FROM EDITOR’S DESK

Centenary of any organization is an occasion to poet in Malayalam praising Dr. on her evaluate the work of hundred years and cherish the Birthday. The Malayalam translation of the poem by glorious past and to pay homage to its founders and Jalaludin Rumi has been done by none other than pioneers. The Centenary of Kerala Theosophical Mahakavi Akkitham. Federation is also an occasion for us to make a self Environmental issues are highlighted by the observation. I would like to pen a few words on this current media . It will be surprising to every one of us commemorative Souvenir. This Souvenir contains a to know that the Ist Volume of in historical review of the Kerala Theosophical 1879 includes an article on this serious issue. What Federation ( 1913 to 1963) done by its former is the relationship between Freemasonry and secretary Vellatt Karunakaran Nair which was Temples.? The article on this subject is dealt in “ published as the K.T.F. Suvarna Grantham. ( Golden Some Flash light upon Freemasonry” which Book of K.T.F.) which amply speaks on the history of is mentioned in the Mahatma Letters to A.P. Sinnet. K.T.F in Malayalam. Another article in English narrates More than this the Souvenir contains articles by the work of K.T.F during the period 1989 to 2013 . eminent Theosophists. Some are presentations made These two articles are included for the serious student during the Centenary Celebrations. of to know about the Theosophical movement in Kerala. We are indebted to all the contributors of the articles and our advertisers who financially supported Readers will be curious to read an article by us to bring this Souvenir. On this occasion I would Bishop C.W. Leadbeater on “Kerala Conference” like to pay my humble homage to late Br. L.V. Jayaram which is an account of his visit to Calicut to attend who provided me very important articles published the II nd K.T.F conference. One more article is by in the Adyar Bulletin long back. Our sincere thanks Dr. Annie Besant on “Unity of Religions” a talk to Br. E.V. G. Nambiar of Cannanore Lodge who delivered by her at Calicut which is relevant during kindly send us a copy of the History of K.T.F this time. Articles by Chirakkal Valiya Raja,and Suvarna Grantham. We thank K.T.F. President Dr. Majeri Rama Iyer will also enlighten our readers. M.A. Raveendran, Br. Harihararaghavan, G.M. TS Two articles entitled “ Theosophy and Krishnaji” Adyar and all the committee members of the and “ Was Krishnamurti a Theosophist” written by Souvenir Committee. We sincerely hope that this the International President Radha S Burnier and Prof. Souvenir will be a reference book for the coming P. Krishna will dispel the doubts on the role played by generation. the in Krishnaji’s life and K. Dinakaran mission. Editor In the Malayalam section you can find a beautiful Email: [email protected] poem written by Mahakavi N Kumaran Asan great Mob: 9495739773

1 Harmony Must Be Attained Radha S. Burnier International President says, ‘Before the soul can see, the harmony within must be attaind. ’When there is harmony within it is expressed outwardly in cooperative action. Much of our disharmony arises because we Mr. Arundale used to speak about being ‘together imagine that we are qualified to sit in judgment upon differently’. We are bound to be different, but we can others. All of us do this at times, consciously or be together in the things that matter. We can be unconsciously; we criticize others, unaware that our together in the things that matter. We can be one in spiritual sight is dim and uncertain. Only when there the direction and purpose our lives have. This purpose is sympathy, which empowers the eyes to see from should be the welfare of all, the moral and spiritual within, one sees persons and things as they truly are. development of mankind; our lives should move in It is necessary to observe and understand human the universe themselves are moving. nature, but we must exercise the greatest caution when If this is the main object of our lives, all other things it comes to evaluation of individuals. There is a vast become secondary, and personal considerations are difference between the two. In the former case, there insignificant. In daily life, there are family matters is impersonal observation without any judgment. The and professional duties to be attended to and there follies, the vanities, the inabilities which we see in are moments of leisure and study. But if, as the others are no less part of our own nature, because we background to all this activity, there is this total sense all share the characteristics of the human mind. The of commitment, then all other things take their place realization that our own nature is not different from in the work to which we have set our hand. Our work that of others should help us not to fall into the error becomes part of a greater work when we realize that of making a moral judgment. the greater work alone matters and other things are There is no question here of lack of principle, for done against this background. It is the sharing together judging another person is different from weighing up of this ideal, this common aim animating our every the morality or otherwise of an action. From this point action, that will do more than anything else to unite of view, we may condemn a sin but not the sinner. We Theosophists into one purposeful body. Can this ideal may see that a certain action is wrong but, even then, not fire our thoughts, our study affections, so that it we must be tentative in our judgment because of our becomes really alive in us? inability to see anything wholly. It is important for at least a few human beings on There is much talk today about holistic perception. this earth to set an example of kindly cooperation, of This involves seeing the whole of a situation, thing, living a truly brotherly life-not pretending, not being etc., the visible as well as the invisible part, the talant superficial, but really feeling harmony within. The as well as apparent. Only then, we see it as it is in world does not need more ideas. What the world itself. But most of us are unable to see the whole; we needs most is to have its warring factions brought see a part and judge on the basis of the incomplete together in concord and co operation. If our studies and therefore distorted perception. To be tentative, in Theosophy do not enable us to live in unity, ready to have a sympathetic understanding, is essential for to help one another, of what use are they? Our studies realizing harmony. must have a practical value; they must express In nature, nothing repeats itself. In each one of us themselves in our relationships, in our thought, in our there is an element which is a special, because each attitudes to one another and be an example showing form reveals the life within, which brings to each a how the whole world can be a family in which the quality which exists in no one else. No person thinks, more able help the less, in which there is mutual feels, perceives or acts exactly like another; that is encouragement and support in our mental, moral and part of the beauty of nature. But so often, through physical difficulties. The ‘outside world’, looking at conceit born of blindness, we feel the urge to mould the Theosophical Society should see in it people who other people’s thoughts and direct their actions treat each other as brothers and sisters, who truly help according to patterns in our own minds. If we can each other. What an effect that would have on it! see the rightness in each person’s own path. We shall The Theosophical Society has a teaching to give find greater harmony within our own mind. True and the teaching is thoroughly practical for it exists harmony does not arise by creating a set pattern of to help people to live Theosophically. If we can behaviour or by imposing one’s opinions on others. achieve this aim (and surely if we really set our hearts People may differ from each other and yet be in a on it, we can achieve it) the Society will become the state of harmony, affection and understanding with mighty source of blessing that it was meant to be. each other. “World Around us”

2 HPB: HER INCISIVE WRITINGS Dr. N.C. Ramanujachary

Madame Blavatsky has a very nice way of other short and long articles she wrote. All her work introducing a subject and influencing the public mind. was in the Service of Humanity. She has also the enormous patience and undefeatable While Isis stands as “anciently universal Wisdom perseverance. Religion” and upholds the need to fuse science and Let us look at her statement made in the initial Religion if one desires to know the true answers to chapter of the book . the mystery of life; is the “Explanation of the plan of this work: inescapably integrated study-together of Science, Its object is not to force upon the public the Religion and Philosophy in “awakening one to truth. personal views or theories of its author; nor has it the Both the texts go conjoint in providing theosophical pretentions of a scientific work, which aims at creating understanding”. revolution in some department of thought. Blavatsky does not want the readers to believe It is rather a brief summary of the religions, her statements. They are put forth for ‘honest philosophies, and universal traditions of human kind, examination’. She only suggests the line from and the exegesis of the same, in the spirit if those secret Shakespeare: Gently to hear; kindly to judge. She does doctrines of which none – thanks to prejudice and not claim infallibility. She even says she is not well- bigotry – have reached Christendom in so unmultilated read, my English is bad. This and similar statements form, as to secure it a fair judgment. are not to be taken literally. They only convey her humility and sincerity before the Altar of Truth. ‘Look Deeply sensible of the titanic struggle that is now at the ‘WORLD TOTALLY’ is her appeal, invisible in progress between materialism and the spiritual world is larger and wider. Combine the Outer and aspirations of mankind, our constant endeavor has inner. In fact this division is illusory artificial. What is been to gather into our several chapters, like weapons ‘Is’ the ONE. Call it Space, Principle, Element, Be- into armories, every fact and argument that can be ness etc’. used to aid the latter in defeating the former. The Most Highest Seer is in Highest Heaven (Call Our voice is raised for spiritual freedom, and our it Divinity in common language) has Mobility and ever- plea made for enfranchisement from all tyranny, undetached Connectivity with all Universes. This is whether of Science or Theology (p.xliv & xlv) the only saving factor for Humanity in its Being, Yet, we know, the book had a ‘revolution” in it Becoming and Be-ness, Not withstanding everything and had arrested the attention of many minds then and anything, UNITY AND SOLIDARITY of all and now, undoubtedly in the future times too. beings, sentient and insentient, is the basic law and Keeping the spiritual aspirations alive and aiding fact. the true seekers in their pursuit is the all time Whatever is written and said, Blavatsky’s steadfast assignment and undertaking of the Theosophical conviction and confession remains firm on this. Association. ***** When Madame Blavatsky’s name is mentioned, Madame Blavatsky top-notes her Before the Veil the readers’ mind remembers the Secret Doctrine. On (I.U.) with a quote from Shakespeare (King Henry second thought only, Isis Unveiled and the Voice of VI, Act IV) the Silence appear on the mental sky. Though these count as the principle works one will find honestly She mentions Science and Theology as the two and sincerely more knowledge and Wisdom in many conflicting Titans in as much as they both make the

3 bewildered public, fast losing all belief in man’s At the beginning the human body was of half- personal immortality. ethereal nature. She refers to Platonic philosophy which alone Before the fall, mankind communed freely with affords the middle ground. the now unseen universe. Plato was in the fullest sense of the word the She asserts; the belief in pre-existence of a far more world’s interpreter. He mirrored faithfully in his works spiritual race than the one to which we belong can be the spiritualism of the Vedic philosophers (who lived traced back to the earliest traditions of nearly every thousands of years before himself) and its metaphysical people. The following italicized statements from her expression thus is warranted the interference that to need special attention by any student of Human Plato and the ancient sages was alike revealed the same History. wisdom. So surviving the shock of time, what can The discoveries of modern science do not disagree this wisdom be but divine and eternal? with the oldest traditions which claim an incredible She explains how the ‘veil’ over the wisdom started antiquity for our race. being torn asunder gradually and methodically. They (the ancients) divided the interminable Preparing the public mind receive the segments as periods of human existence on this planet into cycles, when they are ready appears to be the rule of Law. during each of which mankind gradually reached the Discussing the Pythagorean system of numbers, culminating point of highest civilization and gradually Madame Blavatsky asserts thus. relapsed into abject barbarism. The whole of this combination of the progression ***** of numbers in the idea of creation is Hindu. The Being “The object of the Theosophical Society’s existing through himself (Swayambhu or Founders was to experiment practically in the occult Swayambhuva) is ONE. He emantes from himself the powers of Nature, and to collect and disseminate – creative faculty, Brahma or Purusha (the divine male) about the Oriental religious philosophies. Later, it was and the ONE becomes Two out of this duad union of determined to spread among the poor benighted the purely intellectual principle with the principle of heathen such evidence as to the practical result. With matter evolves third, which is Viradj the phenomenal this view it has established relations with associations world. and individuals throughout the East, to whom it It is from out of this invisible and incom furnishes authenticated reports of ecclesiastical crimes prehensible trinity that evolves the second triad which and misdemeanors, schisms, and heresies, represents the three faculties the creative the controversies and litigations, doctrinal differences and conservative and the transforming. These are typified biblical criticisms and revisions, with which the press by Brahma, Vishnu and Siva, but are again and ever of Christian Europe and America constantly teems. blended into ONE. Christendom has been and minutely informed of the Unity, Brahma, or as the Vedas called him, degradation and brutishness into which Budhism, TRIDANDI is the god triply manifested, which gave Brahmanism, and Confucianism have plunged their rise to the symbolic Aum or the abbreviated Trinity. deluded votaries, and many millions have been lavished When he becomes Sarira, or he who puts on a visible upon foreign missions under such false representations. form he typifies all the principles of matter, all the The Theosophical Society, seeing daily germs of life, he is Purusha, the god of the three exemplifications of this very state of thing as the visages, or triple power, the essence of the Vedic triad. sequence of Christian teaching and example – the latter especially – thought it simple justice to make the facts ***** known in Palestine, India, Ceylon, Cashmere, Tartery, HPB refers to “An Old Book” to start with the Thibet, China and Japan, in all which countries it has first chapter of her ‘Isis Unveiled’ and says the most influential correspondents. It may also in time have ancient Hebrew Document on Occult Learning was much to say about the conduct of the missionaries to derived and compiled from that The Divine essence those who contribute to their support. emanating from the first Man, as it approaches nearer The Writings of Madame Blavatsky are indeed the and nearer to our planet (the Earth), becomes more doorways for intuitive understanding of the and more shadowy until upon touching the ground it Universally Ancient Wisdom-Religion. No reader is as black as night. would like to come out that New Continent Thought She refers to the age-old Hermetic thought that she built, once coming into contact with its splendor. declares thus: Dr. NC Ramanujachary is currently the joint Matter has in time become more gross and dense General secretary and Director of Studies for the that it was at man’s first formation. Indian Section Theosophical Society, Varanasi; and resides at the International Headquarters at Adayar, Chennai.

4 The Unity of Religions By Annie Besant Notes of a lecture delivered at Calicut uncorrected and unrevised)

In these modern days we are also accustomed to intellectual dogma and that more truth was realized antagonism and rivalry between the religions that the by different intellectual views than if you shut up the very title of the lecture, “The Unity of Religions” seems great Sun of Truth to shine along one particular avenue to be sarcasm rather than the presentation of a fact. alone. According to the modern view, if you do not But rivalry and antagonism are very modern things, accept my truth you are a heretic. According to the and it is only because we live amongst them and our real view, truth is far greater either than your view or immediate forefathers have lived surrounded by them mine and the more views of it there are the more of it that we think that the antagonism is natural, the rivalry shines forth to the world as the sun sends out his rays inevitable. in every direction and yet is the One Sun the illuminator On the contrary, if we look back to the earlier days of His own system; and if we were to go back to that of Religion we shall find that religions lived in peace earlier view our modern religions would gain in side by side, that they did not quarrel the one with the liberality without losing in usefulness. other, that they did not endeavour to proselytize, I know there is one reason why that view was taken drawing the adherents of one into the adherents of in the older days, to which I have not alluded in the other, and that this system of religious struggle is speaking of the great divergences within the pale of an entirely modern product, for, if you look back into Hinduism. Religions in the older days were very largely the history of the past, you find that in matters of national and a religion belonged to a particular people religion, thought was left marvelously free. People just as the polity of the nation was its own. Hinduism were not supposed necessarily to leave their religion, was a religion spreading over one vast country not because they followed their own thought along lines proselytizing beyond its boundaries not accepting of speculation, which became lines of divergence from anyone within its pale who came from the outer world. the ordinary view of things. Practical life they And so with the other Faiths. You find in the old days somewhat rigidly guarded; speculation was left entirely of empire that each country had its own particular free and you cannot have a better example of that religion and that each religion was recognized within than if you take the ancient religion of Hinduism and its own borders. I you take the Empire of Rome you notice how different schools of philosophy and remember how in the Imperial City there was one different schools of ceremonial grew up within the temple that was called the Pantheon to which the pale of a single Faith, and how their adherents lived images of every god were brought and all were side by side arguing with each other on philosophical recognized in that great circle of Imperial Rome. Every points but neither deeming it necessary to go outside nation followed its own road of belief and each was that common Faith. You find opinion as opposed to respected within its own borders. each other as those of the systems say of the Sankya Now, no difference arose along those lines until and the Vedanta both living in peace side by side for a the day when Rome came into conflict with the young deeper view of truth realized that a spiritual truth has Faith of Christianity and then it is remarkable that the too many phases to be represented by a single conflict was a political conflict not a religious one.

5 The persecution which broke out against the Christians atmosphere where all may breathe. And there is a great in the earlier centuries was not a persecution for opportunity for doing it here; not only in India as a difference of religion but for breach of loyalty to the whole which is true but perhaps more especially along Emperor. The Christian could not looking on religions your own western coast for you have here as he did, offer the incense to the Emperor which as representatives of every faith and when you come to demand as a proof of loyalty from every citizen of live next door to them you find that they are not such Rome and so because they could not fall in with Roman very terrible people after all just men and women very custom and show to the Emperor that form of loyalty much like yourselves worthy of respect and worthy which the Emperor demanded persecution arose and of friendship. You have a majority of Hindus but you they gradually became ostracised from the circle of have also a very considerable number of the other loyal citizenship. As a matter of fact, looking at it from faiths of the world. Along the western coast alone in the outside at this distance of time, we conceive that India is Christianity a religion that counts its residence throwing a few grains of incense into the fire burnt here from almost its earliest days. In other parts of before the statue of the Emperor was very much the India it still appears as an alien faith; but on the west same as an Englishman taking off his shoes when he coast the banner of Christianity was planted many, enters the temple - Convention and nothing more - many hundreds of years ago and in quite early times but to the fervid faith of the early Christian it was not of the Christian faith some of its missionaries came to a convention but a matter of principle. Hence the Western India and made the Colonies which persist refusal aroused bitter feelings against the so called from that day to this. Without going into the question disloyal and persecution for the first time, broke out as to whether St. Thomas himself really came or not in the tolerant rule of Rome. there is no doubt that Christianity may reckon itself Then came a time when; Christianity having spread on the west coast as almost as old as the Christian became the balancing power in the struggle, the religion itself. Hence it has vindicated its title here to internecine struggle in the Empire between East and be regarded as one of the religions of India. So also West and because it held the balance of power it with the Faith of Islam. Musalmans have lived in India sometimes got its own way and Christianity became for the last thousand years they cannot be excluded the religion of the Empire an unfortunate step: for from Indian religions after such long residence on with that came the claim to forbid all opposition and Indian soil. They are Indians as well as the Hindus the power of the State to enforce the views of a around them, and brotherhood is at once their duty particular creed. Toleration vanished from the West and their wisest policy. So with the Zoroastrian though it still found its home in the East and from that community only numbers in India some 80,000 souls time onwards Religion becomes a story of bitter but yet, it is an important community by education by persecutions of one by the other, one dominant and wealth and by influence in the land and found along persecuting, the other them conquering and your own coast. And here also I am told you have persecuting in its turn and it depends on the history what is rather rare in India and ancient colony of White that you read on which side the right is supposed to Jews in Cochin making the fifth of the great religions be Protestantism has conquered in England. The result of the world so that all the great religions of the world is that Queen Mary who burnt Protestants is called are found among your own population. “bloody Queen Mary” and Queen Elizabeth who killed Surely then, there is no better place in which to Roman Catholics is called “glorious Queen Bess” Both preach the brotherhood of religions so let us see of them persecuted and the one that triumphed is the whether these religions have not more in common one that is praised. And so throughout all the struggles than they have of difference for after all there is the persecution on one’s own side is condoned and point of Union. If the common beliefs are fundamental praised; persecution against one is branded as wicked and the outer differences are comparatively trivial, then and cruel. why should you quarrel? Why not live in peace? The The time has come when we should rise out of all quarrels of religions are like Englishmen, Frenchmen those personalities in religion into a purer air and and Germans all fighting for a name that should be

6 given to a particular object each man would have his of his faith the knowledge which the Zoroastrian seeks own name but the object described by the name would declaring it to be the Supreme Good. That Knowledge be the same in every case, and it is not worth while to of God is the end, the object of religions; for as fight about labels where the realities underlying the religions are the search for God so is the knowledge label are the same. You may ask, are the fundamental of Him the Goal of Religion itself. teachings the same? Are the fundamental moral Pass from that on which no question can arise and doctrines the same? Are a great many of the outer we come to a point where one religion stands a little ceremonies and rites the same in principle? If these in name outside the next great teaching which is that questions are answered in the affirmative then the God manifests himself in a threefold way. The Hindu brotherhood of religions is proved however much the speaks of the Saguna Brahman as threefold in quality adherents of the religions may quarrel. – Sat, Chit, Ananda. He speaks of the manifested God Let us take first the teachings of those of the most as the threefold Trimurti – Brahma, Vishnu, Shiva the important. Now all the religions unite in proclaiming Creator, the Preserver and the Regenerator, the unity of the supreme. Hinduism cries from some Christianity uses the name “Trinity” and speaks of the of its oldest writings “One only without a second” Father, the Son and the Holy Spirit. Zoroastrianism Islam proclaims “There is but one God” Buddhism in speaks of the triple manifestations to accept this the North more than in the South proclaims the same universal statement of a great truth; but the hesitation Unity while Southern Buddhism is silent but not is more on words than on facts, for after all the division denying. Christianity like its parent the Hindu faith of the one into the three is a division of manifested proclaims the Oneness of God. Zoroastrianism joins quality and not of essential Being. There is but one, in the same great chorus proclaiming the Supreme although the manifestation be triple and Islam, like Unity. Now this is the foundation of all religions: this every other faith ascribes to God, Creation looks to is the basis of every great faith that. “There is but one God as the Preserver of the Universe. He has brought God and no other source of life and being”. That is into being sees in God the Gatherer up into Himself the very corner stone or more accurately speaking the of every life that He has made; for is it not written rock on which Religion itself is built; for as there is that all things shall perish save His Face? So that in but one God so is the knowledge of God the only true Islam, as well as in the other faiths, the triple religion the knowledge which the Christian declares manifestation is admitted although the Unity is over the eternal life the knowledge which the Hindu certifies whelmingly proclaimed, and it is really a difference of is the end and goal of human endeavour the knowledge words and not a difference of belief. which the Muhammadan proclaims is the very object

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7 The influence of Theosophy in Indian Regeneration By Rama Varma Raja, M.R.A.S., F.T.S. Valia Raja of Chirakal

It has been said by our great teachers that the good respect, may be more attractive, but they are bound deeds done in many past lives enable men to form to wither away if the roots are neglected. Religion, links with those Mahapurushas, the great Masters the education, Social Reform, Politics should be based lovers of men, who work out the will of Ishvara in on the strong foundations of Thosophy ; otherwise this world. I do not know how many members of the they are bound to fail. Theosophical Society realize the literal fact that by Theosophy is for all time and for all men. Our joining this society they have formed links of love with present civilization is almost a disease, because it has the great Rshis, the members of the Great White Lodge grown very un-civil, because it has forgotten that which rules the world. basic principle of life the Brotherhood of Man. “Deep Brothers we are living in very stirring times. The under its pride of power, down under its lust of greed” strange periodicity of the laws that direct this world- the need of the world is love maître. To-day man drama produces only once in many thousand of years seems to have forgotten all the lessons that he has such times as these which we are living in. Looking learned in the past as savage, as member of a family, all around us we see nothing but destruction, nothing as tribesman, as one belonging to a province, as but disintegration. Everything is breaking under the member of a nation. All his triumphs over nature have pitiless blows of the hammer of Thor. Judged by the made him a slave to his baser passions. But Theosophy occurrences on the form side, it is a grim spectacle of wants to re-establish Brotherhood, wants to educate agony and mutual conflict that we see. And in moments man to find his God, not as father, not as mother, not of despair, men are tempted to think it may be as son or savior, but as Brother-man. blasphemy that though “God’s in His heaven”, all is Brothers we are told that in the great pageant of not right with the world. Nations, India has a special part to perform. We are But Theosophy says: “Be not afraid”. It holds in told that in the future she will be the spiritual teacher its hands the golden key opens the gate that leads unto of the world. Great indeed this priviliege; but greater life everlasting. Divine Wisdom gives us the knowledge the responsibility. We all speak of our past glories; to see ,the continuity of life behind the pitiless but let us work for a more glorious future. And of all destruction of forms. Theosophy looks inward and forces that have worked, and are still working, to finds immortality. That is why it is called the Royal mould the spiritual destiny of the Indian race, nothing Science, the Raja Vidya, which includes and goes else is so potent as the force of Theosophy. May the beyond all other sciences. call of Theosophy enter our minds. In these days, when the intensity of outer activity It is said that when the great Master went to Judea, is at its highest, man may undervalue, or even forget, a very good man was not able to follow Him because in the thick of the struggle, the spiritual verities which he lacked one thing. Brothers, we all lack, not one establish the bonded Brotherhood of man and reveal thing, but many things. But may God give us the the unity of existence. Thus there is a real danger of strength to conquer our lower nature; may our the ideas of humanism being lost in the warring chaos achievements qualify the Motherland for such a high of individualistic, parochial, provincial, national or destiny. May we sell all that we have and get “this even international interests. Theosophy alone can pearl of great price”. India has been great in the past; avert such a danger. Without Theosophy religion may let us make her greater in the future. degenerate into fanaticism or favouritism education Many years ago, when two opposing armies were into hard-headed materialism, social laws into eager for battle, and the issue of the same was conventional licence, and politics into constitutional uncertain to many, Sanjaya, who possessed divine convenience. Without Theosophy “the ignoble strife vision, thought : “Wherever there is Krishna, Yoga’s of the madding crowd” will only result in the exchange Lord, wherever is Partha, the Archer, assured are there of one fetish for another. Those who do not regulate prosperity, victory and happiness.” (Gita XVIII-78) all outer activity according to the principles of Theosophy are like those who water the branches of In my own humble way I also think so. Theosophy a tree while keeping the roots dry. The leaves may will spiritualize modern India, and through her the appear to be more beautiful, may command more whole world. I believe that this mounting wave of Theosophy shall roll us soon towards our goal.

8 Address of the Chairman of the Reception Committee of the Third Malabar-Cochin Theosophical Conference held at Tdlicherry on 7th May 1918 THE KERALA CONFERENCE

By C. W. LEADBEATER

OUR energetic friends in the South have just been huge audience with the most remarkable success for celebrating the second session of the Kerala three hours and a half, without apparent fatigue. Theosophical Conference. According to the In spite of these late hours, private meetings began programme the proceedings were to last from early the next morning, and were followed by a Saturday, the 27th of December to Tuesday the 30th, meeting for questions which lasted from 9 o’clock to and the members were kind enough to invite me to 10.30. After the usual adjournment for lunch a business come over and preside. As I was warned that railway meeting was on the programme, but that was for some travelling was difficult and unpleasant just at Christmas reason postponed, and we had instead a very time, I started a few days earlier, leaving Adyar on the successful gathering of the Order of the Star in the 23rd. Our members on the Western Coast took East. From 3 to 5 the time was occupied by a number advantage of this to commence their meetings in an of short speeches, some in English and some in th informal way on the 24 , and from that time onward Malayalam, and at 6 o’clock I was carried off by the until the official opening of the Conference we had Elaya Trinmalpad of Nilambur (the eldest son of the two informal question meetings each lasting from an Zamorin of Calicut) to deliver a public lecture at the hour and a half to two hours, the time between premises of the second Theosophical Lodge in the meetings being occupied with private conversations. centre of the town. The scene here was very In this way we had already come to know picturesque, for our platform was erected in a garden intimately quite a number of the members before the amidst splendid trees, which, as daylight died away, official proceedings commenced at 4.30 upon the 27th, were illuminated by quaint Chinese lanterns. The chair with a very hearty address of the welcome to the was taken by Justice K. S. Chandrasekara Aiyar, who delegates from Rao Sahab Vaidyanatha Iyer. This was delivered an exceedingly able speech, explaining that immediately followed by the presentation of an address those who attacked Theosophy invariably did so in of welcome to me by Mr. Manjeri Ramaier. I said a ignorance of its true teachings. I then spoke for an few words in reply, and the meeting then rose with hour upon ‘Life after Death’, the audience being immense enthusiasm in response to the suggestion that interested and appreciative. The next day’s a message of love and loyalty should be sent to our proceedings were practically a repetition of those of revered President. The proposition that she be invited the Sunday, except that the subject of the evening to become President for life was carried by acclamation lecture was ‘what Theosophy does for Us’ and the amidst enthusiastic cheering. After some meetings of chairman was Justice R. Ananda Rao. a private character the members adjourned to dinner, One feature which seemed to me of great interest and met again shortly afterwards to spend a musical and promise was that quite a number of our brothers evening. These musical evenings were quite a feature had brought with them to the Federation some of their of the Congress, for the Harikatha each day was children, so that we were able to have a special meeting prolonged until midnight. The most memorable of for these young people, who manifested an intelligent these performances was that on the second evening, comprehension of Theosophical teaching, and a love when a small boy of twelve years of age entertained a and devotion to it which promise exceedingly well

9 for the future of our Society’s work. As a result of proportion as you pass it on to other people. That is this little gathering sixteen names of candidates for the great central thought, that is the closing thought I admission were forwarded to the Secretary of the new offer you to take away ; to carry out in your lives League of the Servants of the Star. On the morning what you have learnt here, and so far as in your power, of the 30th, after the usual private meeting, the to pour out its blessing in return, upon your fellow- following closing address was delivered, and nineteen men”. new members were formally admitted to the Society. I now proclaim the Conference closed. “I should like, on my own behalf, and on behalf, What impressed one most all through the time of of those who have come to this Conference, to thank the Conference was the intense enthusiasm of the collectively everybody to whom the Conference owes members, and the strong fraternal feeling which its great success. I should like to re-echo to my manifested itself perpetually in many different forms, brothers what has been said just now-that on the spirit making the whole meeting seem like a reunion of a of service that everyone will take back to his own great family. The West Coast of this southern part of district will depend the usefulness to him of this India differs considerably from the East, and the faces Conference. Most prominent has been the cordiality, that one meets in the streets bear distinguishing marks the sense of brotherly love, that has permeated all of races quite other than those with which we are proceedings. It is a stiking and beautiful thing that familiar on this side of the peninsula; but our members the feeling of brother-hood puts itself so prominently clearly demonstrated to us that the variation of race forward in a Theosophical Conference like this. We made no difference in their Theosophical enthusiasm. realize our fellowship with one another, and thus our Calicut is to a large extent garden city, and the country enthusiasm is renewed. Here we learn something of there resembles that around Colombo much more than one another, and when we go home again each one of the more arid Coromandal Coast ; so that we had all you will be a kind of light-house in the midst of the the enjoyment of a decided change of surroundings in sea, radiating out the force which he has gained here. addition to the pleasure of meeting many old Sometimes people feel that in the stress of daily life Theosophical friends and forming many new ties. enthusiasm begins to flag a little; but it is by such gatherings as this, by bringing people together, that A large crowd gathered at the station to take leave we renew the enthusiasm which is the motive force of of us, and much emotion was displayed. Great public all that we do. We know quite well our duty to our interest was manifested in the proceedings of the fellow-men, we to whom Theosophy has given the Conference; the actual number of members present great priviliege of knowing the truth; it is that we probably did not exceed 150, but we had nearly always should give freely to others what is given to us. I twice that number, and sometimes three or four times hope that all who hear me will carry away the memory as many, present at all the meetings to which of a very pleasant, peaceful and fruitful time spent sympathizers were admitted. Many questions were here, and they may take that as the closing thought – sent up from non-Theosophists, but they in all cases that what they have freely received they shall freely manifested intelligent and friendly interest. It seems give. Because all the splendor and enthusiasm of this certain that there cannot but be a splendid future before Conference- all the delight of devoting ourselves to Theosophy on the beautiful Malabar Coast. higher matters – is valuable to you exactly in

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10 ADDRESS OF WELCOME TO MR. C.W. LEADBEATER REVERED TEACHER AND BROTHERS - Manjeri Rama Iyer

We, the members of the Theosophical Society, proud persecutors that the star of their victims had gathered here in Conference from the lands of set in shame; how bright the sun of their glory shines Travancore, Cochin, Malabar, and Canara, lands dear the heads of the heroes now! to the Mighty Warrior Brahman Rama of the axe, beg 4. Give us, we pray you, in the name of your to offer you, on this your first visit to our coast, a Master, whose most trusted disciple you are, His most hearty welcome to this ancient capital of the blessing, that in the, lives that lie ahead of us, we be Zamorins. not of the shallow mob that stones but of the loving 2. You, like Nachiketes of old, by your life of band that serves those over whose head shines the utter – most purity and sacrifice, you have wrested Star. the secret of Death from Yama’s hands, you, to quote MR. LEADBEATER’S REPLY the words of our beloved President (may she long Brothers: I thank you very heartily for your kindly guide our destinies), “You have done more than any welcome and for all these expressions of confidence. living man to lift the veil which men call Death and to I hope indeed that I may deserve them all, and I hope point to worlds of peace and happiness where some at least of the things you have said have some ignorance had clothed the unknown with terror. foundation in fact. Whether I have really been able to Thousands have found help and comfort at your hands help so many, I cannot tell; I have at least tried to do when their hearts have been breaking over the loss of so. You speak of attacks that are made not only upon their beloved; you have been verily “a son of me but upon all those who try to be of use to the Consolation’ in many a bereaved home”. For over world in their times. I think it is exceedingly natural. three decades now, you have carried high the torch of I think, indeed, that it is inevitable, because you see the Ancient Wisdom in both the hemispheres, and to those who try to help the world must, in certain ways, you, O great Pioneer! We offer our whole hearted draw themselves a little apart from it, must live a little love and loyality. differently from the average man. You may remember, 3. You come of the line of the prophets of old ; perhaps, or some of you may have heard, that the great and to you, as to your predecessors, ingratitude and Christian Teacher said to His disciples: “Ye are not of scorn have been abundantly dealt out by the Scibes the world, therefore the world hateth you”; but He and Pharisees of the day. Did not the judges of Athens, also said: “ Be of good cheer, I have overcome the blind reflectors of the prejudices of their day, hand world.” People who live differentely from the rest of the cup of hemlock to Socretes, for “introducing new the world are necessarily regarded with suspicion. The Divinities of his own and corrupting youth”? Did not world credits them with some motive, such as it would the inquisitors of Rome burn brave Bruno, easily understand. It suspects them always of having Dormitantum Animarum Excubitor, the awakener of some other reason in the background for the difference those that sleep, for daring to reproclaim the wisdom in their lives, and that is why, or at least that is one of of Phythagoras? How fondly imagined then these the reasons why, those who try to help it meet generally

11 with scant consideration at its hands. But on the other the world. And so I trust indeed that these few days hand, they have always the very great pleasure and will be greatly blessed to all of us; indeed, they must privilege of the confidence, and the friendly and even be and they will be. And so in thanking you for the the grateful feelings, of those who find themselves very kindly welcome you have offered to me, I return and able to accept their help. Here in Theosophy, we you all the good wishes with thankful joy, in the hope stand perhaps a little differently from those who preach that you may near away from this Conference a to you one or other of the religions of the world. strength which will enable you to hold aloft the Because in Theosophy, we do not ask you to believe Theosophical banner in all the different parts of the whatever ; we do not claim that you shall attach your country from which you come, so that you may be, signature to any creed, or that you shall declare your each one of you, a binding force to draw men together belief in any system of dogmas. We say only : We in and to bring them to follow the mighty Teachers of the Society exist for the helping of the world and we old and Their successors, the great Masters who stand proclaim the Brotherhood of Man; that we do ask behind the Theosophical Society at the present day. you all to join us in accepting. The man who does not That is what I wish for you, that is what I hope you believe that all men are brothers can have no place in will do; and I trust that the deliberations of this the work in which we are engaged, and therefore for Conference many help not only to draw you together him to join our Society would be manifestly useless. and fill you with enthusiasm, but also to show you If the one belief that dominates his life is that men are new ways of helpfulness, new methods in which you brothers, and that we must try to help them to realize can spread our just ideas throughout the world so that their brotherhood, then we welcome the man freely all men may come to realize a mighty brotherhood. to our society, without a single question as to what Not all yet realize themselves as definitely belonging may be his creed or race or caste. We want nothing to it. But at least they will know that there is a strong of him but the one fact that he is willing to help his body of men who hold that belief and who are ready brothers and to extend to them the same feeling that to welcome them and help them. The great mass of he expects them to extend to him. And so you see mankind has always been ignorant of the way to our position is a little different from that of a man liberation. Let us rally round the great Rshis and help preaching religion. We do not ask your adhesion to : to spread Their teachings, so that we, in our small formula but simply that you should come and work way, may each be a centre of light, just as each of with us. Naturally, those who come together as you them is a great Sun of light, of brotherly love, to the have done to this Conference, who bind themselves world, helping others to understand so that in by a common aspiration, by a common desire to be of understanding they may learn to love one another use naturally, they feel the strongest affection one for because they all are part of Him, the great Deity who the other; naturally to them it is a great joy thus to Himself is love. That is the great lesson that we have meet and thus to spend a few days in real brotherly to convey to the world, the lesson of brotherly love. feeling and live apart from the ordinary business of

Meditation is the purgation from the mind of all its accumulations the purgation of the power to gather, to identify, to become; the purgation of self-growth or self-fulfilment; meditation is the freeing of the mind from memory, from time. J. Krishnamurti

12 Unification of Different Religions Brought about by

Endangered Survival - N. Bhaskaran Nair All major religions are now thinking in terms of insights to the researchers, about the future welfare ecological interpretation of life. Humanity is now of the Earth. Spirituality and religion have different entering an ecological epoch acquiring a momentum standards. Relation among sentient beings is a for environmental consciousness. The environmental criterion of assessing the quality of a religion. The relationship of man is directly required for the pursuance of non-dual awareness, content with simple psychological and spiritual development of man. life comes out as a solution. Environmental ethics is Articulation of ecological spirituality is being admitted spiritual in nature. by the religious leaders as the core concept of universal Spirituality may be pursued apart from any love. On first January 1990 Pope John Paul II affiliation with a religious mind. The intersection proclaimed in Vatican that the “ecological between spirituality and environment keeping the consciousness is emerging. It should not be rhythm of Nature is the real religion. Spiritual ecology suppressed, but on the contrary encouraged and is really religious in nature. But all religions do not cultivated so that it finds its expression in concrete contain the element of ecological spirituality. Even programmes and initiatives.” Our vision of life has without being religious academicians and scientists now broadened by synthesising many past spiritual deal with environment. Maintaining harmony in the traditions. Globalisation has helped to widen the relationship of environment is ecological spirituality. spiritual heritage of humanity as a whole by allowing Although such academicians and scientists do not flexibilities to the orthodoxies and dogmas. A search identify themselves with spiritualists their actions for social justice for all creatures is being established contain the element of ecological spirituality. Ancient by reining in the aggressiveness of human nature. Indians who followed Sanatana Dharma lived in an Now it is high time to explore how attitude towards eco-friendly manner. Ecological spirituality was their environmentalism might be related to religious belief. life-style. Their spirituality provided guidance and Numerous studies have been conducted in this field initiations to address and resolve environmental like ‘Review of Religious Research’ Sept (1998), problems. There are many modern Christian priests Articles of Eckberg and Blocker (1996), Greeley of such nature. Jesuit Priest Thomas Berry, Martin (1993) and Kanagy and Nelson (1995). The studies Palmer of the Alliance of Religions and Conservation focussed on the relationship between orthodox are among them. religiosity and environmentalism. The There are individuals who have mystical spiritual environmentalist’s attitude is that the Earth is just as experiences with Nature, because of their sacred as the heavens and so by preserving the Earth environmental awareness and involvement. Famous a man becomes spiritual. The basis of spiritual ecology historical personages such as St. Francis of Assisi, is that environmentalism and religions should go hand Henry David Thoreau, Albert Schweitzer, John in hand. Any religion which promotes anti- Ruskin, Aldo Leopold, James Lovelock and Arne environmentalism is moving against the co-existence Naess are included among the spiritual ecologists. of living beings. Man alone does not have any special Though ancient Indians lived according to Sanatana rights over the Earth. Environmentalism based on co- Dharma based on ecological spirituality, environmental existence and survival of all living beings offers new awareness from local to the global levels began to be

13 discussed only recently, mainly due to health hazards trying to dissolve the essential differences among the caused by environmental crises. The growing various dogmatic religions. Only in this way is it awareness of the environmental crisis reflected through possible to enlarge the horizon of spirituality. Now, diverse individuals and organisations. They came to humanity is faced with a global ecological crisis caused the conclusion that greener environmental world views by indulgence in unrestrained desires, hostility, and its practices are the prerequisites for resolving oppression, and injustice. Co-existence of nations is environmental concerns. Human beings for the first endangered by the domination of consumer-societies. time began to think profoundly on global basis the Unrestricted consumption hinders sustainable meaning of life and the place and role of human beings development. Over- exploitation of limited resources on it. While ancient people followed a practical tends to make the poor, poorer and the rich, richer. ecologically spiritual life, modern people began to People lose sight of the fact that man cannot live as a practice ecological spirituality based on theories. separate entity in isolation from Nature of which he is Dogmatic religions are hindrances in the way of an integral part. Love has degenerated into diversified attaining spiritual consciousness. Each dogmatic forms assuming various names such as the Christian religion is confined to its own tradition and as such love, Hindu Love, Muslim Love and love of nature deprives people of the freedom to think independently for the sake of one’s own existence. Self-centered on the basis of the common factor of Existence. materialistic ideology and social systems pose threats Giordano Bruno, a priest by profession and an to life and place hindrances in the way of spiritual independent thinker of high ideals, questioned the then advancement. Nature is being turned into a prevailing religious faith of 16th century regarding it commodity, thereby alienating spirituality and as being superstitious. He looked forward to a religion destroying the deeper levels of perception. of love which should give no cause for controversy, To reconcile with the divisive factors of religion, but was above dispute, being the desire of the soul. an inter-religions dialogue has to be initiated with trust He strongly believed in the need for freedom of in the principles governing existence. A consensus in thought “regardless of all consequences”. His ideals the light of this understanding would restore the were at odds with the religious orthodoxies of the creative power of religion with compassion towards day. He was arrested and eventually handed over to all living beings. It is the moral responsibility of every the Inquisition in Rome. He was burned alive at the individual to forge an inter-connectedness of life by stake for heresy on 17th Feb. 1599 in the Field of means of spirituality. The flame of universal love burns Flowers. After attaining a mystical experience of down the barriers of self-centeredness, much to the compassion “that heals all sorrow and suffering”, J. dislike of individuals, always in pursuit of security for Krishnamurti also declared in a historic speech in 1929 themselves. while dissolving the “Order of the Star” with its huge Spiritual life is independent of race, creed, culture following and property, explained why religious and gender. Spirituality is a direct, non-linguistic organisations cannot lead man to Truth and declared experience of the ultimate reality. Spirituality is an that his only concern was “to set man absolutely, experience of the interrelationship in the ecosystems unconditionally free”. and its relationship with larger patterns of life systems. The challenge before us today is to point out a In spiritual experience, it is supposed, that the body, new religion based on the ecology of consciousness. mind and individual self are transcended, by being part On the earth we live, each being depends on the other, of ecological Self. Awareness without choice, knowingly or unknowingly. Spiritual awakening profound sense of oneness, and experience without requires that there should be a change in the attitude subjectivity in space-time are said to be the to traditional religions based on ecology, instead of characteristic qualities of a spiritual man.

