyagraha. It should never be forgotten that in this struggle the highest type of non-violence is to be maintained. Satyagraha means fighting oppression through voluntary suffering. There can be no question here of making anyone else suffer. Satyagraha is always successful; it can never meet with defeat: let every volunteer understand this himself and then explain it to the people.

Mohandas Karamchand Gandhi Courtesy India Perspectives, January - March 2008

11 6.3 September 2008 What I have learnt from Mahatma Gandhi

Through my 74 years’ experiences in this world I voluntary organizations and like-minded individuals have become convinced that the ultimate objective of for more than the last three decades. With this every human being is to realize eternal happiness or background I now wish to narrate briefly what I joy in his/ her own life. In order to realize this ultimate have learnt from Gandhiji and in what way his life objective there are two prerequisites for us human experiment is relevant to my present life. I never beings: freedom or liberty and peace or security. came across Gandhiji or got an opportunity to see Without freedom no one can feel happy individually him during his lifetime. For, in 1958 when I first or collectively. Similarly, lack of security or peace landed on the Indian soil, Gandhiji was no more in makes anyone feel uneasy or unhappy. Here ‘peace’ this world as he had fallen to the bullets of a young indicates man-made state of affairs free from any sort assassin in 1948. So if anything I have learnt from of disturbance, confrontation or war, and ‘security’ Gandhiji, it is through my indirect experience either is related not only to artificial safe condition but by reading his autobiography, or through books also to one devoid of natural disasters. written on him by some other authors, or by hearing stories from those who really met or worked with During India’s freedom struggle, political leaders him. and revolutionaries sought to achieve political independence or liberation of their nation from the Among the many virtues Gandhiji possessed, what British colonial rule. In the case of Sri Aurobindo, attracted me most were his honesty, sincerity, as a revolutionary leader he first tried to attack simplicity and compassion. His noble and charming and drive out the British from Indian soil through character must be partly inherited from his parents military resistance. But later he retired to a secluded and ancestors, but I do believe that they were further place in Pondicherry for concentrating on his inner developed and intensified by his own constant revolution or spiritual liberation from any sort of efforts. He was greatly influenced and benefited bondages. In the case of Mahatma Gandhi, he made from his most favorite book, the Bhagavad Gita, a unique experiment on his whole life to realize true besides many other spiritual books. While constantly happiness not only by achieving nation’s politico- reading this divine book, Gandhiji must have applied economic independence but also by securing socio- his reasoning faculty to understand the real meaning cultural independence and spiritual liberation of of the dialogue between Lord Krishna and Arjuna. his fellow countrymen. I would like to confess here Then in his actual life Gandhiji must have practiced how deeply I was impressed and enchanted with his all of Krishna’s instructions that he appreciated and firm determination, sincere efforts and profound thoroughly believed in. Lord Krishna, the Supreme compassion to create free and peaceful conditions Being, told Arjuna, the representative human being, in his own country for the benefit of not only Indian to practice the following, if he really wanted to people but also even of the British people. He never achieve complete liberation and enjoy eternal tried to attack and kill the British people. Instead, happiness: he always persuaded them to become aware of (1) To detach his mind from sensual objects and to their own injustice and correct their wrong policies renounce his sense of possession. towards Indian people, as he firmly believed in the essential goodness of human beings. Gandhiji (2) To do everything in the spirit of service, without never hated, treated unfairly or harmed anyone expecting any gain in return. while resisting any injustice with his full physical, (3) To regard and treat everybody or everything as intellectual and spiritual might. As a Japanese equal without prejudice or discrimination. citizen who experienced the atomic bomb holocaust during the Second World War in 1945, I have been (4) To recognize Atman, Supreme Soul or Eternal endeavoring to establish eternally peaceful world Absolute Being, in everybody and everything. free from nuclear bombs or any other weapons of (5) To have firm faith in and submit oneself mass destruction. Furthermore as a global citizen completely to the Supreme Being. who wishes to promote ideal human life in complete You can judge by yourself whether Gandhiji really harmony with great practiced all these instructions in his actual life? nature, I have been working with many international For that purpose you may be advised to remember

12 6.3 September 2008

(a) how rigorously he observed celibacy or ascetic But if we review the past history of war or struggle life; (b) how often he refused to accept any honor, between any two parties, we always find that when award or money or position for his contribution one party starts attacking the other out of its selfish to the national independence or socio-economic motive or misunderstanding, the latter retaliates development; (c) how warmly he treated everyone to counterattack the other under the pretext of who came in contact with him with the same respect self-defence, which triggers a violent fighting or and affection regardless of his/her caste, age, gender, massacre and may induce a nuclear war eventually. position, faith, nationality etc; (d) how bravely he Any retaliation under the name of self-defence takes used to act without fear because of his belief in place usually out of fear, anger and hatred conceived the imperishability of his Atman, Soul and (e) how in the mind of the attacker. Often it is further keenly he desired to submit himself to and be united followed byy a chain of mutual revenge which can be with God under ththee ssloganlogan ‘S‘Satyagraha’.atyagraha’. witnessed nowadaysnowadays notno only in the Middle East but By the way, regardinggarding this slogan he is believed almost all over the world.wo To root out the primary to have said oncece that every human being should causecause of war, we need tremendous courage, mighty work for realizinging the AlmAlmightyighty God, but later self-controllingself-controlling will aand profound compassion or modified this statementatement by replacing Almighty God’ limitlesslimitless love, rather thanth powerful gigantic military by ‘Truth’. The rreasoneason of this chanchangege was probablprobablyy forces. In short, as GandhijiGa demonstrated how he due to his sympatheticathetic consideration for atheists or was determined never to use force against anyone such religious followersollowers who mimightght be indifferenindifferentt forfofor anyaanny cause,cacause, even iiff he was attacked or harmed to the existence of Almighty God’. He must hhaveavave by anybody,anybody, wew shouldshoul also learn to practise his thought that ‘Satyaatya or Truth’ instead of ‘‘God’GoGodd’ is precepts.precepts. ThouThoughgghh it is nnot so easy for anyone to live more acceptable to everyone because of its uuniversalniniversal likelike Gandhiji,Gandhiji, yyetetet thertheree have been a few noble souls connotation. It is also well known that GaGGandhijindhiji likelike Martin LutherLuthheer KiKing Jr. and others who tried often observed ‘fa‘fast’st’ wwheneverhenever hhee eencounteredncocountered toto adoptadopt GandhGandhiji’sijii’s wwaya of living. Gandhiji’s way any communal cconflict.onflict. In such a case hehe made itit off lifelifife is pprovenroven to hahave universal value. In Japan a point to confirmrm whether his mind anandnd condconductucct too,too, theretheerree aarere manmanyy deddevoutv followers of Gandhi who conformed to ‘Satya’atya’ or the divine will ofof ‘Su‘Supremepreme vowedvowed to followfolllolow hishhiis wayw of life. Incidentally I can Being? While observingbserving indefinite fafast’sstt’ even at the alsoalso declaredeclare ttoo bebe oonene oof his followers. risk to his own life,ife, he must have bbeeneeen ppreparedrepared for As far as my religious faith is concerned, I can be death if ‘Suprememe BeinBeing’g’ jjudgedudged hihhisis intention and calledcalled a devout followerfollowe of ‘universal religion’. For, deed as motivateded wrongly or selselfishly.fifisshly. At the same I believe in any religireligiono in the world and worship time he was alsoo confident of sussurvivingurviving under any any divine being with oor without form according to condition as longng as his intintentionenentit on and deed were itsits prescribed ritual. ToTo tell the truth, my religious right or unselfish.h. ideaidea and behavior is greatly influenced by the By grasping ‘Truth’uth’ ononee ccacann recognize Atman, the teachingteaching of Sri. RamakrishnaRamak Paramahansa and his Imperishable Souloul in oneself as well as in evereveryy disciple Swami Vivekananda.Viveka From Gandhiji I have other human being.ng. With this conviction, therefore, learntlearnt many things andand have been trying to imbibe one can resist ffearlesslyearlessly any sort of injustice or hishis virtues into my perpersonals life. Fortunately I have wrong without ddependingepending upon violent means to succeeded in doing soso to some extent. However, harm others. Thishis prpracticalactical model of behavior thethe most difficult one for me to acquire was, and demonstrated by Gandhiji is extremely useful and still is, Gandhiji’s honesty and truthfulness. He inspiring for me and all other Japanese people who was so honest and truthful to such an extent that he openly declared in the National Constitution to confessed in his autobiography all his mistakes or renounce war forever, as a sovereign right of the sins or offences, including even his sexual behavior. nation, and the threat or use of force as means of In that sense he is an extraordinary human being. I settling international disputes. It is further stated do not know when I will be able to reach his spiritual that land, sea and air forces, and other such resources level. But one thing is sure that I will never stop will never be maintained. my efforts to achieve this objective however hard it might be. Some Japanese people, opposing this idea of permanent renunciation of war and military forces, Prof Tsuyoshi Nara have been trying to rectify the present Constitution Teacher at Japan’s Tokyo University of Foreign Studies by stressing the need of self-defence against sudden Courtesy India Perspectives, January - March 2008 attack or invasion by any foreign military force.

13 6.3 September 2008

SriSriurgesdialoguetoendconflicts Saysmediatorsneededtobringpeacetotheworld

WorldrenownedspiritualandhumanitarianleaderandfounderoftheArtofLivingHisHoliness SriSriRaviShankarstresseduponthepowerofdialogueinresolvingconflictsintheworldon September12.

Addressing the governmentͲsponsored Point of Peace Summit, a meeting between former Nobel Peace Prize laureates and conflict solution experts, in Stavanger, Norway Sri Sri emphasised how effective mediation can bringwarringpartiestodialogue.“Thereisagreatneed for dialogue and for creating mediators. The role of a mediator is vital and he needs to play the role of a catalystwithoutimposinghimself,”hesaid.

SriSriaddressesthePointofPeaceSummit

AddressingthehighlyͲqualifiedaudienceofworldrenownedleadersofpeace,SriSrielucidated howheandtheArtofLivingworktoreformviolenttendenciesandpromotedialoguesallover theworld.Citingstressastherootcauseofconflictsintheworld,heemphasisedtheneedfor mechanisms for getting rid of stress. “Stress creates barriers in communication. For any dialogue to happen a mediator is needed, and it is the skill of the mediator that makes successfuldialogues,”hesaid.

“Thereisalwaysmisinformation,rumourscampaigns involvedinaconflict.Amediatorneedstolistenand createhopeinpeople.Aproperunderstandingofthe situation on the part of the mediator is crucial for preventing the situation getting escalated,” he added.

“Mostconflictsarebasedonidentitycrisis.Wehave forgottenthatfirstandforemost,weareallhuman beings; then other identifications such as religion, nationality and gender follow. If people get stuck withtheirlimitedidentity,theyarereadytodieforit. We need to move beyond our narrow identities to SriSriandNobellaureateandformerpresident overcomefear,mistrustandconflictinthepost9/11 ofSouthKoreaKimDaeJunggreeteachother scenario,”hesaid.“TocurbterrorisminthelongͲrun, childrenmustbeprovidedamulticulturalandmultiͲfaitheducation,”added.



14 6.3 September 2008

The threeͲday Summit is held as part of Stavanger’s nomination as the ‘European Capital of Culturein2008’.AlargenumberofNobelPeacePrizelaureatesgatheredtoexchangeideasand SriSriwasinvitedtodeliveranaddressonthetopic‘ThePowerofDialogueͲ9/11andThen What?’. Also joining him on the panel were former President of South Korea Kim DaeͲJung, formerPrimeMinisterofNorwayKjellMagneBondevikandseveralotherintellectuals.

SriSri’ssystematicapproachtodialogueandpeacebuildinghashelpedbringtogetherwarring partiesinmanyconflictzones.HisrecentinterventionsinIndianstatesofJammu&Kashmir andRajasthanprovedthateventhemostvolatileconflictscanberesolvedthroughdialogue.

InAugust2008,SriSriplayedamajorroleinfindinganamicablesolutiontotheAmarnathland imbroglio that triggered largeͲscale violence and protests throughout Jammu and Kashmir. Similarly,InJune,2008,SriSriworkedtodiffusetheviolenceandtensionthathadengulfedthe Indian state of Rajasthan following an agitation by the Gujjar community demanding recognitionasabackwardcommunity(scheduledtribestatus)andreservationbenefits.Thanks toSriSri’smediation,theagitatorsagreedtoholdnegotiationswiththegovernment.Withina fewdaysofstartingnegotiations,anamicablesolutionwasreachedbetweentheagitatorsand government,bringingtoanendthe19Ͳdayimbroglio.

Convert Your Negative Energy by H.H. Mahamandaleshwar Paramhans Maheshwarananda

To attain a state of peace and harmony, you must first convert the negative energy that expresses itself as wants, annoyance, quarrelsomeness, bitterness and resentment into a constructive and creative mental attitude. Peace is like a candle in your hands. To look upon your environment with the light of peace means to bring to the world a loving attitude, kindness, trust and understanding. Anger and jealousy make the heart closed. In reality, the entire universe is within your heart. We should open our hearts and allow everyone to feel the love and warmth within. The following experiment is very illuminating. Try to think a friendly thought and a hostile thought at the same time, or to have a loving feeling and a hostile feeling simultaneously. You will realise that it is impossible, like trying to unite day and night. Light and darkness cannot exist together. When the sun rises, darkness vanishes instantly. Noble and good thoughts illuminate your entire being and at the same time purify the Svadhishthana chakra. Prayer, Mantra (spiritual meditation technique) and nurturing the good within you will gradually lighten your dark side. You should fill your meditations with love, devotion, understanding and warmth for yourself and for others, becoming like a sun that shines for all — for plants, animals and humans alike.

15 6.3 September 2008 Gandhi The Modern

ndia celebrated in August, 2007, the 60th anniversary of its independence. In this huge territory, which shelters more than one billion people and where all appear larger, richer and more complex than elsewhere, there is not only one “Father of the Nation”, but two: Jawaharlal Nehru and Gandhi. The first one was a rationalist visionary. India owes him the institutional “toolbox” which allowed the functioning of the greatest democracy in the world without major clashes since its creation: Constitution, Parliament, Federalism. The exploit was not obvious as proves the persistent shadow of the soldiers on the political life of the neighbouring Pakistan. The contribution of Gandhi has been more subtle, more fundamental and on the top more durable. The Mahatma -which means in Sanskrit: “great soul” - raised crowds and caused upheavals, and who still has a considerable influence. His philosophy of peaceful resistance was a model not only for Martin Luther King in the US in the 60s, but also for Nelson Mandela in South Africa, at the time of apartheid. Nonviolence, gathering of mass and a clever use of the media - the becomes aware of this inner conflict can acquire the Gandhian trilogy - marked the “colors revolutions” feeling of compassion and respect for others - an which agitated countries such as Serbia, Georgia essential prerequisite to a good citizenship. and Ukraine during the last years. The incredible contemporariness of Gandhi lies What about India? In this country where gods in his modern outlook that allowed the institution are everywhere, Gandhi laid the spiritual and of universal suffrage to take roots in the poor and philosophical foundations that made it possible for largely illiterate India of 1947. In comparison, the the democracy to thrive. By inviting every Indian Portuguese women had to wait till 1976 to have the people to excel himself, he contributed to his right to vote! Albert Einstein said: “Generations to emancipation - whether he is Flindu or Muslim, man come will scarcely believe that such a one as this or woman. The real battle for democracy, taught us ever in flesh and blood walked upon this earth”. Gandhi, is the one that individuals lead in their heart - Marc Epstein, between their will to dominate and their capacity to - India Perspectives, January - March 2008 live in peace with their neighbour. Only the man who

Sydney Peace Prize Patrick Dodson will give the City of Sydney Peace Prize Lecture on November 5th in the concert hall of the Sydney Opera House. On November 6th he will receive the 2008 Sydney Peace Prize at a gala ceremony in the Great Hall of Sydney University and on the morning of Friday 7th November he will be the guest of 1500 high school students in a festival of welcome and gratitude hosted by Cabramatta High School. - www.sydneypeacefoundation.org.au

16 6.3 September 2008

Meditation – An Important Part of Life

In mediation we receive valuable advice from our The technique of Self- inner self... Enquiry Meditation is a technique that guides Meditation is a very important part of life. It is one to learn more about the way to calm the mind and emotions. Through themselves and to learn meditation we come to know our self – it is the way how to forgive, to love and to one’s self. In meditation we come to know our to maintain harmonious qualities and can purify them. relationships. Self- When we meditate, we feel like a child in our Enquiry Meditation also mother’s lap. Meditation is that which cradles our instructs one how to unite life as we move through the universe. Meditation with the Cosmic Self. leads us to God. Meditation helps us dissolve the You will learn, “not only boundaries between God and self. Meditation am I part of the universal removes mountains of duality and ignorance and One, I am one with the universal One. The universal helps to overcome restlessness and sorrow. One is within me and I am within the universal Frequently in life we have questions arise about what One, inseparable. It is impossible to separate my we should, should not do. We seek answers from Atma (inner Self) from the Paramatma (universal others hoping they will give us some direction but One). God has sent me into this world as his very we can achieve the best answer ourselves through trustworthy instrument and that is why He gave me meditation. In mediation we receive valuable advice this life. Therefore, I should never disappoint Him. from our inner self. Meditation gives the correct I should be thankful to God that He finds me so inspiration and motivation to lead a healthy and worthy of His love that He acts through me”. long life. Meditation show us the way to love and In reality, to meditate means to think of God and to the way to serve. All who meditate have a successful feel the presence of God. The ultimate purpose of life. Each holy person and saint meditates. meditation is that we may be in oneness with God, However, meditation without a mantra is like a that there be no duality, no doubts, no boundaries. body without a soul. Therefore, use mantra during There should be nothing to obstruct or inhibit us in meditation but don’t repeat it too quickly. It is not this feeling: important how many times one repeats the mantra, “That eternal, ever-lasting divine bliss is the source what is important is the consciousness with which in my heart. I am That and That I am.” it is practised and that you are aware of what the mantra means. The feeling of the mantra should awaken within you. Sarvabhaum Jagadguru Mahamandaleshwar Paramhans Swami Maheshwarananda “To meditate means to think of God and to feel the presence of God”

- Strength does not come from physical capacity. It comes from an indomitable will. - Let us be brave enough to die the death of a martyr -Freedom of speech and pen is the foundation of Swaraj. - Mahatma Gandhi

17 6.3 September 2008 Hindi in Australia

It is believed that Hindi Samaj in Sydney pioneered the cause of Hindi language in 1980s. Late Dr Chandramohan Srivastava can be credited for initiating and establishing the Hindi Samaj. Their activities include teaching Hindi, publishing newsletter, annual magazine in Hindi and celebrating Bal Divas (Children’s Day) on 14 November. The Indo-Aust Bal Bharathi Vidyalaya-Hindi School Inc. has come a long way from the heady days of 1987 when it started with its humble motive of culture preservation through the promotion of the Hindi Language. It has grown significantly since Gambhir Watts, President Bhavan Australia; Abbas Raza Alvi, Director Bhavan Australia; Kidar Singh, then. Consul, Consul General of India, Sydney The Hindi Samaj of Western Australia was subsequently established by Prem Mathur inspired by Late Dr Srivastava. Hindi Samaj of WA run a school where they conduct Hindi classes on weekends, host radio shows and publish an annual magazine called Bharat Bharathi. One of their major annual cultural events is Indradhanush. Other cultural and religious organisations dedicated to the Hindi speaking people and Hindi Radio programs were started subsequently or during the period when Hindu schools were being set up. Various Australian universities teach / offer Hindi at Gambhir Watts, President Bhavan Australia undergraduate and postgraduate levels, some from 1960s. These universities include Australian National University; LaTrobe University (Melbourne); The University of Melbourne; The University of Sydney; Monash University (Melbourne);The University of Queensland; The University of Western Australia and the Open University Australia (offering correspondence and online courses) – supported by Monash University, Curtin University of Technology, Macquarie University, Griffith University, RMIT University, Swinburne University and University of South Australia. Mrs Indira Gandhi the former Prime Minsiter of India visited LaTrobe University and their library Abbas Raza Alvi, Director Bhavan Australia hosting books on India and Hindi in 1968. The University of Sydney has planned to axe the multicultural radio station established in 1975) has Hindi language from their undergraduate course due been running Hindi programs Australia wide. to lack of funding support from the Indian community. In December 2004 Radio Australia set up a new Instead they have started their commercial (short website aimed at the Hindi audience in India - www. courses during the vacations) under their Continuing radioaustrallia.net.au/Australia/hd. This website Education Programs wing. which is in Hindi as produced with the support of SBS Radio (Australian government funded the Australia-India Council, a bilateral council of

18 6.3 September 2008 the Australian Government, which aims to promote people to people links between the two countries. The first of its kind the website gives Hindi listeners greater opportunity to further explore Australia, Australians and Australian culture and lifestyle. The Radio Australia website together with the Asia-Pacific television service of the Australian Broadcasting Corporation (ABC) meets the interest in India for quality programs about life in Australia. Various government departments such as Medicare Australia, Centre Link and others have developed Om Krishna Rahat their program brochures in Hindi which are available on their websites. Australian Council of State School Organisations (ACSSO) published in April 2008 a paper on Languages Education in Australia which included an investigation of the State and Nature of Languages in Australian Schools. In their Opinion it is stated that the push to revitalize the learning and teaching of Asian languages by Kevin Rudd and the federal Government is welcome and overdue. The previous government’s curtailing of National Asian Languages and Studies in Australian Schools Strategy fun ding has led to the dramatic lack of Kumud Merani expertise we experience today. On Easter Sunday (2008) Acting Prime Minister and the Education Minister Julia Gillard indicated that her Government would work to significantly increase the number of students finishing secondary school with language skills. Ms Gillard noted the need for young Australians to “converse with people in our region in their own language”. We are at this point of time concerned with Hindi language. All the individual groups and organisations engaged in teaching and promotion of Hindi need to Anita Barar pool their resources together to make a critical mass of action. We at Bharatiya Vidya Bhavan Australia are endeavouring to act as the catalyst. This year’s nationwide celebration of Hindi Divas (Day) on 14 September 2008 is our first step in that direction. We are supported by: the Consul General of India in Sydney Hon Sujan Chinoy; High Commissioner of India in Australia Her Excellency Sujatha Singh; Consul General of India in Melbourne Honourable Anita Nayar; Honorary Consuls Prof. Sarvadaman Singh (Queensland) and Shushma Pal (Western Australia). We express our deepest gratitude to them. Rekha Rajavanshi On this day I personally would like to appeal

19 6.3 September 2008 everyone involved in the teaching and promotion of wide who have made significant contribution to Hindi literature and language to come together and the cause of Hindi language and literature. We are appeal the federal and respective state Governments also instituting an annual Award in the name of Late and the universities to pay more and more attention Dr Chandra Mohan Srivastava who pioneered the to The Hindi language and literature. Let us also sustenance and promotion of Hindi language and resolve to speak in Hindi at home to our children literature in Australia. This award will be given even if they respond in English. This will help in every year on 14 September to one person selected fostering the cause of Hindi language and literature from the nominations received from every State of in Australia. Australia. Today we are presenting Sanman Patras (testimonials) - Gambhir Watts, to some thirty persons nominated from Australia President of Bharatiya Vidya Bhavan Australia. Bhavan’s Hindi Divas 2008

Bhavan Australia celebrated Hindi Divas in Sydney on 14 September 2008 at the Tom Mann Theatre, 136 Chalmers St, Surry Hills from 2:00pm - 4:30pm We are at this point of time concerned with Hindi language. All the individual groups and organisations engaged in teaching and promotion of Hindi need to pool their resources together to make a critical mass of action. We at Bharatiya Vidya Bhavan Australia are endeavouring to act as the catalyst. This year’s nationwide celebration of Hindi Divas (Day) on 14 September 2008 is our first step in that direction. Faraz Zaidi We are supported by: the Consul General of India in Sydney Hon Sujan Chinoy; High Commissioner of India in Australia Her Excellency Sujatha Singh; Consul General of India in Melbourne Honourable Anita Nayar; Honorary Consuls Prof. Sarvadaman Singh (Queensland) and Shushma Pal (Western Australia). We express our deepest gratitude to them. On this day Gambhir Watts, president of Bharatiya Vidya Bhavan Australia appealed that everyone involved in the teaching and promotion of Hindi literature and language to come together and appeal the federal and respective state Governments and the Samridhi Gupta and Suruchi Gupta universities to pay more and more attention to The Hindi language and literature. Let us also resolve to speak in Hindi at home to our children even if they respond in English. This will help in fostering the cause of Hindi language and literature in Australia. Sanman Patras (testimonials) were presented to some thirty persons nominated from Australia wide who have made significant contribution to the cause of Hindi language and literature. We are also instituting an annual Award in the name of Late Dr Chandra Mohan Srivastava who pioneered the sustenance Anjali Thakur and Anantnath Thakur