14 Br. N. Bhaskaran Nair, a member of Anantna Lodge Trivandrum and Author of several books. DUTY OF A THEOSOPHIST - N.C. Krishna

The Theosophical society was founded by some to follow their religions, by understanding the essence of the enthusiasts and purveyors of truth on 17th of their relgion and not to give undue importance to november 1875.the Theosophical Society’s founders the rituals and other superstitions, which are being were Madame H.P. Blavatsky, a Russian lady by birth, practiced with out understanding the rationale or and Colonel an American.the purpose. any religion when stripped of the founders had extra ordinary zeal and commitment, to superstitious beliefs and empty rituals, is essentially a seek the truth and spread the truth.it is believed that way of seeking the truth. Religion is a way of life. the founders were hand picked by a couple of Masters Doing any thing in life with out understanding the real of Wisdom, who were of the eastern origin. They are purpose will be a wasteful exercise. refered as the inner founders of the Theosophical A member of the Theosophical Society is expected Society. many of us have become members of the to know completely, what his religion teaches as a Theosophical Society, by subscribing and sympathising way of life, and not to indulge in superstitious and get with the objects of the Theosophical Society. involved in rituals based on beliefs carried over a After lot of discussions and deliberations, the periods of generations. members are also advised to objects of the Theosophical Society were formulated. study comparative religion, philosophy and science. The basic thread of one life and the principle of this is as a part of putting the second object of the brotherhood had to be realized through the theosophical society into practice. This practice will theosophical Society to support the cause, the objects enable us to behave brotherly with the brothers of the Theosophical Society came into existence. such belonging to other religions.this will pave way for of those who subscribe to the objects and sympethised eading a life to realise the principle of universal brother with the objects of the theosophical society were hood. encouraged to become members of the theosophical The Society is a scientific body, in as much as it society. The theosophical society grants freedom of encourages all the members to investigate and thought and freedom of expression. The members are scientifically arrive at what is the truth, which is being asked to examine the ideas presented and not to accept offered as an idea for others to enquire deeply and them as a pre condition to become members or accept if found reasonable. the society strives to spread continue as members of the society. So any one who the message of theosophy and works through it’s wants to be a member can become one by subscribing members to make the concept of universal and sympathising with any of the objects of the brotherhood a reality.if some one has become a theosophical society. member by filling the form and paying the fees, and We usually get attached to a lodge ,meaning a he is not working for the objects of the theosophical branch. There are some who are directly attached to society,we can not strictly address him as theosophist. the section of that country. The rules may prescribe, Theosophist is one who understands the purpose for filling up an application form for admission, and paying which the Theosophical Society exists, and tries some fees on an annual basis. naturally all the members sincerely to lead a Theosophical life, realising the who go through the above process can be rightfully principle of unity and brotherhood. If a person be called and addressed as members. the members on continues to lead a life, which is sectarian and joining the Theosophical Society need not stop continues to be selfish, he can not be called a following their own relgion. The members are advised theosophist. There should be a change in the

15 perspective which should take place in one’s heart, home, office, school and college.the main place where consequently, he is able to see that all living beings we should practice brotherliness is our lodges of the around him are infact belonging to one source and theosophical society. .we need to have that spirit of thus realise the principle of unity and one ness. togetherness and develop the ability to love all the Answering a question H.P. Blavatsky describes brothers while working in the lodge.we have to fix the qualities one should have to become a theosophist. our programmes in such a way that the underlying • Member should be of average intellectual capacity. principles of unity, brotherhood,coperation are realised. We have to learn to listen to others,put • Member should have an intention or an inclination ourselves in other man’shoes to understand them.we for leading an unselfish and pure life. need to have lot of patience.in some of the lodges,such • Member should find joy in helping the neighbour, an atmosphere is not prevailing.it is because the senior than receiving help himself. brothers, who have become members earlier than • Member should be ready to sacrifice his own others feel,that late entrants to the society, should listen pleasures, for the sake of other people. to the seniors and obey.it is not the senior or juniority, • Member should have love for truth ,goodness and which determnes how we should live.we have to wisdom, for it’s own sake,and not for the benefits extend our friendly hand to all including new they may confer. entrants.the attitude of holier than thou, brings in strife From the declared objects of the society, we can in the relationship of brothers of the lodge, and the understand the prime duties of a Theosophist.we can atmosphere gets vitiated, mistrust steps in,groups get also look into certain other undeclared objects of the formed etc.this is exactly what we are not supposed Society. They are as below. to do.this should be avoided at any cost.both the senior members and junior members should walk hand in • To help, the spiritual regeneration of humanity. hand and spread the sprit of brotherhood.our view • To alleviate the human suffering to the possible should be theosophical, universal and accommodative extent in it’s approach.the duty of each member of the • To point the way, to those interested to tread the Theosophist is to see that, we decide and resolve to path of wisdom. live a life which is all inclusive,universal , loving Our fundamental duty as a Theosophist, as approach.we have to show this way to the worl.,that declared by a wise one is “our duty is to keep alive in global out look out side world only talks about, is man his spiritual intutions.to oppose and counter act, what we should practice.a theosophist lives a life to after due investigation and proof of it’s irrational build a better world where every one lives to accept nature, bigotry,in every form,religious, scientific or others and respects othe r’s opinions.we have to social and cant, above all, whether as religious educate, as part of our T.S. work, so that there can be ,sectarianism,or as belief in miracles or any thing super wholesome solutions and not piece meal solutions ,to natural. What we have to do is to seek,to obtain the problems humanity faces at present. knowledge of all laws of nature and diffuse it.” The next duty of a Theosophist is to improve and To begin with, all human should respect each enhance the understanding of oneself.for this, we have other,love each other,we can not behave like those to study the Theosophical literature we have,especially who are fanatic and promote bigotry and the works of H.P.Blavatsky and others.if we have sectarianism.a fanatic or one who is narrow minded become members of the T.S, we have to decide to can only divide people into various groups. A study the literature,so that we will be able to help our theosophist is one who is looking for building a selves and help others.purpose of study is not for society,which has no distinctions.from a Theosophist’s exhibiting erudition.it is aimed at developing our point of view,there is only a way of living together, intution and buddhic faculties.that will help us to working together. promoting of cooperation, peace intutively realise, that all of us are of one and are and understanding and this is the most important duty connected by a common thread of the principle of of a Theosophist. As Theosophists ,we should practice life.when once this principle of oneness and unity is this concept of together ness and brotherliness at realised at that buddhic level,then all the minor and the major differences will disappear like mist.

16 Sometimes a statement by a member, that I have encourage and enthuse his friends to study, and studied this ,and you have not studied that is causing inturn buy books and do the distribution work. a problem.our study should benefit others and our D) A Theosophist is one,who defends the study should bring us all together.if our study brings theosophical society from the unjust criticism and up intellectual pride, then it only serves and promotes aspersions casted by ill informed people, through division.a good student of Theosophy should become every legitimate device,they can lay their hands on. a useful tool,to build a better lodge a better E)A Theosophist’s primary duty is to live by example federation,a better section and overall a vibrant in his own life, so that outsiders recognise him as a Theosophical society.through the Theosophical theosophist, and draw inspiration to lead similar society, we can build a better world and a better way of life. universe Theosophy gives an insight, with that insight one understands as to what he is ,and what his Every Theosophist should strive to make the lodge capabilities are and to take necessary action to promote into a flaming centre. unity and brotherhood. Effort should be to see that each knows the other The duty of the Theosophist is to keep studying member better.a friendly atmosphere will grow when and enquiring.it is not enough if one is in the we develop the art of listening to each other,develop periphery.one has to dive deep into the ocean of trust in each other.we should welcome those that walk Theosophy.we have to prepare to answer the queries into our lodge.we shall show concern and make them being raised by the world in general and bring out feel at home , and show genuine interest in them. intelligible answers from the depths of one’s heart. We should make the progammes of the lodge lively Some of the enquiries and questions could be, and interesting,so that every one can participate with joy.we should be able to share the platform and share the A) What is the actual requirement of humanity? responsibilities when ever here is a right opportunity.we B) How to bring about a change from with in should be young at heart, to attract young people.if one C) What is the thrust one has to give to bring about walks in ,other young ones also will walk in, when our such a change from with in. programmes are full of vitality and we are overflowing D)How a member of the t.s.should bring about that withlove and affection.young persons need activity. Involve change and live with that changed outlook. them in the work of the theosophical order of E) How one should live, what it means to live for service,introduce them to movements like the round others. table,new life for india.young would like to be practical.we are considered as theosophists only when we are practical Members of the Theosophical Society study the and not just theoretical.being theoretical is of very little truths.one becomes a real theosophist when one leads use to oneself or to others. a life in the light of those truths. Theosophist’s duty is to make Theosophy It was suggested by h.p.b,that the duties of a appealing,and this is possible when one leads a life in Theosophist are as under. accordance with the principles learnt. Theosophy is A) A Theosophist, should study and comprehend the altruism.we should be able to take care of our family Theosophical doctrines so that, the Theosophists members,neighbours,our own fellow members with can teach others. Especially the young people. out getting attached to the kind deeds if any.. We shall B) A theosophist is one,who is taking every do our bit to take care those who are poorer and need opportunity that comes his way to talk to others,and help.do this humbly, in a spirit of love and sacrifice. explain to them as to what is theosophy and what The primary duty of the Theosophist is to practice is not. that dharma of living for the truth of fundamental unity C)A Theosophist assists in circulating our literature,by of life. buying books when he can,lending them or giving Finally a Theosophist is one, who studies, these books, so that, the message spreads.he should meditates,and gets immersed in selfless service.

17 PERSPECTIVE UNDERSTANDING OF THE MASTERS’ TEACHINGS ABOUT THE EVOLUTION OF MAN UPTO THE ADVENT OF THE THEOSOPHICAL SOCIETY - Dr. A .Kannan We are attempting to understand in depth the toperspectively perceive such changes from the perspective and not the details, of how the occult world fluidic, etheric condition of the human body to that of Adepts were spiritually attracted to our world of the dense sensorial state, usually called ‘flesh and consisting of, among other beings, the “child blood’. Then the human being separates into male humanity”. The early stages of such evolving men and female sensual beings . His consciousness is and women were marked by their innocence, full of rudimentary and is generally referred to as his devotion to the Adepts and hence aspiring inwardly instinctive nature. to learn the truth about the world around and also Psychic and Intellectual Evolution of Man about themselves. The Adepts came from the Planet Some Individuals among them used their sex Venus and were far advanced in the divine knowledge instinct in a wrong manner and when they cohabited of ‘Self” and hence the identity of themselves with with the animals produced grotesque, deviant forms the child humanity. They were drawn spiritually to from the regular evolutionary channel. The Kumaras the Child humanity through the bonds of spiritual who are the spiritual guides and guardians of Love. These Adepts are known as Kumaras and are humanity intervened and prevented the commission also were designated Sons of Will and Wisdom in of such ‘sins’. However there were among such ‘The Secret Doctrine’ by H.P. Blavatsky . They humans those who were attuned and responding to spiritually represent Divinity as Will, Wisdom and the Truth of evolutionary progress. They readily learnt Love. This is a perspective view of the situation of the art of speaking and used them developing wisdom our world regarding the Child Humanity, the Kumaras to give explanation to truth and nothing but the truth. who served as their guides and guardians in the early For example, they learnt the sacred monosyllable states of their evolution. As spiritual love was the AUM and other such words of power or mantras. bond of union so was the Will, the impelling Force They communicated them secretly because there and Wisdom, the informing channel for the were among the humans those who had the tendency unfoldmentof their inner nature. of evil and used their faculty of speech and the sacred Three Stages of the Spiritual , holistic Evolution word and words of power only to good purpose of of Man the welfare of humanity. This also marks the stage of We are referring to the Spiritual and holistic the development of self consciousness and the innate evolution of man in the sense that whatever aspect of quality was used differently by those who were selfish, human nature we are able to perceive outwardly by impure in their motives and others who were the senses and the mind is only partial of the whole. unselfish,pure in their thoughts and feelings. The latter This whole nature of man is spiritual and potentially developed as a pillar of strength ‘which no storm can within or inward nature of man. Briefly stated the shake’. fundamental change involved in evolution is always When one was fairly advanced in the first two “from within to without”. phases of evolution, namely physical and biological Physical and Biological Evolution of Man and psychic and intellectual, had the spiritual Such a manifestation proceeds gradually but takes responsibility, to take the further step in evolution. place over a long period of time in a regular and orderly This step had the important significance of such manner. Eachof the major changes which takes place individuals taking up the responsibility to utilize his is reckoned on a stage say for example , from a evolved self-consciousness of philanthropy of ‘living speechless condition to gradually attain speech not for themselves alone but for others as well’. Such involving the use of vocal chord. We were enabled a state of consciousness leads him to ‘self-induced

18 self initiated and self un-folded’ new phase of individuals are more fitted to help humanity in being philanthropic existence which is marked by the servers as well as exemplars of regenerated spiritual beneficence of the spiritual welfare of the whole of human beings. They are able to co-operate with the mankind and not a selfish desire for liberation. This members of the Occult Hierarchy in this periodical phase of evolution is recognised as the human cyclic attempts to elevate and ameliorate the suffering evolution proceeding on individual lines. Such a person humanity. Such a centennial cyclic endeavor of the is a capable of initiating his own evolution invoking Masters is very important. upon his own spiritual nature. The following graphic and metaphorical statement Thus individual tries, by repeated endeavours of how they have been helping humanity and also how strengthened by his deep aspiration, to unfold his inner they hope to do so in preventing the evil forces from spiritual change in himself. This change affords him influencing vulnerable humanity is worthy of an the capacity of intuition which enables him to perceive attention’ (The Mahatma Letters p.51) “ For men and things in their truthful nature. Inwardly and countless generations hath the adept builded a fane spiritually viewed this fundamental change is from of imperishable rocks a giants Tower of INFINITE kama-manas or desire-mind to Buddhi man as or THOUGHT , wherein Titan dwelt and will yet, if Wisdom. need be, dwell alone, emerging from it but at the end With these faculties in his possession he adheres of every cycle , to invite the elect of mankind to co- to the heart doctrine or approach to truth. With these operate with him and help in his turn enlighten new faculties unfolded the new man develops the most superstitious man. And we will go on in that periodical important qualification, Love as the basis of outward work of ours; we will not allow ourselves to be baffled relationship of universal brotherhood. This love is all in our philanthropic attempts.” –embracing and spiritually connects every being from The advent of the Theosophical Society is the star to man. Hence such distinction as color, caste, most recent philanthropic endeavor and the discerning race, sex and so on have no relevance to this new members are to help and co-operate in this beneficent spiritually regenerated man. work. Further in the future, the formation of the When pure and unselfish love becomes the nucleus of Universal Brotherhood and allied work is dominant quality of man and with his consciousness envisaged by the Master (ML 23,24) “…that centred in the higher and spiritual nature of man and constructive (phenomenon) of new institutions of a things he‘humanizes, his natures with compassion. genuine practical Brotherhood of Humanity where His concern is the whole of mankind as all living all will become co-workers of nature,will work for beings’. the good of mankind with and through the higher Further description of such love and compassion planetary spirits… .men’s minds will receive new is detailed by the Master as ‘conquest of obstacles’ ideas, laying aside theold and effete, the world will and these obstacles are stated as constituting ‘self’ . advance, mighty , revolutions will spring from them, Such a person who has conquered self must also be creeds and even powers will enable before their pure in his feelings towards all beingswhich implies onward march enrichby irresistible force.. But all will that his inner nature should have no trace of come gradually in and before it comes we have a duty antagonizing the divinity in all beings. This means in set before us, that of sweeping away as much a his outer conduct and behavior , he should be possible the dross left to us by our pious forefathers’ committed to a life of non-killing, non-hurting and The ‘planetary Spirits’ are the representation of respecting all life. This is prerequisite for the the solar Logos in this earth ‘duty set before us’ is to individual to regenerate from within himself the be completed through the members of the spiritual qualities which sustain universal brotherhood. Theosophical Society and allied organizations. ‘The Such a regenerated loving and compassionate dross left from our forefathers’ is to be understood in individual will spiritually attract others and be able to the context of humanity as a whole including many lead them in the practice of Universal Brotherhood. generations and ‘the dross’ is the prejudicial work involving racial hatred, class distinctions, ill-treatment The Advent of the Theosophical Society of women and children and so forth. This perspective The close interaction between the members of study cuts across many continents and eras and is very the Occult Hierarchy and ‘selected’ individuals is of important involving us and the occult hierarchy. importance to spiritually evoking humanity. Such

19 “Right Citizen” and Dr. Annie Besant B. L. Bhattacharyya

All the major religions teach their followers some We the members of TS and TOS are human beings basic qualities such as Truth, non- hatred, not to steal, and we have born on any of the countries on the earth to avoid intoxication etc. Theosophical Society gives and we belong to any of the nations. One should stress on the application of these qualities in daily life practice the Chief Virtues necessary to the good citizen of it’s Members. We have been told repeatedly that in public spirit. Without public spirit there is no nation. honesty is the best policy but there is dishonesty Dr. Besant writes “unless we can teach our boys in everywhere particularly in our pious mother land - schools, our young men in colleges to practise these India. What is the reason of it,? virtues while still they are young, in the small worlds Dr. Annie Besant the 2nd International President of the school and the college, they are not likely, when of the Theosophical Society founded the Theosophical come to be men to practise it in the larger life of the order of service in Feb. 1908 to minimize the sum outer world, for the helping of India”. total of the sufferings of all living beings, to make the If we look into our society and our education first object of the T.S. i.e. to form a nucleus of universal system we will realize the truth of her statement. brotherhood of humanity without distinction of caste Present education system of our country are preparing creed sex and colour and to make it practical. our children to earn money not to become a right Dr. Besant joined the Theosophical Society in citizen. England after reading the Secret Doctrine and after Public spirit is the outer manifestation of noble getting the spiritual vibration from HPB she resolved emotion called the love for the country, love for the to work for the society. She considered India as a pious birth place. It is found everywhere among the civilized land of the great Masters. She came to India in1893 people. This spirit is called patriotism. It is not bad and saw that Indian had forgotten the glorious provided one does not possesses hatred for other traditions of their forefathers. Dr. Annie Besant was country. One can not be a good citizen if he does not described as a “Diamond Soul for she had many love his motherland and sacrifice for it’s glorification brilliant facets to her character. She was an and development. outstanding orator of her time a champion of human Dr. Annie Besant felt that Indian had forgotten the freedom, educationalist, philanthropist and author with noble character of ancient India and advocated to more than 300 books and pamphlets to her credit. introduce the ancient history in our education system. She also guided thousands of men and women all over The role of the education in the development of school the children into right citizen was the most vital message world in their spiritual quest. From 1893 - she lived of Annie Besant. In 1898 she founded central Hindu in India and worked indefatigably to the cultural, College and in 1913 handed it over to become the political and spiritual renaissance of the country. She nucleus of the Banaras Hindu University. In the same was a living example of right citizenship and her year she founded the Theosophical Education Trust message is as vital as was in her lifetime. to encourage the spirit of right citizenship among youth.

20 Annie Besant also realized that Indian Youth Therefore, Members of the TS & TOS may be should be given both right education and physical small in number but have significant role to play even training for which she established more than two to day. Theosophists wishing to see spiritual principles hundred educational institution and schools. Annie permeate and uplift society will be interested to know Besant considered India as her motherland and fought that presidents of the Theosophical Society have for the Independence of India. actively supported the United Nations (and its She used to inspire the Youths to arise and awake predecessor, the League of Nations) since it’s to sacrifice for the physical and spiritual freedom or inception. They have always believed in it’s potential salvation of Indian. Manishi Hirendra Nath Dutta is one as a vehicle for spiritual forces and global of such Youths who was inspired by her lecture in transformation. Education in our country is not in our Calcutta Town Hall who dedicated his life in her ideal.He hands. We can not change govt’s policy nor we like to founded the Bengal Theosophical Federation in 1920 meddle in polities. We can teach our own children by with the Lodges in Assam, Bengal and Orissa and he setting before them an ideal life, living a clean life. became International Vice-President of the ‘Parent can play a predominant role in the character Theosophical Society. Dr. Annie Besant worked with building of their children. Secondly we should try to Mahatma Gandhi even with having differences in introduce value education among the students in the political Policy. Mahatma Gandhi sacrificed his life for Schools which are run by the Theosophical Society the country. He did not want partition of India but had and TOS and we members of TS & TOS can set to compromise with his followers who had selfish example to others by living clean life and doing interest, the result of which we are finding now in our something for the benefit of others charity should begin Society with full of conflicts and corrections, I have at home. We should become right citizen first then we heard some freedom fighter who is still living in a bad can help others. condition to say - “Did we fight for this type of freedom?’

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21 SPIRITUALITY, HOLINESS AND ANCIENT WISDOM Prof. C.A. Shinde

Spirituality refers to our actions and lives in a being. Man is capable of such intuitional wisdom and wider, richer and meaning giving context. In simple learning to know through ones whole being which is words it is to be good and to do good. To be good the way of life, or is the way of holiness. In the midst involves the process of becoming real, honest and of worldly affairs we forget that we are the sparks of beautiful. To be real means to relink with one’s true the Divine flame of life and the seed of Divine being and to be honest means to walk the talk. Infact perfection which is within us. Perfection involves that it does not happen because there is conflict between which makes one attentive, aware and sensitive in all what the brain and mind think and what the heart feels, his dealings. The spirit in man is the life of God for instance, Doctor honestly feels that patient should individualized in the human form, but it is dormant get well as soon as possible but he does not know within. why he/she thinks that patients should remain ill and Ethics of Ancient Wisdom continue to pay fees. Why the lawyer’s mind think that his client’s case should not be won as quickly and The keynote of ethics is to have self knowledge completely as possible even though his heart feels in for self control. Self knowledge is to know what one reverse way? Spirituality is to look deep into our inner is i.e. to live in the present neither thinking of past nor feelings rather than carried by superficial thoughts. of future. To achieve this state of mind and heart the The roots of our being are always undecaying they Ancient Wisdom says awareness is the only hope and are in that deepest spiritual part of ourselves. As human brotherliness is the only relationship that ultimately being we must learn to connect material world with leads to self knowledge to self control to self reverence the spiritual world through our mind, heart and and to self reliance. It also teaches that “A harsh Word intellect—honestly. That makes the human life a uttered in past lives, is not destroyed but ever comes contented life, a life which is alive. Man is forgotten again.” who he truly is and therefore H.P. Blavatsky gave a Science has materialistic assumption, analytical practical hint saying that ‘You cannot do good to thinking and conclusions and finally coming to yourself, without doing good to others’. objective vision. But the spirituality and Holiness Holiness is the way of service and sacrifice that involves metaphysical assumption abstract thinking helps man for the enlargement of his mind. and finally arriving at sacred vision. It is learning to Enlargement of mind in turn results into enlargement look through rather than looking at. Looking at is of the sympathies. But it is not enough, rather he must personal but looking through is impersonal. Lack of find out or discover who knows, because past, present this art of seeing man is facing two unsolved puzzles. and future are limitations of human consciousness, One is to know the cause of his existence and the but at higher level of consciousness it does not exist. second is his destiny. Man has progressed in the field Because it is not the mind that knows nor the heart. of Physics, Chemistry, Biology and other physical Infact the mind seeks and the heart finds but it is the sciences but yet he has not been able to solve his own intuition that knows. It is to know through our whole puzzle. The discovery of the real being within himself is the quest of the modern man. His curiosity is to

22 know what is man? The Secret Doctrine explains break through helps to explain why particles have mass Anthropogenic but is surely not to be believed in and to describe how the universe works. The blindly, as Gospel truth every line of it, but it is very mechanism, proposes that there is a field that well worth studying and pondering carefully and the permeates the universe. The Higgs field that allows light it casts upon the allegories of Purana Itihasa is particles to obtain their mass. But it is interesting to invaluable. It is the book of Discovery or key to further know that the Secret Doctrine says Fohat hardens the knowledge. atoms. Fohat is the one energy of which all other forms As the student of Secret Doctrine our scientific of energy are manifestations of various kinds. Fohat mind gets puzzled seeing the three great statements is transformed into that force which brings together in and they are in direct antagonism to modern science. the elemental atoms and make them aggregate and There is the simultaneous evolution of seven human combine. H.P.B. Wrote this 125 years ago, she also groups on seven different regions of our globe. The mentioned that all forms of energy no matter what birth of the astral before the physical body i.e. astral they are have degree of consciousness, a degree of is the model for the physical. The man preceded every intelligence or a degree of adaptability to the needs of mammal including the anthropoids i.e. Man existed particular form. Theosophical point of view the planes, prior to mammals. So to comprehend such statement the worlds, they proceed from within without and one has to study and understand what the teaching highest realms are created first. given about the evolution of man. It teaches that Scientific mind is struggling hard to know how successive races and sub races help to develop life came to be. It has two riddles at its disposal like particular qualities that are required for growth. Each how the first cell appeared and when mind came. The race has a particular quality. So man takes birth in organic compounds they do not have life but some different root races to develop definite qualities. how the organic compounds just become alive. And Millions of ages have passed in his making. The first in this process once a pair of particles get interacted, and second races were mindless and man started then in some way they are forever linked. Similarly thinking only in third and developed into scientific quest struggles to explain what fourth root race. In the present fifth root race his consciousness is or where it comes from. Life and intellectual development has progressed remarkably. consciousness seem to just magically appeared. It is The characteristic feature of the present race is material interesting to explore that life and consciousness do and objective. But it is also said about the future of not evolve but it is the material form that evolves. humanity that it will be brought back to non-materiality When the form becomes pure and sensitive through and subjective spiritualism. In the sixth root race awareness and brotherly relation in one’s life then that powers of the mind will further develop (including form allows the inner faculties of life and psychic powers). And in the seventh root race of the consciousness to express. Infact consciousness is, what fourth round humanity will reach a period of such a it is always complete pure and perfect but it becomes splendour which has no limit. Such a knowledge takes limited by material form to express fully. Human man to the real enquiry and starts asking himself, has consciousness is one there is no distinction like my man any voice in his own development? Has he to consciousness and your consciousness. contribute anything? And comes to understand that it Heart and Spiritual Consciousness is the man, who has to help the evolutionary progress of the sub human kingdoms. But unfortunately by his Madame Blavatsky states that out of all the body amazing discoveries in the physical sciences, he has cells, the heart is the only organ of spiritual tried to conquer the nature. Man thinks Nature is an consciousness. H.P.B. Emphasizes the importance of object not only to be understood but to be dominated centering consciousness in the heart where spiritual and exploited for his selfish purposes. But let us hope influences are more easily discerned, In Gita Sri by the modern Higgs Boson break through, man may Krishna says I am seated in the heart of every being. know his role in evolutionary divine plan. Higgs Boson Open mind and pure heart are the basic requisites for

23 spirituality. The Electro Magnetic field (EM) of the has to recognize the possibility of complete heart is 5000 times stronger than that of the brain. If transformation. Although it is almost impossible to there is synchronisation of heart and mind and if the eliminate our conditioning by what we have learnt, heart directly connects, with the intellectual centers experienced, the awareness of it can neutralize its then one can find meaning in sensation, can reason psychological results and can make us inwordly free out and can learn. The hearts EM field is detected ten to be real honest and beautiful through the integration feet from the body and is clearly able to influence of spirituality, Holiness and Ancient Wisdom. Man is others. The Doctrine of the Heart is the teaching of a being in which spirit and matter are united by wisdom enabling the man to understand his place in intelligence. Every saint has a past and every sinner the Divine Plan. Recent scientific research beginning has a future. So there is a hope to progress. If we to conform the hidden radiating energy of love in master our thought and mind we can master our life human heart that enables to feel and harmonies both to reach our destiny. Destiny is to become perfect that inwardly and outwardly. Information of the Divine plan involves becoming total aware, sensitive, attentive and is already informed or impressed in the Divine seed. alert all the time. It is through impelling force of intellect man can learn As human being are we ready to act with self and act rightly and attain to wisdom through the sacrifice and courage and ready to initiate the vivifying force. Thus in the course of evolution the necessary programme to make the Ancient teaching Divine seed is informed, impelled and finally unfolded relevant to contemporary situation? Can the human which is the Divine plan. Science must think seriously brain become capable of intuitional thinking? why one of Adepts said Modern Science is our best ally. Both Medical researchers and physicist now echo There is a beautiful story : A Guru asked his this ancient wisdom for health and healing center disciples, how will you tell when the night had ended. locating in the heart. To quote Amit Goswami who One replied when we see from distance the animal says “we have to venture outside the material arena approaching is cow or horse. Guru said no its wrong. and turn the materialist metaphysics upside down ie The other disciple said when we see from distance instead of saying that consciousness is a brain whether it is a mango tree or neem tree. Guru said this phenomenon, we have to posit that consciousness is is also wrong and he replied. When you look into the the ground of being, rich with quantum possibilities face of any man and recognize your brother in him and of which material possibilities are a component, this when you look into the face of any woman and underlying reality we cannot experience”. So at human recognize your sister in her. If you cannot do this then stage of evolution there is a turning point for man. He no matter what time it is by the sun. It is still night.

24 HISTORY OF KERALA THEOSOPHICAL FEDERATION 1989 TO 2013 - K. Dinakaran Secretary K.T.F

The platinum jubilee celebrations of the Kerala Acme Lodge members were medical students, Theosophical Federation concluded at Asoka Sankara members of the Sanathanam lodge were small Lodge, Calicut on 27th and 28th May 1989. Dr.A. agriculturists who owned small piece of land in the Kannan was the Chief guest of the function. While remote high range area of the Kannur Dist. The reviewing the work of the federation during the past Perinjanam lodge is in the coastal area of Trichur 25 years we can see that the activities were done dist. and members who took the initiative to form the at various levels and also at different dimensions. The lodge were teachers in various schools nearby. The last part of the 20th century witnessed dramatic changes two lodges, Blavatsky-Besant and Centenary Lodge in the socio-economic and political fields. The new Nenmara were formed during the Centenary year of methods of communication like internet, email, social K.T.F. by the enthusiastic members in the Federation. network changed the world radically. It witnessed the All these shows that the Theosophical Society and failure of the seventy years old Soviet experiment, Theosophy influenced various peoples of Kerala natural disasters like earthquakes, tsunamis , droughts, having different socio-educational background. We cyclones, assassination of various national and can be proud of that the message of Theosophy international leaders, experiments like cloning, reached every nook and corner of literate Kerala. unification of nations formerly divided by man made The lodges observed important days like Adyar walls, ethnic cleansing, communal riots, terrorism, Day 17th February, Foundation Day 17th November emergence of self-styled and self-appointed gurus and Dr. Besant Day 1st October. In lodges, members their various cults. It also witnessed, the cry of gathered weekly and sometimes twice in a week to humanity for freedom of thought and a humane study books, to listen lectures etc. Due to pressing approach towards the violation of human rights all engagements of the modern world the numerical over the world. strength of these meetings were very small, but those Though a small state in India, Kerala also had who attended these meetings took part in the repercussions of this world scenario. Kerala witnessed proceedings seriously. Some lodges organized minor communal riots, political murders, various Seminars on various Theosophical and religious environmental threats generated by greedy and selfish subjects like Gatyatri Mantra, Pranava,Thought people. The marketing of “Yoga and Spirituality” by Power ,Education as Service etc. various self-styled gurus who exploited their followers. Federation has lodge buildings at Cannanore ( Commercialization of noble professions like Teachers Gauthama Lodge) , Leadbeater Hall , Tellicherry, and Doctors degraded in the hands of self-styled Geetha Lodge, Chovva , Mahadeva Lodge, Badagara, Gurus and Mathas and organized corporate religious Annie Hall, Calicut, Asoka Sankara Lodge, institutions who converted the educational institutions Ernakulam, Annapoorni Lodge ,Alleppey, Anantha into temples of mammon. Lodge, Trivandrum.All these lodge buildings are We have to evaluate the work of K.T.F. and the century old and require frequent maintenance and Theosophical Society in this background. repairs. The financial demands are met by the generous Activities of the Lodges donations of the members. One of these lodges has to Almost all lodges were active during this period. fight a long legal battle to protect the lodge property New lodges were formed at Perinjanam ( 1991) , from illegal intruders ( Pl. see the history of Sri Sankara Acme Lodge Pariyaram ( 1999), Sanathanam Lodge, Lodge, Ernakulam.). Pulikurumba 2001, Centenary lodge Nenmara 2012, Lodges were the venue of the Annual Conferences Blavatsky –Besant Lodge , Kodungallur 2012. If the of K.T.F and were visited by national and international

25 leaders of the Theosophical Society. Many lodges of study was “ The way of the Disciple by Clara M organized programmes for public, students, Codd. In 2001 January 26th to 28th a nature camp on Competition for school and college students. the Book The Way of Self Knowledge by Dr. Radha Depending upon the enthusiasm of the office bearers S Burnier was held at Periyar Tiger Reserve. A of the lodges and members there were ups and downs workers training camp was organized at Vazhachal in the activities as usual. Forest Dormetory on 8,9 and 10th February 2002. The 2. Nature Camps and Study Camps. book for study were The Principles of TS Work,To The year 1992 was a turning point in the world Form a Nucleus by Hugh Shearman and Hidden side history. The United Nation’s Convention on of Lodge meetings by C.W. Leadbeater. D.FO took Environment and Development held at Rio de Janerio class on “Spirituality and Ecology with reference to in Brazil popularly known as RIO SUMMIT from Sacred Groves of Kerala.” 3rd June to 14th June in 1992 drew the attention of The new lodge formed at Pulikurumba the world on environmental issues like global warming, Sanathanam Lodge organized a study camp at Periyar Carbon foot print, importance of preservation of Tiger Reserve from 15th to 17th August 2003. The ground water etc. Nearly 172 governments sent their book of study was . K.T.F heads of State for the summit 2400 representatives organized a training camp for office bearers and of NGOs attended the Convention. Theosophists were workers of various lodges at Vazhachal forest area fully aware of these serious issues like deforestation, in Trichur from 13th August to 15th August 2004. use of harmful chemicals for cultivation etc. ( Pl. see Workshop and meditation on HPB’s Diagram were the article The Indian forest Question Theosophist conducted. Another forest camp was organized at Ist volume 1879) and were doing their best to protect Thattekkad Bird Sanctuary on 7th to 9th January 2005 mother earth and nature. on the book “Life Your Great Adventure” by Eunice After the RIO SUMMIT many NGOs and other and Felix Layton. institutions started educating their members on eco- The Pulikurumba Lodge organized a forest camp friendly living and preservation of eco system. The at Thirunelly Forests at Wynad from 27th to 29 May Kerala Theosophical Federation also took the initiative 2005. Study classes and a trekking to Pakshipathalam to organize Nature camps at various Wild Life a cluster caves where many birds roost. The famous Sanctuaries in Kerala. The name of Br. S. Sivadas a Thirunelly Temple was very near to the camp site. member of the Annapoorni Lodge, Alleppey is worth K.T.F organized a Forest camp at Vallakakadavu mentioning at this juncture. He who was an officer in Periyar Tiger Reserve from 19th to 21st August 200t. in the Kerala Forest Department took the initiative to The theme of the camp was “ Unity the Theosophical organize such camps at different parts of Kerala. perspective.” A three day retreat was held at Though these camps were known as Nature Camps, Chimmny wild life sanctuary at Trichur on 22nd to they discussed various Theosophical Subjects related 24thSeptember 2006. The theme was “The One to nature, Constitution of Man, Karma, Human existence”. K.T.F organized 3 days camp at Regeneration etc. Though the list is a very long , Thirunelly Waynad from 10th to 12th February 2006 . some of the nature camps held in Kerala during are The theme of the camp was Human Regeneration by mentioned below. Radha S Burnier. Meditation, video show and study During 1993 & 1994 two nature camps were classes were organized. held at Chinnar Wild Life Sanctuary and one camp Br. P.K. Jayswal , National lecturer conducted a at Arippa forest dormitory in Trivandrum. A study study camp at Chimmny Wild Life Sanctuary from camp was organized by K.T.F at Neyyar wild life 18th to 20th May 2007. Inner Journey based on the sanctuary in Trivandrum on 31st July and 1st August book of J. Krishnamurti “Flight of the Eagle” 1998. The book for study was The Principles of TS These camps were organized and guided by work by I.K. Taimini. Another study camp was held Federation officials, Brs. N.P.Sundaresan, at Parmabikulam on 13th and 15th November in the M.K.Sivaraman, R.C Tampi , Br. Sivadas, Dr. same year and the book of Study was the Science of Viswakumar, Dr. M.A. Raveendran Yoga by I.K. Taimini. Centenary and Foundation Day Celebrations of In 1999 a camp was organized at Thattekkad various lodges in Kerala. Bird Sanctuary on 12th to 14th November. The book