20 6.3 September 2008 and promotion of Hindi language and literature in Australia. This award will be given every year on 14 September to one person selected from the nominations received from every State of Australia.This year the award was presented to Shri Om Krishna Rahat along with his wife Mrs Sudesh Sud. Programs and Activities were: 1. Poetry Writing Competition 2. Story Writing Competition

3. Narration of a poem or story by a child Sant Ram Bajaj 4. Poetry / Story recitation by an elder in Hindi and explanation by a child in English 5. Acknowledgement of distinguished individuals in Australia who have provided special efforts / service to promote Hindi in Australia. SBS Radio celebrated Hindi Divas on 14 September 2008 Australia wide. Bharatiya Vidya Bhavan Australia is supporting Hindi Day celebrations in the following states / cities: Adelaide – Being organized by Promila Gupta of Indian Australian Association of South Australia Bhavan’s Hindi Divas 2008 (IAASA) committee. Melbourne – already held by Sahitya Sandhya Group and Hindi Pushp QLD – Being organized by Prof. Sarva Daman Singh WA - Being organized by Sushma Paul. Other organisations that are celebrating Hindi Divas Canberra -14th of September at the Hindu Temple and Cultural Centre, 81 Ratcliffe Cr. in Florey, A.C.T from 3.00 pm – 5.00 pm Dr Shailja Chandra Sydney - Hindi Samaj dedicated their 1 hour darpan radio programme to the Hindi Day celebration in Sydney. IABBV Hindi School – Mala Mehta The IABBV on September 14, Sunday, celebrated ‘Hindi Diwas’ with students performing to guests who visited the school on the day. The school which is inundated with students, their parents and extended families had special visitors from the Indian community, Mr. Dayal, Consul, Consulate General of India prsided over the occasion. Other guests amongst whom were Mr. Gambhir Watts, President Bhartiya Vidya Bhavan, Mr. Hashim Durrani, Associate Professor Sydney University, Dr Phillip Claxton, Sydney University Continuing Education Program, Mrs. Vimala Luthra, AHIA Senior Citizens, Radio and print media witnessed and participated in the class activities along with students.

21 6.3 September 2008

Participants in Hindi Divas 2008 Poetry, Story Recitation. Age Group A up to 16 years Name State Name State Anantnath Thakur (11 yrs) Sydney (NSW) Puneet Kaur Sandhu (15 yrs) Sydney (NSW) Anjali Thakur (14 yrs) Sydney (NSW) Rhea Kalra (11 yrs) Sydney (NSW) Arshiya Kumar (8 yrs) Sydney (NSW) Rishi Gopalani (12 yrs) Sydney (NSW) Chetan (11 yrs) Sydney (NSW) Samridhi Gupta (11 yrs) Sydney (NSW) Faraz Zaidi (6 yrs) Sydney (NSW) Shaleen Baranwal (16 yrs) Sydney (NSW) Grishma Pillai (10 yrs) Melbourne (VIC) Shivani (11 yrs) Sydney (NSW) Hayley Thakkar (11 yrs) Sydney (NSW) Shobhan Baranwal Sydney (NSW) Juhi Aggarwal (16 yrs) Sydney (NSW) Shubra Bajaj (13 yrs) Sydney (NSW) Kritika Sethi (16 yrs) Sydney (NSW) Supreeth Naik (13 yrs) Melbourne (VIC) Mansi Arora (15 yrs) Sydney (NSW) Suruchi Gupta (10 yrs) Melbourne (VIC) Priiyanka Chaudhry (10 yrs) Sydney (NSW) Tarush Sunil (7 yrs) Sydney (NSW) Priya (6 yrs) Sydney (NSW) Vibha Meghnath (7 yrs) Sydney (NSW) Visakha Narayan (10 yrs) Sydney (NSW) Age Group B 16 - 24 years Rahil Dhody (16 yrs) Sydney (NSW)

Age Group C 25 years and above Name State Name State Harihar Jha Melbourne (VIC) Seema Eecheenta Keezhil Adelaide (SA) Promila Gupta Adelaide (SA) Prem Mathur Perth (WA) Fraida Lakhani Sydney (NSW) Sashi Kiran Jain Adelaide (SA) Richa Srivastava Sydney (NSW) Savita Taneja Adelaide (SA) Sunila Vig Adelaide (SA) Yasmeen Husaini Zaidi Sydney (NSW)

Sanman Patra (Testimonial) awarded in recognition of significant contribution to the cause of sustenance and promotion of Hindi Language in Australia

Name State Name State Anita Barar Sydney (NSW) Mrs Seema Keezhil Adelaide (SA) Archana Chaudhry Sydney (NSW) Pandit Narendra Suklaji Sydney (NSW) Dev Tripathi Sydney (NSW) Parasram Maharaj Sydney (NSW) Dr Dinesh Shrivastav Melbourne (VIC) Prem Mathur Perth (WA) Dr Chandramohan Shrivastav Sydney (NSW) Promila Gupta Adelaide (SA)

22 6.3 September 2008

Dr Peter Oldmeadow Sydney (NSW) Rekha Rajavanshi Sydney (NSW) Dr Richard Barz Canberra (ACT) Sant Ram Bajaj Sydney (NSW) Dr Shailaja Chaturvedi Sydney (NSW) Sarat Maharaj Brisbane (QLD) Dr. Ajai Lahri Canberra (ACT) Shamim Ishhaq Brisbane (QLD) Dr. Hashim Durrani Sydney (NSW) Shri Yogendra Yadav Canberra (ACT) Jaya Sharma Melbourne (VIC) Shubha Kumar Sydney (NSW) Kumud Merani Sydney (NSW) Sudesh Agarwal Perth (WA) Mala Mehta Sydney (NSW) Vandana Gupta Sydney (NSW) Manju Jehu Brisbane (QLD) Zafar Siddiqui Sydney (NSW) Acknowledging organisations for their invaluable support of Bhavan’s Nationwide celebration of Hindi Divas 2008

Aligarh Muslim University Alumni Association India Australia Association of South Australia Hindi Samaj (Sydney) India Club, Sydney Hindi Samaj (WA) Indo Australian Bal Bharati Vidyalaya Hindu Council of Australia Sahitya Sandhya of Melbourne

Bhavan’s Hindi Divas 2008 Bhavan’s Hindi Divas 2008

Bhavan’s Hindi Divas 2008 Bhavan’s Hindi Divas 2008

23 6.3 September 2008 Bhavan’s Children Section

Vikram and Betaal The exchanged heads Once upon a time there lived a washerrmman nammeedd Dhaavvala. He once spotted a very beautifull lady att poond, whoo happened to be the daughter of annotheerr waassheermman. HHe instantly fell in love with her and ppleadeed wwiitth his parennts to ask her parents for her hand in marriiaage.. Hiss paareents did accordingly and the girl, Madannasunnddarii, goot maarrieed to him with her parents consent. SShhe thheen weent wiitthh Dhavalaa to live with him.

Once the brother of Madanaassundaari, caamme to Dhaavalaa to invite his sister and brother-inn-laww to thheeir plaacce foor festtiivall season. Dhavala agreed and thhe thhrree of thhemm were rreturrnninng to Madanasundari’s homee.. On tthe wway thheey haappenned ttoo pass by the temple of Durrgga Deevi, tthhe aall ppoowerrful goodddesss of power. Her brother waanntedd to ppaay a viisiit to the goodddesss, and went to the temple. BBut aas soooon aas he camme neeaar thhe gooddddeess, he waantedd to mmakke a massive sacrifice to the goddessss. Soo sayyiinng he cut his heeaad oofff ffoor tthe ggoddeessss. Maaddanaasundari was worried and she then sent hher hhusbbannd to see whhat thhe mmaattter was. OOn seeeiinng tthhe state of his brother-in-law, the hhuusbannd wwaas aalsoo movved deeeplly annd hhee decciidedd to ooffer hiis own head too to the goddess and cuut hiis owwnn head wwithh his sccitmmaar. MMaaddanaasundaari, affteer a long wait came and saw both her brrotheer anndd husbbaand lyingg on tthhe ggrouund annd theen deeciided to take her own life but asked the godddesss tto get thhe saame bbrotthheer aand husbband iin thee next life. The goddess was pleased and stopppped hher froomm dyying andd asskkeed her to jooiinn thheirr heaadds and bodies and then she grantedd theem liiffee. IIn a hurrry, MMadaanaasuunddaari, exchanngeed thhe heeads of her brother and husband aannd wwaas ppeerrpllexeedd.Bettaal sttoppss andd asskks KKing Viikrram askkss this question: Who among the two is thhe huussbaandd of Madannaasuunnddarrii?

Vikram repliies wiith a loot of thouught, “TThhee boody thatt carrriiess heerr huussband’s head is is her husband. Thhe heeaad iss thee moost immporttaant pparrtt of tthe hhumman bbodyy, annd the rest of the body is identified by thhe heeaadd.””Ass soon as Viikraam hhaad ffinishhed hiis ansswwer, Betaal disappeared back to the treee. -http://members.tripod.com

24 6.3 September 2008

25 6.3 September 2008 Hindi Language in Modern Times

indi is the second most spoken language logical and therefore straightforward and easy in the world following the Chinese. to learn. Pronunciation is easy because, unlike Geographically, people who speak English, letters are always pronounced exactly the Hindi are scattered all over the world same way. It can be used for both exact and rational including in the United States, which was chosen reasoning and the expressive form suited for poetry as the host of Eighth World Hindi Conference. The and songs. conference was held in New York from July 13 to The general appearance of the Devanagari script is 15, 2007. organized by the Ministry of External that of letters ‘hanging from a line’. This ‘line’, also Affairs, Government of India in cooperation with found in many other South Asian scripts, is actually Bharatiya Vidya Bhavan, New York. a part of most of the letters and is drawn as the The eighth Vishwa (World) Hindi Conference hosted writing proceeds. The script has no capital letters. by Bharatiya Vidya Bhavan USA in 2007 in New Amongst its interesting features is a three-tier level York deliberated on issues relating to the growth and of honorifics, allowing great subtlety in adjusting presence of Hindi in the world including teaching the level of communication to suit ‘formal’, of Hindi in foreign countries, use of information ‘familiar’ and ‘intimate’ conversational contexts. technology and necessary measures to increase its Thus, the polite communicating of gratitude, etc, is popularity. an intrinsic part of the language itself and does not rely solely on separate words for ‘please’ and ‘thank The beginning of World Hindi conferences was you’. made more than 30 years ago under the patronage of then Prime Minister, Smt. Indira Gandhi when Hindi is the official language of the Republic of India, the first World Hindi Conference was held under the and the common second language of Mauritius, Fiji, auspices of Rashtrabhasha Prachar Samiti, Wardha Trinidad, Guyana and Surinam. in Nagpur from 10-12 January 1975. The previous seven World Hindi Conferences were HISTORICAL BACKGROUND OF HINDI held at Nagpur (India), Port Louis (Mauritius, LANGUAGE twice), New Delhi (India), Port of Spain (Trinidad Modern Hindi may be said to be a polished form of & Tobago), London (UK) and Paramaribo Apabhramsa prevalent in eighth and ninth centuries (Suriname). and thereafter. Like any other living language, The conference was inaugurated at the United the earlier Hindi (as Apabhramsa might well be Nations headquarters on 13th July. A large number described) has been undergoing a slow but constant of distinguished guests and senior dignitaries from change. The change, howsoever invisible at any various countries attended the conference along given point of time, was from time to time reflected with eminent Hindi scholars, writers and poets from not only in the colloquial language but also in its across the globe. A direct descendant of Sanskrit standard literary form. through Prakrit and Apabhramsha, Hindi belongs For several centuries Sanskrit was the language of to the Indo-Aryan group of languages, a subset of the learned, the priests and the aristocracy in India, the Indo-European family. It has been influenced but not of the masses. The language of every-day and enriched by Persian, Turkish, Farsi, Arabic, conversation of even the elite must have been nearer Portuguese, and English. Hindi is broadly identical the popular dialects called Prakrits than the literary with Urdu, the official language of Pakistan, and is Sanskrit. “The term ‘Prakrit’ meaning ‘natural’, closely related to Bengali, Punjabi and Gujarati. A primarily indicates uncultivated popular dialects good knowledge of Hindi is therefore likely to be existing side by side with Sanskrit, the ‘accurately useful to anyone having an interest in the countries made’, ‘refined’ speech. The Prakrits were the of South Asia or in the numerous South Asian dialects of the unlettered masses, used in their day communities of the world. to day life; while Sanskrit was the language of There are no particular difficulties in the study of the intelligentia, the aristocrat, the priest, pundit the language. Hindi inherited its writing system or prince who used it for religious and learned from Sanskrit. The script, Devanagari, is extremely purposes”.

26 6.3 September 2008

The maxim that every language is born as a result of were no more the spoken dialects, Prakrits ceased popular reaction is best exemplified in the linguistic to be literary languages and their place was taken evolution in India. When Sanskrit was at the height by Apabhramsas which were now the literary forms of its glory, popular spoken dialects pressed their other than Sanskrit and their practice continued claim to recognition. About five hundred years almost up to the end of the 16th century A.D.” before Christ, Gautam Buddha and Mahavira gave The turn of these dialects to be overthrown, at a fillip to this popular move by deciding to preach least partially, came in the 19th century. All these their religious tenets through the media of the dialects, however, belong to the family of Hindi, spoken dialects in preference to Sanskrit. Later, even though they may have helped in the formation Ashoka (264 B.C.) and Kharavela of Kalinga carried of other languages as well. the work of State in the local dialects and addressed their subjects in Prakrit. Dr. Tagare has classified Apabhramsa into three parts viz. Western Apabhramsa, Southern Apabhramsa In course of time Prakrit was split into various and Eastern Apabhramsa. The Western Apabhramsa dialects, Apabhramsa being one of them. Prakrit includes the works written in Malva, Rajputana, deviated from Sanskrit in order to rid itself of the Gujarat, etc. The works of the Deccan writers are rigidity of its grammar. After a few centuries of use included in Southern Apabhramsa. The Eastern as a spoken and literary language, Prakrit also began Apabhramsa includes the works belonging to the drifting from the spoken tongue near-about the sixth eastern parts of the country, particularly Mithila and century A.D., when it became as stereotyped as Bengal. Sanskrit itself. If Prakrit had challenged Sanskrit, Apabhramsa now challenged Prakrit, because the Hindi, thus, traces its ancestry to Apabhramsa. In former was now closer to the spoken tongue of the these ten to twelve centuries we do not seem to have people. For some centuries Apabhramsa flourished gone too far not to be able to understand Apabhramsa as a popular literary language. But the wheel of verse altogether. Like decoding a cable in cipher, it time moved on and it did not take very long for is a pleasure to read the verse of an Apabhramsa Apabhramsa also to lag behind the spoken tongue. Its poet, after mastering a few changes in the forms of children, Brajbhasha, Maithili, Avadhi, Rajasthani, nouns and verbs. etc., which were all spoken dialects, now sought to For purposes of poetry and drama, Prakrit continued replace it as the language of poetry. In the thirteenth to be used up to the tenth century, although the gulf century Braja, Avadhi, Maithili and Rajasthani, all between its literary style and the spoken tongue constituents of Hindi, stood vis-à-vis Apabhramsa (called Apabhramsa) was gradually widening. The exactly where Apabhramsa had once stood vis-avis poetry of this period, from 6th to 10th century, is, Prakrit in the eighth and ninth centuries. generally speaking, in Prakrit with a sprinkling of Dr. G. V. Tagare in his Historical Grammar of Apabhramsa words here and there. Apabhramsa Apabhramsa has pointed out very clearly the came to be used as a medium of literature only in difference between Apabhramsa and Prakrit. By and after the tenth century. This dialect, from which Apabhramsa, he says, is meant the spoken form of Brajbhasha, Baiswari, Rajasthani, Avadhi and future the language of the masses which differed according Khari Boli are directly derived, is naturally closer to to the provinces and the climatic conditions of modern Hindi than the older Prakrits the country. “The Prakrits are the literary forms “The age of the Prakrits had passed; the corresponding to the various Apabhramsa dialects. Prakrits through the regional Apabhramsas Thus the Maharashtra Prakrit was based upon had been transformed into the Modern Indo- Maharashtra Apabhramsa; Saurseni Prakrit was Iryan languages. Sanskrit was not exactly based upon Saurseni Apabhramsa and so on. The dead. It was studied in the mass of the ancient period of Prakrits extends from 2nd century B.C. literature; and as the spoken language deviated to the end of the 10th century A.D. During all this farther and farther away from the Old Indo- period there have been as many literary Prakrits Aryan norm presented by Sanskrit, the formal as there were Apabhramsa. But there is evidence or outward cleavage between the two grew to prove that along with the Prakrit language, greater than ever. Sanskrit carried the glories sometimes Apabhramsa were also used for literary of the past but the vernaculars must meet the purposes and it is also possible that a certain amount needs of the masses of the present age, must of literature existed in pure Apabhramsa as well. fight the cause of the country’s culture within From tenth century A.D. onward when Apabhramsas the country sustained, of course, by Sanskrit

27 6.3 September 2008

from behind.” — Dr. Suniti Kumar Chatterji — were important as these were truly the current coin. Indo-Aryan and Hindi Popular literature was being written in many of them, particularly by the Buddhists, the Jaina and Whatever the truth the fact is that there is a wider court poets who were keen to praise their patrons in gulf between Sanskrit and Apabhramsa than between languages calculated to draw popular applause. In Sanskrit and Prakrit. Apabhramsa has taken very some cases Sanskrit writers have translated Prakrit little from Sanskrit grammar and has in many works; in many others ideas and literary themes respects struck a new line. have been borrowed from Prakrit writers. With all Hindi, as we have it today, has been influenced both the advantages which Sanskrit as a well-developed by Sanskrit and the Prakrits, but more particularly language and a vast store-house of literature had over by Apabhramsa. The latter indeed gave it the very the Prakrits, it is the latter which showed the mirror content which went to constitute its texture, whereas to the genius of the people. Historians of Sanskrit the former besides enriching its vocabulary have literature have acknowledged this fact with pleasing often laid down the form along which Hindi grew lucidity. For us the verdict of Grierson who had made through the centuries. Besides, at the earlier stage a special study of India’s vernaculars in addition to of their development not only Hindi but other Indian that of Sanskrit, is particularly significant. Says he languages also drew inspiration from the epics and in his introduction to Lallooji Lai’s Lai Chandrika: Pauranic literature; all these were available only in “It is admitted by all that, during the prime of Sanskrit. Sanskrit classical literature, say from the first to the The period when the modern Indian languages, twelfth century, the master-pieces of that literature including Hindi, began to take shape, synchronized were written by learned men in languages which with the Muslim invasion of India. This is, however, were the direct parents of the modern dialects of purely accidental and has nothing much to do with the India. It was in these Prakrits that lyric poetry found actual evolution of the current Prakrits into modern its first, and its best, exponents.” languages. There were a number of internal factors Throughout our known history there has been a at work which would have changed the Prakrits persistent strain of realism in the matter of language, and led to the development of these languages in both written and spoken. In spite of its weakness any case. The Muslim invasion was, however, an for conciseness in expression and loftiness in verse, important extraneous factor which through action the Indian mind never countenanced a complete and reaction influenced and accelerated the process drift of its literature from the spoken tongue of the of evolution. How far this factor influenced the people. Just at the time when Sanskrit masterpieces growth and development of Hindi will be later of Ashvaghosh and Kalidas were drawing applause examined at some length. from all and sundry, we find the whole people going Sita Ram Chaturvedi, for example, is emphatic into raptures over the beauties of Prakrit works of that neither Prakrit has been ‘derived’ from Shudraka and Hala. Even in the best of Sanskrit plays, Sanskrit nor Apabhramsa from Prakrit. rustics, servants, children and women who were not According to him all these languages had been supposed to have mastered Sanskrit, were made to in existence simultaneously; only the language speak in Prakrit. This is a tribute to the realism of of common use, which he calls Nagari, the dramatist. Incidentally, it also shows the range continued to be influenced by environmental of intelligibility which the Prakrits commanded in change, which once flourished as Apabhramsa the hey-day of Sanskrit literature. Kalidas was not in Western and Eastern India and has evolved satisfied with merely this much. In some of his plays into Hindi in modern times. – Sammelan he has introduced a jester, called Vidushaka. From Patrika. the manner of his (jester’s) talk and his intelligent In point of time all the present languages of the remarks and pranks, it appears that no illiterate man North, East and West belong to that era. Hindi as could play the Vidushaka. Only a refined person also Bengali, Marathi, Oriya and Gujarati began to with some sense of humour would fit in to play that sprout almost simultaneously. We had then in India role. Yet, Kalidas would not put Sanskrit words in a welter of Prakrits and Apabhramsa dialects. his mouth for fear of spoiling a joke There could possibly be no rivalry between a rich From Prakrit the role of honour passed on to Apa- and concise language like Sanskrit and the ill- bhramsa. It continued to be favoured for long developed local dialects. All the same these dialects by poets as the medium of poetry. For example, Vidyapati wrote two of his best known works —

28 6.3 September 2008

Kirti Lata and Kirti Pataka in what he has himself The point sought to be emphasised here is that a described as Avahatta, which was in fact Maithili combination of circumstances, one might call it with an admixture of Apabhramsa. It was, however, fortuitous, widened the sphere of Hindi making it the Jain preachers who really blazed a trail. They the most widely understood language in the country were the first to write in Apabhramsa, discarding in the sixteenth and seventeenth centuries. Other Prakrit altogether since it was no longer the spoken Indian languages were also coming up, but the language of the people, at any rate in western India geographical and historical factor referred to above where they were in considerable numbers. tied them down more or less to exclusive regions. The Muslim Impact There was yet another factor which contributed to Seeing in retrospect, it would appear that Republican the growth of early Hindi. The Muslim conquerors India merely endorsed what the Mughals and had decided to settle here not merely to carve out before them the Turks had done as patrons of art kingdoms for themselves or for reasons of worldly and literature. After successive invasions, when gain alone. They were also zealous missionaries the Muslims had conquered the Punjab and Delhi, of Islam and were keen to spread the message of they settled down in this country. Mutual contact the Arabian Prophet in this land. Being intolerant between the ruler and the ruled made the emergence and fanatical in their approach to other faiths, one of a new spoken tongue inevitable. The Muslims had of the first things they did was to impose a tax to pick up the Indian dialect or dialects of the North. on all non-Muslims. Yet this tax, called Jaziya, The Hindus too, at any rate a section of them, took was considered much too humane as a method of to Persian partly for establishing contact with the persuasion, according to the standards of polity ruling class and partly for service under the Sultans. prevalent in those times. Evidence could be adduced The result was the coming up of another mode of from Muslim sources themselves to prove that most speech commonly understood by the Hindus and of them considered iconoclasm as a religious duty. the Muslims living in Delhi and the regions around. On occasions they did not hesitate to use coercion This dialect absorbed some Persian and Arabic for converting Hindus to Islam. words, the bulk of the vocabulary still remaining Such humiliating conditions which the disunity and Indian in origin. This tongue which was then called petty jealousies of the Rajput chiefs brought upon Hindvi or Rekhta or just Hindi, subsequently the country could not but prick the conscience of came to be known as Khari Boli. It was the only a nation so sensitive as the Hindus. The conditions Indian language which the first Muslim settlers which were then prevalent in the Hindu society were learned in India. Gradually the Muslims began to characteristic of chaos and general degeneration. push South, East and West in order to expand their Ever since the death of Har-shavardhana in the possessions. Wherever they went they took Khari middle of the seventh century, more particularly Boli also with them. This process helped to widen after the overthrow of the Gurjara-Pratihara Empire the boundaries of this language. As we shall see in of Kanauj (eleventh century), India had been split the chapter dealing with the growth of Dakhini, the into several kingdoms under Rajputs who ruled establishment of Muslim Kingdoms in the South led them as independent chiefs. They were not merely to the development of Hindi there in another form. independent of one another, but often hostile to and For reasons not very clear or intelligible to the jealous of the rest of the princely order. Many of student of history, Khari Boli remained mostly them were almost constantly waging wars against a spoken tongue for quite a few centuries. Amir their neighbours for reasons no more ostensible Khusro (thirteenth century) was the only poet who than a supposed breach of a dynastic tradition or an thought of versifying in it. Apart from Amir Khusro, imaginary slur cast on them. Royal weddings were and possibly Kabir, it is amazing that for full five a perpetual source of warfare. It will be difficult to hundred years or more nothing seems to have been count more than a few princely marriages celebrated written in Khari Boli, if we leave aside the efforts peacefully during those three centuries. As for the made by Dakhini writers in the South. At any rate, people they too did not seem to care much for what no work of unmixed Khari Boli prose or poetry has their rulers did or failed to do. The Hindu society come down to us covering that period, although was caste-bound and ritual-ridden. To say nothing there is ample evidence to show that this was the of social and political consciousness, the people most popular mode of speech in Delhi, Ajmer, Agra were bereft even of genuine religious feeling. While and several other places in the North. Buddhism had disintegrated and had almost been driven out of the land of its birth, meaningless