26 It is noteworthy that many of the lodges in Kerala Malayalam, Mathrubhoomi and Malayalamanorama were formed even before the formation of K.T.F . These published articles written on Dr. Besant written by lodges celebrated its centenary during this period. Br. Dinakaran,and Br. Sundarraj. Asoka Sankara Tellicherry Lodge celebrated its centenary on 12th Lodge, Calicut organized the celebrations at Annie st October 2002 by organizing an inter lodge meeting. Hall on 1 October 1993. It was inaugurated by Sri. Programmes included Bharat Samaj Pooja and talks Moorkoth Kunhappa, resident editor of Malayala by senior Theosophists of the federation. Manorma, K. Dinakaran spoke on the Dr. Besant’s valuable contribution in various fields such as Annapoorni Lodge Alleppey education, religion, politics etc. On 16th November The centenary celebrations of Annapoorni Lodge 1993 lodge organized a quiz competition for students. Alleppey which is also the federation headquarters held An intercollegiate competition was organized at on 8th and 9th November 2003. H.E Sikandar Bakhat, Calicut Town Hall. A public meeting was also the Governor of Kerala inaugurated the celebrations. organized at the Town Hall to remember the services His Excellency in his inaugural address emphasized of Annie Besant. on the necessity of universal brotherhood of humanity Centenary of At The Feet of the Master .He also highlighted on the relevance of spreading spiritual knowledge as is being done by the 2010 marked the centenary year of At the Feet Theosophical Society. Besides talks, by various of the Master , J. Krishnamurti’s first gift to the world. Theosophists in the Federation many social and public The members of Upasika Lodge, Trichur celebrated th figures of Alleppey spoke on the occasion. Among the centenary of At the Feet of the Master on 7 March them a retired H.M of Alleppey SDV school and a 2010 at Trichur. Lodge President Dr.M.A. Raveendran national award winner K. Raghavan Pillai highlighted presided. Br. K. Dinakaran, introduced the book. Brs. the services of Dr. Annie Besant. M.B. Priyakumar, P. Rajendran, Sis. Shoba, Dr. Rosy Tampi spoke on the subjects Discrimination, Gouthama Lodge Cannanore Desirelessness, Good Conduct and Love respectively. The Gouthama Lodge Kannur celebrated the An exhibition of books from Theosophical Publishing “Centenary of the Theosophical movement in house Adyar was also arranged. Leading Malayalam Cannanore” with an inter lodge meeting on 14th March dailies, Malayalamanorma and Mathrubhoomi 2004. The theme was Theosophy and the Theosophical published write ups with colourful photographs of Society. Programme included Bharat Samaj Pooja, Krishnaji. Talks, Group discussion and presentation of report Youth Camps of the lodge during the 100 years. Many of our members often lament that we are 125th Anniversary of Anantha Lodge, Trivandrum lacking young members. In order to educate Anantha Lodge, Trivandrum has the unique youngsters about Theosophy, certain lodges and privilege of being founded by the founder president individuals took the initiative to organize such camps of TS Henry Steel Olcott in 1883. On 31st July 2008 for college and school students. they celebrated the 125th anniversary of the lodge. In 1994 April 19th to 21st a summer camp was The chief guest was Dr.Radha S Burnier, President of organized by the Perinjanam Lodge, Trichur at the Theosophical Society. Radhaji in her inaugural Perinjanam for the holistic development of school speech reminded the members on their obligations to children. This was to commemorate the centenary of fellow members and general public. Dr. Annie Besant’s arrival in India. The focus was on In the evening H.H Marthandavarma, of making brotherhood real by selfless service. The camp Travancore was given a reception at the lodge. His included programmes like Night sky watching, Highness narrated the close link between the making socially useful products etc. Theosophical Society and the royal family of In 1998 , in connection with the 50th year of Indian Travancore since the inception of the lodge. independence and Dr. Besant’s 150th Birth anniversary Celebrations of important land marks in the a Youth Camp was organized at Peechi-Vazhani Theosophical Society Wild life sanctuary at Trichur on 30th and 31st and Centenary of Dr. Besant’s Arrival in India. February 1 1988 . The camp was organized under The year 1993 marked the centenary of Dr. the auspices of Trichur Lodge. Br. K. Dinakaran, Besant’s arrival in India. The leading dailies in National lecturer was the camp director. Wild life

27 warden Mr. M.K. Kunhikannan inaugurated the camp. Book Exhibitions and Book Shops Nearly 30 students from 7 colleges in and around Many of the lodges in Kerala which owns lodge Trichur participated in the camp. The theme was ‘ buildings have their own library, but it was not Right Citizenship’. The study materials, At the Feet approachable to general public. Theosophical books of the Master , Right Citizenship by Annie Besant were were not available in the book shops also. Members given to the students. There was no registration fee who attended the International convention at Adyar also. Brs. Dr. Viswakumar, Dr. M.A. Raveendran, Br. annually were only able to purchase books for their S.Sivadas, Dr. P.U. Asokan, Sis. Sheela Raveendran own personal library. In order to over come this took the classes and guided the students. The wild situation, the idea of starting book shops under life wardens Dr. Easa, M.I. Varghese addressed the various lodges was suggested. Dr. M.A. Raveendran, students and spoke on the subjects of preservation of the then secretary of the Trichur lodge took the wild life and ecology. Students also had a trekking initiative to bring the books from Theosophical guided by forest guards. In the evenings there were publishing house, Adyar, Bombay book company, cultural programmes ,and mock assembly . Indian Book Shop Varanasi. This humble beginning In connection with the 125th year of the paved a long way in this field. Dr. Raveendran and Theosophical Society and the golden jubilee of the K. Dinakaran purchased books from TPH Adyar and Indian Republic a Youth Camp was organized jointly exhibited the books at places where Theosophical by K.T.F and Kerala Forest Department at Peechi Wild gatherings were held. Lot of people and members Life sanctuary from 9 th to 11th February 2001. 27 took advantage of this facility of “Mobile Book students including 8 girls participated in the camp. Shops”. They also participated in the local book Br. K. Dinakran was the Director of the camp. Book exhibitions also. Books of Dr. Annie Besant was of study was Right Citizenship by Dr.Annie Besant. exhibited and sold at the All India Scouts Jamboori Dr.T. Krishnankutty Nair also assisted the camp. held at Palghat in 1994. The venue of the Jamboori Camp was inaugurated by Dr. M.V. Varghese ,Wild which was named as Dr. Annie Besant Nagar to life warden . A video show on Beauty without Cruelty commemorate her arrival in India in 1893. The Prime was shown during the camp. Meditation, group Minister of India Sri. P.V. Narasimha Rao was the discussions , presentations, cultural programmes by chief guest. the participants were part of the camp. At Calicut, in 1990, when the International Vice In 2003 February 21st to 23rd, another Youth camp President Br. Surendra Narayan visited to inaugurate was organized under the directorship of K Dinakaran, the annual conference of K.T.F, he opened a Book National Lecturer, at Chimmny Wild life Sanctuary Shop of Asoka Sankara Lodge. Some of the lodges Br. S. Sivadas Secy. K.T.F Br. T. Krishnankutty Nair, in Kerala took the cue of this and participated in book Sis. Jayasree also guided the students and took exhibitions. Ernakulam Lodge for years together various classes on Theosophy and Wild life . The theme participates in the International Book Festival held of the camp was Spiritual Ecology. Book of study annually at Ernakulam. was Right Citizenship by Annie Besant. Upasika Lodge, Trichur regularly participates in In 2005 also another camp was organized at the 10 days Book Festival organized by the Kerala Chimmny Wild Life Sanctuary under the directorship Sahitya Academy and Public Library since 2005. of Dinakaran. Dr. M.A. Raveendran, S. Sivadas , Through these stalls many books were sold out to Sis. Sheela Raveendran took the classes. individual and local libraries. It also provides an Under the auspices of Kerala Theosophical opportunity to interact with the general public and Federation and Sri. Sankara Lodge , Ernakulam a spread the message of Theosophy. Anantha Lodge Youth camp was held at Periyar Tiger Reserve , Trivandrum participated in several book exhibitions Thekkady on 8 to 9th August 2003. Twenty students at Trivandrum. At present Theosophical books are from various colleges participated in the camp. Theme available at Trivandrum lodge, Annapoorni Lodge of the camp was Spiritual Ecology and Right Alleppey, Ernakulam, Trichur and Cannanore lodge. Citizenship. Dr. T.K. Nair was the camp director. Br. Extension Programmes S.Sivadas, K. Dinakaran were resource persons. Thoughtful members felt that the message of Programme included trekking, boat cruise, group Theosophy should reach among the general public, discussions, slide shows and feed back session. students , teachers and learned people. Dr. Sreenivasan

28 noted Physicist of BARC and a member of the Kendriya Vidyalaya Kochi invited Br. Dinakaran Theosophical Society visited Kerala and he was on 15.2.2003 to talk on “Spiritual Ecology” A Poster invited by the Mahatma Gandhi University , Kottayam exhibition was also part of the programme. Hundreds on 22nd November 2000.The programme was of students attended the programme . Kendriya attended by P.G students and Dr. Sreenivasan spoke Vidyalaya Ernakulam also witnessed the same on Interface between Mind and Matter with special programme on 26.7.2003 . Both these programmes emphasis on Occult Chemistry.” The year 1995 were in cooperation with the BWC unit of Ernakulam. marked the centenary of Occult Chemistry The Calicut University organized a camp of investigations by Dr. Annie besant and C.W. for NSS volunteers from 60 colleges at Vimala Leadbeater. Dr. Krishnankutty Nair spoke on the College, Trichur in August 2003. Br. Dinakaran spoke subject ‘Occult Chemistry” at various places in Kerala. on ‘ spiritual Ecology’ A Quiz programme based on He spoke at GHSS students of Nattika, MARMS the poster exhibition was conducted and winners of school, IES public school, Phoneix Women’s college, the team were given one year gift subscription of Govt. Polytechnic college, Triprayar in Trichur Dist Wake Up India magazine of New Life for India and at NSS Higher secondary school Ernakulam. He Movement and a copy of the Book “Right spoke on “Occult Chemistry and Clairvoyance” to Citizenship” by Dr. Annie Besant. staff and students Sri Krishna HSS Guruvayoor on th On October 2nd Gandhi Jayanthi Day in 2002 7.7.2005. On 8 July the same subject was spoken at the local arts and sports club of Thodupuzha organized RMV Higher School Perinjanam. Dr. T.K Nair, a programme named ‘Manishadha” at a local school. delivered the talk on “Occult Chemistry and Dr. M.A. Raveendran and Br. K. Dinakaran were Clairvoyance to Bed. Students of M.G. University, st invited to talk on the programme. The School Head Muvattupuzha on 31 August 2005. With over head Master and president of the Grama Panchayat also projector he showed slides of different bodies of spoke on the occasion. Hundreds of students and men seen by clairvoyants. On the same day same parents attended the programme and watched the subject was spoken to students of NHS HSS viedo show and listened the talks. Irinjalakuda, Trichur. On September 1 2005 he spoke at ITI Chalakudy .and Krishna Teachers Training The Recreation club of E.S.I Corporation Kerala Institute at Panangad on the same subject. , Regional Office, Trichur organized a programme on 26.,11.2002 at their recreation club hall .Dr. M.A. During this period a general awareness took Raveendran was the chief guest and he spoke on place among the students and teachers on Ecology Spiritual Ecology. There was also a poster exhibition and preservation of natural resources. Some and video show also. institutions formed Nature Clubs also. The Nature Club of Kerala Agricultural University Trichur invited Translation and Publication of Books Br. K. Dinakaran on 25.8.2001 to give a talk on ‘ The following books were reprinted during the Spiritual Ecology” Dr. Sukumar Verma Associate period Theosophy Adisthana Thathvangal, Dean presided over the function. Teachers, students Theosophy oru padanam , Gurucharangalil , and staff attended the programme. There was also a Athmeeya jeevitam, Bharat Samaj pooja.Br. video show produced by B.WC. and a poster K.Dinakaran translated the book Theosophic life by exhibition on the importance of eco friendly living Annie Besant into Malayalam entitled and compassion towards living creatures. Brhamavidyadishtitha jeevitham, Br. M.G. K. Nair , The Mathrubhoomi Study Circle patronized by Quilon lodge translated Laws of Higher Life by Annie a leading Malayalam newspaper invited Br. Dinakaran Besant, The Way of Self Knowledge by Radha S on 2.10.2001 to talk on ‘Spiritual Ecology’ poster Burnier into Malayalam and The publisher of these exhibition and video show of BWC was also part of books were Quilon Lodge. He also translated the the function. Philosophy of Bagavad Gita by Subba Rao and it was published by DC Books Kottayam. Prof. K.P. Department of Geology Christ College, Irinjalakuda, Kurian translated the Creative Silence by Rohit Mehta organized an awareness programme on 4.12.2001 and into Malayalam. Perinjanam lodge translated Hidden invited Br. Dinakaran to talk on ‘Spiritual Ecology’. It side of Lodge meetings and At the Feet of the Master. was attended by the Principal, Staff and students of the Br. N.P. Sundaresan translated Yoga of Light by college in large number. Poster exhibition depicting the . value of eco friendly living was also arranged.

29 Kerala Sahitya Academy Trichur published a New methods of presenting Theosophy book in Malayalam “ Brhamavidyasangavum Kerala In olden days Theosophical lecturers used Magic Navodhanavum ‘ written by Br. K.Dinakaran. The Lanterns and Charts to present diagrams , pictures book is a brief history of the work of the Theosophical etc. This gave way to slide shows followed by Over society in Kerala since its inception in 1882. head projectors. Now our lecturers are presenting Advocate Prabhakaran, President of the Vadakara Theosophical subjects with the help of lap tops and Lodge wrote a short biography of Annie Besant LCD projectors which will be more appealing to the entitled Dr.Annie Besant jeevithavum karmapathavum. new generation. Dr.V.P. Viswakumar former The book was released at grand function at Badagara secretary K.T.F has made such presentations at Mahadeva Lodge by Br. Dinakaran Federtion Ernakulam, Trichur, Alleppey and at the International Secretary. Headquarters at Adyar and was very well appreciated Message of Theosophy through electronic media by the viewers. Even in 90s’ radio was a powerful media. When Theosophical Order of Service Br. Surendranarayan visited Calicut to inaugurate the Though the activities of TOS was started in annual conference of K.T.F he talked on HPB Kerala in the early eighties the movement has yet to through the All India Radio Calicut station which was gain a momentum in the social life of Kerala. At broadcasted on 17.10.1991. During this annual present we have TOS groups at Trivandrum, Quilon, Conference Br. Michael Gomes from Canada and a Ernakulam, Trichur , Nenmara, and Calicut. These historian on Theosophical Society presented a slide groups organizes Medical camps, Eye Camps, show on HP Blavatsky. Homeopathy treatment, Nature cure camps, and When Br. Pedro Olivera General Secretary TS donates wheel chairs to the needy. visited Alleppey to attend the Annual Conference of Kerala Theosophist K.T.F in 1992 he was interviewed by the Doordarsan The official journal of the Federation was Trivandrum station “ Our Guest’ programme which regularly published up to April 1999 . Though the new was telecasted on 16.6.1992.In connection with the committee took charge in 1998 took earnest efforts Dr. Annie Besant’s arrival in India in 1893 , a to improve the content and style of the magazine it discussion lead by Br. Dinakaran was broadcasted was discontinued from May 1999. One of the reason by the AIR ,Trichur station on 29.3.1994. Dr. M.A. was financial difficulty raised due to the refusal of Raveendran addressed through the AIR Calicut station postal concession from the postal authorities. rd nd on 23 January 2004 on theosophical subject. On 22 During the last 25 years many of our senior January 2005 AIR Trichur station broadcasted a talk members were gone to the higher planes, while by Br. Dinakaran on the subject “ Conservation of appreciating their noble service to the cause of Forest , Wild life and Water Bodies in the light of Theosophy we pay our humble homage before them. Spiritual Ecology.” Br. C.T. Kuttikrishnan, P.C. Panicker, NP.Sundaresan, K.T.F. Members as National Lecturers. M.K. Sivaraman, Dr. Parameswaran, K.K. Kurup, Dr. In 1994 Br. Dinakaran was selected as the Padmachandran, Prof. PC Menon, Vidwan KK National Lecturer of the Indian Section. He made an Nair,Adv. Prabhakaran were prominent among them. extensive tour in different federations in India such I would like to sum this short history of K.T.F as Assam, Utkal, UP, Delhi, Karnataka, Tamilnadu. for the last 25 years with the words of H.P. Blavatsky He conducted study camp in New Delhi and was the . In Key to Theosophy the enquirer asked her about Chief Guest of the Assam Federation. He also spoke the future of the Theosophical Society. She replied at Noida, Kanpur, Lucknow, Allahabad, Indian Section “Its (T.S) future will depend almost entirely upon the Hqrs. Varanasi. Bhubaneswar, Cuttack, degree of selflessness ,earnestness, devotion and last, Gavirangapura, Tumkur and Coimbatore.Br. RC but not the least , on the amount of knowledge and Tampi as National lecturer visited different federations wisdom possessed by those members on whom it will and conducted Study camps at School of Wisdom fall to carry on the work and to direct the society after Adyar , Indian Section Hqrs. At Varanasi and Bhowali. the death of the founders.” Br. N.P. Sundaresan visited several lodges in Tamilnadu and spoke in Tamil and English.

30 Annual Conferences K.T.F Since 1989

Date Place Chief Guest 1989 Calicut Dr. A. Kannan 1990 Aleppey Dr. Radha S. Burnier – 11,12,13 May 1990 1991 Calicut Surendra Narayan Sept. 28, 29 1992 Aleppey Dr. Radha S Burnier 1993 Badaga Pedro Olivera 1994 Trivandrum Dr. Radha S, Burnier 22, 23, July 1994 1995 Trichur M.P. Singhal April 22,23 1995 1996 Vaikom Radha S Burnier 1997 Tellichery N.P. Sundaresan 1998 Quilon Dr. Radha S. Burnier 1999 Tellichery Mary Anderson 2000 Trivandrum Dolores Gago 2001 Calicut PK Jayaswal 5, 6 May 2001 2002 Aleppey Dr. M. Sreenivasan 2003 Calicut Mary Anderson 2004 Trivandrum Mary Anderson – 17,18 April 2004 2005 Thrissur CVK 14,15 May 2005. 2006 Trivandrum H.K. Sharan and Harihararaghavan 2007 Kannor Sundaram S. 2008 Aleppey 2009 Calicut Linda Olivera 2010 Aleppey No Chief Guest 2011 Trivandrum Br. Shinde C.A. 2012 Aleppey M.P. Singhal

31 Theosophy and Krishnaji - Radha Burmier

This Issue of the Theosophist is a homage to Universal brotherhood the first object of the Krishnamurti on the occasion of his birth centenary. Theosophical Society, implies casting out of the mind Readers hardly need to be told of the close link all biases, barriers, selfish ambitions, and so forth, and between the Theosophical Society and Krishnamurti, keeping it open and free to commune at a deep level who was at once an extraordinary religious figure with with all of life. Imperfect as most people are, such a profound philosophical insights, and an example of state of unconditioned innocence within is hard to holy living. It may not have been mere chance which come by. brought him to birth in the Theosophical sphere as The full meaning and implications of the son of a member of the Theosophical Society who unconditioning the mind was brought home to the on retirement came to serve it at Adyar. How he was great audiences all over the world to whom Krishnaji recognized as a future teacher is too well known to powerfully, yet patiently, unraveled the processes of be repeated. What is perhaps forgotten is that both the self and the mysterious influence of time. Members he and his brother Nithya were not only physically of the Theosophical Society can find through his looked after and given loving care by Annie Besant, teachings the depth of import contained in the C.W. Lead beater, their tutors, and many other friends in the Society, but they were nurtured in an ambience of holistic thought. This was perhaps the best situation for young Krishnamurti’s mind to obtain the global dimension and to remain empty and free to receive high spiritual energies. The perspectives in the background were like the sunlight that warms the growing sapling. The Theosophical Socity was then, as it is now, a worldwide brotherhood with a liberal atmosphere where men and women of all races and castes, of any religion or none, mingled together in friendly communion, and where the One life and not a sectarian Society’s objects. He showed as in a crystal clear god was held as the most sacred reality. The Mahatmas mirror that conditioning is knowledge, habit, time; it who inspired the Society’s founding accepted no god is belief, conformity, pleasure; it is lust for power, expect the One life, as the much quoted letter No. 10 loneliness, and dependence. In fact, it is a thousand- to A.P. Sinnett states. Living theosophically means headed hydra. The mirror shows in depth what the living in the light of the oneness and sacredness of life listeners mind, unaccustomed to sustained watching, in all its aspects, at all its levels. Therefore it is not needs to learn about itself in order to set itself free. compatible with prejudices, likes and dislikes, Similarly, what Krishnamurti said of religion and measuring and judging by an artificially set scale. god amplifies the basic theosophical approach. Being

32 a Society which affirms complete freedom for its shoddy, your way of life too confused for that members in their search, the TS does not ask any of enormity, that immense something…(ibid) them, as HPB enunciated from the beginning, to what In another statement Krishnaji makes we hear: religion he belongs or what his theistic views may be. The religious mind is the explosion of love. It is Yet the theosophical approach accords in general with this love that knows no separation. To it, far is near. the above – cited Mahatma Letter, where it is said: It is not the one or the many, but that state of love in “The God of the Theologians is simply an which all division ceases. (ibid) imaginary power… Our chief aim is to deliver The serious enquiry into truth brings about a humanity of this nightmare, to teach man in life, relying natural inner discipline, for all things of a temporal on himself, instead of learning on a theological crutch nature cease to be valued. Selfishness takes many that for countless ages was the direct cause of nearly forms: self-centredness, self-importance, self-pity, and all human misery”. observes the mind at work die for truth to be. HPB Madame Blavastsky followed this up by declaring: pointed out: A religion in the true and only correct sense is a “No wisdom from above descends on anyone save bond uniting men together – not a particular set of on condition of leaving every atom of selfishness or dogmas and beliefs. Now religion per se in its widest desire for personal ends and benefits. Nature gives meaning is that which binds not only all men. But up her innermost secrets and imparts true wisdom only also all beings and all things in the entire universe into to him who seeks truth for its own sake. And who one grand whole. (Is Theosophy a Religion?) craves for knowledge in order to confer benefits on God is for most of humanity a mere word an image, others, not on his own unimportant personality”. a thought projection. Being a concoction of the pety As the self is subdued, there is quite and clearer mind. It divides people and incites them to explotation insight, and virtue flowers. Krishnamurti denied the and war. Krishnamurti utterly rejected concepts about possibility of meditation and the whole world of beauty the ultimate: and light that meditation opens up in the selfishness: “The question of whether or not there is a God or “Without laying the foundation of a righteous life, truth or reality, or whatever you like to call it, can meditation becomes an escape and therefore has no never be answered by books, by priests, philosophers, value whatever. A righteous life is not the following or saviours”. of social morality. But the freedom from envy, greed, (Freedom from the Known) and the search for power – which all breed enmity. The self-preoccupied mind which is seeking Undoubtedly the great impact of Krishnamurti gratification and striving, and is therefore torn by on the world was the result of profound and ever new opposites such as pain and pleasure, fear and perceptions, which he shared to the extent possible aggression, can hardly have a glimpse of the limitless so that othrs should wake up and see life in the light reality. of their own awaking faculties. To every ancient truth That state of mind which is no longer capable of found in cryptic form in the teachings of the religions striving is the true religios mind, and in that state of of the world. He gave a new dimension. Those who mind you may come upon this thing called truth or are familiar with the pearls of truth buried in traditional reality or bliss or God or beauty or love… This thing wisdom lore as well as modern minds raised in the cannot be invited. It cannot be sought after because atmosphere of scientific enquiry, had their insights the mind is too silly., too small, your emotions are too quickened by contact with Krishnamurti. Theosophist, May 1995

33 Was Krishnamurti a Theosophist ? - P. Krishna The answer to this question would depend on Theosophy is the body of truths which form the who we consider to be a true Theosophist. A trival basis of all religions and which cannot be claimed as definition would be that a dues paying member of the the exclusive possession of any. Theosophical Society is a Theosophist! If we are not It is clear from these statements that Theosophy satisfied with this clerical definition. We must enquire is essentially the quest for that Truth which lies beyond deeply into the question “Who is a true Theosophist? all religious. It comes into being when a consciousness Does a Theosophist have to hold as beliefs what the directly perceives what is without distortion. It is past leaders or founders of the Theosophical Society therefore Imperative for a true Theosophist to said? Or is Theosophy a quest for truth, an enquiry eliminate all elements of distortion from his into the deeper and holistic perception of reality? The consciousness. This requires the elimination of all motto of the Theosophical Society says “There is no illusion. Which is also freedom from the ego. religion higher than Truth.” So how can Theosophy A corollary of this requirement is universal be reduced to any set of beliefs? brotherhood and respect for all life. Which is another We need to believe in something only when we do of the declared objects of the Society. The ending of not know if its is true. We don’t believe in the walls the ego is also the ending of all division and when of our room. We see that they exist! But we have not there is no division, brotherhood and universality of seen God. So some of us believe in the existence of all life cease to be ideals for they are then seen as a God and others do not. For a person who is in quest fact. Ideals are imaginary things which the mind creates of truth. Beliefs are like theories about the unknown. when it is not in direct contact with the fact. We must Agreeing or disagreeing with a belief has very little ask ourselves whether division is a fact and value for a man who is seeking the truth. The very brotherhood of humanity an imaginary ideal to be fact that one is seeking the truth implies that it is not achieved or brotherhood is the fact and division for known. A truly religious mind posists God. Truth one cannot practise brotherhood in a deep sense unless and Reality as the unknown and enquires in order to one perceives the unity of all life as a fact. discover it. So if this is what it implies to be a true Theosophist The inside page of the Theosophist states: then we can address ourselves to the question whether The Theosophical Society is composed of students, Krishnamurti was a Theosophist. Among all the belonging to any religion in the world or to none. Who people who were associated with the Theosophical are united by their approval of the Society’s Objects., Society in this century, was not Krishnamurti one who by their wish to remove religious antagonisms and to sought the Truth beyond all religions with passion and draw together men of goodwill, whatsoever their single-minded devotion in order to discover it for desire to study religious truths and to share the results himself? Indeed he discovered that there is only one of their studies with others. truly religious mind. Which cannot be divided into a I would prefer to say enquirers instead of students Buddhist mind, a Christian mind a Hindu mind or an and to say discover religious truths instead of study Islamic mind. It is a mind without labels. Conversely, them, but if one studies intelligently the two mean the one could say that the truly Buddhist mind, the truly same. It further states: Christian mind, the truly Hindu mind, and Islamic mind

34 are all one and the same. They appear to be different He was assigned the role of the World Teacher and he only when one has not come upon the truly fulfilled that role despite all hurdles and insecurities theosophical mind. In short, what matters is not what in the way. He discovered for himself what true we think or believe or study, but what our intelligence is and then tried his best to awaken it in consciousness actuallty is. He pointed out to us that all human beings throughout the world. the consciousness transforms not merely through study Therefore, in the deepest sense, Krishnamurti was and knowledge but through observation, exploration a true Theosophist, through he may have had to leave and the ending of illusion. And all his life was spent the Theosophical Society at some point in his life! trying to share this understanding with all human There is a parable I read somewhere which illustrates beings willing to do so. this point beautifully. I narrate it below for your Krishnamurti discovered that the other man is consideration. yourself – not just your brother but yourself. By doing Christ had never been to a football match, so a so he carried universal brotherhood to the hilt, for friend took him to see one. It was a match between a there can be no brotherhood beyond that. He team of Catholics and another of Protestants. The perceived the unity of all life for himself by ending all Catholics scored the first goal and Christ cheered with division. He refused to identify himself with any nation great joy. Then the Potestant scored a goal and Christ any religion or any organization, including the again cheerd with great joy. Seeing this, the man sitting Foundations started by him. Inwardly he remained behind him was puzzled and asked Christ which side completely alone and therefore one with all life. He he was supporting. Christ said he was not supporting devoted his whole life to the exploration of human anyone, he was just enjoying the game. Ah! An Atheist. consciousness and to understanding its true The man concluded! Let us not make the same relationship to all things, ideas, people and nature. mistake.

35 Adyar as a Spiritual Centre J. Krishnamurti

It is essential for the individual member and I have visited many a wonderful land and for the Society that Adyar, as a great spiritual seen many a famous sight, but there is none to centre, should be maintained worthy and equal the extraordinary intangible something dignified. The importance of this is so obvious of our Adyar. There is an atmosphere there that few can doubt it. Adyar is, and always that does not exist in many in a church and has been, a spiritual oasis to which the weary temple, and there is a presence there that we traveler looks for comfort and repose. Though expect to perceive in a sacred shrine. One can it may not be the privilege of each member in become either a God or a pitiful sinner at Adyar. the Soceity to go there from the world of It is a wondrous spot, and it must be maintained wilderness, yet the mere existence of such a as though it were a holy temple. centre gives hope and encouragement.

36 How Do You Expect the Members of your Society to Help in The Work ?

! First by studying and comprehending the Theosophical doctrines so that they may teach others, especially the young people.

! Secondly by taking every opportunity of talking to others and Explaining to them what Theosophy is and what it is not; by Removing Misconceptions and spreading an interest in the subject.

! By assisting in circulating our literature by buying books when they have means by lending and giving them and by inducing their friends to do so.

! By defending the Society from the unjust aspersions cast upon it by every legitimate device in their power.

! Fifth and most important of all, by example of their own lives.

H.P. Blavatsky Key to Theosophy

37 The Essence of Revolution S. Sundaram It gives us great joy when we see beautiful flowers worldly life but which is a fuller life, a richer life and a in a garden, forest or by a road side. But to have a feel complete life. In other words the very question, the of their fragrance either we go near the flowers or we keenness to know will lead us to the understanding of wait till nice cool breeze or a gust of wind brings it to the Oneness of life, the Unity and Harmony in life us. The flowers give joy by their beauty as well as without and within. sweets. Smell. In comparison to this a tiny drop of Man by nature wants to be free, wants to soar perfume, fluid containing the essence of flower spreads high, wants to break open the doors to see light and the fragrance in the entire room. One need not have this realization that the light is already there outside to go near the bottle of the scent because even a tiny his closed doors and he simply has to open the doors drop of it is strong enough to fill the entire room with is revolution. Man is disturbed with the present its perfume and presence. The word essence has been circumstances which have imprisoned him and so he explained as the indispensable quality or element wants to bring about drastic change within and this identifying a thing or determining its characteristic; state of realization is revolution. The moment of the reality underlying a phenomenon or all phenomena. transformation within is revolution. To understand that Revolution has been described as any fundamental man himself is responsible for the inner bondage which change or reversal of conditions; a sudden, radical or has chained him, the realization to get free of this complete change. But whenever the word revolution bondage is revolution. One does not know when that is mentioned, a common man generally thinks in terms great moment will come like a flash. However, it is of measures which would bring about political change. necessary to prepare oneself for it. For transformation Besides, he associates the terms revolution with French in one’s psyche, for change in one’s whole being, Revolution, Russian Revolution, Industrial Revolution preparation within us is an essential prerequisite. And and so forth. But we are here not to consider about this will come with constant pondering over and for social, political or economic change. We have to this one has to have a questioning mind, an enquiring understand the nature of revolution that occurs in an mind. Because it is only when one feels that sense of individual, the transformation within an individual. We urgency and the will to explore, discover and find out are here to consider about transformation within an by thinking over these lines, when there is space within individual. We are here to consider about when there is that void within, there is spontaneous transformation and revolution of the individual at the receptivity and that space comes when one’s whole individual level. Transformation in one’s psyche, in being is unprejudiced and unconditioned. This space, one’s whole being-which actually is the source, the this void is a state which is completely free of fountain head of the outer revolution. We are using conditioning, prejudice and preconceived notions. So the term revolution in an altogether different context. the preparation is a must. One should keep pondering It is only the change within that can bring about change over it. Archimedes had been working to find out a in the outer world; change within can bring about solution of a problem for several days and with that change in the very outlook towards life. Because it is state of mind, one day, when he entered the tub full of only the agitation within, the questions and doubts water he solved the problem in a flash and expressing surging within that will help us in perceiving the beauty joy at the discovery started shouting eureka, eureka of the Inner Life, the life that is not opposite to the i.e. I have found it, I have found it. So, the awareness

38 to discover and realize that particular moment is they are able to perceive the whole picture in totality. necessary and that realization can dawn upon only Vision does not come in fragments. Vision does not when one is seriously concerned about it, prepared come in pieces. It comes in totally as a whole. One for it. Every moment in life provides an opportunity does not see it as one step after the other with the to proceed on this path. The essence of revolution is help of a little torch. It comes like a flash of lightening in concentrated form within. and one sees and perceives the whole gamut of As we all know the power of thought is immense. scenario in its completeness. As it has been observed. The systematic thought is the most significant “Perception is not a gradual process, spread over motivating factor behind all the major changes and time. It is instantaneous. That which is perceived revolutions which have taken place in the world till gradually is fragmented in the process and a now. The great thinkers provided force to the fragmented perception has no quality of wholeness in revolutions by their sheer conviction, strength and it. Life is a whole at any moment everywhere, and so power of thought. And it is amazing to note that in a it’s perception has to have the quality of wholeness in few cases such thinkers were physically not present it.” during the changes which occurred because of their There is also an interesting and astonishing powerful ideas. This further shows the extent to which instance of the dramatic way in which a book left its thought can play a vital role in the life of human beings. impact on its reviewer when the author of the book The fact of the matter is that this thinking capacity of was alive. The members of the Theosophical Society man has made him supreme among all living beings. are very well aware as to how Madame Blavatsky’s An individual’s thought power indicates his will power book The secret Doctrine helped Annie Besant during and determines his real self. Study, observation and a critical period of her life. It changed the entire course meditation are the various ways which help us in of her life. Annie Besant mentions. understanding their thoughts and expressions which “As I turned over page after page (of the book) in the process refines and shapes our way of thinking the interest became absorbing; ……….. I was dazzled, to proceed on That Journey. In the recent history we blinded by the light in which disjoined facts were seen find that John Ruskin was not there when Gandhiji as parts of a mighty whole, and all my puzzles, riddles, read his book Unto This Last. Gandhi mentions in his problems, seemed to disappear………….. But the autobiography. light had been seen, and in that flash of illumination I “It gripped me………………I could not get any knew that the weary search was over and the very sleep that night I determined to change my life in Truth was found”. accordance with ideals of the book. Similarly, holy scriptures had their great impact “……………. The one that brought about an on the lives of many people all over the world. We instantaneous and practical transformation in my life can learn from the words of great wisdom and was Unto This Last. profound truths treasured in scriptures and other holy “……………. I arose with the dawn, ready to books. The listening, studying, sharing and learning reduce these principles to practice.” together are sure to have a deep and far reaching Similarly, Karl Marx was not alive when the impact not only on one’s thinking process but also on Russian Revolution took place. Martin Luther King one’s actions. The profound truths revealed by the Jr. personally did not meet Mahatma Gandhi and yet seers and scholars encourage and help us not only to the latter’s autobiography My Experiments with Truth realize the sense of urgency to enquire but also impart created great impact on Martin Luther King Jr. What to us tremendous energy and inspiration in questioning, made these tremendous changes possible? It was not examining and in the process, understanding the depth the physical presence or participation of the authors. and purpose of our own Self”. Then what was it? It was the unfathomable and The key to development is transformation, immeasurable power of thought and their totality of complete change. Development is a process or vision. As it is said, and perhaps very rightly so, it is revealing creative potentials of people Certain the visionaries who bring about revolutions. Because experiences and incidents bring about great change in

39 an individual’s life. We all know the story how Gandhi wisdom. We do not seem to understand this secret was thrown out of a railway compartment in South liberating Power implicit in human suffering and we Africa. Before this incident, and even after this are perpetually trying to evade, escape form our incident, several dark skinned passengers must have troubles instead of trying to understand the meaning been prevented from entering the railway compartment of suffering”. or other places due to racial discrimination but there In Dr. Annie Besant’s case, we find the personal has been only one Gandhi in history. Several people suffering at the crucial stages of her life made her must have seen fruits falling on the ground but we understand human suffering at large. Suffering of her needed a Newton to propound the Law of Graviation. child, her suffering for the child, resulted in the History is replete with such instances which show that awakening of suffering for humanity. Was it not a a questioning mind, observing mind, an enquiring revolutionary moment? The burning questions and mind, the spirit of enquiry is necessary to understand doubts about the very existence of God, with the depth one’s own real self, to understand the mysteries of of Wisdom turned into immense, unfathomable faith this marvelous earth, the cosmic truth, and above all in Divine Power and in mankind. Thus the pain, the the oneness of whole phenomena of realizing that the suffering, sorrow, conflicts, doubts and questions one consciousness that is the supreme energy is eventually resulted in her personality becoming the pervading every particle in every being of this cosmos. fountainhead of limitless love, compassion and deep This change is not without pain and discomfort. The concern for the entire world.” more the intensity of change the greater will be the We are generally very excited, enthusiastic and pain. However, the being that emerges after happy when we set out to excavate and explore outer undergoing that intense pain and suffering is an mysteries like tomb, old forts and ruins. We delight in illumined one – which has the clarity of perception such explorations. But we are not ready to explore and the radiance of wisdom. Lord Buddha’s life reveal the mysteries hidden within one’s own heart. We may that after seeing an old man, a diseased person, a crying do the former but along with it if we would explore woman and so forth he underwent pain and sorrow the mysteries within our ownselves then we would and then he had to struggle hard to discover the Truth. indeed find Tresure – The Treasure, the knowing of Can we imagine of yet another dimension, a very our real self, the refulgent Gem, that is the Godhead poignant one, of the same story? Can we envision those (Isvarattva), the divinely Iustrous Consciousness, moments when Siddhartha returned to Kapilavastu and which pervades and permeates the universe. It would Yashodhara along with her son met Tathagat, Gautam be like looking oneself in the spotless mirror of the Buddha? Can we fathom the intensity of agony and Soul, in the pure waters of Soul. That is the moment pain when Yashodhara tells Buddha that she has of transformation, of understanding of the oneness of nothing else to offer to him except their son Rahul. everything. That is the moment which will instinctively But it is the very depth of that pain, the agony which change one’s drishti towards life. It will change the transforms her whole state of being and while offering very course of life, the Path of life, the source and Rahul she says if happiness and welfare of the world destination of which is nothing but divine bliss what lies in my sorrow and suffering then why shouldn’t I we call Ananda. give my consent to it. I strongly feel that the essence of revolution lies We, the common people are afraid of change. To in the revolution of values. The values which the put it in J.Krishnamurti’s word’s “the fear of unknown Theosophical Movement inculcated among the people haunts us. We are not certain whether the change will helped in developing the organization into a creative lead us to better condition or bring about more trouble, forum of thought and action and also added something suffering and sorrow. We are unable to see beyond a to the significant aspects and dimensions of Indian distance. In this regard Sanjiva Rao very rightly culture and tradition. observes. People are used to a certain pattern of life which “Sorrow, when you do not try to run away from they are not sufficiently agitated to change. Some it, contains a healing Power that transforms it into people question the relevance of the Theosophical

40 Society and such organizations today. The life of great interdependency. Diversity is a necessary prerequisite people show that a radical and fundamental change for unity. can be brought about, provided we set about it in the Can we learn this art of leading an independent right way. They drew man’s attention to the path of life and at the same time respect each other’s role, moral and spiritual upliftment and laid great emphasis function and dharma? The very realization of this on the supreme value of moral regeneration over and approach and attitude towards life of every living being above material advancement. Their dedication, will bring about transformation in inter-human determination and devotion towards a definite purpose relationship. that too a purpose, a cause that encompassed the When a farmer sows seeds in his fields – before whole society – nay the whole humanity, the whole that he first tills, prepares and cultivates the ground mankind made them outstanding. So, is it possible to and tries to make it fertile. Later, when he sows the bring about a powerful and meaningful change in our seeds he never makes any discrimination that some whole psyche, our thought process and our actions; seeds may develop and grow beautifully and some so as bring about harmony between thought and others may grow in normal way. For each seed he action, theory and practice of Theosophical teachings- puts the same effort with the same sincerity and there because they are truths, they are the fundamental and is no lack of effort and commitment on the part of the eternal truths. If yes, then perhaps there will be no farmer. The growth of the plant depends on the need to explain the relevance of Theosophy because inherent quality and potentiality of the seed. Some the very presence of a Theosophist will reflect grow beautifully; some grow in a normal way where Theosophy in its deepest and holistic sense. as a few are unable to unfold themselves. In other It is only the disturbance within which will words the Masters, the Almighty, the seers shower ultimately bring about understanding of the oneness their blessings with same spirit; it is for the members/ of life without and within, the unity and harmony which people to improve and enhance their receptivity, vibrate and resonate in the whole universe including capacity and potentiality. The greater these inherent the individual. But we should be very clear about the qualities are, the greater will be their advancement on difference between uniformity and unity. the selfless Path, the Path of Spirituality. The word uniformity is derived from uniform So, now the question of questions arises as to which means ‘not varying’, ‘the same in all cases at what prevents most of us and does not allow us to all terms’, sameness’; whereas unity means ‘in encounter the moments of transformation? What it is agreement’, oneness’, ‘being formed of parts that that hinders, that impedes and comes in the way of constitute a whole’. In nature we find verities of trees journey upwards? It is because we are neither and flowers. Had all the trees or flowers been of the prepared for and opened to change nor are we willing same type they would not have given us great joy, to prepare ourselves. We have to till and cultivate the which they give in diversity and multitude of shades soil within us so that it becomes fertile, receptive and of colours. The variety adds to the beauty of the vulnerable to receive and nurture the seeds of universe. A huge tamarind tree or a big mango tree revolution within, which blossom, flower and does not challenge the identity or autonomy of a small transcend into a being which has oneness of vision, plant of rose or jasmine. They all live their independent thought and action. The revolutionary moment which life and yet live in harmony without disturbing each will kindle that spark within will give life and light to other’s existence and also enhance the beauty of the society as a whole. And then, the perception of the landscape. They are independent and yet Truth is sure to dawn- that is expressed beautifully in interdependent. The beauty lies in being the Universal Prayer : “O Hidden life, vibrant in every interdependent. It is not a single note that creates atom; O hidden Light Shining in every creature……” music. The combination of notes and their togetherness Let us be clear about one thing that every moment create melody in music just as the varieties of plants in our life has a message, has a mission. Every moment and trees create the symphony in nature. The beauty is an opportunity. Then, why should we let these lies in their independent identity as well as their moments be lost? Why should we prevent the rays of

41 wisdom to enlighten us by shutting the doors? The his letter of resignation and retired to a genuinely only thing required is “bestirring” ourselves and thus contemplative life, for the rest of the life. turning and transforming the moments of individual This is what I mean by being awakened. Of course, suffering into universal compassion and bliss. That everyone need not necessarily be as dramatic as this readiness, alterness and that attentiveness have to be individual was. For outward purposes one may look there to receive that moment. Not to wait for it, but to be leading a simple and ordinary life; and yet inwardly just be ready for it. Anyone can come to it, provided he may be questioning everything and putting all the he is very serious. worldly values into the melting pot of his meditations. Several years ago, there was a Deputy Collector Now I take it that most of the individuals who come to whose usual routine was to do a little work in the this point of understanding are in that position to which morning, and when the servant informed him about every human being has to come, sooner or later. One his hot water being ready, would have his bath followed may postpone coming to it but one can’t avoid it, by lunch, and then attend to his usual work. One fine because sorrow in its multifarious forms is persistently morning the contemplative mood took hold of him following his footsteps, go where he will. and for a while he lost his sense of time- during which A well known saint poet and musician, the servant told him several times that his bath was Brahmananda, has expressed beautifully in one of his ready, but his master being immersed in meditations, songs : ‘What a blessing it is to be born a human. It is did not hear him. At last the servant feeling a little in itself a divine reward that we are born as human. worried, said somewhat loudly: “Master, it is already Then why we let it go waste. Why we let it go very late”. The officer thus brought back to the harsh unfulfilled.’ The Ritual of the Mystic Star explains it in reality of the work-a-day world exclaimed, ‘Brother, a very effective manner, ‘As freely we have received what you say is absolutely correct, it is already very His blessings, so freely let us give the best of ourselves late’. He thereupon took a clean sheet of paper, wrote to our fellowmen.’

NOTES ON THE BRANCHES

ALTHOUGH, technically, we have not a The same evening a lecture was given in the “Branch” at Trichur, yet since that picturesque spot is Hindu Middle Class School to a large and appreciative the residence of the Dewan Peishkar A.Sankariah, the audience, and on the day following a second address Founder of the Hindu Sabha, which is affiliated to was delivered in the half of the Hindu College upon the Theosophical Society, my visit there at the end of the Progress of Theosophy in the West and is bearing November may find mention under the above heading. on India. It was a visit: I greatly enjoyed thanks to the attentive December the 3rd and 4th were spent in a flying courtesy of the Peishkar and his friends. visit to Chittoor with the Diwan. Two lectures were On November 29th I had a long and interesting delivered there and several gentle men admitted to audience with the First Prince of Cochin, the the Theosophical Society. On the 5th I returned to conversation running mainly on the subject of Palghat to deliver a final lecture on the Scientific Bases mesmerism. In the afternoon a lecture was given in of Karma and Reincarnation. The audience on the the school on the Revival of Hindu Spirituality, which occasion was larger than ever, and the subject seemed the Price as well as his younger brother attended. On to excite much interest as evidenced by the questions Sunday the 30th there was another leture on Theosphy, asked at the close of the lecture. both being attended by good audiences and the same Betram Keightly evening I started for Palghat, reaching there in Theosophist 1891 January p.247 company with the Dewan Peishkar, on the following day, December 1st.

42 THE INDIAN FOREST QUESTION By “Forester” Your monthly journal professes to seek the flow and storage of water, and the consequent natural welfare of the country and the people-I trust therefore irrigation of the country; each offers an obstruction that you will give space therein to the following few to the downward flow of water, stopping it for a while, remarks upon the influences of trees and forests, and and inducing some portion of it to filtrate into the the disastrous effects arising from the denudation of ground, conducted by its roots through the holes and hill and mountain slops. Your journal will probably tunnels they have excavated and worked, into hidden reach amongst others, the hands of native Karbaries reservoirs below. When scrub and brushwood have of Native States who will, perhaps, under your developed into “timber and forests” and undergrowth advocacy, be led to consider the subject deserving of is suppressed by tall trees then other vegetable agents far attention than has yet been given to it. The Bombay come into play, in controlling the surface and sub-soil Government are fully aware of the gravity and drainage of water and in forming natural surface and importance of the subject, and the Bombay Gazette subterranean reservoirs. has lately remarked in its editorial columns upon the The first question has of late years been attracting pressing importance of the forest question connected considerable attention all over the world. Able, with this country, and enlarged upon the benefits interesting and instructive letters by correspondents concerned upon agriculture in the plains and level lands have, from time to time, appeared in our local papers of a country by the presence of forest vegetation upon on “the influences and uses of forests”. In America, its hill and mountain slops, and also regarding the as well as on the Continent of Europe, the subject has manner in which the growth of forests tends to been ably treated by scientific men who have made it influence rainfall. Regarding the past heavy monsoon their study. In the Bombay Gazette of the 31st March and the rain which fell in torrents, I would ask any lat, I was informed that M. Barbie a French savant, readers to consider how much of this precious water, has recently presented to the French Society of which is sent by Nature to give fertility to the soil, to Agriculture a long paper, which contains a resume of cause the generation of seeds, to irrigate crops, and the timber supply now existing in various parts of the in short to give life and health to vegetation for the world; and from a Blue Book it is gratifying to learn food and benefit of man and beast was permitted that our own Government at home has been in no escape and run off the land unitized, and to return to way backward in gathering information on this very the Ocean by the many rivers, streams and water- important subject. So long ago as 1874, Lord Derby, courses intersecting the country, simply because the then Foreign Secretary, addressed a Circular to H.M’s. hills and drainage slops surrounding us lack the power representatives abroad, embodying a series of of stopping the downward flow of water and of questions as to foreign timber, including timber used causing it to lodge in the earth? The restoration of for ship-building, and railway purposes, for roofs &e: vegetation to our hills would work a magical also as to timber from which valuable barks gums dyes transformation in this respect. The so-called &e : are derived. Among others question No. 13 “worthless scrub and brushwood” which first appear asked.”Have any observations been made or under forest conservation on the sides of denued conclusions arrived at as to the climatic influence of hills, play a most important part in regulating the off- forests, or the effect of their clearance on the rainfall,

43 floods &c. ? Reports were received from Austria, Saldauph de Gama, who was one of the Brazilian Hungary, Brazil, France, Hesse, Darmstadt and Baden delegates there. He says “The woods of Brazil now ; Russia, Saxony, Sweden and Norway ‘ Switzerland, furnish comparatively so little “to what they used, that the United States, and Wurttemberg ; Cuba and to fill the reservarious of Rio Janerio, “ a town of Honduras. A few of these I will now proceed to give. 3,00,000 inhabitants, the Brazilian Government “was Mr. Percy French, for Austro-Hungary replied to the obliged to bring water from the mountains at a long above question as follows;-”The expropriation or “distance off, and at a considerable cost. Is it absurd diminution of the forests in “parts of Austria, and more to “suppose that this drying up of certain water especially in Hungary has “been followed by effects sources, and “the small quantity to be found in others, of a serious and a baneful nature, “such as long seasons is entirely “owing to the destruction of a great part of of drought and a permanency of “tremendous winds, the woods “surrounding Rio de Janerio ? I believe which come from the Carpathians, “sweeping the not. Their “influence on the climate is also clearly whole of the plains of Hungary, filling the “air with proved. In the time “when the vegetation was healthy unceasing cloud of dust, and considerably increasing” and vigorous, the atmosphere was much softer, and the development of pulmonary disease, especially “in much purer in the three months after December, and the towns which are now totally unprotected ; among which although naturally hot were certainly much “these may be mentioned Pesth, Perburg and Vienna, cooler than they are “now. There were then constant “which are perfectly intolerable in spring, summer and” storms every evening “in summer “thunder was heard autumn on this account. Ample information on this and the rain fell during “two or three hours without “point will be found in the stereographic and exception every day. The “air became fresh, light, meteorological returns” transparent, and agreeable. Then” we enjoyed a Here in the Deccan is experienced much of the pleasanter climate and could support without “an effort same effects, resulting from the destruction of forests the tropical heat, without fearing epidemics, “which and tree, during a great part of the monsoon months. at that time were unknown. Little by little, “and by Fierce winds from the West and S.W. sweep over the the destruction of the forests, the storms so “healthy country, drying away the Vapour-laden clouds at a in the bad season, lost their remarkable regularity “the rapid rate high over the thirsty plains, without heat increased in the same proportion, the climate permitting them to discharge their precious moisture; became less favorable to health during the three to benefit cultivation and to make the soil yield its “summer months and those in affluent circumstances, due increase; while in the dry season equally fierce “retired from, Rio till the end of April. but hot winds from the opposite direction rush over The same influence, owing to the destruction of the land, and assist the untempered rays of a tropical forests, is noticed in other parts of Brazil along the sun in completing the work of evaporation and soil coast. exhaustion. The report from France stated that observations From Rio, Mr. Victor Drummond reported, have been made at different times with regard to the “There is no doubt that the destruction of forests has climatic influence of forests and to the effect of their a great influence on the climate, both in causing a clearance, and particular attention was bestowed upon decrease in the rainfall and an increase in the heat, these questions in 1856, after the inundations which and a consequent diminution of healthy atmosphere ; took place in France in that year. In 1858 the question and these have been particularly remarked at Rio was studied by Messrs. Billand, Cautegirl and Jeandel Janeiro, where formerly the climate was very good in the Departments of the Meurthe ; and M. Becquerel, and healthy, where the tropical heat was supportable, member of the Academy of Sciences, continued these and where no yellow fever was known. studies in the basins of the Lorie, and of the Seine, in In proof of these remarks, I will give an extract the large forests of Orleans and of Fontainebleau ; he translated from a speech made at the International at the same time, studied the influence of forests upon Congress at Vienna in 1873, by Senhor Jose de atmospherical phenomena, such as upon the amount

44 of rainfall, storms & c. The following are some of the cannot now come within four miles of Goalkhot conclusions arrived at by M. Becquerel:- bounder, to which place the largest vessels plied a (1) That great clearances of wood diminish the few years ago. The Shastri river affords a strong number of springs. illustration. The largest native vessels could, within (2) That forests while preserving springs regulate the past 30 years, ply up to the quay at Sungwesh their course ; and, war, which town is now left high and dry six miles from the nearest navigable point ! Brooks change into (3) That cultivation in a dry and arid soil does torrents during one part of the year and stony tracts away to a certain extent with springs. during the remainder: the rivers in the Poona districts, These conclusions of M. Becquerel gave rise to especially the streams that issue the cross ranges of controversies and the Botanical School at Nancy denuded hills, are examples of this. Lakes dry up and (Ecole Foresteries) was in consequence charged with reservoirs are filled with silt. The Wadki tank a few studying the questions and with drawing up reports miles from the Poona city, and the Patustank, an old upon it. These reports are given in extenso in a work work dating from the Peishwa’s time, 30 miles east of entitled. “Meterologe made in two places, the one Poona, prove the correctness of this statement. The wooded and the other devoid of wood, situated in the subterranean water-level sinks by gravitation, in the same latitude and longitude, and of no great distance absence of trees and the capillary attraction of their from one another, and it was found that the rainfall roots. Wells which formally held water all the year was greater in the wooded than in the agricultural round are now to be seen very inconstant in many district, that the soil in forests is as well watered by villages in Deccan. Landslips are of frequent rain as the open country, and that springs are more occurance : the surface of once fertile valleys, in many abundant and regular in their supply of water in a parts of the Deccan, is now covered with fallen earth wooded than in an unwooded district ; that it has been and stone, while in the Konkan it is very common for proved that forests moderate the temperature of Ryots to seek remission of rent on the plea that their climate both in diminishing cold and in modifying heat. rice fields have been covered with avalanches of soil In the Island of Cuba it has been observed that in brought by heavy rains off unprotected hills. Rivers proportion as the forests, especially in the plains and carry away the stoutest bridges as the Nira, Girna, lower uplands, have been destroyed and cleared away, Tarla, Moosmn and fifty other Deccan rivers have the rains have diminished and the natural storage of recorded. Dams of irrigation reservoirs are breached, water made impossible. as Korgaon in the Sholapur District and many more There can be no doubt then, not only from these can witness. These are some of the evils which result reports but also from the examples surrounding us in from the destruction of forest it will be seen then how all sides, and which unfortunately are continually very necessary its that forest conservation which, by forcing themselves upon our observation, that the restoring forest vegetation to the hills and mountains destruction of the forests of a counrty is productive of the country, will mitigate and in time remove these of most disastrous. The climate changes for the worse; evils, should be pushed forward with system and vigor. the rainfall becomes capricious; the water supply It is possible that temporary inconvenience may be gradually dries up and atmospheric humidity occasioned to a few people by the wholesale protection disappears. Thus, while in the Western districts of of hills and drainage-slops, but when it is considered Poona cold-weather crops are grown, yielding their that the work is for the country’s welfare and that due increase being irrigated by dew and the moisture multitudes will benefit by it, then it must be that trees transpire through their leaves, in the Eastern acknowledged that consideration of individual interest Districts, cold-weather crops are burnt up by dry, hot cannot for one moment be allowed to stand in the winds and the absence of dew. Navigable rivers way of the public good. become shallow streams. The Ratnagiri District offers Theosophist November 1879 remarkable examples testifying to this fact. The p.52,53,54 Chiplun creek has so silted that large native craft

45 “A FLASH OF LIGHT UPON OCCULT FREEMASONRY”

Article of this title appeared in ‘The claimed that he has the authority to appoint the Theosophist’ February 1882 p 135. This article and Thachudayakaimal but it was objected by the author has been mentioned in The Mahatma Letters custodians of the Temple on the ground that even to AP Sinnet lr. No 45. It was authored by Naib Diwan though the Venad king is the sovereign of the country of Cochin A Sankariah, President of the Cochin Hindu having authority over Kayamkulam, he has no Sabha which merged with the Theosophical Society. authority over the religious and ceremonial aspects The author was responsible for organizing the first of the Temple. The matter was finally decided by the Theosophical meeting in Thrissur in which the Indian Hon.High Court of Madras in favour of the temple section Secretary participated. authorities. Whatever it be the result was that the secret Editor of The Theosophist mentions that the of Thachu was lost thereafter. article was published ‘simply with the object of Summary of the article drawing the attention of our Masonic readers to several of its sentences, which as we believe will throw “The Masonic Institution was widespread in India a flood of light upon the antiquity and esotericism (now in ancient days and cherished by the initiated in secret, completely lost in modern Freemasonry) of the if indeed India was not the Parent of all Freemasonry religious masonry in the Brahmanical creed. in the world. (which we have strong reasons to believe-it was–Editors). The Truths or Secrets of Historical notes Hindu Theosophy have been inculcated and preserved Koodal manikyam Temple is situated about 20km in the architectural symbolism of human art as well as south of Thrissur town in the place called Irinjalakuda. in the Macrocosm and Microcosm of nature. The The famous temple is known for its uniqueness in that initiates of the Art fraternity belonged to all castes the chief deity is Bharathan the brother of Sri Rama. and races and the Hindu Initiates called at this day the The head of the sanctum Santorum is named Kammalur castes in many part of India wear also the Thachudaya Kaimal which literally means the Chief thread or sign of like the Brahmins who only having the Thachu secret. Thachu means masonry. are privileged to become initiates of the nature of Vedic The name of the temple got its name because one fraternity. The truths and or secrets are precisely the Thachudaya kaimal selected by the Kayamkulam same though differently symbolized or studied in the Royal family performed the miracle of ‘Koodal two systems. The Rishies of the Vedic school were manikyam’ which literally means the gem absorbed , of course, also founders of the Masonic. The words into the Idol or the saint united to God esoterically. “SHILPA THACHU” are tantamount to Masonic, the The Thachudaya Kaimal of the Temple Yogam is first being a Sanskrit and the second a Malayalam considered as a sacred character, reverenced by Rajahs word. It will now be clear to the reader why Masonic and Brahmins notwithstanding his caste previous to initiates or the Hindu castes known as carpenters, the consecration. It was the custom that any Hindu Masons, blacksmiths, goldsmiths etc often dispute the even belonging to lower cast could be selected by the authority of Brahmins, how the Pyramid of Egypt is Kayamkulam Royal family if he is found meritorious being discovered as the stone Bible and why the to hold the post. When the Venad king Hindus prize the worship of idols in temples……..” Marthandavarma invaded Kayamkulam all the (For full text read the original article) descendants were killed. Thereafter Marthandavarma Compiler : Dr. M.A. Raveendran

46 Spirituality and Management John Chacola Spirituality is a very misunderstood word. ignored at work, because spirituality doesn’t feature Spirituality is a perspective in its own right and it also in the corporate agenda. represents ideas central to love as applied to Business In 1960, John F Kennedy declared Man will be Organizations. Spirituality is a word usually adopted placed on the Moon. Scientists were dismayed. Many only by religious organization. thought it to be an impossible dream. But there was a Some people see love and spirituality as different Political Will, Man was placed on the Moon and outer things, some see love and spirituality as the same. space was conquered. Either view is fine. There is a dire need today, to conquer a deeper Historically Men dominated Business landscape, inner space ,the hearts and minds of people engaged and still do today to an extent. Not surprisingly then in Business. Male oriented ideas and priorities–especially Management is primarily managing people. God dispassionate left–side–brain factors have tended to is also at work in people constantly striving towards dominate business and organizations. their integral development. This is personal humanism. Conversely love, compassion and spirituality are Management is essentially a matter of co- generally perceived to be female traits. Men are less operating with this invisible in empowering and likely than women to demonstrate loving, managing people. Certain specific dimensions of man- compassionate, spiritual behaviour because of cultural management such as believing in people, being open and social expectations, especially when Re-enforced to people and their ideas, acknowledging them in with Business traditions. Private and Public, serving and loving them, etc. can In some cases successful business people owe draw inspiration from the spiritual vision of business. much of their personal drive borne of insecurity. The People would be considered as not object to be used motivation to fill a gap or want, which can manifest but persons to be related to. The very idea of servant as relatively unloving, dispassionate behavior. Some leadership is strongly grounded in the notion of faith people seem to suppress their spirituality and resist inspired stewardship of Management. Thus the social love to a point of not discussing it. and personal humanism provided by faith vision brings Dispassionate leadership can produce results in management and spirituality together on the same the short term. Moreover tyrants and bullies sometime common meeting. succeed, some even achieve long term success Management education like any other type of (according to their own definition of success). education is to focus on formation of individuals and Ideas of spirituality and compassion are unlikely not on mere transmission of knowledge. to appear in many management training manuals of Spirituality and Management are necessary to training courses. Nor are the Principles of genuine experience God as a Person at Work in the World and tolerance or values of forgiveness or nurturing your in human beings to relate to him through faith and own spirit, because after all we must love ourselves love. In that process one brings in New Meaning to before we can unconditionally love everyone-else and the World of Management, empowers oneself and what is the point of loving yourself if the idea of loving others and make the work place and the World a better anyone else is totally alien concept in the conventional place to live in. corporate world. This relationship with God brings an added Not because love and spirituality doesn’t work dimension to the mission of individuals and corporate because organizations and also the developed Western houses. The Manager becomes a co-creator with God Economic World have evolved to ignore and exclude at work in the World, making a valuable contribution the deepest of human feelings and needs. Often been for the betterment of the World.

47 People are today, speaking of giving a human face it and work with it. My sense of the power of the new to development. Why not to Management ? Should visionaries that I’m seeing these days is that they are Management get dehumanized while engaged in the not sitting on the top of their hills with their mantras cut throat competition of the market place. The being righteous. They’re very practical and out there consciousness of divine in creation makes spirituality getting their hands dirty. They’re actively doing the and manage it . Man cannot live by bread alone. Men work. New visionaries are up for it and as they say in must know himself before he manages the world. Australia ‘they put their balls on the line.’ They’re Manager is a co-creator with God. The Manager courageous and willing to go where no man has gone should become more accountable and a more before, a la Captain Kirk, and then see how it grows. responsible citizen. They’re not fearful about making it up as they go along Spirituality is not to be interpreted in a narrow – to see what fits. I think that’s the most exciting sense indicating a personal spiritual vision that focuses thing about the new visionaries that I’m seeing these on God. days. They’re up for it and are very substantive We could produce people who are advanced physical entities as well as emotional, mental and intellectually or competent technically, but in the spiritual entities. It’s about the integration of the meantime emotionally under-developed and morally whole. They are standing in all of those worlds and spiritually immature. Education should focus on powerfully and that’s what the planet needs. human excellence comprising competence, conscience People with a spiritual calling often have a great and compassionate concern and just not academic and desire to escape to the other dimensions, whereas I technical excellence. have a very different attitude around that. My sense The old is changing, people are seeking more is that when my time comes to leave this dimensional meaning in their work and lives. People are fed up wheel of incarnation, it will happen at the right time with the traditionally selfish character of co-operations as everything does. But there’s much beauty in this and organizations and the way they conduct world. This is an amazing place where you can eat themselves. Leaders need now to care properly for delicious food and drink, laugh at jokes, cry at sad the people and the future of the planet not just to make movies, look at the beautiful tree outside your window profit and to extract personal gain. and even marvel at all the very special creatures on There are increasing number of writers, gurus this planet. I believe this is a very special time to be and now even a few business leaders who advocate alive, to be loving and nurturing supporter of Mother greater love and compassion . Corporates have started Earth in all of her glory and my sense is that the new spiritual foundations, others are quite rightly visionaries are in that space. They’re very much about incorporated within wider issues of corporate social the practical… how can we ensure survival of this responsibility and ethical business. wonderful blue marvel in its earthly reality and its Love flows naturally when you create space for consciousness. it. People are naturally inclined to be good. If the This is the most exciting time of my life. I’ve business world that makes us resistant and skeptical . been very blessed and my life experience has given If you are open and accepting, people feel comfortable me an understanding of the reason I’m here. I’m a around you. People feel better when they are allowed new visionary and I get to bring my visions alive in and encouraged to connect to a deeper level xwith the world at a very special time. But I’m also really others. grateful for the opportunity to link around the world Fear and anxiety is no help in organizations. To with others of like mind and vision, of which there are connect openly, dispels anxiety and makes for many. People today are willing to go more deeply and harmonious relationships. People who do good things are up for seeing the potentiality and for working in find good results. consciousness. We are in a time of exponential growth, Let us Lead and Inspire each other. a time when more and more people are finding For me, being a new visionary is following the themselves in transformational movement, discovering dream and following your heart, believing and new levels of themselves and their potential to knowing that the universe supports you and your contribute to this amazing world. visions. Br. John Chacola is a member of the Trichur New visionaries are people who can go into the Lodge, K.T.F void and access what is waiting to be manifested into reality, translating that so that people can actually hear

48 “ The Secret Doctrine” - “ The Divine Plan” Sandhya Rani

The year 2013 has been devoted to The Secret In the book “At the Feet of the Master” it has Doctrine because it is 125th year of the publication of been written that there are two kinds of people “Those the Secret Doctrine. The book “The Divine Plan” who know, and those who do not know”. Know contains the subject-wise gist of the Secret Doctrine what….? “The knowledge of Gods plan for men i.e., because the Secret Doctrine has to be read by Evolution. Because it is so glorious, so beautiful. So, “Subjects” by using the Index. This book is written because he knows, he is on God’s side, standing for by Geoffrey A. Barborka, and it is like a guide-book good and resisting evil, working for evolution and not written from Platonic stand-point i.e., Cosmic for selfishness. standpoint of view seeing things from above to below. Chapter I The Law of Periodicity/The Doctrine The chief purpose of this book is to assist in the study of Constant Renewal: of the teachings of the Ancient Wisdom and to get a Renewal is the starting point of the creation. Deeper Understanding. To understood this subject Renewal means Rebirth, which is necessary. For every one has to be passed through at least one initiation, period of activity there is an equal period of rest. because no figures and numbers could be given to the Activity means appearance of the universe, out- public. By studying this book we will understand the breathing is Srusti or Manvantara. The state of Man’s right place in the scheme of the universe. constant incessant creation or evolution is called as In this book he deals with 12 Doctrines/Laws in Nitya Sarga. “The Great Breath” is eternal and 12 Chapters. Whatever we see whether visible or Ceaseless Motion. Rest means disappearance of the invisible there is a law, order and Plan in every thing. Universe in-breathing is Laya or pralaya. Continuous The universe exists because it represents the Perpetual breaking down process is called as Nitya unfoldment of the Vast Scheme. The very title The pralaya. Divine Plan is a manifestation of Divine Law. The How the Man manifests on earth means by Divine Laws are fundamental in their scope; they were Sutratman, it is a Golden cord which enables him to operative before the universe came into being; they manifest on earth, linking immortal Self with the continue functioning so long as the universe remains impermanent vehicle. Atman with its upadhi, Buddhi, in manifestation, and will go on operating when the the union of the two in one constitute the Monad. universe ceases to exist. The Divine Laws are beyond The Monad or Jiva is not spirit: it is a RAY, a breath the reach of space or time. of the ABSOLUTE. When we see the world in dis-order, turmoil, The Second Fundamental Proposition pertains to conflicts etc., naturally it occurs to us that Divine Plan this chapter i.e., “The Eternity of the Universe in toto is not in operation. The world is imperfect, the cosmos as a boundless . In case of human being, the is imperfect, due to the actions of imperfect beings. necessity for taking on a new body, or the process of This is because the cosmos itself is evolving, seeking rebirth, is known as Reincarnation. The TRUTH OF to become a better cosmos, striving to come into a TRUTHS is REINCARNATION. greater degree of harmony with the Divine Plan.

49 Chapter II The Law of Adjustment/The Doctrine Svabhava – means Own condition, own state of of Balance and Harmony: being, inherent nature. Three conditions are required The causes created were not worked-out or fully to reproduce itself (1) proper locality or environment, adjusted, hence the bond of Karma. When an action is (2) proper heat and (3) proper moisture. Jiva stands performed a sequence of events is bound to occur, for One Life-that which is all-pervasive during the depending upon the kind of action and the force with time-period of activity or a Manvantara. which the action was performed, but it is important, CHAPTER-V The Law of Motion/The Doctrine how one will react to the conditions in present life. of Continuous Change: Man is himself his own saviour as his own destroyer. Every thing demonstrates the action, nothing can Lipikas are the Spirits of the Universe, and are remain isolated or static. “It is a fundamental law in related to Akasa and Karma. All beings are subject to Occultism that there is no rest or cessation of Motion Karma. Karma is the Great Adjuster. Akasa here is in Nature”. This Motion is there during activity as as a permanent record and its relation to the Doctrine well as during rest. As per Occult teaching “Motion of Balance. This record is described as the Cosmic is eternal in the unmanifested, and periodical in the storehouse or picture gallery, every deed and thought manifest”. There are two paths in evolution Pravritti whether on the physical or is indelibly and Nivritti. registered therein. So, How man should Act? We have The Third Fundamental Proposition - pertains to to act in union and harmony, instead of disunion and this chapter. “The fundamental identity of all Souls”. strife. Balance itself is Harmony. Here soul is atman, man’s 7th principle, Universal Chapter III The Law of Essential Unity/The over-soul means paramatman, un-known root is the Doctrine of Hierarchies: rootless root, the source of all being. The beings forming the universe and living in it Chapter VI The Law: are all linked together because of a common bond of To comprehend many of the teachings connected origin. This law is the basic pattern in the universe with man and his evolution, it is of paramount and it illustrates the operation of the Divine Plan. The importance to understand the theme of the Septenary radical unity of the ultimate essence of each constituent Law. The “Monad,” born of the nature and the very part of compounds in Nature — from Star to mineral Essence of the “Seven”. Universal Genesis (origin/ Atom, from the highest Dhyan Chohan to the smallest birth) starts from the one, breaks into three, then five, infusoria, whether applied to the spiritual, intellectual, and finally culminates into seven, to return into four, or physical worlds — this is the one fundamental law three, and one.” This tracing of “Spiral lines” refers in Occult Science. to the evolution of man’s as well as Nature’s principles; Hierarchies means “Graded beings”, they are evolution which takes place gradually, as does infinite in number. There are several Hierarchies. everything else in nature. 7 is the perfect and sacred Everything lives and moves and has its being in the number of this Maha-Manvantara of ours. life of some greater being. This is the fundamental Chapter VII The Doctrine of the Spheres: concept underlying the Doctrine of Hierarchies. In By studying the Doctrine of the Spheres, we can the Hierarchal System – we are in the 5th Root-race. pursue the study of the Mysteries of Being. Sphere CHAPTER-IV The Law of Self- Unfoldment/ The function according to the Law of periodicity in that Doctrine of Essential Identity: they come into being for a certain time of period of Every entity seek to express itself in accordance activity. The seven fundamental transformations of with its essential characteristics. Self-Unfoldment/ the globes or heavenly spheres, or rather of their Self-Becoming conveys the idea that Life is already constituent particles of matter, is described as follows: present within the being, enabling it to unfold. It is (1) The homogeneous; (2) the aeriform and radiant this LIFE/JIVA, which is the Great Mystery. In man (gaseous); (3) Curd-like (nebulous); (4) Atomic, alone the Jiva is complete. It is regarded as the eternal, Ethereal (beginning of motion); (5) Germinal, fiery, uncreated energy.

50 (6) Four-fold, vapory (the future Earth); (7) Cold and understanding of the After-death states. What is it depending (on the Sun for life and light). that Dies? When the higher principles i.e., Jiva leave Every sphere has got 2 poles. North and South for a Kalpa the lower principles composing the body poles. Loka = North pole, Tala = South pole. Loka falls apart and “dies”. This is TRUE and applicable represent the +ve pole and Tala represent the –ve pole. to man, earth and Sun. The First After-Death State is The double triangle In India this is known as Vishnu’s Kama-Loka. The Second Death state is Kama-rupic and in West it is Solomon’s seal also called as Sri- shade. The Third After-Death State is Devachan. yantra, it is the Mystery of Mysteries. White triangle Chapter XI The Law of Compassion/The Doctrine represents Laka and Black triangle represents Tala. of the Two Paths: It symbolize the great passive and active, male and When the 4th Round commences, something female, Purusha and Prakriti. Loka is spiritual side, different takes place for the human kingdom, which is evolution of Spirit in Ascending Arc, and Tala is under the special regency of a fundamental law ie., material side, evolution of matter on Descending Arc law of compassion (this is the LAW of the LAWS), of the same world or plane. Henceforth Man must pursue his upward progress. Chapter VIII The Doctrine of the Races: The person who is in the 5th stair has to Choice the We are dealing with the origin and growth. The Path 1) The Path of Immortality known as Amrita Root races comes into being and eventually it vanishes Yana or “Secret Path” chosen by the Buddhas of giving place to another Root-race. Human kingdom Compassion. has to pass on 7 major developmental stages i.e., 7 2) The Path of Liberation for Self or “Open path” races to unfold the Divine Plan. Men were born on chosen by the Pratyeka-Buddhas. seven different centres of the continent of that period Chapter XII The Law of “Coming into Being”/ and has to develop seven senses i.e., Hearing, Touch, The Doctrine of Universal Knowledge: Sight, Taste, Smell, Normal Clairvoyance and The Law of “Coming into Being: will only be Spirituality. completely explained when man’s 7th principle will Chapter IX The Doctrine of the Rounds: be in the process of development. This takes place in There are 2 types of Rounds (1) Inner and (2) the 6th Round, whereas Higher Manasic development Outer. Every Round repeats on a higher scale the will occur during the 5th Round. The First evolutionary work of the preceding Round. The Fundamental Proposition pertains to this chapter. “An passage of the Monadic Hosts from Globe to Globe Omnipresent, Eternal, Boundless, and Immutable within the series of 7 Globes of the Planetary Chain, PRINCIPLE”. is called as “Inner Rounds”. The Passage of Monads “In order to become the KNOWER of ALL from one Planetary chain to another Planetary chain SELF, first one has to be knower of the SELF.” To is called as “Outer Round.” There are 7 Rounds, we reach the knowledge of that SELF, one has to give up are in the 4th Round and our Watcher is Vaivasvata self to non-self, being to non-being. And then rest Manu. between that which is not born, nor dies, i.e., in the There is a Relationship of Rounds and Principles. AUM throughout eternal ages. By unfolding the higher aspect of the Manas-principle Finally the attainment of SAMADHI—the state one can become a 5th Rounder like Confucius and of faultless vision” will come. The object of one’s Plato, Only exception by virtue of Mystery Buddha search is knowing THYSELF. and Sankaracharya are Sixth Rounders and No one Therefore, shall we Lead the life necessary to can be more than One Round ahead of his kind. reach the goal as per the Divine Plan? If YES, then Chapter X The After-Death States: we have to make effort in that direction in this LIFE The Monadic Essence of man linked to Sandhya Rani. Member of T S ,City Lodge, immortality for its spheres of operation are not subject Bangaluru, Karnataka Federation to finiteness. This forms one of the keys to an

51 KERALA THEOSOPHICAL FEDERATION CENTENARY CELEBRTIONS 2012-2013

The year long celebrations of the Centenary of spoke on the “Theosophical approach to the Path”. the Federation was inaugurated by Br. M.P. Singhal, He described the qualifications mentioned in At the Vice President of the TS at Alleppey on 19th May Feet of the Master . He also explained the yoga sutras 2012. During the Centenary year of the Federation of Patanjali on Saucha, Santhosha, Tapa , Swadhyaya various programmes were organized throughout and Iswara Pranidana which are the preliminary Kerala and the important activities of the Federation qualifications on the Path. are as given below; Br. K. Dinakaran, Federation Secretary spoke BHARAT SAMAJ POOJA CAMP ‘Boddhisatwa Ideal’ . He spoke on the subject based As part of the Centenary Celebrations of Kerala on The Voice of the Silence and the path described in Theosophical Federation Two Days Bharat Samaj Mahayana Buddhism. Renunciation of the Bliss in the Pooja Camp was organised at Annapoorni Lodge ideal of Boddhisatwa who even sacrificed his life for Alleppey on 14th and 15th July 2012. The Camp his fellow beings in his earlier incarnations. Director was Sis. Lakshmi Bai, Alleppey. Br. S. Sivadas spoke on the Path Way to Dr. M.A. Raveendran , President K.T.F. Perfection according to ‘Ray Type” He described inaugurated the Camp . He explained the origin and the seven human temperaments as stated in the the relevance of the pooja in the modern days. He Theosophical literature and described the stated that it was Mr. J. Krishnamurti himself who characteristics of each ray. A discussion was also conducted the first pooja in the Jubilee Year of T S held in the post lunch session. An exhibition of in 1925. Theosophical books were also arranged during the On 15th July Bharat Samaj Pooja was conducted Seminar. at 8.00a.m At 9.30 a.m. Camp Director Lakshmi Bai SOUTH ZONE CONFERENCE OF KERALA chanted the mantras and explained the meaning of THEOSOPHICAL FEDERATION AT the Sanskrit words in Malayalam. Dr. Raveendran TRIVANDRUM FROM 16TH FEBRUARY TO read out the English translation of the mantras and 17TH FEBRUARY 2013. explained the Bharat Samaj Pooja Daily Ritual In connection with the Centenary of Kerala published in Bharat Dharma a publication of the Theosophical Federation a South Zone Conference Bharat Samaj from Adyar in 1925. of K.T.F was held at Anantha Lodge Trivandrum. Dr. V.P. Viswakumar Br. S. Sivadas, K.N. Br. N.C Krishna , National Lecturer , Indian Section Unnikrishnan, and Br. K.Dinakaran spoke on the was the Chief Guest. The Programme commenced occasion. It was also suggested by the participants on 16th evening at 4.00 p.m. Chief Guest Br. N.C that similar camps should be organised at various parts Krishna hoisted TS flag at the Lodge premises. Br. of Kerala to popularize Bharat Samaj Pooja. R. Sasidharan Nair, Lodge President welcomed the SEMINAR ON ‘PATH WAY TO PERFECTION’ delegates. During the Centenary year a Seminar on Dr. M.A. Raveendran, President, K.T.F presided. ‘Pathway to Perfection” was organized on 13th After the Universal Prayer, greetings received by November 2012 at Trichur. Dr. M.A. Raveendran various lodges and individuals were read out by the presided over the Seminar. Dr. V.P. Viswakumar Secretary K.T.F. Br. K. Dinakaran. Dr. M.A.