29 6.3 September 2008 rituals and formalism were all that was left of the their rescue and save them from the abject and Braha-manical religion. humiliating conditions that surrounded them. It is an irony of fate that the very forces responsible It was at this critical juncture that the lead came for clearing the way for Hindi and making it popular from the South which had been comparatively free in the length and breadth of the country, had also from the plague of foreign invasions. From there it in them the seeds of disruption. These were the was that the message of hope came through devout Vajrayan sect of the Buddhists and their spiritual and able religious leaders well versed in the lore heads, the Siddhas. These people may be described as of bhakti (devotion). The people of the North, “radicals” among Buddhists. Denouncing whatever reduced to utter misery and a state of helplessness, came their way, including some tenets of Buddhism turned to them with eagerness. The message of these itself, through their destructive and anti-social leaders, Ramanujacharya, Nimbarkacharya and activities, the Siddhas further demoralized a society Vallabhacharya spread far and wide in the country, already on the verge of collapse. They advocated particularly in the North where the soil was more complete indifference to the world, the society, even fertile than anywhere else. Consequently there was to the prevailing religion and the generally accepted a big upsurge known as the bhakti movement which code of morality. greatly enriched Hindi literature. In fact, the poetry written during the bhakti period is the most valued But whatever havoc these wandering Siddhas and treasure of Hindi literature. their successors, the Yogis and Vajrayanis might have wrought in the social and religious sphere, for Hindu-Muslim Contacts the spread of a common language in the whole of the It would be wrong to imagine that all Muslims North, North-East and North-West, the peripatetic were fanatics or enemies of the local people. From traits of these religious gypsies proved to be a boon. Afghanistan, Persia and other Islamic countries of They and their successors the Nathas were the Asia and Central Asia, thousands of Muslims were earliest carriers of spoken Hindi from Bengal right pouring into India every year, not necessarily with up to Sind. the idea of ruling over the people here, but just in When the invaders had established themselves in search of adventure and opportunity. Nor could the Sind and a part of the Punjab and showed signs of entire Muslim community have felt that they were the spreading their tentacles still farther into Rajputana, rulers. This privilege, they knew too well, belonged Gujarat, and Central India, then alone did the people only to the Sultan of the day who sometimes did begin to realise what a pass they had come to. Local not share it even with his own kith and kin. So, poets and bards whom tradition had always vested there were no artificial barriers between the mass with a place of prominence in darbars now changed of the people, the Hindus and the Muslims. Despite the theme of love and ostentation to that of chivalry. religious differences there was quite a lot of mixing This was the beginning of the period of chivalrous between the two communities. There was no dearth poetry, known in Hindi literature as the Veer Gathd of Muslims who felt that the Hindus were sometimes Kaal. The Rajput chiefs, such of them as had not badly treated by the Muslim rulers. They did not been subdued by the Delhi Sultans, had now to hesitate to protest against it. There were at least contend against two foes, the foreigners and internal some amongst them, for example, Amir Khusro, rivals or enemies. Invoking Mars, the god of war, who appreciated the Hindu religion and thought that and singing of the brave deeds of the rulers and their the two communities must be brought closer and ancestors now became a fashion with court poets. the differences in religion and the religious outlook As we shall see, the earliest Hindi literature which played down by showing that, after all, God whom has come down to us belongs to this period. both of them worshipped is one and the same. The poets’ musings and the invocation of Mars by Prominent among the people of this way of thinking them, however, did not prove of much avail. In the were the Sufis.4 They had imbibed the doctrine of absence of a united front against the foreigners, the pantheism as taught by Persian philosophers who latter continued to have their way wherever their were considerably influenced by Buddhist doctrines, armies marched. This poor show could not but Christianity and India’s Vedantic philosophy.5 have its effect on the minds of the people. Seeing The two philosophies had much in common and, Muslim rulers getting the better of Hindu resistance therefore, drew a number of Muslim saints, who everywhere, the people lost all hope. There was not only studied and practiced them but started nothing they could think of which might come to preaching them actively. After the foundation of the

30 6.3 September 2008

Delhi Sultanate, Delhi became a great centre of the in whose growth and development are reflected Sufis. “From the very beginning it was a definite national movements, national urges and sentiments policy of the Sufis to employ the Hindi language and a whole community’s reaction to change and for preaching their message of love and equality efforts at adjustment to foreign invasions and of men in the sight of God. They had realised that alien rule cannot but be of equal importance to the they could not reach the people through Persian. . . student of Indian history. A study of Hindi literature .” (Glimpses of Medieval Indian Culture by Yusuf will provide to any student of history worthwhile Husain, Page 105). After the conquest of Gujarat and background of India of the middle ages. the Deccan by Alauddin Khilji, the Hindi language This short note on the historical background will, was introduced into these regions also. however, remain incomplete without touching Some of the Sufis headed by Kutban, Manjhan upon the Hindi-Hindustani controversy. Whatever and Jayasi started writing epics whose theme was earlier scholars might have said in favour of a typically Hindu. Apparently their works were love simple language, it was really Mahatma Gandhi stories, but it was clear that the characters they who sponsored the move for Hindustani. He never used were allegorical. The burden of their song was denied that his idea was to soft-pedal the Hindi-Urdu the love of God, the Infinite Being. These Muslim controversy which had communal over-tones. At the Sufis wrote in chaste Avadhi, the language in which same time he held that by adopting a middle course Tulsidasa wrote his famous Rama-charitamanas. as between Sanskritised Hindi and Persianised Urdu The works of the Sufis, which count over a dozen, and thus opting for a simpler language, we should, are a very valuable part of the Hindi literature of in course of time, be having a language commanding those days. (We have left out for a later discussion much wider intelligibility than Hindi and Urdu can Kabir, Dadu and a host of other mystics, both Hindu claim singly or even jointly. His approach was, as well as Muslim, who judging from the standards therefore, pragmatic and had, besides political an of those days, were prolific writers of Hindi). educational aspect also. To ensure its workability Gandhiji desired that Hindustani should have two Again, at the time of the rise and later the decline scripts, Devnagari and Persian, the current scripts of the Mughal rule in India, Hindi poets had a role of Hindi and Urdu.For some time while the struggle to play. In the Punjab, Nanak and other Sikh gurus for freedom was in its nascent stage, no dissenting wrote in and preached through Hindi. The Granth voices were heard; so much so that the foremost Saheb the holy scripture of the Sikhs contains more Hindi literary organisation, the Hindi Sahitya Hindi than Punjabi poetry. Nanak, the founder of Sammelan requested Gandhiji to preside over one the Sikh faith and Govind Singh, the last of the of its annual sessions. It was only when Gandhiji ten gurus, were particularly prominent among the repeated his plea for Hindustani in his presidential Hindi writers of their times. In the Deccan one of address that the hard core of Hindi protagonists Shivaji’s inspirers was the renowned Hindi poet, publicly voiced their disagreement with the move Bhushan, who would often travel from his home in for Hindustani. Bundelkhand to Poona to recite his poetry to the Maratha warrior. However, Gandhiji, for whom disagreement meant no deflection, much less discouragement, continued During the British rule, which is our modern period, with his plans to popularise Hindustani in non- Hindi developed a forceful prose style. From humble Hindi speaking religions, particularly the South. beginnings, Hindi literature made rapid strides The remarkable success he achieved in this mission in the field of fiction-drama, novel, short story is today acknowledged by all. Unfortunately he was etc., and other branches of knowledge. Increasing not alive when the Constituent Assembly tackled emphasis on imparting of instructions in schools the language question and decided in favour of through the mother tongue got Hindi recognised Hindi written in Devanagari script. From the as India’s most widely cultivated language. It is, proceedings of this body it would, however, be clear however, Hindi’s role in the national struggle for that a section of the House did put forth, and quite freedom and, before that, in bringing in the national forcefully, the case for Hindustani. But the majority revival, along with Bengali, which were its most thought and decided otherwise. Since 1950 when the characteristic features. Constitution was enforced, Hindi in its traditional All these writings have gone to enrich Hindi script has been India’s Official Language. With literature. In fact, these have put it on its feet. A State encouragement and liberal official aid, it has literature which grew out of such situations and undoubtedly made considerable headway, though it

31 6.3 September 2008 is not possible to say whether in terms of literacy and tenth century, when it began to be a separate entity literary development the progress would not have in the welter of Apabhramsa or broken-up dialects, been greater and more broad-based if Hindustani Hindi has been a sort of barometer recording this or simpler Hindi as proposed and propagated by country’s fortunes, good or ill, and its people’s Gandhiji had been adopted as India’s Official reactions to external dangers and internal upheavals. Language. There is a school of thought which holds Its literature has been, on the one hand, the principal that whenever Hindi and Urdu, possibly along with medium for extolling the chivalrous deeds of those other Indian languages, take to a common script, whom tradition assigned the task of defending its whether Devanagari or Roman which some public borders and, on the other, the natural vehicle for leaders advocate, Hindi and Urdu will automatically voicing popular protest against the formalism of merge into one language to mutual advantage. Since religion, the inequitable and rigid caste system, any such development is bound to make an impact communal exclusiveness and, lastly, the urge to free on Hindi’s literary development, it is not irrelevant the country from British domination. to mention this fact here. To sum up: from the - Contributed by Sundara Murthy earliest days of the Sanskrit tradition down to the

Commemorating Mahatma Gandhi’s Birthday and International Day of Non-Violence as declared by the United Nations Date: 2 October 2008 Venue: Soka Gakkai International, Australia 3 Park View Drive, Sydney Olympic Park Timings: 7:00pm to 9:00pm

The Program / Activities will include prayer songs, brief speeches and a Gandhi Kind Ikeda Exhibition on World Peace.

Refreshments will be served.

This Programme is hosted by Soka Gakkai International Australia

www.bhavanaustralia.org

32 6.3 September 2008 Thus Sang Vivekananda

Narendra’s house was in the area of Shimla in Calcutta. When Sri Ramakrishna visited Suresh Chandra Mitra’s house one day, he invited Narendra to sing . Sri Ramakrishna remarks, “At that time, he did not know many songs. He sang one or two: “Let us go back once more, O mind to our own abode” (Man chalo nija niketaney) and “Must all my days pass by so utterly in vain” (jaabey kinhey din amaar viphalay chaliyey)”. Sri Ramakrishna knew many songs, Swami Chetanananda, in his latest spiritual biography of Sri Ramakrishna, estimates that he knew at least 181 songs. At that time Narendra was only nineteen years old. As he grew up, so did his repertoir. At that time he sang songs on the formless aspect of God, current in the Brahmosamaj, of which he was a member. Mahendra Nath Gupta, in his “Gospel of Sri Ramakrishna”, says Sri Ramakrishna had the most melodious voice. He also says that the voice of Narendra’s (future Swami Vivekananda) voice was a song on the mother. The song he got was Amaar surpassed only by Sri Ramakrishna in melody. Maa Twam hi Taaraa, in Raga Bhairavi. All night First song on Divine mother Narendra sang the song and slept. The next morning, When Narendra was 21, he lost his father. This was a much to the surprise of visitors to the temple, he catastrophe for the family for though he had earned was there. Sri Ramakrishna was so happy that his a lot of money, he had not saved any, being generous young disciple had accepted the Mother. Narendra’s by nature. As a result, there was poverty and hunger father in Narendra’s household. Viswanath Datta died in February 1884. However, Desperately, Narendra went to Sri Raraakrishna Narendra had not weaned himself from the Brahmo one evening and requested him to intercede with Samaj songs even by September 1884, for on the 14th mother Kali for some succor in his dire straits. Sri of September, the news spread in Dakshineshwar Ramakrishna told Narendra, “I cannot ask mother that Narendra sang an Agamni song - Agamni being Kali for such things. Look, you have all this trouble the type of song used to welcome Mother Durga for because you do not have faith in Kali. Today is the Puja festival. Tuesday, an auspicious day. Go to the Kali temple; In the Gospel of Sri Ramakrishna, we find Sri pray to her, she will give you whatever you ask for’. Ramakrishna enquiring Narendra about the Agamni When Narendra went to the temple he saw that the song, which he sang for Sri Ramakrishna -Kemon Mother’s form was effulgent. He was overcome Kare Parer Ghare Chili Uma bol ma taay. By the by divine fervour. He begged mother for devotion, time Sri Ramakrishna reached the end of his journey knowledge. He forgot all about his poverty. on earth, Narendra’s conversion was total. We find Sri Ramakrishna chided him and asked him to go that he had composed a song which describes the again to ask for relief from the mother. Narendra dance of Shiva -Taa Thaiyya Taa Thaiyya Naachey failed to do so again. It happened a third time. Bhola. Finally, Sri Ramakrishna assured Narendra that his After the passing of the Master, in the Ashram sufferings would end. at Baronagar, we find Narendra and his friends Then Narendra asked Sri Ramakrishna to teach him celebrating Shivaratri of 1887 singing Ta Thaiyya and dancing all night around the holy fire. Even

33 6.3 September 2008 now on every Shivarathri night this scene is This beautiful, simple couplet is a wonderful enacted at Belur Math and some other centers of commentary on the life of Sri Ramakrishna. the Ramakrishna Order - a brahmachari is dressed Om, I salute you Ramakrishna, who established a as Shiva and they all dance singing the song Taa religion to represent all religions and who is the Thaiya Nachey Bhola. greatest of Avataras (incarnations of God). The other compositions This sloka was composed spontaneously by Swamiji Swami Vivekananda composed seven songs, all of at the house of Nistarini - Navagopal Ghosh. They them in Bengali, except one which is in a Hindi were very dear to Sri Ramakrishna and Gopal dialect and another in Sanskrit. The most magnificent wanted Swamiji to install the porcelain image of Sri of them all is the Ramakrishna Aratrika, which is Ramakrishna in his newly - built house. sung daily as the ritual lamp and other articles of Swamiji brought the image in a procession, singing worship are waved in front of Sri Ramakrishna’s the song of the nativity of Sri Ramakrishna, composed image during worship. by his friend, the dramatist Girish Chandra Ghosh. This song, Khandana Bhava Bandhana is a song in The whole neighbourhood joined in the singing a slow majestic tempo, in three different successive procession. tala—Chowtal, Trital and Dadra. At the time of the worship of the image, in an This song is sung in all Ramakrishna temples during inspired mood, Swamiji composed the couplet. It is ritual worship. Its full effect can be felt only chanted during the worship of the Guru whenever when accompanied by Pakhawaj-the equivalent of he is worshipped. It is a most prized piece of poetry, Mridanga in Dhrupad music. Swamiji sang another composed on February 6,1898. song to Shiva, Hara Hara Hara Bhoota Nath, which Three other Sanskrit poems are, Aachandala, Shakti is in Raga Darbari. The Sanskrit composition on Sri Samudra — and Kaa Twam Shive Subha. Among Ramakrishna is an acrostic, when the intial letters the English poems, the Song of the Sanyasin and of each line are taken together, it yields a mantra - the one on the 4th of July, the Independence Day of Om Namo Bhagavate Ramakrishnaaya. USA are justly famous. Two songs in Bengali describe the evolution of the Other songs universe and are respectively in Ragas Bagesri and Barhans Sarang. The last song, in Hindi, is in a Swamiji loved to sing the Girish Ghosh’s songs, lighter vein. It is a thumri. Mujhe Vaari Bomwari. Dukhinr Brahwani, and Jogasane Maha dhyaney, being sung in Raga Sahana and Bhairav. They were Poems his favourites. Shashadhara Tilak, Guru Nanak’s Apart from these musical compositions Swami Gagana Maya Thaal, Jafar’s Sufi song, Ravi Vivekananda has composed a numer of poems in Tagore’s Tomareyi Koriyachi, Amay De ma pagal Sanskrit, Bengali and English. We find them in the kore, Kabir’s Prabhu Mai Gulam, Surdas’ Mero Complete Works of Swami Vivekananda in their Avaguna, Girish’s drama songs — Kehava Kuru, original form or in translation. I would like to draw Judayite chay kotha juday. the attention of readers to one or two of these pieces. He loved many Bengali songs. And the song he was Many of these have also been set to music and sung. heard to sing to himself on the last day of his life The most famous of his poems is a small couplet in - 4th July 1902, Shyama ma ki Amar Kalo. These Sanskrit. are some of the many that Swamiji delighted in Om Sthapakaya Cha Dharmasya Sarva singing. Dharma Swaroopiney. Awatara Varishthaya - Bhavan’s Journal September 15 2008 Ramakrishnaya Te Namah.

-“You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul.” Swami Vivekananda

34 In association with Consulate General of India in Sydney and High Commission of India in Australia and ICCR (Indian Council for Cultural Relations)

A group visiting from India will perform the most widely prevalent folk dance linked to a festival in Assam led by Mukut Bora.

Venue: Tom Mann Theatre, 136 Chalmers St, Surry Hills Date: 29 October 2008 Timings: 7:00pm for 7:30pm start till 9:00pm

TICKETS A Reserve B Reserve Adult $20.00 $15.00 Children (under 12 yrs) / Pensioners / Students $18.00 $13.50 Bhavan Ausralia Members $17.00 $12.00 (available at www.bhavanaustralia.org or Ph: 1300 BHAVAN (1300 241 826)

Assam, known worldwide for its tea and silk production, the state of is also the home of the Bihu folk dance, part of the Bihu Festivals held three times a year. The Bihu, enjoyed by young and old, is performed to the accompaniment of traditional Bihu folk music, played with the dhol (similar to a drum), pipe instruments made from buffalo horn, cymbals, reed and bamboo instruments, and bamboo clappers. The songs (bihu geet) that accompany the dance have been handed down for many generations. They celebrate daily life, love and the cycles of the farming year.

The Group will be performing the following items: Jhumur Dance : A traditional fold dance performed by the people residing and working in the tea gardens. Tokari Geet : Folk songs played with the Tokari (traditional instrument) Presented by The Ojah Dhul Badan : A choreographed musical played with DHOL (drum). Bhortal Dance: The Bhortal is a big Cymbal made of brass. The Dance is in praise of God. Bardosikhila: The dance is closely associated with harvesting and is performed AUSTRALIA to welcome the good monsoon. www.bhavanaustralia.org

35 6.3 September 2008 Sakuntala Narasimhan

Australia revisited (46 years later)…. A baby koala bear sits atop the curtain rod over my bedroom window, in Bangalore, staring down at me with its beady eyes. On the opposite wall is a boomerang and next to it a painting of ghost gums by the famous aboriginal artist, Albert Namatjira. All these memorabilia were brought back from my first visit to Australia all of forty six years ago, when I was a young student. The Indian Council for Cultural Relations selected seven students from India, to tour Australia for seven weeks on a goodwill exchange delegation. Exactly 46 years later, I visited Australia again recently, to present a paper at the conference of the International Association for Feminist Economics (IAFFE) held at Sydney. On the earlier visit, our delegation traveled from Perth to Adelaide, Melbourne, Canberra, Hobart, Armidale, Newcastle and Brisbane, spending a week at each university town with local host families before taking the boat back to Bombay (as Mumbai was known then -- this was the era before jumbo jets !) Our itinerary consisted of interactive meetings with local students, putting up ‘India Day” shows with Indian music (my forte was music – each of the seven of us was chosen for some specialized skills that we could showcase about Indian culture) and hot spicy pakoras, and in general establish links of friendship with Australian youth. I have a photo of me sitting on the beach with the famous Sydney bridge in the background. There is no opera house in the picture – it was not yet built then! Today, the opera house dominates the spot, but more things have changed in these intervening 46 years, than the scenery alone, as I discovered during my recent, second visit. White Australia policy was a hotly debated issue in the 1960s. Immigrants, especially Indians were very few then. I remember how, in one of the families that I was to stay with, the three year old son hid under the bed as the time for my arrival drew near, late in the evening, and refused to come out. It turned out that he thought I was a Red Indian who would grab him with a tribal cry and shoot arrows at him. That was the average level of awareness about Indians at that time. All that has of course changed now – the taxi driver who takes me back to Sydney airport at the end of my conference, is a sardarji, and I see whole rows of shops with Asian names , offering Asian cuisine and spices, including many Indian ones. There is not only a thriving Indian community but separate groups, for Bengalis, south Indians etc, showing the large presence of Indians Down Under. I see Indian music classes advertised, plays, get-togethers, newspapers published by the Indian community, and a calendar full of activities testifying to the varied interests of the Indian community on the continent. One evening, Rekha Bhattacharya, editor of a paper devoted to Indians in Australia, hosted a dinner where I meet several young Indian women , running boutiques and working as professionals – a major change since my first visit. India spelt “exotic” four decades ago, with people asking us at public meetings questions like “Do you have brick houses in India?” Today there is far greater awareness about and integration of Indians. The families that we were billeted with, were mostly those that were curious about India and wanted to know what we were like –I remember Margaret and her sister from Perth (we kept in touch for years after we all got married and went our separate ways as professionals or homemakers) the distinguished Adelaide university professor with a shock of white hair and his family, with whom I stayed (I have, alas, lost touch with them) and Jim Thomas of Brisbane, then a young law student and now, I hear, a distinguished Queens Counsel. I would have loved to establish contact with all of them, after 40 years but that alas was not possible, given the constrains of my tight conference schedule. But I do wonder where they are, because I had a memorable time touring the country on what was my first trip overseas. It was also my first exposure to snow, the first time I tasted parsnips, participated in a barbeque when we toured the Blue Mountains hydel project area and visited an aborigine settlement near Nambour (a name that sounded astonishingly like a south Indian name – that was a lesson in the theory of continental drift -- and the commonality of

36 6.3 September 2008 humanity) One evening at the Gold Coast, we were told that the dessert was a “surprise” item. We waited with great anticipation – and it turned out to be mangoes ! For Australians four decades ago, mangoes were a rarity, and exotic. Today, Indian mangoes are exported worldwide, and Australian apples are routinely stacked on Bangalore’s supermarkets.

On my return to India four decades ago I gave a number of talks about my impressions of Australia, and also wrote articles for newspapers like The Hindu. What I found this time, on my second visit, was that, thanks to wider communications, there is far more awareness about India in Australia and about Australia in India. There was no television in India 40 years ago. Today we can sit in the cozy comfort of our homes in Bangalore and watch the Australian outback in close up. I hear Punjabi and Bengali spoken as I wander along Parramatta Road. That would have been unthinkable four decades ago. We were taken to visit parliament house, and had our pictures taken with the then prime minister. Today, thousands of Indian students are enrolled for courses Down Under. I must recall one incredible incident of my first visit which happened at the studios of the Australian Broadcasting Corporation where I was interviewed, . At the end of the interview, sitting in the director’s office, Shyam Sami (another member of our delegation, and brother of Usha Uthup) was commenting to me on something in Hindi, confident that we would not be understood by our hosts. As we were leaving, the director put his hands together in a gesture of namaste, and said, in impeccable Hindi, “Shukriya, aapse milke badi khushee huyee”. I nearly fainted with shock. It turned out he had served on the Indian border during World War 2, and had picked up Hindi ! I learned a lesson, about it being a small world. Forty-odd years later, it’s become even smaller, thanks to globalization. Who knows, on my next visit (hopefully, it won’t be another 46 years before that happens !) I will even manage to make contact with all those lovely Australian host families whom we befriended, way back in 1960! Sakuntala Narasimhan Dr Sakuntala Narasimhan is a national award winning journalist, columnist specializing in gender and development, author of 11 books, a classical musician with 10 gold medals and also a national award winning consumer activist. She has two doctorates, one in women’s studies and another in musicology. ICCR sent her to the Kenya International Music Festival as adjudicator in 1988. She was also an accredited media participant at the UN conference at Beijing in 1995, the UN conference UNGASS at New York in 2000, and the UN Summit on Sustainable Development at Johannesburg in 2002. She lives in Bangalore and divides her time between writing her columns, teaching music and traveling on assignments.