52 Raveendran in his inaugural address stated that opportunity to talk about Theosophy to enquirers Theosophy is practical and every member should etc. practise it in his life. Br. N.C. Krishna in his inaugural In the post lunch session, a Symposium was speech stated that the purpose of Theosophical conducted and Sis. Shobha, Gautama Lodge, chaired. Conferences is to cultivate Universal Brotherhood . The subject was Three Declared Objects – One Aim- Where ever we are, whether in the lodge or in the Human Regeneration. The speakers were, Br. N. C office we should practise it. Brotherhood embraces Krishna, N. Bhaskaran Nair and Br. K. Dinakaran. not only humanity but all living beings including At 3.00 p.m. Br. N.C Krishna made the Closing plants, trees, rivers, mountains , environment etc. Address and Br. S. Balakrishna Pillai presided. Br. What ever wisdom we may learn through Sravana, N. Asokan made the vote of Thanks. Members from , Padana, Manana, Nididyasa it should be part and various lodges in Kerala attended the Conference. parcel of ourselves. We are in the Theosophical There was an exhibition cum Sale of Books from society only to serve humanity, because founders of TPH Adyar. the movement had no other intention other than THEOSOPHICAL BOOK EXHIBITION AT service of the world. KERALA SAHITYA ACADEMY BOOKS Br. N.C Krishna, released the Centenary Pamphlet FESTIVAL AT TRICHUR FROM 23RD ( Malayalam) by giving a copy to Br. Suresh Babu FEBRUARY 2013 TO 3RD MARCH 2013. P.N., former Secy. K.T.F. As the part of the Centenary Celebrations In the evening Centenary Celebration Committee of the K.T.F a book stall was opened during the was held and members participated in the discussion. National Book Festival held at Trichur from 23rd Br. Krishna also offered his valuable suggestions to February to 3rd March 2013. Books from the make the Centenary a great success. Theosophical Publishing House Adyar was exhibited A short Film entitled “ Plant and Me” produced and number of books were sold out during the by Br. Suresh Babu was also played for the delegates. exhibition. Volunteers at the stall distributed the The book Living With Ecological Rhythm , written Centenary Pamphlet of the Federation to the visitors by N. Bhaskaran Nair, was introduced to the of the stall and explained the role of Theosophical delegates. movement in Kerala. On 17th Morning at 7.30 p.m Bharat Samaj Pooja was conducted in the renovated lodge hall. The Adyar NORTH ZONE CONFERENCE AT Day celebrations commenced at 9.30 a.m. Dr. M.A. CANNANORE ON 16TH & 17TH MARCH 2013 Raveendran Presided. President explained the In connection with the Centenary Celebrations importance of Adyar Day. Dr. T P. Babu, of Kerala Theosophical Federation a North Zone President,TOS, Kerala , spoke on Giordano Bruno, Conference was held at Gauthama Lodge Cannanore, Prof. S. Balakrishna Pillai, Vice President, K.T.F spoke on 16th and 17th March 2013. Br. S. on Col. H.S. Olcott, Br. S. Sivadas, Former Secy. Harihararaghavan, General Manager, International K.T.F spoke on C.W. Leadbeater and Br. CPC Thanu Hqrs. Adyar was the Chief Guest. The venue of the Pillai, Secy. Anantha Lodge spoke on J. Krishnamurti. Conference, Gauthama Lodge is one of the oldest Delegates contributed to the Adyar day Fund also. lodges in Kerala founded in 1903 . The light of At 11.15 a.m. Br. N.C. Krishna spoke on the topic Theosophy was brought to Cannanore by Br. K. Duty of a Theosophist. He laid down the various Narayananswamy Iyer, the then General Secretary of duties of a Theosophist towards the lodge and the the Indian Section. The initial beginning of the lodge world at large. He quoted HPB’s words in the Key was as a Youth Lodge which was turned into an Adult to Theosophy, regarding the duties of a Theosophist Lodge of the society and was inaugurated by Justice such as spreading the TS literature, imparting the Sir. T. Sadasiva Iyer, then G.S of the Indian Section. wisdom to the young generation, defending the The Lodge was the training ground for many stalwarts society from all kind of aspersions , taking every like Sri. V.K. Krishna Menon, ( Former Defence Minister of India.) and Sri. A.K. Gopalan ( First

53 opposition leader in the Lok Sabha). The lodge was exhibition of Theosophical Books were also arranged also instrumental to various social reforms in the in connection with the Conference. area which paved the way to ban of animal sacrifice, At 5.30 p.m. the meeting of the K.T.F Centenary untouchability etc. Celebration committee was also held. At 6.30 p.m. On 16th evening at 4.00 p.m. the Chief guest an informal meeting of the members were held in hoisted the flag of T S in the lodge compound followed which members raised various doubts which were by the singing of Pathaka Vandanam composed in clarified by the Chief Guest, President and Secretary Malayalam. Before starting the proceedings, The K.T.F. President, Secretary and all the senior members of On 17th morning the programme commenced with the lodge offered floral tributes before the statue of Bharat Samaj Pooja lead by Sis. Laxmi Bai. Br. Lord Buddha and the photographs of the Founders Madhusoodanan Pillai, Treasurer, K.T.F. presided over of the Society . Br. K.C.S. Nambiar, President of the the morning session . Br. S. Sivadas, former secy. Lodge, in his welcome speech narrated the short K.T.F spoke on the subject “Universal Brotherhood a history of the lodge and paid tributes to various Fact in Nature”. Br. Unnikrishnan, spoke on the Theosophists who worked behind the formation of subject “ Evolution in the light of Secret Doctrine” the lodge and its growth. Dr. M.A. Raveendran, Br. K.V. Chandrasekharan spoke on “Theosophy the President, K.T.F. Presided. The Prayers of religions Divine Wisdom”. were chanted followed by the Universal Prayer. Br. At 11.15 Br. Harihararaghavan made his key K. Dinakaran, Secy. K.T.F read out greetings received note address “ TS values for a Fast Changing Society”. from various individuals. Delegates represented He also distributed the Diplomas of new members. various lodges conveyed greetings in person. The members accepted the Diplomas and offered Br. Harihararaghavan, Chief guest inaugurated floral tributes before the photograph of the founders the Conference. He conveyed greetings on behalf of of the society. Sis. Radha Burnier, President ,T S and Adyar Lodge. At 1.30 p.m. A symposium on the subject Loving In his inaugural speech he said that each Federation action is Divine Wisdom at Work was held. Br. R.C should consist of good lodges so that the Federation Tampi former president K.T.F chaired. Br. K. work shall be more fruitful. The present religious Dinakaran, Secy. K.T.F and Sis. Sobha spoke on the antagonism is due to the fact that many superstitions subject. were introduced into the religious practices by selfish Br. R.C. Tampi in his reminiscence narrated the people. He also said that we need inward discipline glorious services done by the past leaders of the and strength should come from within by Society like Br. Sriram, C. Jinarajadasa and the understanding Theosophy. Theosophical Society leaders of K.T.F who inspired young members like should keep its own identity hence it has a special him in the past. He also pointed out that there are role for the regeneration of humanity. Our thought certain disciplines which everyone should keep while power should be used for sending positive thoughts. organizing and attending the Theosophical meetings Selfishness and spirituality will not go together . One such as punctuality, and serious attention. The cannot serve God and Mammon at a time. speakers should also come well prepared for the Br. K. Dinakaran, Secy. K.T.F formally talks and should avoid extempore speeches and inaugurated the Book Shop of Cannanore Lodge by casual remarks. giving a book to Major Padmanabhan and said that Br. Hariharargahavan gave the closing address. books are integral part of Theosophical study and Br. K.C.S. Nambiar President of the Gauthama Lodge requested other lodges to open such Book Shops in made his concluding remarks about the Conference. their lodge buildings so that members as well as the Br. M.A. Raveendran Presided . Br. K. Dinakaran public will be benefited by the wisdom of Theosophical formally thanked the Chief and all the members who Books. He also thanked Theosophical Publishing made the Conference a success. Br. K.K. Haridsan, House, Adyar for providing books for sale. An Secretary of the Gauthama Lodge gave vote of

54 thanks. Meeting concluded at 3.30 p.m with shanti president ship of Dr. Annie Besant. Br. mantra. and Justice Sadasiva Iyer also accompanied her. He KERALA THEOSOPHICAL FEDERATION also said that the Centenary celebrations are being CENTENARY CELEBRATIONS AT TRICHUR held on the auspicious day of Vaisak Pournami . ON 25TH AND 26TH OF MAY 2013 Dr. M.A. Raveendran in his presidential address The Centenary celebrations of Kerala recalled that the first lodge of TS was started by Theosophical Federation was held at Trichur, the the initiative of Br. Sankaraiah the then Diwan of cultural capital of Kerala on May 25th and 26th 2013. Cochin whose name is mentioned in the Mahatma The venue was Kerala Sahitya Academy Hall, Trichur. letters. Br. Betram Keightly the then GS of the Indian Chief Guest was Indian Section G.S. Br. S. Sundaram. Section had also visited the lodge immediately after At 10.00 a.m. Br. Sundaram hoisted the TS flag at its formation. the premises of the Conference followed by the Br. Sundaram GS of the Indian Section formally chanting Pathaka Vanadam in Malayalam. Programme inaugurated the Conference and stated that Dr. commenced with Prayers of Religions followed by Besant and many other Theosophists paved the the Universal Prayer. Dr. M.A. Raveendran President way for Indian renaissance and taught the world the K.T.F presided. real spirituality which is not divorced from life. K. Dinakaran, Secretary K.T.F read out the Br. Vachha a senior member of the Section and greetings received from various Sections, Federations a delegate from Hyderabad presented two and individuals.Greetings from National Sections viz photographs out of which one was of HPB and the New Zealand, Scotland, Slovenia, South Africa and other was Radhaji’s to the Federation. Out of this , Wales ,General Secretary of the European Federation, the picture of HPB is a unique one in which HPB Singapore Lodge were read out. Greetings received is holding the Secret Doctrine. from the President was read out by Br. The first Session of the Inaugural Day Harihararaghavan GM TS Adyar, Br. Chittaranjan commenced at 11.30 a.m. and the topic was The Satpathi read the greetings of the International Impact of the Theosophical Movement in Kerala in Secretary Adyar. Br. Dinakaran read out the greetings 100 years in the field of Education, Literature, received from International Vice President and Culture, Religion and in the Socio –Political field. messages received from various Federations of the Br.. Br. Madhusoodanan Pillai, Treasurer, K.T.F. Indian Section and individuals. The delegates who chaired the Session. Br. K. Dinakaran spoke on the attended from various federations and lodges subject “Impact of Theosophical Movement in Kerala conveyed greetings in respect of their federations in 100 years in the field of Education and Literature.Br. and lodges respectively. Sis. Sandhya Rani conveyed Harihararaghavan spoke on the aspect of Religion greetings on behalf of Karnatka Federtion and City and Culture, Br. George Muttathil spoke on The Lodge Bangalore, Br. Vachha conveyed greetings Impact of Theosophical movement in the Socio on behalf of Hyderabad lodge and Telugu Federation, Political field. Dr. Revathy, Adyar conveyed greetings on behalf of Being the 125th year of the Secret Doctrine a Adyar Lodge and Madras Federation. Br. R.M. special session was devoted for the Secret Doctrine. Poduval conveyed greetings on behalf of Kasi Tattva Dr. V.P. Viswakumar former Secy. K.T.F chaired the Sabha , Varanasi, Br. Mallayya on behalf of Session. Br. Chittaranjan Satapathy Adyar spoke Rayalaseema Federation and Br. T.K. Nair on behalf on How to Study the Secret Doctrine, Sis. Sandhya of the National Director TOS India. Rani, Bangalore spoke on The Secret Doctrine –The Br. Dinakaran, Secretary K.T.F welcomed the Divine Plan and Five Proven Facts by Br. N.C. delegates to the land of Adi Sankara who taught the Krishna , National Lecturer , Indian Section. world the message of Advaita and Oneness of Life. At 5.00 p.m.Br. Sundaram made a public lecture He also stated that the first Theosophical Conference on The Essence of Revolution. Br. Vachha chaired. at Trichur was held at Trichur in 1914 under the At 6.30 p.m. the Cultural programmes commenced with the Malayalm version of Universal

55 Prayer chanted by Sis Laxmi Bai followed by dance In the afternoon a special session was arranged performance of students of various H S S around for Theosophical Order of Service. Dr. T.P. Babu, Trichur. The talented students presented President TOS Kerala Presided. Dr. Revathy spoke Mohiniyattam, the art form of Kerala, Bharata on the occasion . She stated that our theosophical Natyam of Tamil Nadu, and Kuchipudi of Andhra study is applied in our activities of the Order of Pradesh and a folk dance also. The playing of key Service. The lives of Dr. Besant, HS Olcott , HPB board by a young boy delighted the delegates. and many others were models of altruism and selfless Mementos to the gifted performers were given away service for others. Sis. Jayasree from Adyar chanted by Brs .R.C Tampi and Dr. V.P. Viswakumar. a song by Mr. M.G. Kanitkar, praising Dr. Annie On 26th morning programme commenced with Besant. Bharat Samaj Pooja lead by Sis. Laxmi Bhai. At 3.00 pm. Delegates Session/Questions & The first session of the Day The Task Ahead Answers was chaired by a panel of speakers Br. was chaired by Dr. Sasikumar, S. Zone Secretary Harihararaghavan, Br. N.C. Krishna, Br. Vachha and K.T.F. Br. N. Bhaskaran Nair spoke on Environmental Dr. M.A. Raveendran who clarified the doubts of issues, Br. John Chackola, on Spirituality in the delegates and answered to the questions raised Management and Br. R.C.Tampi on Human by the delegates. Regeneration. At 4.00 p.m Br. Sundaram made the closing The second session was chaired by Br. remarks and released the Centenary Souvenir. Br. K. Harihararaghavan . Sis. Shobha spoke on How to Dinakaran made the vote of thanks. Study and Live Theosophy, Br. T.S. Usman spoke on An exhibition of theosophical Books from How study helps us to achieve the first Object and Adyar was also arranged and many members and Br. S.Sivadas spoke on The Third object and its public who attended the conference were benefited relevance. Br. Harihararaghavan distributed the by it. The local news channels and National dailies Diploma of a new member. covered the programme.

UNIVERSAL PRAYER

O Hidden Life Vibrant in Every Atom O Hidden Light Shining in Every Creature O Hidden Love Embracing all in Oneness May each who feels himself as One with Thee know he is also one with every other -Dr. Annie Besant

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Xpem-lo-\amw [mSntXSpw kz\-Øn≥˛ kzcm-Py-{]-Im-isØ an∂¬∏-cØn hnem-k-Øn¬ hnizw ebn-∏n®p \nXyw ÿncm-\-µamw tZymhp t\m°n-Øn-fßn kpem-h-Wy-taepw {]t`! hmWn-am-Xn≥˛ kv^pc¬Im¥nssIs°m≠p \o \nevs° Iem-Pm-X-bm-bvt∏m∂ s]m≥ho-Wtbm \o. \oWmƒ ]c"{_“-hn-Zym-eb'-s∏m≥hn-f-t°. AtXm ]ucp-j-tØm-sS-Xn¿°p∂ Zo¿L˛ {]tXm-∑o-en-X-kvss{X-W-ssh-Z-Kv≤n-Xmt\m 1 HIvtSm-_¿ 1918 AtX tXm∂p-an-Ω-´tlm Xz’z-cq]w kztX ⁄m\-i-‡n-{]-`m-thm-{K-atΩ!

57 \∑-bpsS \mfw ]n.F≥.- Zmkv

Ct∏mƒ ImWp-∂p. iq\y-amb sdbn¬∏m-f-Øns‚ ]cn- k-c-ß-fn-se√mw ]qØp-\n¬°p∂ ]pXnb \ndhpw aW- hp-ambn \n¬°p∂ ]pXp-Xmbn P\n-®p-h-f¿∂ ]e- bn\w ]qa-c-߃... Ah-bn¬ h∂n-cp∂v tX≥ \pI¿∂v \rØw shbv°p∂ ]qºm-‰-Iƒ, ]m´p-]m-Sp∂ Infn- Iƒ... h≠n-I-fn¬ AXp-hgn IS-∂p-t]m-Ip∂ Bbn-c- °-W-°n-\m-fp-Iƒ AXp ImWpw. Bbn-c-߃ AXns‚ kpK-‘-Øn¬, kuµ-cy-Øn¬ B\-µ-ap-≈-hcm-Ipw... amUw ªmhUvkvIn k©-cn® C¥y-bnse GXm- s≠√m sdbn¬]m-f-ß-fpsS ]cn-k-c-ßsf Hs°bpw Ah¿ ]q°-fm¬ Aew-Ir-X-am-°n. Ah-cpsS Cu kz`m- h-sØ-∏-‰n-b-dn™ Hcp ]{X-{]-h¿Ø-I≥ Hcn°-en-Xn- s\-∏‰n Hc-`n-ap-J-Øn¬ tNmZn-®p. B ]q°ƒ ]n∂o- sSm-cn-°epw \n߃ ImWp-∂n-√. ]ns∂-sb-¥mWv \n߃°-Xn-ep≈ kt¥mjw ? Xntbm-k-^n-°¬ skmssk‰n ÿm]I amUw Ah¿ ]d-™p, F{Xtbm Bfp-Iƒ°v B\µw ªmh-UvkvIn°v Xs‚ Pohn-X-Øn-ep-S-\ofw Akm-[m- D≠m-°p∂p F∂-XmWv Fs‚-bm-\-µw. P\-߃°v c-W-amb Hcp ioe-ap-≠m-bn-cp-∂p. kZm \∑-bn¬ a\ v B\µw D≠m-°p-∂-Xn-\v, kt¥mjw D≠m-°p-∂-Xn\v \´v {]h¿Øn-®p-t]m∂ Ah¿ hfsc°mew Pohn-®p. F\n-s°-¥mtWm Ign-bp-∂Xv AXp Rm≥ sNøp-∂p. Ah¿ temIw apgp-h≥ bm{X sNøp-Ibpw Hcm- CsX-\n°v Ah-tcm-Sp≈ kvt\l-Øns‚ `mK-am-Ip- tKmf{]ÿm-\-Øn\v cq]w sImSp-°p-Ibpw sNbvXp. ∂p... temI-Øn¬ as‰mcp kv{Xo°pw Ch-sc-t∏mse i‡- Ah¿ bYm¿∞-Øn¬ a\p-jy-cm-in-sb-bmsI amb kzm[o\w sNep-Øm≥ km[n-®n-cp-∂n-√. kvt\ln®p. X\n°p icn-bm-sW∂p tXm∂p-∂-sXm- Ah¿ Ht´sd _mKp-I-fp-am-bmWv k©-cn-®n-cp-∂Xv. s°bpw Ah¿ {]h¿Øn-®p. amUw ªmh-UvkvIn-bpsS ]q°-fpsS hnØp-Iƒ \nd-®-Xm-bn-cp∂p Ah. Xoh-≠n- Cu kvt\l-am¿K-Øn-ep-≠mb Cfw sNSn-bmWv bn¬ P\-en-\-cn-sI-bn-cp-∂v. h≠n t]mIp-∂-Xn-\n-S-bn¬ ]n∂oSv Hcp h≥]q-a-c-ambn amdnb sP. IrjvW-aq¿Øn Ah¿ kvt\l-tØmsS B hnØp-Iƒ CS-hn-´n-S-hn´v F∂v Hm¿°p-I. ]pd-tØ°v Fdn-™p-sIm-≠n-cn-°pw. ASp-Øn-cn-°p-∂- \mfw: “\∑-bm-sWmtc-sbmcp aqe-[\w AsXm-cn- h¿ hnkva-b-tØmsS CXp t\m°n-bn-cn-°pw. Ipd®p °epw ]mgm-hp-∂n-√.” Ign™v Ah¿ tNmZn-°pw. \nß-sf-¥mWv sNøp-∂Xv. \msa√mw ho´p-ap-‰Øv kpµ-c-am-sbmcp ]qt¥m-´-ap- A\m-h-iy-ambsXs¥m-s°tbm \n߃ k©n-I-fn¬ ≠m-h-W-sa∂v B{K-l-ap-≈-h-cm-Wv. AXn\v kuµ- \nd®v hcp-∂p. F∂n´v h≠n-bn-en-cp∂v AsX√mw P\- cyhpw ka-b-hp-≈-h¿ AXp-≠m-°p-∂p. ]Xn-hm-bnXp en-eqsS hen-s®-dn-bp-Ibpw sNøp-∂p. bYm¿∞-Øn¬ ImWp-tºmƒ Ahsb \\-bv°p-∂-Xnepw ip{iq-jn-°p- \nß-sf-¥mWv sNøp-∂-Xv. ∂-Xnepw apgp-Ip-tºmƒ AXv sNøp∂ Hcm-fnepw Bbn-c-°-W-°n\v \mgn-I-I-tfmfw Ah-cnXv sNbvXp- AsXmcp ip{iq-j-bmbn amdp-∂p. F∂m¬ hoSn-\p-]p- sIm-≠n-cn-°p-∂p-≠m-hpw. Ah¿ ]p©n-cn-tbmsS ]d- dØv ]mX-tbm-c-ß-fn¬ sdbn¬∏m-f-ß-fpsS kao-]-ß- bpw. Ah-sb√mw at\m-l-c-amb ]q°-fpsS hnØp-I- fn¬ ]e-Xcw ]qa-c-ßfpw h≈n-Ifpw Hs° hf¿∂p fm-Wv. th\¬ Ign™v ag hogm≥ XpS-ßn-bm¬ Cu hcp-I-bm-sW-¶n¬ AXp-hgn t]mIp-∂-h-sc√mw AXp hnØp-I-sf√mw sNSn-I-fmbn apf-®p-s]m-¥pw... I≠m-\-µn°pw. kz¥w PohnXw sIms≠m-cmƒ sshImsX Ahn-sS-sb√mw e£-°-W-°n\v ]q°ƒ sNøp∂ {]hrØn CXp-t]mse a‰p-≈-h¿°v kpJhpw hncn-bpw... Cu hgn°v Fs‚ Pohn-X-Øn¬ Rm\n\n kt¥m-jhpw B\-µhpw ]I-cp-tºmƒ AsXmcp \∑- hcm-\n-S-bn-√. AXp-sIm≠v Rm\-h-sbm-cn-°epw ImWp- bm-Ip-∂p. I-bn-√. F∂mepw Fs‚ a\-°-Æp-I-fn¬ Rm\m ImgvN amXr-`qan sXmgn¬ hm¿Ø 2008 s^{_p-hcn 23

58 Pntbm¿Umt\m {_qtWm (1548-˛1600)

B≤ym-flnI Nn¥-bn-eqsS {]]© kXym-t\z-jWw izm-k-am-bn-cp-∂p. `qan {]]-©-Øns‚ tI{µ-am-sW∂pw \S-Ønb ss]X-tKm-d-kn-s‚bpw tIm∏¿ \n°-kn- `qan-°p apI-fn¬ A¿≤ N{Im-Ir-Xn-bn¬ ImWp∂ s‚bpw XXz-kw-ln-X-I-fn¬ BIr-jvS-\m-bn, BIm-i- kz¿§-Øn-te°v F√m-hcpw Im¨sI ssZhw Btcm- tKm-f-ß-sf-°p-dn®pw `qN-e-\-ß-sf-°p-dn®pw At\z- lWw sNø-s∏-´p F∂pw amem-J-am-tcmSpw ]pWy-hm- jWw \S-Ønb kXym-t\z-jn-bm-bn-cp∂p f-∑m-tcmSpw H∏w F√m-hn[ kpJ-ku-I-cy-ß-fp-ambn Pntbm¿Umt\m {_qtWm. A‘-hn-izm-kn-I-fmb A[n- ssZhw Pohn-°p∂p F∂pw `qan°p Xmsg kI-e-Zp-cn- Im-cn-h¿§-Øns‚ {Iqc-]o-V-\-߃°n-c-bmbn ]c-ky- X-ßfpw A\p-`-hn-°p∂ \cIw Ds≠∂pw hniz-kn-®n- ambn Np´p-sIm-√-s∏´ At±-lsØ kXy-Øn-\p-th≠n cp-∂p. hoc-c-‡-km-£nXzw hcn® hoc-]p-cp-js‚ ]cn-thjw F∂m¬ `qan ]e-tKm-f-ß-fn¬ H∂p am{X-am- Nm¿Øn Ncn{Xw C∂pw BZ-cn-°p-∂p. ]e alm-∑m-cp- sW∂pw AXv Id-ßp-∂p-s≠∂pw AXp-t]mse tSbpw Kpcp-hm-bn-cp∂ ]WvUn-Xm-{K-KWy Ae-Ivkm- At\Iw tKmf-߃ {]]-©-Øn-ep-s≠∂pw {≠y≥ bphXn sslt∏jy G.-Un.415¬ c‡-km-£n- Pntbm¿Umt\m {_qtWm Dds° hnfn®p ]d-™p. bmbn. KWn-X-im-kv{X-⁄bpw {]ikvX hm‹nbpw CXp tI´ aX-hn-izm-kn-Iƒ {_qtWmsb aX-\n-µ-I- Bbn-cp∂ sslt∏-jy-bpsS XXz-Nn-¥-Iƒ tI´mWv \mbn Nn{Xo-I-cn-®p. KXy-¥-c-an-√msX ]utcm-lnXyw B _me≥ hf¿∂-Xv. Dt]-£n®v C‰-en-bn¬ \n∂v tdman-te°pw Ahn-sS-\n∂v ]pcm-X\ {Kokn¬ t\∏nƒkn-\-SpØv t\mf F∂ Cw•-≠n-te°pw Ahn-sS-\n∂v HmIvkv t^m¿Un-te°pw sNdp-]-´-W-Øn¬ 1548 ¬ tPymhm\n {_qtWm-bp-tSbpw {_qtWm ]pd-s∏´p. Xm≥ kµ¿in® cmPy-ß-fn-se√mw ^vtfmdnUm khm-\n-tbm-bp-tSbpw aI-\mbn ^nent∏m imkv{X kXyw shfn-s∏-SpØn eLp-te-J-Iƒ {]kn- {_qtWm P\n-®p. ]nXmhv bp‡n-hm-Znbpw XXz-Nn-¥- ≤o-I-cn®p. kvIqfp-I-fnepw tImtf-Pp-I-fnepw s]mXp- I\pw ss]X-tKm-d-kns‚ Bcm-[-I-\p-am-bn-cp-∂p. im-kv{X-ß-fnepw imkv{X-k-tµ-i-߃ {]kw-Kn-®p. amXmhv aX-hn-izm-knbpw im¥-ioebpamb IpSpw-_n- F∂m¬ sh\o-kn¬\n∂v Pntbm¿Um\n sak- \nbpw, Ip´n-°m-e-Øp-Xs∂ em‰n≥, C‰m-en-b≥, \ntKm F∂ Hcp hy‡n {_qtWm°v ]q¿W-kp-c£ kv]m\njv apX-emb `mj-Ifpw kwKoX kmln-XymZn Dd∏p \¬In-s°m≠v Hcp A≤ym-]I tPmen°v Ie-Ifpw {_qtWmb°v hi-am-bn-cp-∂p. IW-°n¬ £Wn®p. ]n∂oSv Pntbm-Um\n sak-\ntKm {_qtWm- AXn-k-a¿∞-\m-bn-cp∂ {_qtWm Ad-_n-{K-Ÿ-ß-fn¬ sb-°p-dn®v aX-\n-µ°v ]cm-Xn-bp-ambn A[n-Im-cn-Isf \n∂v tPymXn-im-kv{X-sØ-°p-dn®v a\- n-em-°n-bn-cp-∂p. kao-]n-®p. Aßs\ {_qtWm AdÃp sNø-s∏´v Pbn- hnhn[ hnj-b-ß-fn¬ ssh`hw Im´n-bn-cp∂ e-e-S-°-s∏-´p. aIs\ sUman-\n-°¬ k\ym-km-{i-a-Øn¬ ]ptcm-lnX `c-Wm-[n-Im-cn-bmb Acn-tÃm-´n¬ ]d-bp-∂-Xm-bn- ]T-\-Øn¬ tN¿°p-hm-\mWv AΩ B{K-ln-®-Xv. 15-˛mw cp∂p A°m-esØ imkv{X-Im-cy-ß-fn¬ Ah-km\ hb- n¬Xs∂ Akm-[m-cW hy‡n-Xzhpw Xocp-am\w. Acn-tÃm-´n-ens\ \nµn-°p-∂Xv thZ-\n-µ- [njWmNm-Xp-cnbpw Im´nb B _me-\n¬ B{i-am- bmbn IW-°m-°p-Ibpw thZ-\n-µ-°p≈ in£ h[- [n-Ir-X¿ henb {]Xo£ A¿∏n-®p. Hcp sUman-\n-°¬ in-£-bp-am-bn-cp-∂p. ]ptcm-ln-Xs‚ \ma-amb Pntbm¿Umt\m F∂ ]Zw ssZh-\nµ \S-Øp-∂-h≥ Ahn-izm-kn-bm-sW∂pw tN¿Øv Pntbm¿Ums\ {_qtWm F∂v ]n¬°m-eØv ssZh-Øns‚ Icp-Wbv°v A¿l-X-bn-√m-Ø-h-\p-am- At±lw Adn-b-s∏-´p. sW∂v A[n-Im-cn-Iƒ {]Jym-]n-®p. Ah-\p≈ in£ A∂v tdmam cmPysØ ]oVn-∏n-®n-cp-∂Xv aX-hn- h[-in-£-bm-sW∂pw AXp-\-S-∏n-em-°m-Xn-cn-°-W-sa-

59 ¶n¬ imkv{X-Nn-¥sb X≈n-]-d-™p-sIm≠v A[n-Im- \njvTq-c-hp-amb ac-W-Øns‚ A·n-tKm-f-߃ [nj- cn-h¿§-Øns‚ hnizm-k-tØmSv \oXn ]pe¿Ø-W- Wm-im-en-bmb B Ncn{X ]pcp-js‚ ta\n-bn¬ Bfn- sa∂pw Bh-iy-s∏-´p. ]-S¿∂-t∏mgpw im¥-amb Hcp ]p©ncn B apJØp Fs¥√mw ]oV-\-߃ t\cn-tS≠n h∂n´pw Xm≥ sXfn™p \n∂n-cp-∂nt√ F∂pw \mw kwi-bn-°-Ww. hniz-kn-°p∂ imkv{X-k-XysØ apdpsI ]nSn-®p- {_qtWm-bpsS `uXn-I-i-cocw Fs∂-t∂-°p-ambn sIm≠v \ymbm-[n-]-∑m-cpsS apºn¬ {_qtWm inc- p- A{]-Xy-£-am-sb-¶nepw At±-l-Øns‚ c‡-km- b¿Øn \n∂p. £nXzw BIm-im-¥-co-£-ß-fn¬ hncn-bn® imkv{X-k- 6 h¿jsØ km[m-cW XS-hn\pw 2 h¿jsØ tµ-i-߃ `mhn Xe-ap-dbv°v C∂pw amcn-hn¬ ]pf-I- ITn\ XS-hn\pw in£n-°-s∏´ {_qtWm Poh≥ \ne- ß-fmbn \ne-sIm-≈p-∂p. A\-¥hpw AKm-[-hp-amb \n¿Øp-hm≥ A[n-Im-cn-Iƒ sImSpØ Ah-km\ Ah- Adn-hns‚ taJ-e-bmb imkv{X-k-XysØ B¿°mWv k-chpw \ntj-[n-®p. B Ah-k-c-Øn¬ A[n-Im-cn- FXn¿°p-hm≥ Ign-bpI? hnkvXr-X-ambn sIm≠n-cn- h¿§w At±-lsØ ssI\m´nac-Øn¬ _‘n®p. B °p∂ {]]-©-sØ-°p-dn-®p≈ At\z-jWw temIm-h- \nan-j-Ønepw Hcp hm°p-t]mepw ]d-bmsX im¥ km-\w-hsc XpS¿∂p-sIm-≠n-cn-°p-sa-∂p-≈-Xp-sIm≠v NnØ-\mbn F√m thZ-\-Ifpw ad∂v c‡-km-£nXzw imkv{X-k-Xy-Øn-\p-th≠n [oc-c-‡-km-£nXzw hln® hln-°p-hm≥ [oc-Nn-Ø-\mbn inc- p-b¿Øn Xs∂ A√tbm {_qtWm, imkv{X-X-e-ap-d-Iƒ°v Aßv Hcm- At±lw \n∂p. A[n-Im-cn-h¿§-Øns‚ lo\hpw th-i-am-bn-cn-°pw. tUm. Sn.-]n. _m_p ({]kn-U‚ v TOS) tIcf doPn-b≥

60 k\m-X-\-[¿Ωw

1911 sabv 8 \mWv amkn-I-bpsS BZy-e°w {]kn- te-bv°m-°n. 1930\p tijw a‰p Nn{X A\p-Im- ≤o-I-cn-®-Xv. {_“-hn-Zym-kw-L-Øns‚ (Theo- en-I-ß-tfm-sSm∏w \n¬°m≥ hnj-an-®n-cp∂ Cu sophical Society) Im-cy-£-a-amb {]h¿Ø-\-Øn- amknI 33 G{]n-en-\p-tijw \n¿Øn-h-bvt°- \mbn cq]w-sIm≠ kwhn-[m-\-ß-fn¬ H∂mWv ≠nbpw h∂p. h≈-tØmƒ, Ipam-c-\m-im≥, k\m-X-\-[¿Ωw amkn-I. CXp-hgn kwL- D≈q¿, \mem-∏m´v \mcm-b-W-ta-t\m≥. Øns‚ Bib {]N-c-Whpw a‰p kmlnXy aq¿t°mØp Ipam-c≥, hn.-kn. _me-Ir-jvW-]- kmwkvIm-cnI krjvSn-I-fpsS {]kn-≤o-I-c- Wn-°¿, Ip≠q¿ \mcm-b-W-ta-t\m≥, Sn.-sI. Whpw km[n®p. XpS-°-Øn¬ tXe-∏p-dØp IrjvW-ta-t\m≥, ]n.-hn.-Ir-jvW-hm-cn-b¿, DZ-b- \mcmbW\ºnbpw, 1912 BKÃv apX¬ hn. Icp- `m-\p, ]ptØ-gØp cma≥ta-t\m≥, hn. Ip´n-cm- Wm-I-c≥ \mbcpw ]{Xm-[n-]Xyw hln-®p. 1916 a-t\-t\m≥, sI.-hn.-Fw.-hn.-sI. \mcm-b-W-`-´-Xncn, apX¬ at©cn cma-Ir-jvW-ø¿ kl-]-{Xm-[n-]- ]g-b-∂q¿ cma-∏n-jm-c-Sn, \t¥y-eØp ]fl-\m-`- cm-bn-cp-∂p. tImgn-t°m´p \n∂p {]kn-≤o-I-cn- ta-t\m≥, Fkv.-hn.-kmw-th¬. sI.-kn.-Ip-´y-∏-\- ®p-h∂ Cu amkn-I. 1923-˛¬ s^U-td-j≥ k\m- ºym¿ XpS-ßnb {]ap-J-cp-tS-sb√mw krjvSn-I- X-\-[¿Ωw {] v Gs‰-Sp-Ø-t∏mƒ Be-∏p-g-bn- sf-s°m≠v D∂X \ne-hmcw ImgvNsh®p.