Cricket’s Great All-Rounders A new book written by Kersi Meher-Homji with a Foreward by the greatest Australian all rounder Alan Davidson. Kersi Meher-Homji has written eleven books on cricket including the best selling Six Appeal, Nervous Nineties, Famous Cricketing Families and the Waugh Time. Kersi is a valuable Patron of and contributor to Bharatiya Vidya Bhavan Australia. The book is available through the Dymocks book stores.

37 6.3 September 2008 Why Does the Heart Contract?

Sir Charles Sherrington became the Professor of Physiology at Liverpool in 1899 at the age of 39. In his acceptance speech, he said: “Positive sciences can never answer the question ‘why’. They can, at best, answer questions like ‘how’ or ‘how much’?A physiologist can explain ‘how’ does the heartcontract? He will never be able to answer the question: “Why does the heart contract.” Frank Starling, while laying down his laws of heart contraction, wondered: “Only God could comprehend the working of the heart. I shall confine myself only to systole. I have no idea about the diastolic function of the heart.” Here is an attempt to teleologically explain the why of many things in the human physiology. ‘Why’ does the heart contract? In the mechanistic reductionist model of modern medicine, the doctor deludes himself with the idea the rules of the science of chaos. In the latter that he does cure illnesses by fixing some things. consciousness is of utmost importance. The vital Little does he realise that his interventions do not part of modern medicine should be the biomedical work in a dead patient. So the doctors need the help model of illnesses coupled with an effort to unravel of something inside the living patient that is missing the patient’s faith, beliefs, worries, anxieties, as well in the dead. That is the breath, (spires =spirit) thought as his surroundings to heal the sick. Unfortunately, to be God by our cave men ancestors. That is the the latter part is missing from the western medicine root of the word spirituality. So the doctors need these days due to various constraints. the help of that “something” which heals, while the “In a survey conducted in a community hospital doctor dresses the wound. in North Carolina and a similar one in York, PA, In the Narayan Sookthaani, a part of the 94% of the respondents said that spiritual health is Dashasookthaanis, methods to propitiate Gods, just as important as physical health, 77% believed there is a graphic description of the heart’s anatomy that physicians should consider a patient’s spiritual and physiology that looks almost perfect today. needs, 48% wanted their physicians to pray with “The heart is situated between the second and the them, and 42% thought that physicians should ask seventh rib in the chest, shaped like a lotus bud kept about their patients’ faith healing experiences. upside down with its tip pointing to the left. There However, nearly 70% of those interviewed said is a large stalk arising from its base which carries that their physicians had never discussed religious God’s energy to all parts of the body to sustain life!” beliefs with them before (King et al, 1994).” If one applies the latest laws of physics, God gets Hans-Peter Duerr, ‘Emeritus President of the Max equated to energy, the Nirguna Brahman. Planck Institute, is of the view that matter and energy The dynamic non-linear human body follows are but the two faces of the same coin. Quantum

38 6.3 September 2008

will be the added bonus. Each time when one tries to help someone the immune system gets a boost. Even the CD4-T cells go up! The reverse is true when one tries to harm others. “The Ni-Honsan study is a classic example. Japanese in Japan who had close - supportive families and sound family, religious, social and community interactions had significantly less heart disease than Japanese immigrants in Honolulu who were rapidly losing these ties. Further, Japanese immigrants in San Francisco whose family lives had fragmented into the Western style had the highest levels of heart disease; and this even though the Japanese seemed to be smoking more and had higher cholesterol levels. So powerful was the protective effect of loving and caring homes and communities. In a landmark study, now famous as physics now realises that all of us are but bundles the Tecumseh study, researchers of jumping lepto-quarks although we look solid. proved that those who participated in selfless Both our patients and we are only consciousness. “Seva” activities by volunteering to work for The latter could, by simply willing, effect changes various service organisations had significantly less in the system. Vedic wisdom of India elaborates disease and lived longer. Those who helped others on this most modern science in very simple terms. lived longer themselves! Loving and giving seems Good doctors could effect positive changes in their to hold the key to longevity.” (Hema Malini 2000) patients by their volition and kind touch. This would The time has come for western medicine to make a make our mechanistic “fixings” work better. quantum leap to understand all that is going on in The studies on intercessory prayers published do the world of science outside to make medicine more reveal the power of prayer even when the prayer effective, less expensive and patient friendly. For us is done at a distance. In the new multidimensional in India, this is good news as that was the medicine world view the praying person and the patient in the Indian system of Ayurveda that gave the first are together. Distance is only a three dimensional stimulus for the so-called modern medicine to take view of the world! Intercessory prayer does make root in Greece around 300 BC. May the creed of sense then. In an elegant study at the University humane doctors survive for ever in this fast growing of California in Irvine, Prof. Joie Jones, in a very materialistic world.* meticulous study, had shown how pranic healing B.M. Hegde, could even heal cancerous He La cells inside the Bhavan’s Journal 15 September 2008 Faraday box covered with thick lead shields. In lay man’s language spirituality simply means caring for others. Caring and sharing are the two most important aspects of practical spirituality. Both the doctor and the patient, if they could practise this art of caring, healing will be easier and good health

39 6.3 September 2008

Chronic Degenerative Diseases– Research, Education And Services Diabetes mellitus

Ambulant clinical services developed at SPARC- VKAN (Swami Prakashananda Ayurveda Research Centre) for type-2 diabetes mellitus consists of: 1. One stop comprehensive screening for patients with diabetes. 2. Screening programmes for relatives of diabetics. 3. Ambulant O.P.D. care with good clinical service practice (GCSP) with defined clinical algorithms for patients with established type-2 diabetes and associated co-morbid conditions. Patients are jointly overweight or obese. Two of the 98 subjects seen by diabetologists and ayurvedic experts at this were first time detected to have diabetes. Twenty clinic. five percent of the 98 subjects detected to have 4. Diabetic camps for screening and health education. CONCOMITTENT ILLNES(in %) IN DIABETICPATIENTS 5. Interrelationship between obesity and insulin (n=90) resistance Insulin resistance and insulin insufficiency (pancreatic β-cell dysfunction) are central to the 15% 16% pathophysiological mechanism of type-2-diabetes 15% mellitus. Bhavan’s SPARC has been in the forefront for research in this area. Insulin resistance precedes prediabetic & diabetic states. 4% 50% Studies have been done to identify or rule out insulin resistance in (1) relatives of diabetics, (2) retino Neuro Nephro Dyslipidemia IHD adolescent girls and young women with polycystic ovarian syndrome (3) peri/post menopausal women. Screening programmes for the relatives of type-2 metabolic syndrome as defined by high blood diabetics (N=98) revealed that 64% of them were pressure, dyslipidemia, central obesity and fasting hyperglycemia. A unique syndrome of severe insulin resistance is familial partial lipodystrophy 500 Baseline (FPLD). Low levels of circulating leptin (fatty 400 3 months tissue – derived hormone), LMNA-gene mutation 6 months and marked degree of insulin resistance with severe 300 9months hyperglycemia and dyslipidemia were detected in the 200 affected members of a large family of FPLD studied

Ins Value (uIu/ml) 100 at SPARC-VKAN. These studies of Insulin resistance have been published. (JAPI 1997;45(11):883- 0 884, 1999;47:584-588, 2002;.50:773-776, JAPI. fasting I 1hr I 2hr I 2005;53:897-900). Fig 4: Decrease in insulin after wt management programme SPARC also carried out Pharma-sponsored 3 clinical trials evaluating drugs in Type 2 Diabetes, one was an

40 6.3 September 2008

International multicentric trial on modern new drug also treatment of the co-morbidities. and other two studies were for evaluation of herbal- Bhavan’s SPARC conducts multidisciplinary weight based formulation developed by Hindustan Lever management programmes for overweight and obese Ltd. and Arya Vaidya Sala, Madurai. Community female patients. In a study of monitored medical health care programmes were conducted in relatives nutritional therapy (MMNT) it was shown that of patients with Type 2 Diabetes in collaboration with appropriate diet, physical therapy and yoga with Rotary Club of Bombay, Juhu Beach. A study not only insulin sensitisation (Figure 4) occurred was conducted for prevalence of risk factors for but there was also a return of regular menstrual metabolic syndrome in the relatives of diabetics. and reproductive functions. Improvement in energy Sixty nine percent of males and 56.4% of women levels, alertness and quality of life in general were were over-weight/obese, around 1/3 (27.1 % males & recorded. 20.5% females) had evidence of visceral obesity as measured by waist circumference. High triglycerides Scientific data arising from observational as well were found in 33.9% and in 12.8%, low HDL was as the planned prospective study through in-house found in 50.9% and in 71.8% of males and females projects have been communicated at national respectively. Hence, a high prevalence of metabolic and international conferences as well as through syndrome/insulin resistance syndrome was found peer-reviewed scientific journals (Epidemiology in first degree relatives of diabetic patients making of Adiposity in First degree relatives of Type 2 them prone to develop diabetes and cardiovascular Diabetes, proceedings IASO conference 2006, diseases. Sydney), (Obesity (Medoroga) in Ayurved. Scientific bases for Ayurvedic Therapy-CRC Press. Patient education programmes on teaching patients 2004, 149-165), These in-house studies have paved how to manage diabetes, were conducted on regular a way for seeking major research grants in the areas basis at SPARC-VKAN, over last 10 years. of diabetes and metabolic disorders. A series of cases of Type 2 diabetes underwent at GCSP a comprehensive screening for co-morbidities. Bharatiya Vidya Bhavan’s Swami Prakashananda A large number of these had associated dyslipidemia Ayurveda Research Centre (figure 3). Current care for diabetics demands not only treatment for normalisation of blood sugar but

-The very first step in self-restraint is the restraint of the thought. -I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent. -Courage, endurance, fearlessness and above all self-sacrifice are the qualities required of our leaders. Mahatma Gandhi

Visit Bharatiya Vidya Bhavan Australia at Stand No. 61 (Sydney Expo)

41 6.3 September 2008

Alan Davidson on Indian cricket and cricketers By Kersi Meher-Homji*

It is always a pleasure to know a Test star personally. Chennai] and won Except that Alan Davidson never considers himself the series 2-1. The a star. He has time to talk with anyone who loves Madras pitch was cricket. He played 44 Tests for Australia from 1953 unusually hard and to ’62 scoring1328 runs at an average of 24.59 and the ball had to be took 186 wickets at an excellent average of 20.53 changed often, about with his accurate swing bowling. He dominated the every 12 to 15 overs. game with both bat and ball. As a fielder he was “There were lot of outstanding and always an inspiration to all around illnesses on the tour him. despite us taking care It was a pleasure interviewing him for Bhavan with food and water. Fast bowler Gordon Rorke and Australia and having his frank views on Indian opening batsman Gavin Stevens almost died on that cricket. tour. Happily things have improved for the better these days. He remembered his tour of India in 1959-60 with mixed feeling. “The standard of cricket was high “According to me Nari Contractor and Vijay and pitches were on the whole good. But we were Manjrekar were excellent batsmen, Polly Umrigar not provided 5-star accommodation as cricketers get a useful all-rounder and {Ramakant] Desai a today. Hotels in India and Pakistan were ordinary. promising quick bowler. Among Pakistanis, Hanif Food and living conditions were not so good. They Mohammad was of world class.” were tough tours. Now let me add something on Alan Davidson “On Christmas we were supplied Sayo biscuits, himself. butter, vegemite and Fosters beer! Of course things Selecting Davidson as one of the Five Cricketers have improved a lot for touring cricket teams now. of the Year, Wisden 1962 wrote, “When a cricketer “But let me add that we enjoyed playing cricket there. can make fifty runs in a Test match he immediately We won the first Test in Delhi by an innings, Neil becomes a valuable commodity to his side. When Harvey scoring a fine century and Richie [Benaud] he has the ability to add to that five wickets in an taking 3 wickets without conceding a run in the first innings and a brace of catches he is beyond price to innings and 5 wickets in the second. his associates and skipper. Such a cricketer is Alan Keith Davidson, born on June 14, 1929, of cricket “The second Test in Kanpur was played on a pitch loving parents at Lisarow on the Central North Coast which took spin from day 1. I took 12 wickets in this of New South Wales, and latterly, one of the great Test but still we lost [by 119 runs]. It was India’s all-rounders in the history of the game.” first victory over Australia and spinner Jasu Patel who had an unusual, almost Muralitharan type of Many of Davidson’s exploits are legendary even 45 bowling action, took 9 wickets in the first innings. I years after his retirement. felt very tired after bowling 52 overs in a day. India’s The New Zealanders remember the match against opening batsman Nari Contractor batted superbly on Wairarapa in Masterton, New Zealand where young a terribly slow wicket. Davidson took all 10 wickets for 29 runs off 81 “To celebrate this victory, the Indian players took a deliveries and then hit an incandescent 157 not out. lap of honour. But spin bowler Bapoo Nadkarni was “It was a double without a parallel in international knocked out cold as a spectator threw a stone in his cricket”, Davidson recalls in his autobiography direction. Fifteen Paces. In the next match he ran out a batsman from the boundary line with only one stump to aim “The Bombay [now Mumbai] Test at Brabourne at. Stadium was played on a beautiful pitch and was drawn. But we won the next Test in Madras [now Sir Donald Bradman wrote in the foreword of Fifteen