{_“-hn-Zym-kw-L-Øns‚ kph¿Æ-Pq-_nen kn.- Pn-\cm-P-Zm-k≥ {_“-hn-Zym-kwLw temI-Øn¬ {]h¿Øn-®p-Xp-S- F∂m¬ Ct∏mƒ ]m›mXy cmPy-Øp≈ ]cn-jvIr-X- ßn-bn´v Ct∏mƒ 50 h¿j-am-bn. kwL-Øns‚ C{X- P-\-ß-sf√mw ]uc-kvXy-tem-I-Øns‚ amlm-flysØ Im-esØ {]hr-Øn-IƒsIm≠v temIw F{X-tØmfw kΩ-Xn-°p-∂p-≠v. \∂m-bn-Øo¿∂n-´p-≠v. kwL-Øns‚ DZy-a-߃ C√m- 2. AºXpsIm√-߃°p-aptº sh≈-°m-cmb Xn-cp-∂p-sh-¶n¬ temIw Cu \ne-bnseØpI-bn-√m-bn- h¿§-°m¿ GI-tZiw apgp-h-\pw, `uXn-I-hn-j-b-Øn¬ cp-∂p-sh-∂mWv Fs‚ A`n-{]m-bw. Ign™ 50 h¿j- Xß-tfmfw ]cn-jvI-cn-®n-´n-√mØ kh¿Æ-h¿§-°m- Øn¬ temI-Øn¬ h∂p-Iq-So-´p≈ Nne am‰-ßsf sc√mw Xß-sf-°mƒ XmW-h-cm-sW-∂m-bn-cp∂p hniz- Rm≥ {]kvXm-hn-°mw. Cu am‰-߃ {_“-hn-Zym¿∞n- kn-®n-cp-∂-Xv. Cu hnizmkw Ct∏mƒ A{X-tØmfw I-fpsS {]hr-Øn-IƒsIm-≠p-am{Xw D≠m-b-Xm-sW∂p ]cs° _m[n-°p-∂n-√. cmjv{S-ß-fp-sSbpw h¿§-ß-fp- Rm≥ ]d-bp-∂n-√. F∂m¬ AXn¬ {_“-hn- sSbpw hne-a-Xn-°p∂ coXn Ct∏mƒ Ipsd-°qSn bp‡n- Zym¿∞nIƒ Ht´sd ]¶p-sIm-≠n-´p-s≠∂pw ]e kwK- bp-‡-am-bn-cn-°p-∂p. h¿§-hn-tcm[w Ct∏mgpw i‡n- Xn-I-fnepw Ah¿ ap∂n-´p-\n∂p {]h¿Øn-®n-´p-s≠∂pw tbm-Sp-Iq-sS-Øs∂ \n¬°p-∂p. F∂m¬ temI- Rm≥ Xo¿®-bmbpw ]d-bpw. Øns‚ ]cn-jvIr-Xm-h-ÿbv°v AsXmcp If-¶-am- 1. AºXpsIm√-߃°p-apsº {InkvXym-\n-Iƒ sW∂v ]cs° kΩ-X-am-bn-´p-≠v. temIsØ {InkvXym-tem-I-sa∂pw Ahn-izm-k-tem-I- 3. AºXpsIm√-߃°p-ap-sº, {]IrXn imkv{Xw sa∂pw c≠mbn hn`m-Kn-®n-cp-∂p. B≤ym-fln-I-amtbm aX-tØmSp A{I-a-ambn s]cp-am-dn-bn-cp-∂p. sNdp-∏-°m- imkv{Xo-b-amtbm bmsXmcp al-Xzhpw {InkvXym-tem- cmb {]Ir-Xn-im-kv{X-\n-]q-W-∑m¿ aXw aqV-hn-izm-k- I-Øn\p ]pd-Øn-s√-∂m-bn-cp∂p Ah-cpsS kn≤m-¥w. Øns‚ Ah-in-jvS-am-sW∂p]d™v A]-l-kn-®n-

61 cp∂p. Ct∏mƒ aXw Xß-fpsS At\z-j-W-]-cn-[n- am‰-Øn\v kmº-Øn-I-ß-fmb Imc-W-߃ D≠m-bn- bn¬s∏-´-X-s√∂pw aX-sØ-∏‰n Hcp {]Ir-Xn-im-kv{X- ´p-s≠-¶nepw GXp-Pm-Xn-bnepw aX-Ønepw h¿Æ- ⁄-\p≈ A`n-{]mbw {]Ir-Xn-im-kv{X-sØ-∏‰n Hcp Ønepw P\n-®mepw F√m a\p-jy-cnepw Cuiz-cmwiw ]ptcm-ln-X-\p≈ A`n-{]m-bw-t]mse am{Xw hneaXn- D≠v F∂p≈t_m-[-Øn¬ \n∂p-≠m-bn-´p≈ ]cn-jvI- ®m¬ aXn-sb∂pw BIp-∂p. alm-∑m-cmb {]Ir-Xn-im- c-W-i-‡nbpw Cu am‰-Øn\v Imc-W-am-bn-Øo¿∂n- kv{X-⁄-∑m-sc√mw hnNm-cn-®p-t]m-cp-∂-Xv. C°m-eØv ´p≠v. {]Ir-Xn-im-kv{X-⁄-∑m-cpsS hnUvVn sb∂p≈ ]cn- 9. Aº-Xp-sIm-√-߃°p-apsº (]m›m-Xy-cm-Py- lmkw tIƒ°m-sX-Xs∂ a\p-jy¿°v Ah-c-h-cpsS Øp≈ P\-߃) hn[n-I¿Øm-hmb Hcp Cuiz-c≥ ]pd- hmk-\-°-\p-k-cn®v aX-Øn¬ hniz-kn-°mw. Øp-am-{X-ap-≈-Xmbpw B Cuiz-c≥ X߃°-Sp-°p- 4. AºXpsIm√-߃°p-apsº a\p-jy\v Bflm- hm≥ ]mSn-√mØ ZqcØv Ccn-°p-∂-Xmbpw hniz-kn-®n- hn-s√∂pw, hnNmcw F∂p ]d-bp-∂Xv Xe-t®m-dnse cp-∂p. C∂v Cuiz-c≥ a\p-jy-lr-Z-bm¥ÿnX-\mbn [mXp-°ƒ XΩn-ep≈ kº¿°-Øns‚ ^e-am-sW∂pw F√m-h-cpsS D≈nepw Ds≠∂v P\-߃°v a\- n-em- {]Ir-Xn-imkv{Xw JWvUn®v ]d-™n-cp-∂p. Xe-t®m-dn¬ bn-´p-≠v. kvt^mSIw --˛˛-˛-˛˛ Cs√-¶n¬ hnNm-chpw C√ F∂m-bn- 10. Aº-Xp-sIm-√-߃°p-ap-sº, Hcp Ip´n-bpsS cp-∂p {]Ir-Xn-kn-≤m-¥w. Ct∏mƒ Cu _o`-’-amb a\ v Hcp Fgp-XmØ IS-em- p-t]m-se-bm-sW∂pw A\m-flm-hmZw GXm≠v apgp-h\pw \in-®n-cp-∂p. hnZym-`ymkw F∂p-sh-®m¬ AXn¬ Nne-sX√mw tcJ- 5. AºXpsIm√-߃°p-apsº a\p-jy≥ ac-W- s∏-Sp-Øp-∂-Xm-sW∂pw Bbn-cp-∂p hnZym-`ymk hnZ- tØm-Sp-IqSn Ah-km-\n-®p-t]mbn F∂p ]cn-jvIm-cn- KvZ[∑m¿ hnNm-cn-®n-cp-∂-Xv. F∂m¬ Ct∏mƒ Ip´n- Iƒ Xo¿®-bm-°n-bn-cp-∂p. {]Ir-Xn-imkv{Xw Hcp Iƒ°v B¥-c-ß-fmb Nne hmk-\-Iƒ Ds≠∂pw imkv{X-Øns‚ \ne-bn¬ CXn-s\-∏‰n Ct∏mƒ H∂pw D]m-≤ym-bs‚ {]h¿Øn Ip´n-°n-√m-ØXv sImSp-°p- ]d-bp-∂n-√. {]Ir-Xn-imkv{Xw Cßns\ hn´p-\n-∂-Xp- I-bn-√, Ip´n°v P\-\m¬ D≈ i‡n-Isf DW¿Øp-I- sIm-≠v. a\p-jy≥ A[nIw kzmX-{¥-tØm-Sp-IqSn bm-sW∂pw _me-in£m \n]p-W-∑m¿ a\- n-em°n Btem-Nn-°p-hm≥ XpS-ßo-´p-≠v. AXp-sIm≠v Ah¿ XpS-ßn-bn-cn-°p-∂p. a\p-jys‚ A≤ym-fl`mhsØ∏‰nbpw AZr-iy-i-‡n- 11. Aº-Xp-sIm-√-߃°p-ap-sº, P\-߃ Ah-c-h- I-sf-∏-‰nbpw kq£va-{]-⁄-I-sf-∏-‰nbpw At\z-jn-®p- cpsS cmPy-Øns‚ KpW-ßsf ap≥\n¿Øn-bn-´m-bn- h-cp-∂p. cp∂p A\y-cm-Py-ßsf KWn-®n-cp-∂-Xv. Ct∏mƒ Ah- 6. AºXpsIm√-߃°p-apsº kmtlm-Z-c-`mhw cpsS Btem-N-\bpw A\p-`m-hhpw kI-e-cm-Py-ß-fp- Hcp shdpw at\m-`mhw am{X-am-bn-cp-∂p. C∂v AXv sSbpw KpWsØ At]-£n-®-mbn XpS-ßn-bn-cn-°p-∂p. G‰hpw i‡n-bp≈ Hcp BZ¿i-am-bn-Øo¿∂n-cn-°p- 12. Aº-Xp-sIm-√-߃°p-ap-sº, a\-kw-kvIm-c-ap≈ ∂p. hy‡n-I-fp-sSbpw kap-Zm-b-ß-fp-sSbpw klm-b- P\-ß-sf√mw At\ym\y _‘-an-√mØ \ne-bn-em-bn- Øn-\p-]-I-cn-°p∂ i‡n-Iƒ kmtlm-Z-cy-Øn¬ cp-∂p. aX-X-Xz-ßfpw {]Ir-Xn-im-kv{Xhpw XΩn¬ kw_- A¥¿`-hn-®p-In-S-°p-∂p-≠v. F∂v Ct∏mƒ P\-߃°p ‘-ap-≠m-bn-cp-∂n√; Iem-hn-Zy-Iƒ°v, aXhpw {]Ir-Xn- t_m[y-am-bn-´p-≠v. AXp-sIm≠v ]e cmPy-°mcpw im-kv{Xhpw XΩn¬ tbmPn-∏p-≠m-bn-cp-∂n√. F∂m¬ tN¿∂n-´p≈ k`-I-fn¬ P\-߃ kt¥m-j-tØm-Sp- C∂v P\-߃°v thW-sa-¶n¬ CXn-s\-√m-Øn\pw IqSn ]¶p-sIm-≈p∂p. XΩn¬ tbmPn-∏p-Im-Wp∂ Hcp a[y-ÿm-\-Øp-\n¬°p- 7. Aº-Xp-sIm-√-߃°p-apsº aX-Ønse A\p-`- hm≥ km[n-°p-∂-Xm-Wv. _p≤n-]q¿∆-ambn Ch-sb√mw h-`mKw Adn-hm≥ B{K-l-ap≈h¿°v tZhm-e-b-ß-fp- tbmPn-∏n-°p-hm≥ {]bm-k-an-√. Fs¥-∂m¬ ASn- sSbpw BNm-c-]-c-º-c-I-fp-tSbpw B{ibw IqSmsX ÿm\ XXz-߃°v hym]vXn A[n-I-am-bn-´p-≠v. ({_“- A≤ymfl Pohn-X-Øn¬ Fßns\ FtØ≠p F∂v hn-Zy, k¿∆-hn-Zym, {]Xn-jvT-bm-W-t√m) Ah-c-h-cpsS a\- n-em-bn-cp-∂n-√. Ct∏mƒ Bflo-b-i-‡n-Iƒ Nne- `mh-\-hn-em-k-Øn\v bmsXmcp XS- hpw IqSmsX Xp-s≠∂pw [ym\w-sIm≠pw Poh-ap-‡-∑m-cpsS aXhpw, {]Ir-Xn-im-kv{Xhpw, Iem-hn-Zybpw kZm-Nm-c- kº¿°w sIm≠pw B i‡n-Iƒ kzm[o-\-am-°m- \o-Xnbpw XΩn-ep≈ At\ym\y _‘w Adn™v XXz- sa∂pw Pn⁄m-\-kp-°ƒdn-hm≥ {]bm-k-an-√. im-kv{X-⁄-am¿°v Ct∏mƒ kt¥m-jn-°mw. 8. Aº-Xp-sIm-√-߃°p-ap-sº, PmXn-kv]¿≤bpw Ign™ 50 h¿j-Øn¬ temI-Øn-ep-≠m-bn-´p≈ kap-Zm-b-kv]¿≤bpw Ct∏mƒ D≈-Xn¬ \n∂v henb am‰-ß-fn¬ Nne-XmWv Ch-sb√mw. kwL- F{Xtbm A[n-I-am-bn-cp-∂p. Ct∏mƒ h∂p-Iq-Sn-bn-´p≈ Øns‚ BZy-Imew apX¬ 1924-˛mw sIm√w hsc AwK-

62 ß-fm-bn-´p≈ 109650 {_“-hn-Zym¿∞n-Iƒ Cu am‰-߃ \y-hn-cp-≤-ßfpw Akw-_-‘-ßfpw Bb At\I aX- hcp-Øp-hm≥ Ht´sd klm-bn-®n-´p-s≠-∂mWv Rm≥ hn-izm-k-ß-fn¬ XXz-hn-th-N\w sNbvhm≥ {_“-hn-Zy- ]d-bp-∂-Xv. 50 h¿j-߃°p-apºv a\p-jy≥ XΩn-ep≈ bmWv F\n°v hgn-Im-Wn-®-sX∂pw Ejn-Iƒ, tbmKw kmtlm-Zcyw A≤ym-fl-⁄m-\w. a\p-jy-∂p-≈n-ep≈ apX-emb {KŸ-hm-Iy-߃ {_“-hnZy F\n°v hmkvX- Cuiz-cmwiw Ch-sb-∏‰n ]Tn-°p-hm≥ kwLw D’m- h-am-°n-Ø∂p F∂pw a‰pw IrX-⁄-Xm-]q¿∆w ]d- ln®p XpS-ßn. AXns‚ CXp-h-sc-bp≈ {]hr-Øn-Xs∂ bp∂ tIc-fo-b¿ C∂v H∂pc≠-√. G‰hpw «mL-\o-b-am-bn-´p-≠v. aX-ssa-{Xn-sb∂pw kap-Zm-b-ssa-{Xn-sb∂pw ]d™v C\n sNtø-≠Xv \n¿_-‘-\-bw-sIm≠v _lfw am{Xw D≠m-°n- kwL-Øn\v C\n F¥mWv sNøp-hm-\p-≈Xv. H∂m- Øo¿°p∂ Nne-k-ap-Zmb tkh-°m¿ Dd-ßn-°n-S-∂n- aXv, kmtlm-Z-cyw, k¿∆-cm-jv{S-ssa{Xn Ch temI- cp∂ Imew apX¬t° {_“-hn-Zym¿∞n-Iƒ tIc-f- Øn¬ {][m\ i‡n-I-fm-bn-Øo-cp-∂-Xp-hsc Ahsb Ønse A[x-Ir-X-h¿§-Øns‚ D≤-c-W-Øn\pw hnhn- C\nbpw h¿≤n-∏n-°p-I-X-s∂. ]ns∂ cmPy-X{¥w Iem- [-k-ap-Zm-b-ssa-{Xn°pw \n»-_vZ-ambn {]h¿Øn®p XpS- hn-Zy˛ Chsb {]mtbm-Kn-I-am¿§-Øn¬ sIm≠p-h-c-Ww. ßo-´p-≠v. kwL-Ønse saº¿am¿°v ]q¿Æ-amb A`n- cmPy-X-{¥-Øns‚ A≤ym-fl-`m-hsØ shfn-s∏-Sp-Øn- {]m-b-kzm-X{¥yw D≈-Xp-sIm≠v Nne ÿnXn-ÿm-]-I- s°m-Sp-°p-I-bpw, Iem-hn-Zy-sb, a\p-jys‚ Bfl-`m- ∑m¿ AXnepw D≠m-bn-´p-≠v. F∂m¬ \n¿_-‘-\-b- h-Øns\ Hcp¬Ir-jvS-hn-em-k-ambn hnh-cn-®p-sIm-Sp-°p- √. kmtlm-Z-cy-\-b-amWv \√-sX-∂v, B ÿnXn-ÿm-]- Ibpw thWw. Cu hnj-b-ß-fnep≈ D∂-a-\-tØm-Sp- I-∑m¿ Xs∂ {ItaW D¬]-Xn-jvWp-°-fmbnØo¿∂n- Iq-Sn-Øs∂ aXw, hnZym-`ym-kw, Iem-hn-Zym, I®-hSw ´p-≈-Xp-sIm≠v sXfn-™n-´p-ap-≠v. kap-Zm-b-ssa-{Xn°v Cßn-s\-bp≈ kIe {]h¿Øn-Ifpw temI-hn-Im-tkm- Cu hgn-am-{Xta ]cn-Wm-a-Øn¬ hnP-b-I-c-am-bn-Øo-cp- ∑p-J-amb Hcp Cuiz-k-¶¬∏-Øns‚ hnhn-[-`m-K-ß-fm- I-bp-≈q. A[x-Ir-X-tcmSp PmXym-`n-am\w IqSm-sXbpw sW∂p P\-߃°v a\- n-em-°n-s°m-Sp-°-Ww. [\n- D≈n¬ X´nb kvt\l-tØm-Sp-Iq-Snbpw s]cp-am-dp∂ I\pw Zcn-{Z-\pw, ]WvUn-X-\pw, ]ma-c-\pw, ]ptcm-ln- Db¿∂ PmXn-°m¿ C∂p tIc-f-Øn¬ FÆw-sIm≠pw X\pw {]Ir-Xn-im-kv{X-⁄\pw Iem-hn-Zzm\pw I®-h-S- {]m[m\yw sIm≠pw ap∂n-´p-\n¬°p-∂Xv {_“-hn- °m-c\pw a\p-jy-k-ap-Zm-bsØ ]cn-]q¿Æm-h-ÿ-bn-se- Zym¿∞n-I-fm-sW∂v kss[cyw ]d-bmw. Øn-°p-hm≥ kmc-ambn klm-bn-°m-sa∂v Ah¿°v cmjv{So-b-hn-j-b-Ønepw tIc-f-Øn¬ kwL-hy-h- tXm∂p-tºmƒ {_“-hn-Zy-bpsS ]c-am¿∞w shfn- ÿ-tbmSpw Du¿÷-kz-e-X-tbmSpw IqSn {]h¿Øn-°p- s∏Spw. Fs¥-∂m¬ Cuiz-c≥ ]pdsa am{X-a-√, hm≥ BZyw ]pd-s∏-´Xpw AsXmcp A\n-b-{¥n-X-amb D≈nepw Ds≠∂p hnfn-®p-]-d-bp-I-bpw, a\p-jy-cpw, t]°p-Øm-bn-Øo¿∂-Xp-hsc AXns\ \S-Øn-t]m- tZh-∑mcpw Pohn-Ifpw [mXp-°fpw, Zriy-ßfpw AZr- ∂Xpw {_“-hn-Zym¿∞n-Iƒ Xs∂-bm-bn-cp-∂p. iy-ßfpw F√mw Htc ]cn-]q¿Æ-h-kvXp-hns‚ AwK- CXp-Iq-SmsX Ip¥m-]pcw apX¬ I\ym-Ip-am-cn-hsc ß-fm-sW∂pw B ]c-a-c-lkyw Ft∏mgpw a\p-jys\ At\I ÿe-ß-fn-embn GXm\pw P\-߃ kmtlm- hio-I-cn-°p-∂p-sh∂pw F∂pw ]q¿Æ-ambn shfn-s∏- Z-cy-tØmSpw GI-kw-L-Øns‚ AwK-ß-sf-∂-\n-e- Sm-Xn-cn-°p-∂p-sh∂pw ImWn-®p-sIm-Sp-°p-I-bp-am-Ip-∂p. bnepw H‰-s°-´m-bn-\n∂p {]h¿Øn-°p∂ Hcp kwL- {_“-hn-Zy-bpsS I¿Ø-hy-I¿Ωw. hy-h-ÿbpw C∂v tIc-f-Øn\v Hcp amXr-I-bmbn {_“- tIc-f-Øn¬ hn-Zym-kwLw \S-Øn-t∏m-cp-∂p. {_“-hnZy tIc-f-Øn¬ {]N-cn-°p-hm≥ XpS-ßn-bXv CXn-s\√mw ]pdsa hnim-e-lr-Z-b-hpw, XymK-_p- 1882 ¬ BWv. A∂p-ap-X¬ C∂p-hsc GI-tZiw 1500 ≤nbpw Xt‚-Shpw Nne DØ-am-Z¿i-ßfpw D≈ Bƒ kwL-Øn¬ AwK-ß-fmbn tN¿∂n-´p-≠v. F∂m¬ GXm\pw temI-tk-h-I-∑msc kwLw {ItaW D≠m- {_“-hn-Zym-{]-Nm-cWw sIm≠p \∂m-bn-´p-≈-h-cpsS °n-Øo¿°p-∂p-s≠-∂p-≈Xpw {]kvXm-h-\-tbm-Ky- FÆw CXn¬ F{Xtbm Cc-´n-bm-bn-cn-°p-sa∂p Xo¿®- amWv. bm-Wv. {_“-hn-Zy-bpsS kº¿°-Øn¬ \mkvXn-I-\m- Cßn-s\-bp-≈-h-cpsS kwJy A[n-I-am-bn-Øo-cp- bn-cp∂ Rm≥ Cuiz-c-hn-izm-k-ap-≈-h-\mbn F∂pw ]c- tºmƒ am{Xta tIcfw {_“-hn-Zy-bpsS amlmflyw º-c-bmb A‘-hn-izmkw am{X-ambncp∂ aXw, {_“- ]q¿Æ-ambn {Kln-°-bp-≈q..... hnZy F\n°v bp‡n-bp-‡-am-°n-Ø-∂p-sh∂pw, shdpw (]g-b-Xm-fp-Iƒ “kmln-Xy-N-{I-hmfw” sk]vXw-_¿ 2005) BNm-c-ambncp∂ aXw Fs‚ Pohn-X-Øn¬ Hcp \nb- {¥-W-i-‡n-bm-°n-bXv {_“-hn-Zy-bm-sW-∂pw At\ym-

63 iXm_vZn BtLm-j-߃ ]n∂n´ Be-∏p-g-bnse Xntbm-k-^n-°¬ k` AUz. ]n. N{µ-ti-J-c-∏-Wn-°¿

C cp-]Xmw \q‰m-≠nse BZy-]mZw Be-∏p-gsb kw_- bpsS XpS¿∂p≈ \n¿ΩmW {]h¿Ø-\-߃ B ‘n-®n-S-tØmfw sFiz-cy-]q¿Æ-am-sbmcp ]pXp-bp-K-Øns‚ kwLsØ G¬∏n-°p-Ibpw sNbvXp. Cu {SÃns‚ \mµn-Ip-dn® Ime-am-bn-cp-∂p. kºØpw ku`m-Kyhpw {]i- {]h¿Ø-\-߃°p t\XrXzw sImSp-Øn-cp-∂Xv tUm. sh¶n- kvXnbpw Hs° B¿÷n-®p-sIm-≠n-cp∂ Hcp \mK-cn-I-X- ´-cma \mbn-Uphpw dmhp _l-Zq¿ sI.-Pn. IrjvW-ø-¶m-cp- bpsS hf¿® hnfn-®-dn-bn® Imew Xs∂. B Ime-Øv, IrXy- am-bn-cp-∂p. hnZym-im-e-bnse A≤ym-]-I-cn-te-sdbpw A∂- ambn ]d-™m¬, {InkvXp-h¿jw 1903 sk]v‰w-_-dn¬ ]q¿Æn temUvPn-s‚bpw hnZym-im-e-bp-sSbpw hf¿®°v ChnsS DZ-bw- sIm≠ A∂-]q¿Æn temUvPv Be-∏p-g-bpsS klm-b-I-c-ambn. tImgn-t°m´p \n∂pw Xntbm-k-^n-°¬ B≤ym-flnI Ncn-{X-Øn¬ ]pXnb A≤ym-b-߃ Fgp-Xn- skmssk-‰n-bpsS {]h¿Ø-I\pw k\m-X-\-[¿Ωw amkn-I- t®¿Øp. 1893¬ B\n-_-k‚ v F∂ temI-{]-ikvX Xntbm- bpsS ]{Xm-[n-]-cpam-bn-cp∂ {`mXm-a-t©cn cmaIrjvWø¿ k-^nÃv C¥y-bn¬ hcn-Ibpw B≤ym-flnI {]h¿Ø-\- hnZym-im-e-bpsS A≤y-£-\mbn h∂p-tN¿∂Xv hnZym-im- ߃°v t\XrXzw sImSp-°p-Ibpw sNbvXp. B {]h¿Ø- ebv°pw temUvPn\pw Hcp-t]mse KpW-I-c-am-bn. At±-l- \-߃ Z£nW `mc-X-Øn-te°v hym]n-∏n-®-t∏mƒ Be-∏p- Øn\p tijw h∂ XmWp-A-øcpw temUvPns‚ {]h¿Ø- g-bnse ]uc-ap-Jy¿ Chn-sSbpw Hcp Xntbm-k-^n-°¬ \-ßsf Du¿÷z-kz-e-am-°m≥ klm-bn-®p. B {]h¿Ø- temUvPv ÿm]n-°p-hm≥ ap≥ssI-sb-Sp-Øp. A∂-]q¿Æn \-ß-fpsS kZv^-e-ß-fmWv k\m-X\ [¿Ω hnZym-im-e- temUvPv F∂ t]cn¬ 1903¬ Bcw-`n® {]h¿Ø\ tI{µ- bnepw XpS¿∂p-≠mb k\m-X-\-[¿Ω tImtf-Pnepw Imew Øns‚ apJy-km-c-Yn-Iƒ sI. ]c-ta-iz-c-ø¿, F.-F≥.-[¿Ω hnf-bn-®n-´p-≈-Xv. _en-jvT-amb Hcm-≤ym-flnI ASn-Ø-d-bn¬ cmP-ø¿, F®v \mcm-b-W-∏n-≈, ]n.-F-kv. tij-ø¿, tUm. am{Xta kmaqly kmwkvIm-cnI Pohn-X-Øn¬ im¥nbpw Fkv. sh¶n-´-cm-a-\m-bn-Up, F. A∏mhp sdUym¿, sI.-Fkv. kam-[m-\hpw ssIh-cn-°m-\mhq F∂ hnizm-k-am-bn-cp∂p [¿Ω-cmPø¿, F. IrjvW-ø¿, Fw.-B¿. \oe-I-WvT-∏n-≈, Xntbm-k-^n-°¬ skmssk‰n {]h¿Ø-I¿°p-≠m-bn-cp- F≥.-F. kp{_-“-Wy-ø¿, Fkv. ]fl-\m-`-ø¿, sI.F. ∂Xv. B {]h¿Ø-\-߃°v Be-∏p-g-bn¬ Ac-sßm-cp- IrjvW-ø-¶m¿ F∂n-h-cm-bn-cp-∂p. Be-∏p-g-bn¬ entbm- °nb A∂-]q¿Æn temUvPns‚ h{P-Pq-_nen BtLm-j- X¿´o¥v sslkv°qƒ am{X-amWv A∂p-≠m-bn-cp-∂-Xv. ߃ ASp-Øn-sS-bmWv \S-∂-Xv. bix-i-co-c\mb at©cn sslkvIqƒ hnZym-`ym-k-Øn\v hnZym¿∞n-Iƒ hfsc t¢in- cma-ø¿, AUz. F≥.-F≥. Cf-bXv XpS-ßn-b-h¿ Cu ÿm]- ®p-sIm-≠n-cp∂ A°m-eØv ASn-b-¥n-c-ambn Hcp hnZym- \-Øns‚ {]kn-U‚p-am-cmbn Ccp-∂n-´p-≠v. F¥m-bmepw `ymk ÿm]\w D≠m-th-≠-XmWv Be-∏p-g-bpsS Bhiyw Be-∏p-g-bpsS B≤ymflnI kmwkvIm-cnI Pohn-X-Øn¬ F∂-dn™v A∂-]q¿Æn temUvPv {]h¿Ø-I¿ Hcp hnZym- \nXy-kva-c-Wo-b-amb kw`m-h-\-Iƒ \¬Im\pw k\m-X\ ime Bcw-`n-°p-∂-Xn-\p≈ {]mcw` {ia-ß-fn-te¿s∏-´p. [¿Ω hnZym-im-ebpw k\m-X\ [¿Ω {SÃns‚ t\Xr-Xz- X¬^-e-ambn \S-Ønb ]cn-{i-a-ßfn-eqsS ]Ww Øn-ep≈ CXc hnZym-`ymk ÿm]-\-ßfpw Bcw-`n-°m\pw kzcq]n°m\pw 1904¬ kzman cma-Ir-jvWm-\µPnsb-s°m≠v t{]c-I-am-bn-Øo¿∂ amXr-ÿm-]-\-amWv A∂-]q¿Æn hnZym-ime sI´n-S-Øn\p Xd-°-√n-Sp-hn-°m\pw Ign-™p. 1905 Xntbm-k-^n-°¬ temUvPv F∂Xv Hcp hkvXpX am{X-am- P\p-hcn 18˛mw XnøXn sslkvIqƒ Xpd∂v {]h¿Ø-\-am- Wv. cmjv{S-]n-Xm-hmb alm-flm-Km‘n Cu temUvPv kµ¿in- cw-`n-®p. 1905 s^{_p-h-cn-bn¬ Board of Trustees of the ®n´p≠v F∂ hkvXpX Cu ÿm]-\-Øns‚ al-Xz-Øn\p Sanathana Dharma Vidya Sala F∂ t]cn¬ Xntbm-k-^n- am‰p-Iq-´p-∂p. Ãp-I-fpsS Hcp kwLw cPn-ÿ sNøp-Ibpw hnZym-im-e-

64 {ioi-¶c Xntbm-k-^n-°¬ temUvPv 1891˛2012 Fd-Wm-Ipfw

C¥y-bpsS \thm-∞m\ Ncn-{X-Øn¬ \n¿Æm-bI hk-Xn-bnse Xntbm-k-^n-°¬ skmssk-‰n-bpsS t]cv kzm[o\w krjvSn® ]e {]ÿm-\-ßfpw C∂v Ncn{X I≠v Atßm´v Ib-dn-s®-∂p. ]pkvX-I-Øn¬ ]cn-an-X-s∏-´n-cn-°p-∂p. CsX√mw adn- ]≈n-bn¬ tKm]m-e-ta-t\m≥, sZmc-kzman Aø-cpsS I-S∂v Xntbm-k-^n-°¬ skmssk‰n C∂pw \ne- ASp-Øp- sIm≠pt]mhp-Ibpw Gsd t\csØ kw`m- \n¬°p-∂p. AXn\p Imc-W-ambn At\-I-L-S-I-߃ j-W-Øn\p tijw sZmc-kzman Aø¿ tKm]nI D≠m-bn-cn-°mw. ChnsS Hcp Imcyw Dd-∏n®p ]d-bmw. kwKoXw ]mSp-Ibpw `‡-hn-h-i-\mbn Ic-™p-sIm≠v Hmtcm Xntbm-k-^n-°¬ temUvPp-w Cu \ne-\n¬∏n\v kzman Benw-K\w sNøp-Ibpw sNbvXp. klm-b-I-c-am-bn-cp∂p F∂Xv Hcp hkvXp-X-bm-Wv. hnthIm\µ≥ _wKmfn Km\-߃ Be-]n-®-Xm-bpw Cß-s\-sbmcp Ncn-{X-Øn-te-°mWv {ioi-¶c Xntbm- tcJ-I-fn¬ ImWp∂p. k-^n-°¬ (tem-UvPpw) IS∂p hcp-∂-Xv. i¶c temUvPns‚ AwK-߃ Xma-k-ku-I-cyhpw B≤ym-flnI XXz-ß-fn¬ AXoh Xmev]-cy-ap≈ `£-Whpw \¬In kzmansb BZ-cn-®p. IqSp-X¬ Znhm≥ t]jv°m¿ i¶-c-ømhpw ]≈n-bn¬ tKm]m-e- ASpØp ]cn-Nbw h∂-t∏mƒ thZm-¥hpw tbmK- ta-t\m\pw 1879 apX¬ Xntbm-k-^n-°¬ skmssk-‰n- hnZybpw kw`m-j-W-hn-j-b-am-bn. Cu kw`m-j-W-Øn¬ bpambn Bi-b-hn-\n-abw \S-Ønb Ah-k-c-Øn-emWv \oe-I-WvT-Xo¿∞-]m-Zcpw sZmc-kzman Aøcpw N´-º- kn. tIm´ø Z£n-tW-¥y-bn¬ Xntbm-k-^n-bpsS {]Nm- kzm-anbpw k∂n-ln-X-cmbn ""Nn∑p{Z''sb°p-dn®v chpw {]t_m-[-\hpw \S-Øn-b-Xv. {]Nmcm-Wm¿∞w kwkmcn-®p. Fd-Wm-Ip-fØp \n∂pw Uªn-bp. cma- Xr»qcpw Fd-Wm-Ip-fØpw FØn-t®¿∂p. Cu {]kw- øm-hns‚ IØp-ambn Xncp-h-\-¥-]p-c-tØ°v bm{X- K-Øn¬ \n∂pw t{]cW Dƒs°m-≠-h-cmWv 1891 \hw- Xncn®p. _-dn¬ {ioi-¶c temUvPv ÿm]n-®-Xv. ]≈n-bn¬ 1918˛¬ ]≈n-bn¬ tKm]m-e-ta-t\m≥ A¥-cn-®p. tKm]m-e-ta-t\m≥ {]kn-U‚ v, kp{_“Wy-imkv{Xn Xntbm-k^n {]h¿Ø\w Ipd®p Imew aµ-K-Xn-bn-em- sk{I-´-dn, AUz. sZmssc-kzman Aø¿, Hmw Nµp-em¬, bn. sZmc-kzman Aø-cpsS {]h¿Ø\w ]pXnb AwK- U_vfn-bp. cmaø F∂o AwK-ß-fp-ambn {]h¿Ø\w ߃ IS-∂p-h-cm≥ CS-bm-°n. AºmSn i¶-c-ta-t\m≥, Bcw-`n-®p. AwK-߃ Ipd-hm-bn-cp-∂p. D≈-h¿ tXm´-°m´v IrjvW-ta-t\m≥, Icn-º‰ ANyp-X-ta- kwkvImc kº-∂cpw XXzm-t\z-jn-I-fp-am-bn-cp-∂p. t\m≥, sshZy-\m-Y-hm-P-∏-ø¿, amdmbn IrjvW-ta- am{X-a√ ]≈n-bn¬ tKm]m-e-ta-t\ms‚ hk-Xn-bn¬, t\m≥ Ch-cn¬ ]ecpw Xncp-˛-sIm-®n-bpsS Ncn{Xw ]cn- ]≈n-bn¬ aT-Øn¬, Xntbm-k-^n-bpsS ]T-\hpw tim-[n-°p-∂-h¿°v Ah-K-Wn-°m≥ ]‰m-Ø-h-cm-Wv. {]h¿Ø-\hpw \S-∂p-t]m-∂p. ]e kmwkvIm-cnI {]ÿm-\-ßfpw ]cn-]m-Sn-Ifpw sIm®nbpw kzman hnth-Im-\-µ\pw BZy-ambn XpS-ßn-bXv temUvPnse Cu AwK-ß-fm- _mw•q-cp-sh®v ]cn-N-b-s∏´ tUm. ]ev]p-hns‚ bn-cp∂p. \n¿t±iw A\p-k-cn-®mWv hnth-Im-\-µ≥ tIcfw Icn-º‰ ANyp-X-ta-t\ms‚ hk-Xn-bn-te°v am‰nb kµ¿in-°p-∂-Xv. Xoh-≠n-bn¬ sjm¿Æq¿ hsc bm{X Xntbm-k-^n-bpsS {]h¿Ø\w ho≠pw kPo-h-am-bn. sNbvXp. sImSp-ß-√q-cn¬ \n∂pw Imf-h-≠n-bn¬, Cu thf-bn-emWv Hcp imJm-a-µncw thW-sa∂ A`n- AhnsS \n∂pw tIhv h©n-bn¬ Fd-Wm-Ipfw {]mbw AwK-ß-fn¬ Db¿∂p-h-∂-Xv. ]gbsP´n-bn¬, 1891 Unkw-_¿ amkw ]≈n-bn¬ aTw

65 Aßs\ Fd-Wm-Ipfw cPnkv{Sn B^o-knse ac-Wm-\-¥cw ]≈n-bn¬ tKm]m-e-ta-t\ms‚ {KŸ-ti- sIm.-h. 1094˛se 943˛mw \º¿ Xodm-[m-c-{]-Imcw Ct∏m- Jcw sse{_-dn-bn-te°v \¬In-bXv amXr-Im-]-c-am-bn- gsØ temUvPv ÿnXn-sN-øp∂ ÿew 1918˛¬ hmßn cp-∂p. tXm´-bv°m´v IrjvW-ta-t\m≥ apX¬ Fw.-sI. 1923\v s^U-td-j≥ ktΩ-f-\-Øn\v h∂ tUm. inh-cm-a≥ hsc-bp-≈-h¿ {KŸ-߃ Zm\w \¬In B tPm¿÷v Adp¨sU-bn-en\v Fd-Wm-Ipfw temUvPv amXrI ]n¥p-S-cp-∂p. Xntbm-k-^n-bpsS Ncn-{X-Øn- kµ¿in-t°≠n h∂p. A∂sØ {]kn-U‚ v AºmSn s\m∏w k©-cn® Cu {KŸm-e-b-Øn¬ sIm®n cmPy- i¶-c-ta-t\m≥ Acp¨tU-bn-en\v hmKvZm\w \¬In. N-cn{Xw apX¬ {_n´ojv tcJ-Iƒ hsc-bpw, cmP-Ip- ""C\n Aßp ChnsS hcp-∂-Xn\v apºv Hcp sI´nSw Spw_ hnh-c-߃, Pn. i¶-c-°p-dp-∏ns‚ kmln-Xy-]-cn- D≠mIpw'' AºmSn i¶-c-ta-t\m≥ \S-Ønb Ahn- jØv amkn-I, BZy-Imew apX-ep≈ Xntbm-k^n amK- {im¥ ]cn-{iaw ChnsS kvac-Wo-b-am-Wv. ]pXnb sI´n- kn\pw {KŸ-ßfpw aZn-cmin bqWn-th-gvkn-‰n-bpsS Hmdn- Shpw kuI-cyhpw 1926 Pq¨ 25˛\v k¿ kZm-in-h-ø¿, b‚ v dnk¿®v tPW¬, sP. IrjvW-aq¿Øn-bpsS i¶c temUvPv F∂ \ma-Øn¬ DZvLm-S\w sNbvXp. Hm¿U¿ Hm^v Ãm¿ amK-kn≥, hntZ-iØpw C¥y- ]pXnb sI´n-Shpw kml-N-cyhpw h∂-Xp-sIm≠v AwK- bnepw {]kn-≤o-I-cn® Xntbm-k^n ]T-\-߃, AXy- ߃ DW¿t∆msS {]h¿Øn-°m≥ XpS-ßn. an{i-t`m- ]q¿∆-amb kwkvIrX {KŸ-߃ Cßs\ Hcp-]mSv P-\-hpw, PmXn-hy-Xym-k-Øn-s\-Xn-cmbn Bfl-hn-Zym- Imcy-߃ Cu sse{_-dn-sb-°p-dn®v ]d-bm-\p-≠m-Ipw. ]T\w {]t_m-[\w sNbvXpw, hnZy-m`ymk cwKØv CXn-t\-°mƒ {][m-\-w Xntbm-k-^n-bn¬ AwK-ambn cp{Z-hn-emkw kvIqƒ ÿm]n-®Xpw Xntbm-k^n ]T- tNcp-∂-h¿°v ]Tn-°m≥ Fs¥√mw thWw AXn\v \hpw {]h¿Ø-\hpw D∂-X-\n-e-hmcw ]pe¿Øn. ]Xn- th≠-sXms° Nn´-bmbn tiJ-cn-®p-h-®n-cn-°p-∂p F∂- aq-∂m-aXv s^U-td-j≥ ktΩ-f\w ChnsS sh®v Xm-Wv. \S∂p. 1928 HIvtSm-_¿ 22˛¬ \S∂ ktΩ-f-\-Øn¬ 1960˛emWv kzman cma-Zmkv sse{_dn lmfn¬ tUm. B\n-s_-k‚ v A≤y-£-ÿm\w hln-®p. {]kw-Kn-®-Xv. 1960˛¬ {iodmw, sP.-_n. tImSvkv, F∂n- at©cn cma-øcpw kZ- n¬ k∂n-ln-X-\m-bn-cp-∂p. hcpw, BK-am-\-µ-kzm-an-bpsS KoXm-{]-`m-jWw hfsc {]i-kvX-am-Wv. at©cn cma-ø¿, cm[ _¿Wn-b¿ \h-cm-{Xn BtLmjw XpSßn Ct∏m-gsØ Xe-ap-d-bnse {]apJ Xntbm-k- i¶c temUvPns‚ {]h¿Ø-\-Øn¬ s]mXp-P-\- ^n-Ãp-Ifpw h∂p {]kw-Kn-®Xv Cu sse{_-dn-bn-emWv. Xm-ev]cyw sIm≠p-h-cp-hm≥ th≠n-bmWv \h-cm{Xn Pn. i¶-c-°p-dp-∏v, Ip´n-°r-jvW-am-cmcv, Fkv. BtLmjw \S-Øn-t∏m-∂-Xv. 1935˛emWv XpS-°w. Kp]vX≥\m-b¿, Fw. IrjvW≥\m-b¿ XpSßn H≥]Xv Znhkw \o≠p-\n¬°p∂ ]cn-]mSn. `P≥ F{Xtbm hy‡n-Xz-߃ h∂v {]kw-Kn® Ncn{Xw kwKo-Xw, Hm´≥Xp-≈¬, IY-I-fn, ]m´p-I-t®cn i¶c temUvPn-t‚Xv am{X-am-Wv. Cßs\ kmwkvIm-cn-tIm-’hw Xs∂-bm-bn-cp-∂p. hf-sc-°mew i¶c temUvPns‚ {]kn-U‚mbn Bflob {]`m-j-W-߃ PmXn hyXym-k-Øn-s\-Xn-cm- tkh\w A\p-jvTn® sh≈m´v Icp-Wm-I-c≥ \mb¿ b-Xp-sIm≠v F√m P\-hn-`m-K-ßfpw HØp-tN¿∂ ]cn- Akp-J-_m-[n-X-\mbn awK-em-]p-c-tØ°p t]mbn, ]m-Sn-bmbn amdn. Bb-Xn-\m¬ F√m-hcpw henb A\p- AhnsS sh®v A¥-cn-®p. Fgp-]-Xp-I-fn¬ temUvPns‚ `mhw {]I-Sn-∏n-®p. {]h¿Ø\w Hm¿U¿ Hm^v k¿∆o-kn-eq-sS-bmWv kPo- \h-cm{Xn BtLmjw hnP-b-am-b-Xn-\m¬ sIm®n h-ambn ImWp-∂-Xv. sk{I-´dn ÿm\w hln-®n-cp∂ cmPm-hns‚ Xr]vXnbpw Xmev]-cyhpw t\Sn-sb-Sp-°m≥ tdmkv Fw. ]¿km-cn-bmWv {]kn-U‚ v ÿm\w Gs‰- Ign-™p. cmPmhv -]pXnb sI´nSw \n¿Ωn-°m-\p≈ Sp-°p-∂-Xv. Ch-cpsS ImeØv ""tem´kv k¿°nƒ'' XSnbpw [\hpw \¬In-bXv [m¿Ωn-I-amb ]n¥p-W- ""bphm-°-fpsS kwLw'' i¶c temUvPn¬ Bcw-`n-°p- bm-bn-. ∂-Xv. A∂v bphm-°-fmb B¿.-kn. Xºnbpw tUm. ]≈n-bn¬ tKm]m-e-ta-t\m≥ sse{_dn hniz-Ip-amdpw {]kw-Kn-®-Xmbn ImWp-∂p. tdmkv ]¿km-cn-bpsS ImeØv IΩn‰n AwK-ß-fmbn B¿.- Xntbm-k-^n-sb-°p-dn®v ]Tn-°m\pw Hcp-an®v Nn¥n- sP. \mb¿, sI.-]n. _me-Ir-jvW≥, efn-Xmw-_nI °m\pw P\-߃°v Ah-kcw Hcp-°m≥ th≠n-bmWv tZhn sIm®p-Æn A∏≥X-ºp-cm≥, am[-h-ta-t\m≥ XpS- sse{_dn XpS-ßn-b-Xv. Cu {KŸ-im-esb Fd-Wm-Ip- ßn-b-h¿ tN¿∂-Xm-bn-cp∂p {]h¿Ø-\w. fsØ BZy-Ime sse{_-dn-I-fn¬ Dƒs∏-Sp-tØ-≠- Sn.-H.-F- ns‚ `mK-ambn kn.-B¿.-B¿. h¿Ω XmWv. ImcWw A∂p-≠m-bn-cp∂ sIm®n sse{_-dn- {]IrXn NnIn’ temUvPns‚ _n¬Un-ßn¬ Bcw- bn¬ ]≈n-bn¬ tKm]m-e-ta-t\m≥ sse{_dn tN¿∂p.