42 6.3 September 2008

Paces: “I cannot think of any all-round player at any crease.” Injury-free for once, he hit four centuries time whose absence from the Australian XI was of and collected a rich haul of 72 wickets in all first- more importance.” Stressing on his fielding, Bradman class matches at an economical average of 15.13. added, “He wasn’t nicknamed ‘The Claw’ for Also with the retirement of fast bowlers Ray nothing. Some of his run outs were phenomenal”. Lindwall and Keith Miller he was used more as a lethal weapon rather than a spare part commodity. His sixes in the famous Manchester Test of 1961 remain memorable. One flew over the cover fielder’s Another glorious season for Davidson was the head, the next crashed against brickwork alongside exhilarating series against Frank Worrell-led West the railway line. And these sixes were clouted Indians in 1960-61. In the famous first Test in when Australians were on their knees and he took Brisbane, Australia were set 233 runs to win at 45 them to a sublime victory. Bradman remembered runs an hour. Benaud joined Davidson when Australia Alan’s marvellous batting in that Test with awe and was on her knees at 6 for 92. The 134 runs added affection. “I mention it to emphasise how great a by the dashing duo tilted the match Australia’s way. batsman Alan might have been had not bowling Then within one run, both were dismissed, Davidson taken so much of his energy.” for 80 and Benaud for 52. In the final chilling over, and with the scores level, the last two batsmen were That was a memorable Test series for him. Before the run out. And the Test ended in a tie, the first of two second Test at Lord’s he was unfit with a sore back in the game’s history. Despite a broken finger, he still played. “I bowled that day as hard as I have became the first cricketer to score more than 100 ever bowled in my life”, recalls Alan. His reward runs in a Test (44 and 80) and take more than 10 was 5 for 42 and 2 for 50 and Australia won, ending wickets (5 for 135 and 6 for 87) in the same match. England’s longest unbeaten run of 18 Test victories since 1958-59. He captured five wickets per innings in the other three Tests, claiming 33 scalps at 18.55. As Wisden With England winning the next Test at Leeds, the 1962 summed up, “… it was Davidson, with his series was locked one-all when the fourth Test started accurate left-arm pace, who gained most honours at Old Trafford, Manchester. Trailing England by among the fast bowlers. He took 33 wickets, more 177 runs, Australia were precariously poised at 9 than any other bowler on either side, despite the fact for 334, only 157 runs ahead when Davidson added that he missed the fourth Test because of injury.” 98 runs for the last wicket with tail-ender Graham McKenzie. This gave Australia a slim hope which According to team mate Bob Simpson, “Davidson disappeared when England, chasing 256 for a win was one of the greatest bowlers of my time because were 1 for 150. Then in an inspired spell, Richie he took wickets when most needed by his team. His Benaud captured 6 for 70 and Australia won the Test bowling average of 20 [20.53] was phenomenal.” by 54 runs and regained the Ashes. Those 98 runs “I respected every player I played with or against. added by Davidson and McKenzie proved crucial. They were my inspiration and I learned something To quote Davidson, “There were moments when my from everyone. I was fortunate to have played in the heart pounded with anxiety as young Graham stood tied Test against the West Indies in 1960 whereas manfully erect to face the English bowling…. At the 1961 Manchester last I determined to take my life in my own hands Test gave me the greatest and try to hit spinner David Allen out of the attack. satisfaction.” When Allen began his next over I braced myself for From Lisarow to Lord’s, the planned assault. I lashed at his first delivery and from Johannesburg and a rich, mellow sound from my bat indicated clean Manchester to Kanpur contact with the ball. I watched the ball fly higher and Sydney, it was a and higher until it soared over the boundary at extra triumphant journey for the cover.” affable Alan Davidson. Although Davidson had made his Test debut in England at Trent Bridge, Nottingham eight years *Kersi Meher-Homji is the author of Cricket’s Great All- ago in 1953, it was in South Africa that he became Rounders (New Holland, 2008) with a Foreword by Alan an established Test cricketer. “That was to be my Davidson. greatest summer abroad”, he recalls. “My bat felt as though it contained the magic of a wand and I averaged 54 runs each time I stepped out to the

43 6.3 September 2008

From Bhavan’s Journal September 7 1958. Reprinted in Bhavan’s Journal September 15 2008

Age of Truth Swwami Anand Acharya There was a time on our planet when all men regarded themselves as one family when they felt no difference. The history of that time is found in our oldest Sanskrit literature. It was called the Age of Truth. In that age men had the sense, the faculty, of feeling as one. They did not possess the faculty of separation. But if I ask you, who you are? You will answer that you are Indians. But that is what you have been taught by your father and mother. It is not what God taught you. So in that first Age, the Age of Truth, man was nearer to God and he had the divine faculty to know this unity. In those days no one said: ‘I am an American’ or ‘I am a Japanese’ - they thought of themselves simply as men, children of the same God, members of the same family. And they possessed another faculty. They not only knew theoretically that they were all one family, but they could actually talk and converse with each other at great distances. Just as now we communicate by means of telephone and telegraph, so in the Age of Truth men could exchange thought by spiritual means. WWhhaat Has Life Taught Me? SSri JJayyaa Chhaammaarraajeenndra Wadiyar (Governor of Mysore) What is life? And, what does it mean to me? These answers have been suggested to me by the cultural milieu in which I have been brought up and the precious spiritual legacy of which we are heirs in this country. Such is the purpose and meaning of life I have learnt. It is the seeking of the treasures of the inner life that has appealed to me more than the external happenings of life. The external life is empty, stale and unprofitable without the development of the internal life of man. The recitation of the Avadhuta Gita has taught me that the only thing I can do in this life is to humbly watch, pray and wait for the unsolicited grace of God which like the gentle breeze bloweth where it listeth. This is the raft that enables one to cross the ocean of fear, uncertainty and despair. I know no other, (nanyah pantha ayanaya vidyate) - God’s grace alone would bring us the necessary wisdom.

The Mahatma GGurudev Tagore Mahatmaji’s birthday appears today before us in an awful majesty of Death which has just left him victorious. It is our great good fortune today, that such a man has come to us, and what is still rarer, that we have not repudiated him, as we have so often done with the messengers of Freedom and Truth. His inspiration is actively at work all through India and beyond its boundaries. It has awakened our consciousness to a truth which goes far beyond the limits of our self-interest. His life itself is a constant call to us to emancipation in service and self-dedication. He stopped at the thresholds of the huts of the thousands of dispossessed, dressed like one of their own. He spoke to them in their own language. Here was living truth at last, and not only quotations from books. For this reason, the Mahatma, the name given to him by the people of India, is his real name. Who else has felt like him that all Indians are his own flesh and blood? When love came to the door of India, that door was opened wide. At Gandhi’s call India blossomed forth to new greatness just as once before, in earlier times, when Buddha proclaimed the truth of fellow-feeling and compassion among all living creatures.

44 45 Truly Incredible!

Stunning monuments Exciting wildlife

Colourful people Grand palace hotels

Yoga for mind and body Ayurvedic treatment

Now that you know its attractions, help us spread the word. By arranging talks in your school, college or workplace. Or, offer to take your friends on a very special tour of India.

And we’ll help you all the way.

India Tourism Sydney Phone: 02 9221 9555 Level 5, Glasshouse 135 King Street Sydney NSW 2000 [email protected] www.incredibleindia.org Toll-free from NZ 0800 441 432 FAV08.09

46 6.3 September 2008 Holy & Wise Let noble thoughts come to us from every side - Rigveda, I-89-I

Ekadntam mahaakaayam, tapta kaanchana sannibham | Lambodaram Vishaalaaksham, vande ‘ham Gananaayakam|| Single tusked, great of body, glowing like fully furnished gold, big bellied, wide-eyes, oh, Gananaayaka, I bow before thee. -Rigveda 2-21-6 He who teaches himself has a fool for his master. -Benjamin Franklin Justice that love gives, Is a surrender. Justice that law gives Is a punishment -Mahatma Gandhi Kulapativani Mahatma the Path-Finder For the first time in the history of politics, Gandhiji’s insistence on Truth challenged the Machiavellian political tradition that the end justified the means. Truth must prevail in politics as elsewhere, for politics, according to Gandhiji, could not be isolated from a religious devotion to Truth. “At one time,” he said, “I thought God was Truth. Now I know Truth is God.” Thus, for 30 years, the goal of India’s politics, under Gandhiji, was to win freedom by open and honest means. Gandhiji thus applied the effective substitute for war which the world was waiting. As a result, we saw in 1947 how non-violent collective action had generated power in the Indian Nation; how the Nation secured the transfer of power to itself; and how history was presented with the spectacle of a powerful conqueror voluntarily leaving the shores of India so that she might be free. This was non-violence in its positive aspect; India and Britain, bitterly hostile for generations, became great friends in the hour of parting. Wherever there are men of God, or wherever truth and non-violence are respected, Gandhiji enlists an active crusader. His uncanny perception, his gift of evoking loyalty, his extraordinary capacity for organisation, would have made Gandhiji found an empire in any age when empire-making as a career had been open to any man. Gandhiji’s leadership was superb. He often changed his views; his techniques were not the same at all times. But his aim was always clearly defined. His lead was unequivocal. The image that he created in his words and actions reflected such sensitiveness to the inner urges of the Indians that they saw in him a reflection of their own aspirations. The Test of Bhavan’s Right to Exist The test of Bhavan’s right to exist is whether those who work for it in different spheres and in different places and those who study in its many institutions can develop a sense of mission as would enable them to translate the fundamental values, even in a small measure, into their individual life. Creative vitality of a culture consists in this: whether the ‘best’ among those who belong to it, however small their number, find self-fulfilment by living up to the fundamental values of our ageless culture. It must be realised that the history of the world is a story of men who had faith in themselves and in their mission. When an age does not produce men of such faith, its culture is on its way to extinction. The real strength of the Bhavan, therefore, would lie not so much in the number of its buildings or institutions it conducts, nor in the volume of its assets and budgets, nor even in its growing publication, cultural and educational activities. It would lie in the character, humility, selflessness and dedicated work of its devoted workers, honorary and stipendiary. They alone can release the regenerative influences, bringing into play the invisible pressure which alone can transform human nature

47 www.bhavanaustralia.org See page 45

Gandhi Institute of Computer Education and Information Technology Bhavan’s Gandhi Institute of Computer & Information Technology Australia is aimed to providing free / highly subsidised Computer Training Education Programme to the poor / underprivileged or anyone who is eager to be educated in basic Computer knowledge but cannot afford it. Bhavan’s Institute for Indian Arts & Culture The institute will hold lecture / workshop series, which will be held on the last Friday of every month starting 26 September 2008. The lectures will be on a variety of topics like culture, lifestyle, environment, non-violence, scientific discoveries, literary achievements etc. www.bhavanaustralia.org Ph: 1300 BHAVAN [email protected]