66 `n-®p. tIc-f-Øn¬ {]IrXn NnIn’m k{º-Zmbw P\- Iq-e-amb kml-Ncyw sIm≠p-h-cp-sa∂ t_m[yw Iob AwKo-Imcw t\Sm≥ CXp-sIm≠v km[n-®p. AwK-ß-fn¬ {]_-e-am-bn. Fw.-sI. inh-cm-a≥ Ip™p-߃°v ]m¬s∏mSn hnX-c-Whpw kuP\y ""kb≥kv Hm^v tbmK'', Fkv. inh-Zmkv ""F≥jy‚ v sshZy-]-cn-tim-[-\bpw tkh\ {]h¿Ø-\-Øns‚ `mK- hnkvUw'' F≥.-]n. kpµ-tc-is‚ ""Nn¥m-cq-]-߃'' ambn \S-∂p. CØcw ¢m p-Iƒ Xntbm-k^n ]T-\-Øn\v hy‡X Xntbm-k^n ]T-\hpw {]h¿Ø-\hpw Ipd-™p-h- \¬Im≥ klm-bn-®p. “How can we help the world cn-Ibpw Nne AwK-߃ hcm-sX-bm-hp-Ibpw sNbvXp. by thought” CsXmcp Xncn-®-dnhpw t_m[y-hp-ambn A\¿l-cmb Bfp-Iƒ IS-∂p-h-∂-tXmsS ]¿km-cn- ]ecpw C∂pw ]cn-K-Wn-°p-∂p. At∏mgpw IS-∂p-I-b- bp-ambn {]iv\-ß-fm-bn. ]n¬°m-eØv AwK-ß-fpsS ‰-°m-cpsS {]iv\-߃ cq£-am-bn-cp-∂p. tIkv \njv{In-bXzw Xs∂-bmWv temUvPv ÿew Itø-dm≥ ssIImcyw sNbvXn-cp∂ A\¥ kp{_-“-Wy-ø-cpsS Imc-W-am-b-Xv. 1984˛¬ tdmkv Fw. ]¿kmcn A¥-cn®p. acWw ImcWw tImSXn hyh-lmcw XS- -s∏-´p. {ItaW sse{_dn lmƒ Hgn-®p≈ `mKw Itø-‰-°m- IΩn‰n AwK-amb {]nb-Ip-am-dn-s‚ \n¿t±iw A\p-k- cpsS tI{µ-ambn amdn. CXp-ambn _‘-s∏´ tIkp-I- cn®v AUz. Fw.-F-kv. DÆn-Ir-jvWs\ tIkv Gev∏n- fn¬s∏´v temUvPv t{]m∏¿´n `mc-hm-ln-IfpsS ]q¿Æ- °m≥ Xocp-am\n®p. A[o-\-Øn¬ A√m-sX-bm-bn. 1985˛86 Ime-ß-fn¬ {ioi-¶c temUvPns‚ [\-ÿnXn tami-am-bn-cp-∂p. BgvN-tXmdpw \S-Øm-dp≈ Xntbm-k^n ¢m v \S- F∂n-´p-t]mepw Itø-‰-°msc Hgn-∏n-°m-\p≈ hn[n, Øm≥ Ign-bmsX h∂p. IΩn‰n AwK-߃ t]mepw Xo¿∏ns‚ L´w hsc FØn-°m≥ Ign-™Xv Cu hcm-sX-bm-bn. ]T-\-¢m v hfsc _p≤n-ap-´n-bm-sW- AUz-t°-‰ns‚ DZm-c-a-\kv Xs∂-bm-bn-cp-∂p. ¶nepw \S-∂p-t]m-∂p. CØcw {]Xn-k-‘nsb XcWw \nc-¥cw tIkpw tImS-Xn-bp-ambn Ign™ 12 h¿j- sNøm≥ Xmev]-cy-ap-≈-hsc tN¿Øv ]pXnb IΩn‰n ߃°v ]cn-k-am]vXn Ipdn-®p. 2008 HIvtSm-_¿ 25˛mw Npa-X-e-tb-‰p. Fw.-sI. inh-cm-a≥ {]kn-U‚pw tUm. XnøXn i¶c temUvPpw ÿehpw tImSXn hn[n-bn- Sn.-]n. _m_p sk{I-´-dnbpw a‰v AwK-߃ ]n.-hn. eqsS ssIhiw h∂p-tN¿∂p. i¶c temUvPns‚ IrjvW≥. efn-Xmw-_n-Im-tZhn, sI.-]n. _me-Ir- tIkv kw_-‘-amb hnhcw Cßs\ Fgp-tX≠n h∂- jvW≥, G.-hn. koXm-e-£van, Sn.-F-kv. Dkvam≥. F√m Xn\v ImcWw AXv B[ym-flnI Nn¥-bpsS hnP-b-am- A¿∞-Ønepw KpW-I-c-amb Nn¥bpw {]h¿Ø-\hpw bXv sIm≠m-Wv. kZv-˛-Nn-¥-bpsS {]k-cWw \Ωn¬ D≠m-bn. AUz. sshZy-\m-Y≥ tIkv hmZn-®p. Imcy- D≠m-Ip∂ \njv{In-b-Xzw adn-I-S-°m≥ klm-b-I-ambn £-a-amb {]h¿Ø-\-hp-ambn apt∂m´p t]mbn. tIkv h¿Øn-°p-∂p. Znhy-X-e-Øn¬ \n∂pw {]h-ln-°p∂ em‚ v ss{S_yq-W-en-te°v am‰n-bXv Imcy-߃ aµ-K- kZvNn¥ F√m-Ø-c-Øn-ep≈ hnLv\-ß-tfbpw am‰n- Xn-bnem°p-∂-Xn\v Imc-W-am-bn. ]pXnb IΩn-‰nbpw sb-Sp-°p-sa∂v Xo¿®. AXmWv i¶c temUvPn\v h∂v- t\Xr-ÿm-\hpw thW-sa∂ A`n-{]mbw A\p-k-cn®v -`-hn® {]Xn-k-‘n-sb-°p-dn®v Hm¿°p-tºmƒ ]d-bm-\p- G.-hn. koXm-e£van {]kn-U‚pw Sn.-F-kv. Dkvam≥ ≈-Xv. sk{I-´-dn-bp-am-bn, Xntbm-k^n ]T\ ¢m n\v ]cn-K- ]e-Xcw {]Xn-k-‘n-Iƒ XcWw sNøm≥ Ign- W\ \¬Im\pw, A\-[n-IrX Itø-‰-°msc Ah-K- ™Xv, Xntbm-k-^nbpw AXns‚ ap≥Im-e- {]- Wn®pw ¢m v \S-Øphm\pw Ign-™p. tIkv Imcy- h¿ØIcpw sImfp-Øn-sh® `{Z-Zo]w Rß-fn¬ £-a-am-°p-∂-Xn\v dn´. PUvPv A\-¥-kp-{_-“Wy t{]m÷z-e-am-b-Xp-sIm-≠m-Wv. Cusbmcp hkvXpX Aøsc Npa-X-e-s∏-Sp-Øn. ""k¿s∆ Hm^v B\n-_-k‚ v IqSn Hm¿Ω-s∏-Sp-Øn-s°m≠v eLp-Ncn{Xw Ah-km- en‰-td-®¿'' ]T-\-¢m v ]e {]ap-Jcpw h∂p \n-∏n-°-s´. \n¿∆ln®p. {ioi¶c Xntbm-k-^n-°¬ temUvPv D]-tZ-iI Cusbmcp Zpcn-Xm-h-ÿ-bn¬ Xntbm-k^n ]T\w kanXn Xøm-dm-°n-b-Xv. Kuc-h-ambn FSp-°pI hgn, t{ijvT Nn¥-Iƒ, A\p-

67 Kpcp-]m-Z-ß-fn¬ ˛ \me-∏m´v \mcm-b-W-ta-t\m≥

1917 ¬ \me-∏m-S≥ At the Feet of the Master ae-bmfØnte°v hnh¿Ø\w sNbvXp, F∂m¬ {]kn-≤o-I-cn-°p-I-bp-≠m-bn-√. \me-∏m-Ss‚ kz¥w ssI∏-S-bmWv apI-fn¬ sImSp-Øn-cn-°p- ∂-Xv ‘Confidence’ F∂ `mK-Øns‚ hnh¿Ø-\-amWv CXv.

68 Xncn®p t]mbn

Pem-ep-±o≥ dqan AD (1207-73) teml-[mXp Rm≥ acnbvs° ssZh-ZqX thjhpw ta PmX-ambo kky-a-t√m˛ \jvS-amhpw hfsc thKw kky-P∑w ho´p-arK ]ns∂ Rm\pw Iev]-\m-Xn˛ ambn P\n®p ho≠pw h¿Øn-bm-sam-∂mbn amdpw

NØ-arKw a¿Xy-cq]w iq\y-am-bo-Ss´ Rm≥, A˛ ]q≠p ho≠pw PmX-ambn iq\y-`mhw a[p-c-am-bp¬˛ t]Sn-sb-¥n-s∂¥p \jvSw tLmjWw sNøp∂p “km£m¬ ]‰n acWw ImcWw ta? ssZh-k-Xy-Øns‚ `mK˛ amb-h≥ Xncn-®p-t]mbn” a¿Xy\mw Rm≥ arXy-q-]q-≠m¬ ssZh-Zq-X-\p-bn¿sØWo°pw shSn-bWw hmgvho,-i-\√m Øh apgps° iq\y-an-hnsS hnh: A°nØw amXr-`qan BgvN-∏-Xn∏v 2002 am¿®v 10

69 tIcf {_“-hn-Zym¿∞n afiew (Kerala Theosophical Federation) Aº-Xp-h¿jsØ Ncn{Xw (1913˛1963)

{]th-inI AZr-iy-tem-I-Øn¬ thcq-∂n, Zriy-tem-I-Øns‚ BZysØ temUvPv \m\m-`m-K-ß-fnepw imtJm]im-J-Iƒ ]c-Øn, Ncn-{X-{]-[m-\-amb ]me-°mSv temUvPns‚ ÿm]- ""⁄m\-∏-cn-a-fw-ho-in, t{]a-]q-t¥-s\m-gp-°p∂'' \-sØ-∏‰n A∂sØ kwL-dn-°m¿Up-I-fn¬ ImW- Ipkpa-߃ hnS¿Øn, temI-bm-{Xn-I¿°p hn{i-a-∏- s∏-Sp∂ ck-I-c-amb Hcp `mKw ChnsS tN¿°mw... ¥-embn \ne-sIm-≈p∂ Hcp Iev]-X-cp-hmWv {_“- ""...B imJbpsS A≤y-£≥ F≥. k¿t∆m-Ø- hn-Zym-kw-Lw. AXns‚ C¥y≥ hn`m-K-Øn¬s]´ 14 a-dm-hphpw sk{I-´dn ]n. inh-cm-a-øcpw Bbn-cp∂p.'' s^U-td-j-\p-I-fn¬ H∂mWv ""tIcf Xnb-skm-^n- kwL-t\-Xm-°-∑msc Xan-gp-cm-Py-Øp-\n∂p ]me-°m- °¬ s^U-td-j≥'' (tI-cf {_“-hn-Zym¿∞n t´°p £Wn®p hcp-Ønb Cu am\y-∑m-sc-∏‰n CXn- afiew) e-[n-I-sam∂pw ]gb {KŸ-ß-fn¬ ImWp-∂n-√. 1963 sk]v‰w-_¿ 11˛mw XnøXn Bbn-cp∂p Cu F∂m¬ imJm-ÿm-]-\m-h-k-c-Øn¬ ]m m-°-s∏´ s^U-td-js‚ AºXmw ]nd-∂mƒ. tIcf s^U-td- c≠p {]ta-b-߃ {i≤m¿l-am-Wv. B {]ta-b-߃ j≥ Hcp {]tXyI kwL-S-\-bmbn cq]w ]q≠Xv 1913¬ Ch-bm-Wv. : am{X-am-sW-¶n-epw, tIc-f-Ønse {_“-hn-Zym-kw-L-im- 1. Cu imJbpw tIcf kn≤m-{i-a-im-Jbpw J-I-fpsS Bbp-jv°mew 1882 \hw-_¿ 24\p apX¬ At\ym\yw klm-bn-t°-≠-Xm-Wv. IW-°m-t°-≠-Xm-Wv. ImcWw A∂m-bn-cp∂p tIc-f- 2. lnµp-k-`-bpsS ÿm]-I≥ imJm-ÿm-]-\-Øn\p Ønse BZysØ imJ-bmb ]me-°m´v imJ-bpsS th≠n sNbvX {ia-߃°p At±-l-tØm-Sp≈ P\-\w. \n¿`m-Ky-h-im¬ ]me-°m´v imJ Ct∏mƒ IrX-⁄X tcJ-s∏-Sp-Øp-∂p. \mam-h-ti-j-am-bn-cn-°-bm-sW-¶nepw AXns‚ ÿm]\w Ncn-{X-{]-[m-\-amb H∂m-Wv. kn≤m-{i-a-k-`-bpsS Imcy-Z¿in Hcp tKmhn-µ-ta- t\m-\m-bn-cp∂p F∂-√msX B k`-sb-∏-‰ntbm At±- C¥ybpsS \thm-∞m-\-Øn¬ ap≥ssI-sø-SpØp l-sØ-∏-‰ntbm as‰m∂pw Adn-bp-∂n-√. F∂m¬ lnµp- {]h¿Øn® \mep kwL-߃ ˛ {_“-k-am-Pw, Bcy- k-`-bpsS Imcyw Aß-s\-b-√. AXns‚ ÿm]-I≥ k-am-Pw, {_“-hn-Zym-kw-Lw, {iocm-a-Ir-jvW-an-jy≥ sIm®n-bnse A∂sØ Znhm≥ t]jv°m-cpw, ssakq¿ F∂n-h-bmWv F∂p-≈Xv Hcp Ncn-{X-k-Xy-a-s{X. Cu sslt°m-S-Xn-bnse {][m\ PUvPn-bm-bn-cp∂ Znhm≥ Iq´-Øn¬ tIcfw BZy-ambn kzmKXw sNbvXXv _l-Zq¿ cmP-[¿Ω-{]-hoW N{µ-ti-J-c-ø-cpsS {_“-hn-Zym-kw-L-sØ-bmWv F∂p-≈Xp {]kvXm-hy- ]nXmhpw Bb i¶-c-øm-hm-bn-cp-∂p. C¥y-bn¬ {_“- am-Wv. {_“-k-am-P-Øns‚ Hcp imJ tImgn-t°m´v hn-Zym-kw-L-Øns‚ {]mcw-`-{]-h¿Ø-\-߃°p Ct±- ÿm]n-°-s∏-´Xv 1902˛03 Ime-Øm-Wv. tIc-f-Øns‚ l-Øns‚ klm-b-ap-≠m-bn-cp∂p F∂-Xn-s\-∏-‰n {`mXm BZysØ {iocm-a-Ir-jvWm-{i-a-amb lcn-∏mSv B{i-a- kn. P\-cm-P-Zm-k≥ Øns‚ DZvLm-S\w 1913¬ Bbn-cp-∂p. Bcy-k-amPw "Golden Book of the Theosophical F∂ {KŸ-Øn¬ Cßns\ Fgp-Xn-bn-´p-≠v. tIc-f-Øn¬ {]h¿Ø\w XpS-ßn-bXv 1921˛se am∏n-f- Society'' e-l-fbv°p tij-am-Wv. "Soon after the founders began their work, a cultured the- osophist, the founder of a Hindu Religious and philosophi-

70 cal association joined hands with the Theosophical sIm®n, Be-∏p-g, tIm´-bw, sIm√w, s]m∂m-\n, Be- Society. This was a Sankariah, President of the Hindu Øq¿, H‰-∏m-ew, Nn‰q¿ F∂o imJ-Iƒ ÿm]n-°- Sabha, affiliated with the T.S. without however losing its s∏-´-Xv. Ah-bpsS ÿm]-I≥, A∂sØ C¥y≥ identity or autonomy.'' sk£≥ s{]mhn≥jy¬ sk{I´dn sI. \mcm-b-W- tIc-f-Ønse aq∂p {][m\ imJ-Iƒ ˛ ]me- kzman Aø-cm-bn-cp-∂p. AXn-\p-ti-jw, ta¬∏-d™ °mSv, Fd-Wm-Ip-fw, Xr»q¿ ˛ ÿm]n-°p-∂-Xn\v {ioi- imJ-I-fnse AwK-ß-fpsS {]tNm-Z\w tlXp-hm-bn, ¶-cøm {]tNm-Z-\hpw klm-bhpw \¬Io-´p-s≠∂v thsd ]e imJ-Ifpw D≠m-bn. Aßns\ 1882 apX¬ {_“-hn-Zym-kw-L-Øns‚ ]gb tcJ-I-fn¬ \n∂pw a\- ]e Ime-ß-fn-embn 58 imJ-Iƒ tIc-f-Øn¬ D≠m- n-em-°p-∂p-≠v. bn-´p≠v. 1882 apX¬ 1902 hsc ]sØÆw am{X-amWv \ne-hn-ep-≈-Xv. F¶nepw tIc-f-Ønse imJ-I-fpsS Iq´-Øn¬ BZy- Hcn-°¬ As√-¶n¬ as‰m-cn-°¬ {_“-hn-Zym-kw-L- ÿm\w ]me-°m-´n-\m-sW-¶nepw BVy-ÿm\w Xncp- Øns‚ iwJ-\mZw tIƒ°mØ Hcp Ip{Kmaw t]mepw h-\-¥-]p-c-Øn-\m-Wv. Imc-Ww, {_l-a-hn-Zym-kw-L- tIc-f-Øn-en√ F∂v \ap-°-`n-am-\n-°mw. AtX kabw, Øns‚ ÿm]I-∑m-cn¬ Hcmfpw BZysØ {]kn- C{X hfsc imJ-Iƒ D≠m-bn-cp∂ ÿm\Øv U‚pw Bb tIW¬ Hmƒt°m´v tIc-f-Øn¬ Ct∏mƒ, \ΩpsS cmin N{I-Ønse \h-{K-l-ß-sf- ÿm]n® GI imJ AXp-am-{X-am-Wv. AXv 1883 t∏mse IÆq¿, sNm∆, Xe-t»-cn, hS-I-c, tImgn-t°mSv, Pqembv amk-Øn-em-bn-cp∂p B A{K-ÿm-\-Øn\p Xr»q¿, Fd-Wm-Ip-fw, Be-∏p-g, Xncp-h-\-¥-]pcw tbmKy-amb hn[-Øn¬ Xs∂-bmWv B imJ-bpsS F∂o 9 imJ-Ifpw Hcp D]-{Klw t]mse \Sp-h-´hpw ]n∂o-Sp-≠mb hf¿®bpw Db¿®-bpw. Cu imJ-bpsS am{Xta _m°n-bp-≈q. Hcp saº¿ am{X-ap≈ Hcp ]q¿Æ Ncn{Xw thsd-Xs∂ {]kn≤s∏-Sp-Øn-°- \mK¿tIm-hn¬ IqSn tN¿Øm¬ 11 imJ IW-°m-°mw. gn-™n-´p-≈-Xp-sIm≠v AXn-s\-∏‰n ChnsS C{X CtXm¿°p-tºmƒ kwL-t{]-an-I-fmb \ap°p hyk\w am{Xta ]d-tb-≠-Xp-≈q. tXm∂m-\n-S-bp-≠v. CXn-\p-tijw 1884˛¬ Xncqcpw 1891¬ Fd-Wm-Ip- F∂m¬, hnπ-hm-fl-I-amb kmwkvIm-cnI kwL- fØpw Hmtcm imJ-Iƒ ÿm]n-°-s∏-´p. Xncq¿ imJ ß-fpsS Ncn-{X-Øn¬ CXp-t]m-se-bp≈ Hcp {]Xn- _me-a-cWw {]m]n-®p. `mkw Akm-[-m-c-W-a-√. Hcp sh≈-s∏m°w D≠m-Ip- {_“-hn-Zym-kwLw t_mws_-bn¬ {]h¿Ø\w tºmƒ s]mßn-∏-c-°p∂ sh≈w A[n-I-Imew XpS-ßnb Imew (1879) apX¬ kwL-Øns‚ BZ¿i- Aßns\ \nev°p-I-bn-√. sh≈w hen-bp-tºmƒ Bg- ß-sf-∏-‰n-bpw, C¥y-bnse {]h¿Ø-\-]-cn-]m-Sn-sb-∏- ap≈ hb-ep-I-fnepw Ipf-ß-fnepw InW-dp-I-fnepw ‰nbpw At\z-jn-®p-sIm-≠n-cp∂p {io. Fw. i¶-c-ømhpw am{Xw sh≈w sI´n-\n¬°pw. Ah-bmWv ]n∂oSv Poh- {io ]≈n-bn¬ tKm]m-e-ta-t\m-\pw. Ah-cm-bn-cp∂p cm-in-I-fp-tSbpw kky-ß-fp-tSbpw Zml-i-a-\-Øn-\p-X- Fd-Wm-Ipfw imJ-bpsS ÿm]-\-Øn\p Imc-W-`q-X- Ip-∂-Xv. AXp-t]mse ]pXp-a-bpsS BI¿j-I-Xzhpw ∑m¿. Cu imJ-bpsS Ncn-{Xhpw khn-kvXcw FgpXn Xe-sb-Sp-∏p≈ t\Xm-°-∑m-cpsS km∂n-≤yhpw C√m- {]kn-≤-s∏-Sp-Øp-hm≥ Ahn-SsØ saº¿am¿ D’m- Xm-Ip-tºmƒ, kwL-Øns‚ BZ¿i-ß-fnepw {]h¿Ø- ln®p hcp-∂p-s≠-∂-dn-bp-∂-Xn-\m¬ AXn-s\-∏-‰nbpw \-ß-fnepw ÿnc-amb Xmev]-cy-ap-≈-h¿ am{Xta ChnsS IqSp-X¬ H∂pw ]d-bp-∂n-√. tijn°q. Aßn-s\-bp-≈-h¿ Ah sh®p-]p-e¿Øp- Ibpw sNøpw. B hn[-Øn¬ {_“-hn-Zym-kw-L- 1882 apX¬ 1902 hsc-bp≈ ImeØv {_“-hn-Zym- Øns‚ BZ¿i-߃°pw Ah-bv°-\p-k-cn-®p≈ kw-L-Øn\p tIc-f-Øn¬ ˛ ae-_m-dn¬ ]me°m´v, {]h¿Ø-\-߃°pw ÿnc tI{µ-ß-fmbn tijn-®n-´p- sIm®n-bn¬ Fd-Wm-Ip-fw, Xncp-hn-Xmw-Iq-dn¬ Xncp-h- ≈-h-bmWv Ct∏m-gp≈ imJ-Iƒ. \-¥-]pcw ˛ Cßns\ aq∂p aqe tI{µ-߃ am{Xta D≠m-bn-cp-∂p-≈q. B aq∂p imJ-Ifpw A∂sØ ]cn- as‰mcp kwK-Xn. 51 h¿j-ß-fnse saº¿am-cp- X-ÿn-Xn-I-f-\p-k-cn®v imJm-Im-cy-߃ \njvTm-]q¿∆w sSbpw imJ-I-fp-tSbpw FÆ-Øn-ep≈ IqSp-X¬ Ipd- \S-Øn-t∏m-∂p. hp-sIm≠p am{Xw IW-°m-°m-hp-∂-X-√, tIc-f-Ønse {_“-hnZym kwL-Øns‚ {]m[m-\yw. tIc-f-Ønse 1902\p tijw B≤ym-fln-Ihpw kmwkvIm-cn-I-hp-amb \h-{]-_p-≤-X- ]n∂oSv 1902\pw 1904\pw at≤y-bm-Wv, Xe-t»-cn, bn¬ {_“-hn-Zym-kwLw AXn-t‚-Xmb Hcp ]¶p-h- hS-Ic, tImgn-t°m-Sv, at©cn, \ne-ºq¿, Xr»q¿, ln-®n-´p≠v F∂p \Ωƒ Adn-™n-cn-t°-≠-Xm-Wv.

71 AXn-s\-∏‰n Nne hnh-c-߃ ChnsS tN¿°mw. F∂ t]cn¬ Hcp {]tXyI kwL-S\ Xs∂ cq]- h¬°-cn-°p-I-bp-≠mbn. A∂p apX-ev°mWv {_“-hn- tIc-f-Ønse B≤ym-flnI \thm-∞m-\-Øn¬ Zym-kw-L-Ønse AwK-߃ Cu hnj-b-Øn¬ {_“-hn-Zym¿∞n-I-fpsS ]¶v Du¿÷z-kz-e-ambn {]h¿Øn-°m≥ XpS-ßn-b-Xv. PmXn-s°-Xnsc {io. at©cn cma-øcpw tImgn-t°mSv emUvPnse PmXn-a-X-Ip-e-h¿Æ hyXym-k-ßsf hI-sh- a‰p {_“ hnZym¿∞n-Ifpw Hcp Xnøs‚ Ieym-W- °msX a\p-jy-k-tlm-Z-cy-sØ, {]Y-ahpw {][m\-hp- Øn¬ ]s¶-Sp-Ø-Xn\p PmXn{`jvS-cm-°-s∏´ IY kp{]- amb BZ¿i-ambn kzoI-cn-®n-´p≈ {_“-hn-Zym-kw-L- kn≤-am-Wv. Øn\v a\p-jy¿ XΩn¬ D®-\o-NXzw sh®p Ch¿°p ]pdsa tIcf {_“-hn-Zym¿∞n-I-fpsS ]pe¿Øp∂ Hcp PmXn hyh-ÿ-bpsS t\sc IÆ-S- Iq´-Øn¬ {io. hn.-B¿. kp{_-“-Wy-ø¿, {io. bv°pI km≤y-a-√. F∂m¬ AXns‚ ]cn-lmcw hn[zw- tijøm, {io. at©cn cma-Ir-jvW-ø¿, {io. at©cn k-I-am-ImØ hn[-Ønepw kmwkvIm-cnI aqey-߃°p sh¶-S-cm-b-ø¿, s{]m^. {io\n-hm-k≥, {io. inh-cm-a- \miw hcmØ hn[-Ønepw km[n-°m≥ tIc-f-Ønse Ir-jvW-imkv{Xn Cßn-s\-bp≈hcpw PmXn \nba saº¿am¿ BZyw apXte {ian®p h∂p. At\Iw \q‰m- ewL-\-Øn\p {`jvS-cm-°-s∏-´-h-cmbn. ≠p-I-fmbn lnµp kap-Zm-b-Øn¬ BI-am\w ]‰n-∏n- 1930˛¬ Bep-hm-bn¬sh®p \S∂ Kuco ]hn-{X- Sn®p \n∂n-cp∂ B CØn-°-Ænsb hen-®p-am-‰p-∂-Xn¬ ∑m-cpsS Ieym-W-Øn\p {_“-W-hn[n {]Im-c-ap≈ lnµp-°-fmb {_“-hn-Zym¿∞n-Iƒ°p-t]mepw hfsc I¿Ωw \S-Øn-bXv {io. at©cn cma-øcpw cma-Ir-jvW- hnj-a-ap-≠m-bn-cp-∂p. øcpw Bbn-cp∂p. ]Tn-∏p-sIm≠pw ]cn-jv°mcw sIm≠pw PmXn CØcw hy‡n-]-c-amb {]h¿Øn-Iƒ°p ]pdsa lnµp-°-tfmfw Xs∂ Db¿∂-h-cm-bn-cp∂p ae-_m-dnse tIc-f-Ønse {_“-hn-Zym-kwL hm¿jnI tbmK-ß- Xnø-k-ap-Zm-bw. AXp-sIm≠v Bflm-`nam\Øn\p fn¬ ]¥n-t`m-P\w km[m-c-W-ambn \S∂p h∂n-cp-∂p. £Xw hcp-Øp∂ Abn-Øm-Nm-csØ Ah¿ Ah-tl- fn-°p-Ibpw hm°p-sIm≠pw t]\ sIm≠pw AXns\ Cu hn[-Øn-se√mw BZyw bmYm-ÿn-XnI- \nin-X-ambn hna¿in-°p-Ibpw sNbvXp-t]m-∂p. A≤ym- cmbncp∂ {_“ hnZym¿∞n-Iƒ {ItaW Dev]-Xn-jvWp- fl-Kp-cphpw kap-Zm-tbm-≤m-c-I\pw Bb {io\m-cm-b- °-fm-bn-Øo¿∂p. Cßns\ hnπ-hhpw hn[zw-k-\hpw W-Kp-cp--hns‚ D¬t_m-[-\hpw kwL-SnX {]h¿Ø-\- IqSmsX a\- w-kv°mcw hgn°v Hcp ]cn-h¿Ø\w hcp- ßfpw Xnø kap-Zm-b-Øn\v Hcp ]pXnb hocyhpw Øp-hm-\mWv {_“-hn-Zym¿∞n-Iƒ {ian-®p-t]m-∂-Xv. Bfl-hn-izm-khpw D≠m-°n. AtXm-Sp-IqSn PmXn-tbm- lcnPt\m-≤m-cWw Sp≈ Cu hntcm[w Hcp {]Xy£ ka-c-am-bn. {_“-hnZym kwLw C¥y-bn¬ h∂ ImeØv tIc-f-Øn¬ {_“-hnZym¿∞n-Iƒ Hcp kwLw C¥y-bnse Bdp-tImSn lcn-P-\-߃ (]-©-a-∑m¿ F∂ \ne-bn¬ CXn¬ ]s¶-Sp-Øn-s√-¶nepw Xnø F∂m-bn-cp∂p A∂sØ t]cv) tIƒt∏mcpw tIƒhn- t\Xm-°-∑m-cpsS \n¿ΩmWmflIamb kwcw-`-ß-fn- bp-an-√mØ Hcp h¿§-am-bn-cp-∂p. se√mw A\p`m-hhpw B\p-Iq-eyhpw {]I-Sn-∏n-®n-cp-∂p. Kh¿sat≠m s]mXp-P-\-ßtfm Ah-sc-∏‰n {i≤n- {io. kn. IrjvW≥, {io. aq¿t°m-Øp-Ip-am-c≥, {io. °p-hm≥ XpS-ßn-bXv hfsc sshIn-bm-Wv. Abn-Øm- aT-Øn¬ cmcn-®-aq-∏≥, {io. sImt´yØv IrjvW≥, {io. Nm-cw, ASp-Øm¬ Ipfn-°-Ww, I≠m¬ Ipfn-°Ww kn. tKmhn-µ-≥ Cßn-s\-bp≈ kaq-Zmb t\Xm-°-∑m¿ F∂p-hsc A[x-]-Xn-®n-cp∂ tIc-f-Øn¬, Ah-cpsS ]ecpw {_“-hn-Zym-kw-L-Øn¬ AwK-ß-fm-bn-cp∂p \ne G‰hpw timN-\o-b-am-bn-cp-∂p. Ah-cpsS kap- F∂p-≈Xv ChnsS kvac-Wo-b-am-Wv. Xnø kap-Zmbw ≤m-c-W-Øn\v ae-_m-dn¬, AYhm tIc-f-Øn¬ Xs∂ hI tImgn-t°m-´p≈ {ioI-WvtT-izcw t£{X-Øn\p BZy-ambn Hcp ]≤Xn Bhn-jv°-cn-®Xv ]me-°mSv I√n-´Xv (1909) B\n-_-k‚-Ω-bm-Wv. Xe-t»cnbnse emUvPnse sk{I-´dn {`mXm kn. tij-øm-hm-Wv. PK-∂mYt£{X-Ønse D’-h-Øn\p aX-{]-kwK]cn- At±lw Ahn-SsØ _¿Ωm-sj¬ Iº\n GP‚pw ]mSn XpS-ßn-bXv {io.at©cn cma-ø¿, at©cn cma- Hcp P\-k-Ω-X-\mb ]uc\pw Bbn-cp-∂p. At±lw Ir-jvW-ø¿, hn. Icp-Wm-I-c≥ \mb¿ F∂n-h-cm-bn- emUvPv sI´n-S-Øn¬. ]©-a-°p-´n-Iƒ°v Hcp Fen- cp∂p. sa‚-dn-kv°qfpw apXn¿∂-h¿°p \nim-]m-T-im-ebpw 1914˛¬ B\n-_-k‚-Ω-bpsS t\Xr-Xz-Øn¬ PmXn- Hcp ]e-N-c°p ]oSn-Ibpw \S-Øp-I-bp-≠m-bn. s°-Xn-cmbn Hcp [¿Ω-bp≤w \S-Øp-hm≥ Stalwarts

72 1914\pw 20\pw CS-°m-bn-cp∂p CXv F∂mWv amk-Øn¬, doP‚ v alm-dmWn \n¿Øn. F∂m¬ Fs‚ Adn-hv. CXn\p Kh¿sa-≠n¬ \n∂p In´n-bn- Ncn{X {]kn-≤-amb B cmP-hn-fw-_-c-Øn\v A\p-Iq- cp∂ {Km‚pw s]mXp-P-\-ß-fpsS kw`m-h-\bpw hfsc e-amb Hcp ]›m-Øew krjvSn-®-Xv, Xncp-h-\-¥-]p- Ipd-hm-bn-cp-∂-Xn-\m¬ t]mcmsX hcp∂ kwJy {`mXm- csØ Poh-Im-cp-Wy-k-`bm-sW∂p ]d-™m¬ AXn- ti-j-øm-Xs∂ sImSp-Øp-t]m-∂p. i-tbm-‡n-bp-≠m-hn-√. lnwk \S-Ø-s∏-Sp∂ t£-{X- B ImeØv, ]me-°m-Sv, bmYm-ÿn-XnI {_m“- ß-fnepw s]mXp-tbm-K-ß-fnepw {]kw-K-߃ \S-ØpI, W-cpsS Hcp {]_-e-k-t¶-X-am-bn-cp∂p F∂p Hm¿t°- eLp-te-J-Iƒ hnX-cWw sNøp-I, F∂n-h-bm-bn-cp∂p ≠-Xp-≠v. AXp-sIm≠v {`mXm tij-øm-hn\v [\-kw- AXnse ]cn-]m-Sn-Iƒ. B kwL-Øns‚ cq]-h¬°- _-‘-amb hnj-a-߃°p ]pdsa kmap-Zm-bn-I-amb c-W-Ønepw {]h¿Ø-\-Øn\pw {_“-hn-Zym-kw-Lmw- {]Xn-tcm-[-ßfpw kln-t°≠n h∂p. AsXm∂pw hI- K-߃°p kmc-amb ]¶p-≠v. sh-°msX At±lw ]©-a-∑m-tcmSv ka-`m-h-Øn¬ B Iq´-Øn¬ {`mXm sI.-F-kv. \mcm-b-W-ø¿, s]cp-am-dp-Ibpw, Ah-cn¬ ]Tn-∏p-≈-h¿°p sNdnb {`mXm F≥.-_n. ]c-ta-iz-c-ø¿, {`mXm sI. cmP-tKm- DtZym-K-߃ kºm-Zn-®p-sIm-Sp-°p-Ibpw sNbvXp- ]m-e-ø¿, {`mXm Fkv.-B¿. atl-iz-c-∏n-≈, {`mXm ]pXp- t]m∂p. Ipfw ]fl-\m-`-∏n-≈, {`mXm hn. Icp-Wm-I-c≥ \mb¿ B ImeØp \S∂ as‰mcp kw`hw IqSn ChnsS F∂n-h-cpsS t]cp-Iƒ {]tXyIw {]kvXm-h-tbm-Ky- tcJ-s∏-Sp-Ømw. At±-lhpw Hcp Bcy-k-am-P- -{]-h¿Ø- amWv. I-\mb thZ-_-‘phpw IqSn Iev]mØn {Kma-Øn¬ Ch¿°v BZy-Im-eØv bmYm-ÿn-I-∑m-cn¬ IqSn Hcp lcn-P-\-PmY sIm≠p-t]m-bn. {]£p-_vZ-cmb \n∂pw tZhkz-°m-cn¬ \n∂pw ]e-hn[ FXn¿∏p-Ifpw bmYm-ÿn-XnI {_m“-W¿ PmYsb FXn¿°p-I-bpw, kln-t°≠n h∂p. F∂m¬ {ItaW s]mXp-P-\m-`n- t\Xm-°-∑m-cpsS ta¬ ssItø‰w \S-Øp-Ibpw {]mbw Ah¿°p A\p-Iq-e-am-bn. _ p-S-a-Iƒ, {]Nm- D≠mbn. thZ-_-‘p-hns\ IØn-sIm-≠p-Ip-Øn. c-W-Øn\p t]mIp∂ {]h¿Ø-I-tcmSv Nm¿÷v taSn- CXns\ kw_-‘n-®p-≠mb tIkn¬ Ip‰-°m¿°v ®n-cp-∂n-√. {] p-Im¿ kuP-\y-ambn eLp-te-J-Iƒ in£-In-´n-b-tXm-Sp-IqSn ]©-a-∑m¿°p {Kma-Øn¬ IqSn A®-Sn-®p-sIm-Sp-Øp. Cßns\ Poh-Im-cpWy k`-bpsS t]mIm-sa-∂m-bn. kpamdv A©p h¿jsØ \nc-¥c {]h¿Ø-\-߃°p Chn-sS, Fd-Wm-Ipfw imJ-bpsS ÿm]-I\pw tij-amWv alm-dm-Wn-bpsS hnfw-_cw D≠m-bXv F∂ {]kn-≤-k-ap-Zmb t\Xmhpw Bbn-cp∂ {io. ]≈n-bn¬ hmkvXhw ad-°-cp-Xm-Ø-Xm-Wv. tKm]m-e-ta-t\ms‚ Poh-N-cn-{X-Øn¬ \n∂p Hcp t£{X ]cn-jv°mcw JfinI D≤-cn-°-s´. t£{X-߃ ]gb amaq¬ A\p-k-cn®v \S-∂m¬ ""kmap-Zm-bnI Imcy-ß-fn¬ A¿∞-an-√mØ amaq- t]mcm F∂pw Ah-bpsS \S-Øn-∏n¬ Imem-\p-kr-X- ep-Isf At±lw H´pw hI-sh-®n-√. B hnj-b-Øn¬ amb Nne ]cn-jv°m-c-߃ hcp-tØ-≠-Xp-s≠∂pw At±lw Xs‚ A`n-{]mbw Xpd∂p ]d-bp-Ibpw AXn- BZy-ambn Btem-Nn-°bpw AXn\p Nne ]≤-Xn-Iƒ \-\p-k-cn®v {]h¿Øn-°p-Ibpw sNbvXn-cp-∂p. Kh¿sa- G¿s∏-Sp-Øp-Ibpw sNbvXXv Xncp-hn-Xmw-Iq¿ tZhkzw t≠m s]mXp P\-ßtfm A[x-Ir-tXm-≤m-cWw Hcp Un∏m¿´vsa‚m-Wv. AXn\p tZhkzw IΩo-j-W¿ Fw.- Kuc-h-ap≈ {]iv\-ambn Icp-Xm-Xn-cp∂ ImeØv cm-P-cm-P-h¿Ω-bpsS ImeØv XpS-ßnb Bkq-{XWw (1900˛1910) {io. tKm]m-e-ta-t\m≥, hme-Pm-Xn-bn¬s∏´ {io. cwK-\mY imkv{Xn-bpsS ImeØv XnI®pw Hcp s]¨Ip-´nsb kz¥w Nne-hn¬ ]Tn-∏n-°p-Ibpw {]hrØn cq]-Øn-em-bn. B Ip´n°p Xs‚ aT-Øn¬ Xs‚ a°ƒ°pw acp-a- °ƒ°pw D≈ kIe kzmX{¥yhpw A\p-h-Zn-°p- Cu hnj-b-Øn¬ Xncp-h-\-¥-]p-csØ {_“ Ibpw sNbvXn-cp-∂p. hnZym¿∞n-Iƒ°p A{]-[m-\-a-√mØ Hcp ÿm\-ap- s≠∂v A`n-am-\-]q¿∆w {]kvXm-hn-°mw. Ah-cn¬ {io. Fd-Wm-Ipfw tImtf-Pn¬ ]Tn-°p∂ lcn-P-\- sI.-F-kv. \mcm-b-W-ø¿, {io. F≥.-_n. ]c-ta-iz-c-ø¿ ߃°p Hcp kvtImf¿jn-∏n-\p≈ kwJy sImSp-Øn- F∂n-h-cpsS t]cp-Iƒ {]tXyIw ]d-tb-≠-Xm-Wv. ´p-s≠∂p tImtfPv Ie-≠-dn¬ C∂pw ImWmw!!. s^U-td-j≥ sk{I-´dn {io. hn. Icp-Wm-I-c≥\m-b¿ arK-_en \n¿Ø¬ Ah-kcw In´p-tºm-sg√mw Ah-tcmSv kl-I-cn-®n-cp-∂p. Xncp-hn-Xmw-Iq-dn¬, ]pcm-X-\-Imew apX¬ Nne Ah¿ D’h-Zn-h-k-ß-fn¬ t£{X ]cn-k-c-ß-fn¬sh®v t£{X-ß-fn¬ \S∂p h∂n-cp∂ arK-_en, 1925 sabv {]kw-K-߃ \S-ØpI F∂ Hcp ]cn-]mSn 1915 apX¬

73 Bcw-`n-®p. B {]kw-K-ß-fn¬ t£t{Xm-]m-k-\-bpsS sIm≠v kwL-t\-Xm-°-∑m¿°v t_m[yw h∂p. Cu A[ym-fl-Øz-ßsf N¿® sNbvXn-cp-∂p. F∂p am{Xa√, t]mcmbva A[nIw _m[n-®Xv hc-Wm-kn-bn¬\n∂p t£{X-ß-fpsS A∂sØ ÿnXn-bn¬ hcp-tØ≠ ]cn- hfsc Zqsc-°n-S-°p∂ sX∂n-¥y≥ imJ-I-sf-bm-Wv. jv°m-c-ßsf FSpØp ]d-bp-Ibpw sNbvXn-cp-∂p. Cu Imcyw Ahn-SsØ imJm {]h¿Ø-I-∑m¿ C¥y≥ t£{X-Øns‚ B`n-ap-Jy-Øn¬ {]kwKw \S- sk£\v `c-W-k-an-Xn-bpsS ZrjvSn-bn¬s∏-Sp-Øn-s°m- ØpI, {KŸ-ßfpw eLp-{K-Ÿ-ßfpw eLp-te-J-Ifpw ≠n-cp-∂p. AXns‚ ^eambn sk£≥ Iu¨kn¬ {]kn-≤-s∏-Sp-Øp-I, {KŸ-im-e-Iƒ G¿s∏-Sp-Øp-I, sX∂n-¥y≥ imJ-I-fpsS tae-t\z-j-W-Øn-\mbn Hcp efn-X-I-e-Iƒ°p t{]m’m-l\w \¬Ip-I. t£{X- s{]mhn≥jy¬ sk{I-´-dnsb \nb-an-®p. At±-l-Øns‚ Xo¿∞-߃ ipNn-bm°n sh°p-I, BNm-c-ip-≤n-bp≈ ]cn-{i-a-^-e-am-bn, sX∂n-¥y≥ imJ-I-fpsS hm¿jnI APm-Xn-ln-µp-°ƒ°p {]th-i\w \¬Ip-I, t£t{Xm- ktΩ-f-\-߃, {]mtZ-inI `mj-I-fn¬ {KŸ-߃, ]m-k-I-∑m¿°p IqSp-X¬ D]m-k\m kuI-cy-߃ amkn-I-Iƒ, {]mkw-Kn-I-∑m¿ Cßn-s\-bp≈ Nne t\´- D≠m-°n-s°m-Sp-°pI F∂o hnj-b-ßsf {]kw-K-ß- ß-fp-≠m-bn. 1902 apX¬ GXm≠v ]Øp h¿j-tØmfw fn¬ k\n-jv°¿jw {]Xn-]m-Zn-®n-cp-∂p. Chsb∏‰n Cu Xc-Øn-ep≈ {]h¿Ø-\-ß-fmWv Z£n-W-`m-c-X- IΩo-j-W¿ {io. IrjvW-∏n-≈-bpsS ImeØv At±- Øn-ep-≠m-bn-cp-∂-Xv. Cu Ime-Øn-\n-S-bv°m-Wv, 1909˛¬ l-Øns‚ Bh-iy-{]-Imcw {io. hn. Icp-Wm-I-c≥ sIm√-Øp-sh®pw 1910¬ tImgn-t°m´v sh®pw Be∏pg \mb¿ Hcp satΩm-dm≠w ka¿∏n-°pIbpw D≠m-bn. sh®pw sX∂n-¥y≥ imJm ktΩ-f-\-߃ \S-∂Xpw Xncp-hn-Xmw-Iq¿ tZhkzw hIp∏v hI-bmbn ÿm]n-°- k\m-X-\-[¿Ωw ae-bmf amknI XpS-ßn-b-Xpw. (1911) s∏-´n-´p≈ "Nn{Xm {KŸm-eb'Øns‚ kwhn-[m-\-Øn\p Cu {]mtZ-inI {]N-c-tWm-]m-[n-I-fpsS [\-kw- IΩo-j-W¿°v hnZ-Kvt[m-]-tZ-i-߃ \¬In-b-Xpw, B _-‘-amb `mcw apgp-h\pw BZyw AX-Xp-Zn-°nse {KŸm-e-b-Øns‚ BZysØ Iyqs‰-cmbn ˛ tPmen saº¿am¿ Xs∂-bmWp hln-®n-cp-∂-Xv. Ipd®p Ign- sNbvXXpw {`m. F≥.-_n. ]c-ta-iz-c-ø-cm-bn-cp∂p F∂v ™-t∏mƒ {]Nm-c-I-∑m-cpsS iºfw hIbv°pw `mjm kva¿Ø-hy-am-Wv. amkn-I-Isf klm-bn-°m-\p-ambn Hcp samØ kwJy ]n∂oSv tZh-kz-ß-fn¬ D≠mb ]cn-jv°m-c- sk£-\n¬ \n∂v s{]mhn≥jy¬ sk{I-´-dn°v ߃°v Hcp ]s£ {_“-hn-Zym¿∞n-I-fpsS CØcw sImSpØp XpS-ßn. A{X-am-{X-am-bn-cp∂p tI{µ-Øn¬ {]h¿Ø-\-߃ Hcp ]›m-Øew krjvSn-®n-cn-°Ww \n∂p≈ klm-bw. F∂v Xo¿®-bm-Wv. Ch¿ bmsXmcp {]Xn-^-te-O-bpw s^U-td-js‚ Bcw`w IqSm-sXbpw tZh-kz-°m-cpsS ]n≥Xp-W-bn-√m-sXbpw CXns‚ ]n∂-sØ-∏-Sn-bm-bn-cp∂p `mjm-{]-hn-iy- \S-Øn-t∏m∂ D’-h-{]-kw-K-߃ 18 h¿j-Øn-\p- I-fnse s^U-td-j≥. 1912˛13 Ime-ØmWv AXns‚ tijw 1933¬ Hcp tZhkzw ]cn-]m-Sn-bm-bn-. AXn-\mbn XpS-°w. kwL-Øns‚ Dt±i km[y-Øn\p A\p-{I-a- BZyw £Wn-°-s∏-´-h¿ ta¬∏-d-™-h-cn¬ Nne¿ amb A[n-Im-c-hn-tI-{µo-I-c-W-hpw, {]mtZ-in-I-`m-j-Iƒ Bbn-cp∂p F∂Xpw Nmcn-Xm¿∞y-P-\-I-am-Wv. hgn-hmbn, AXXv Zn°nse ]mc-º-cy-Øn\pw kwkvIm- 1913 hsc imJ-I-fpsS ÿnXn c-Øn\pw A\p-k-cn-®p≈ {]N-c-W-am¿§ßfpw AXym- {_“-hnZym kwL-Øns‚ C¥y≥ imJ-Isf h-iy-am-sW∂p sX∂n-¥y-bnse Xe-sb-Sp-∏p≈ Iq´n-t®¿Øv C¥y≥ sk£≥ F∂ t]cn¬ Hcp saº¿am¿°pw ]e¿°pw A`n-{]m-b-ap-≠m-bn-cp-∂p. kwL-S-\mbn cPn-ÿ sNbvXXv 1895¬ Bbn-cp-∂p. F∂m¬ BZy-ambn CXv kss[cyw {]kvXm-hn-°p- hmc-Wm-kn-bn-ep≈ P\-d¬ sk{I-´-dn, imJ-I-sf- Ibpw sk£≥ Iu¨kn-ense {]ap-J-∑m-cp-ambn sb√mw t\cn´p `cn-°-bmWv sNbvXn-cp-∂-Xv. imJ-Iƒ N¿® \S-Øp-Ibpw sNbvXXp {`mXm at©cn cma-ø- hgn°p saº¿am-cpsS hcn-kwJy ]ncn-°p-I, Cw•o-jn- cm-Wv. 1911 apX¬°p Xs∂ At±lw CXn-s\-∏‰n P\- ep≈ sk£≥ amknI emUvPv hgn saº¿am¿°v d¬ sk{I-´-dn-bp-ambn Fgp-Øp-IpØv \S-Øp-Ibpw Ab-°p-I, C{X-am-{X-am-bn-cp∂p A∂sØ `c-W-]-cn- ]≤-Xn-Iƒ ka¿∏n-°p-I-bpw sNbvXn-cp-∂p. F∂m¬ ]m-Sn-Iƒ, imJ-Iƒ XΩn¬ Hcp _‘w ]pe¿Øp-∂- sk£≥ A[n-Im-cn-Iƒ CsX√mw Ah-K-Wn-°p-I-bm- Xn-\p≈ G¿∏m-Sp-Iƒ H∂pw D≠m-bn-cp-∂n-√. Wp-≠m-b-Xv. ]s£ B\n-_-k‚-Ω-bpsS kl-{]- h¿Ø-I\pw s‚ hnim-e-amb C¥ym-`q-J-fi-Øn¬ Aßn-ßmbn Theosophical Publishing House A∂sØ amt\-P-cp-am-bn-cp∂ {io. _n.-]n. hmUnbm InS-°p∂ imJ-Iƒ hgn°p kwLm-Z¿i-߃ {]N-cn- cma-ø-cpsS A{`n-{]m-b-tØmSv an°-hmdpw ∏n-°p-∂-Xn-\p, ta¬∏-d™ `c-W-coXn tIhew A]- (B.P. Wadia) tbmPn-∏p≈ Bfm-bn-cp-∂p. At±-l-Øns‚ t{]c- cym-]vX-am-sW∂v A©m-dp-h¿jsØ A\p-`hw

74 Wbpw t{]m’m-l-\-hp-amWv `mjm {]hn-iy-I-fnse cmaø¿ Ah-X-cn-∏n® Hcp ]≤-Xn-bm-Wv. AXn¬ s^U-td-js‚ cq]-h¬°-c-W-Øn\p hgn-sX-fn-bn-®-Xv. C¥y≥ sk£s‚ `cW sshI-ey-ß-tfbpw tIcf Aßns\ ssakq¿ B‘vd Xanƒ, tIcfw Cßn-s\- s^U-td-js‚ `cWw \ΩƒXs∂ Gs‰-Sp-t°≠ bp≈ `mjm s^U-td-j-\p-Iƒ DS-se-Sp-Øp. Bh-iy-tØbpw hy‡-am-°n-bn-cp-∂p. s^U-td-j≥ Iu¨kn-e¿am¿ B ]≤-Xnsb kzmKXw sNbvXp. tIcf s^U-td-j≥ F∂m¬ CXv C¥y≥ sk£-\p-ambn Hcp `n∂n-∏n\p {io. hmUn-b-bpsS B≤y-£y-Øn¬ 1913 sk]v‰w- CS-h-cp-Øntb°p-sa-∂p≈ i¶-sIm-≠pw, Hcp henb _-dn¬ ]me-°m´p sh®p IqSnb AJn-e-tI-cf {_“- kmº-Øn-I-`mcw Gev°p-hm-\p≈ ssha-\kyw hn-Zym¿∞n ktΩ-f-\-Øn¬ sh®mWv tIcf s^U- sIm≠pw ASpØ ktΩ-f-\-Øn¬ N¿® sNøm-sa∂v td-j≥ cq]-h¬°-cn-®-Xv. Xocp-am-\n-®p. AXp-{]-Imcw Cu ]≤Xn 1922 HIvtSm- ChnsS Hcp Ipdn-s∏-gp-Xp-hm≥ ÿew FSp-°-s´. _-dn¬ Xncp-h-\-¥-]p-c-Øp-sh®p IqSnb ktΩ-f-\- {]mNo-\-Imew apX¬ tIc-f-Øn\v kz¥-amb Hcp Øn¬ Ah-X-cn-∏n-°-s∏-Sp-Ibpw AwKo-I-cn-°-s∏-Sp- hy‡n-Xz-ap-s≠∂p sFXn-lyhpw Ncn-{X-K-th-j-Whpw Ibpw sNbvXp. sXfn-bn-°p-∂p-≠v. ]s£ cmjv{So-b-Im-c-W-ß-fm¬ 1919˛¬ saº¿am¿°p Bi-¶bpw Bflhn-izm-k- tIcfw aq∂p Jfi-ß-fm-bn. AXn-\m¬ AXns‚ °p-dhpw tXm∂n® ]≤Xn 1922¬ Hcp {]t£m-`-W- sFIy-`mhw inYn-e-am-bn-t∏m-bn. Aßns\ aq∂mbn Øns‚ hotdm-Sp-IqSn AwKo-I-cn-°m≥ Nne Imc-W- apdn™ tIc-fsØ B[p-\nI ImeØv H∂mbn ß-fp-≠m-bn. tIcf s^U-td-j-\nse apgp-h≥ kab k¶¬∏n-°bpw AXn-\-\p-k-cn®v B≤ym-fln-Ihpw {]Nm-c-I\v s{]mhn≥jy¬ sk{I-´dn sImSp-Øn-cp∂ kmwkvIm-cn-I-hp-amb Hcp GI tIcf kwL-S\ BZy- iºfw At±lw s]s´∂v sh´n-°p-d-°p-Ibpw ]n∂oSv ambn cq]o-I-cn-°bpw sNbvXXv {_“-hn-Zym¿∞n-I-fm- \n¿ØpIbpw sNbvXp. tIc-f-Øn¬ \n∂v GXm≠v sW∂ hmkvXhw ChnsS tcJ-s∏-Sp-Ø-s´. 1000I tbmfw saº¿am-cpsS hcn-kw-Jy-bmbn ]ncn-°p- tIcf tÉv h∂Xv 1956 \hw-_-dn¬ am{X-am-W- Ibpw s^U-td-js‚ {]Nm-cW Nne-hp-Iƒ an°-hmdpw t√m. ae-_m-dnse tIm¨{K pw sIm®n-bnse {]Pm-a- s^U-td-j≥ Xs∂ hln-°p-Ibpw sNbvXn-cp∂ Hcp fi-ehpw XncphnXmw-Iq-dnse tÉv tIm¨{K pw ]cn-X-ÿn-Xn-bn-emWv CXp-≠m-b-sX∂pw Hm¿t°-≠- tIcf tIm¨{K- m-bn-Xo¿∂Xv ASpØ Ime-Øm-Wv. Xp-≠v. cmjv{Sob cwK-Øn¬ sFIy tIc-fw, hn`m-h\w sNø- 1922 HIvtSm-_-dn¬ Xncp-h-\-¥-]pcw ktΩ-f-\- s∏-´Xv 1947˛¬ Xr»q-cn¬ sh®p \S∂ sFIy-tI-cf Øn¬ AwKo-I-cn-°-s∏´ ]≤Xn P\-d¬ sk{I-´-dn°p ktΩ-f-\-tØm-Sp-Iq-Sn-bm-Wv. AJn-e-tI-cf kmwkvIm- Ab-®p-sIm-Sp-°p-Ibpw AXv As°m√w AU-bm- cnI kwL-S-\-I-fm-sW-¶n¬, 1927¬ Bcw-`n® ka-kvX- dn¬sh®p \S∂ hm¿jnI ktΩ-f-\-Øn¬sh®p N¿® tI-cf kmlnXy ]cn-jØpw 1930˛¬ cPvÿ sNbvX sNø-s∏-Sp-Ibpw D≠m-bn. tIcf Iem-a-fi-ehpw tIcf s^U-td-js‚ A∂sØ P\-d¬ sk{I-´dn ]q¿tÆ-µp-\m-cm- ]n∂n¬Ø-s∂. bW kn≥lm, tIc-f-Ønse {]Nm-c-Is‚ iºfw 1916 HIvtSm-_-dn¬ Be-∏p-g-bn¬ sh®p IqSnb sh´n-°p-d-®-Xn-s\-∏‰n tJZw {]I-Sn-∏n-®p. A\p-`m-h- hm¿jn-I-tbm-K-Øn¬ s^U-td-j\v BZy-ambn Hcp ]q¿∆w At±lw s^U-td-j≥ ]≤-Xn-bpsS AwKo- \nb-am-hen AwKo-I-cn-°-s∏-´p. AXn¬ A∏-t∏mƒ Im-c-Øn\p Iu¨kn-en-t\mSv in]m¿i sNøp-Ibpw Bh-iy-am-bn-tØm-∂nb am‰-ß-tfm-Sp-IqSn hn]p-e-am-°n- Iu¨kn¬ ]co-£m¿∞w Hcp h¿j-tØm°v AXv b-XmWv s^U-td-j≥ Act XXI of 1860. Literary of AwKo-I-cn-°p-Ibpw sNbvXp. 1923 P\p-hcn apX¬ Charitable Societies Act {]Imcw tImgn-t°m´v cPn-kv{Xm- tIcf s^U-td-j≥ Hcp kzbw `c-W-ap≈ s^U-td- ^o-kn¬ (10.11.27 cPn-ÿ sNbvX-t∏mƒ ^b¬ j-\m-bn-Øo¿∂p. sNbvXXv. tIcf s^U-td-j\p kzbw-`-cWw ]n∂sØ ]Sn A\p-h-Zn-°-s∏´ `c-Wm-[n-Im-c-Ønse \n›-b- s^Utdjs‚ ]ptcm-K-Xn-°p≈ ]n∂sØ ßƒ Xmsg ]d-bp-∂-h-bm-bn-cp-∂p. Im¬sh∏v 1919¬ Be-∏pg sh®v IqSnb ktΩ-f-\- 1. That the subsidy now paid to the Vernacular journal be Øn¬ "A Scheme for the Sectionalisation of Kerala un- discontinued. F∂ t]cn¬ {io. at©cn der the Indian Section'' 2. That the magazine "Thosophy in India' be supplied free of charge to active Lodges as also a copy of General

75 Secretary's report. td-j≥ {]kn-U‚ v Bbn-cp∂ tUm. sh¶n-S-cm-a-\m- 3. That all commuted dues to paid to the Indian Section bnUp kΩXw X∂p. Bbn-c-Øn¬]cw cq] kw`m-h- 4. That the Federation pay to the Indian Section Re 1 per \-bmbn Xcm-sa∂v s^U-td-j≥ Iu¨kn-e¿am¿ every active member of the Lodge as on the rolls of the G‰p. Cßns\ D¬_p-≤-X-tbmSpw Du¿÷-kz-e-X- Indian Section and new members. tbmSpw IqSn 1923 P\p-hcn apX¬ sk]vXw-_¿ hsc 5. That half the amount of the entrance fee one year for \S-Ønb kzbw-`-c-W-Øns‚ dnt∏m¿´v ]q¿Æ-amb the present to enable the section to consider how it IrXm¿∞-X-tbm-Sp-Iq-Sn-bmWv R߃ sk£-\n-te°v works. Ab-®-Xv. Cu Ime-Øn-\n-S-bn¬ Hcp {] v ÿm]n®p. ChnsS A∂sØ P\-d¬ sk{I-´dn Bbn-cp∂ {]Nm-c-Is‚ Nne-hp-Iƒ Gs‰-Sp-Øp. C¥y≥ sk£\v {io. ]q¿tƵp \mcm-bW kn≥lm-bpsS lrZ-b-hn- tIc-f-Øn¬ \n∂p In´n-bn-cp∂ hc-hn\pw 860 I. IqSp- im-e-X°pw Zo¿L-Zr-jvSn°pw H∂p ssIIq-∏p-∂Xv X-em-bn. amkn-I°v hcn-°m¿ A[n-I-am-bn, ]pXnb kap-Nn-X-am-bn-cn°pw. saº¿am-cpsS FÆw IqSn. Aßns\ Nnc-Ime {]m¿∞n-X-amb kzbw-`-c-Wm- kzbw `cWw ]n≥h-en-®p h-Imiw tIcf s^U-td-j\p In´n. F∂m¬ C¥y≥ ]s£ Zu¿`m-Ky-sa∂pw ]d-b-s´, 1923 Unkw-_- sk£≥ Bi-¶-tbmSpw ]co-£m¿∞-ambpw X∂ dn¬ C¥y≥ sk£≥ Iu¨kn¬, tIcf s^U-td- A[n-Imcw Aÿm-\Ømbns√∂p sXfn-bn-t°≠ Hcp j\v ]co-£m¿∞w \¬Inb kzbw `c-Ww, sk£s‚ Npa-X-e-bmWp tIcf s^U-td-j≥ kzb-tah Gs‰- kwL-Sn-Xm-h-ÿbv°pw (corporate existence) Sp-Ø-Xv. AXns‚ Pb-m-]-P-bsØ B{i-bn-®n-cn°pw hnLm-X-am-sW∂v ImcWw ]d™p ]n≥h-en-®p. ]co- s^U-td-js‚ `mhn. £-W-L-´-Øn¬ tIcf s^U-td-j≥ F¥p-sNbvXp Hcp ]›m-Ø-ehpw ]q¿∆m-\p-`-hhpw C√mØ Hcp F∂ Imcyta Nn¥n-°m-sX-bmWv sk£≥ ]pXnb ]≤-Xn°p th≠-Xmb kI-eXpw DSs\ Iu¨kn¬ Cu Xocp-am-\-sa-Sp-ØXv F∂p ]d-tb-≠- k÷o-I-cn-°-Ww. Hcp sNdnb C¥y≥ sk£≥ Xp-≠v. ]co-£m¿∞w kzbw-`-cWw Xcm≥ in]m¿i- Xs∂-bm-Wv. Hcp kzbw-`-cWap≈ s^U-td-j≥, AXn- sNbvX {io. ]q¿tÆ-µp-_m-_p-hns‚ AIm-e-\n-cym-W- \-\p-tbm-Py-amb hn[-Øn-ep≈ dn°m¿Sp-I-tfmSp IqSnb am-bn-cp∂p Cu Xocp-am-\-Øn\p Hcp ImcWw F∂p- Hcp B∏okv AXn-\p≈ ÿew, Hcp ¢m¿°v, IqSn ]d-bs´. CsX√mw {]mcw-`-Øn¬ Xs∂ th≠-Xm-Wv. kzmX-{¥y-k-a-chpw hnP-bhpw NpaX-e-Iƒ ]¶n-s´-Sp-°p-hm\pw XymK-߃ A\p- jvTn-°p-hm\pw saº¿am¿ k∂-≤-cm-I-Ww. s^U-td- Cu tXtPm-h[wsIm≠v hocyw \in®v A\-ßm- js‚ ÿnc-h-cp-am-\w, saº¿am-cpsS hcn-kw-Jy-bn¬ Xn-cn-°-Ø-°-h-cm-bn-cp-∂n√ A∂sØ tIc-fob {_“ \n∂v sk£\v Hmlcn sImSp-ØXv Ign®v _m°n hnZym¿∞n-Iƒ. t\Xm-°-∑m¿ DSs\ A\-¥-c-\-S-]-Sn- am{X-am-bn-cns° s^U-td-js‚ AXym-h-iy-®n-e-hn-\p- Iƒ FSp-°m-\pff BtemN\ \S-Øn. ]ecpw {]Xn- t]mepw sX√p henb Hcp kwJy thWw. Cßn-s\- tj[w tcJ-s∏-Sp-Øp-Ibpw, sk£s‚ Cu ]n≥Xn-cn- bp≈ ]e-{]-iv\ßfpamWv `c-W-`m-c-hm-ln-I-fpsS ∏≥ \S-]-Sn-s°-Xnsc Hcp kacw \S-Øp-hm≥ \n¿∆m- apºn¬ s]m¥n-h-∂-Xv. `mKy-h-im¬ CXn-s\√mw X° l-k-an-Xnsb Npa-X-e-s∏-Sp-Øp-Ibpw sNbvXp. AXn- ]cn-lmcw D≠m-°p-hm-\p≈ _p≤n-Iq¿Ω-Xbpw I¿Ω- \-\p-k-cn®v \n¿∆m-lI kanXn sk£≥ Iu¨kn- Ip-i-e-Xbpw D≈-h-cm-bn-cp∂p A∂sØ saº¿am¿. en‚ Xocp-am-\sØ bp‡n-bp‡w Jfin®p sIm≠p≈ Hcp dnt∏m¿´v Xøm-dm°n 1924 s^{_p-h- Hcp Kh¨sa‚ v Hm^o-kn¬ tPmen sNbvXp ]cn- cn-bn¬ P\-d¬ sk{I-´-dn°pw sk£≥ Iu¨kn- N-b-ap-≠m-bn-cp∂ {`mXm Icp-Wm-I-c≥\m-b¿ Hcm-^o- e¿am¿°pw C¥y-bnse F√m s^U-td-j≥ sk{I-´- kn\p th≠-Xmb Nn´-Ifpw NS-ßp-Ifpw DS-s\ G¿s∏- dn-am¿°pw Ab-®p. A\n-tj-[y-amb ÿnXn-hn-h-c-°- Sp-Øn. {] ns‚ Hm^o-kp-ap-dn-bn¬ sh®p Xs∂ W-°p-I-tfm-Sp-Iq-Snb Cu dnt∏m¿´v In´n-b-t∏mƒ, tIcf s^U-td-js‚ Hm^o-kp-tPm-en-Ifpw \S-Øp-hm≥ s^U-td-j≥ {]iv-\w A{X Ffp-∏-Øn¬ Ah-km-\n- \n›-bn-®p. B tPmen-Iƒ kuP-\y-ambn sNbvXp-sIm- ∏n-°-Ø-°-X-s√∂v P\-d¬ sk{I-´-dn°p a\- n-em-bn. ≈m-sa∂v {] nse ¢m¿°mb {`mXm sh¶ntSiz-cø¿ At±lw Rß-fpsS dnt∏m¿´ns‚ tIm∏n kz¥w Ipdn- kΩ-Xn-®p. s^U-td-j≥ sk{I-´-dn-bpsS Hm^okv ∏p-I-tfmSp IqSn sk£≥ Iu¨kn¬ saº¿am¿°v tPmen-Iƒ°pw ]{Xm-[n] tPmen-Iƒ°pw temUvPv A`n-{]m-b-Øn-\-b-®p. ASpØ G{]n¬ amk-Øn¬ sI´nSw D]-tbm-Kn-®p-sIm-≈p-hm≥ A∂sØ s^U-

76 AU-bm-dn¬ ktΩ-fn-°p∂ sX∂n-¥y≥ AXnepw {][m-\-amb as‰mcp Imcy-sØ-∏-‰nbpw tIm¨{^≥kn¬ sh®v Cu Imcyw N¿® sNøm- \ap°v A`n-am-\n°mw; tIcf s^U-td-j≥ ImcWw sa∂pw A`n-{]m-b-s∏-´p. sX∂n-¥y≥ Iu¨kn- C¥y≥ sk£s‚ `c-W-X-{¥-Øn¬ AXn-{]-[m-\-amb e¿amcpw s^U-td-j≥ sk{I-´-dn-am-cpw, P\-d¬ sk{I- Hcp ]cn-h¿Ø\w hcn-Ibpw AXp Imtem-Nn-Xhpw ´-dn, CXn-\m-bn-Øs∂ Ab® Akn- v sk{I-´-dnbpw KpW-I-c-hp-ambn F∂p Aev]-Im-e-Øn-\p-≈n¬ sXfn- sXs° C¥y-bnse A\-h[n saº¿amcpw tN¿∂ B bp-Ibpw sNbvXp. ktΩ-f-\-Øn¬ CXn-s\-∏‰n NqSp-]n-Sn® hmZ-{]-Xn-hmZw kzbw-`-cWw kzoI-cn-°p∂ s^U-td-j\v A∂p \S∂p. \n›-bn® hyh-ÿ-Iƒ Ch-bm-bn-cp-∂p. tIc-fsØ kw_-‘n-®n-S-tØm-fw, tI{µ-`-c-W- 1. The unattached members are directly arrached to the Øns‚ ]cm-P-bhpw tIcf s^U-td-js‚ 9 amksØ Indian Section and therefore cannot come under the ju- kzbw-`-c-W-Øns‚ hnP-bhpw XnI®pw hy‡-am-°p∂ risdiction of any Federation. IW-°p-Ifpw \ymb-ßfpw s^U-td-j≥ {]h¿Ø-I- 2. Commutted dues received from members in the Fed- ∑m¿ ktΩ-f-\-Øns‚ apºn¬ sh®p. CXn\p \ymb- eration areas are to be paid to the Indian Section and amb Hcp t]mwhgn ImW-W-sa∂v F√m-h¿°pw the Section will pay to the Federation Secretary of the t_≤y-am-bn. AXns‚ ^e-ambn B ktΩ-f-\w, tIcf area to which the member belongs Rs. 4 for members s^U-td-j≥ sk{I-´dn Dƒs∏S A©w-K-ß-fp≈ Hcp paying Rs. 75 as commuted dues and Rs. 2 in the case IΩn-‰nsb \nb-an-°p-Ibpw sNbvXp. B IΩn‰n of ladies paying Rs. 37.5 as commuted dues. ka¿∏n® \n¿t±-i-߃ Ch-bm-bn-cp∂p. 3. Regarding the arrers of dues the whole has to be paid to 1. That the General Secretary of the Indian Section be the Indian Section, the Federation being to the current requested to make such arrangements with the Kerala year's dues only. Theosophical Federation authorities as would enable 4. ‘Theosophy in India’ will be supplied from the month them to meet the liabilities already undertaken by them of October 1926, to all the English knowing members until a definite scheme for such Federations as are in the Federations except ladies paying half the annual willing to take greater responsibility to make themselves dues. self-supporting, is brought up before the next meeting 5. The Secretary of each Federation will pay Rs. 1/8 for of the general council and the decision arrived at. each active member except in the case of ladies paying 2. That a general scheme for a better and more respon- Rs. 2 as dues in which case he will pay Re. 1 only. sible working of the Federations be drawn up by the hmkvX-h-Øn¬ tIcf s^U-td-j≥ Hcp ]co- Joint General Secretary in consultation with the Fed- £-W-Z-i-bn-te°p {]th-in-®Xv Ct∏m-gm-Wv. {][m\ eration secretaries in the South Indian Conference and {]iv\w kmºØnIw Xs∂. AXns\ t\cn-Sp-hm≥ be sent up to the General Secretary for consideration at ]e \tbm-]m-b-ßfpw FSp-t°≠n h∂p. F∂m¬ the next meeting of the council. saº¿am-cpsS Bfl-hn-izm-khpw XymK-k-∂-≤-Xbpw Cu in]m¿i-Iƒ sX∂n-¥y≥ saº¿am¿ sFIy- kl-I-c-W-hp-amWv B ]co-£-bn¬ \sΩ Pbn-∏n- I-WvtTy\ kzoI-cn-®p. CX-\p-k-cn®v {io. Sn. cma-N-{µ- ®Xpw s^U-td-js‚ `mhn kpc-£n-X-am-°n-bXpw dmhp ka¿∏n® dnt∏m¿´v 1924 Unkw-_-dn¬ IqSnb F∂p a\- n-em-Ip-tºmƒ B ]q¿∆n-I-∑m-cpsS ]mh- C¥y≥ sk£≥ Iu¨kn¬ KmV-ambn Nn¥n-°p- \-kva-c-W-bpsS apºn¬ \ap°v Xe Ip\n-°m-Xn-cn-°m≥ Ibpw AXnse XXz-ß-f-\p-k-cn-®v, `cW Npa-X-e-Iƒ km[n-°-bn-√. B ]co-£-W-L-´-sØ-∏-‰n-bmWv C\n Gev°m≥ Xøm-dp≈ s^U-td-j-\p-Iƒs°√mw kzbw- {]kvXm-hn-°m≥ t]mIp-∂-Xv. `-c-Wm-h-Imiw sImSp-°m-sa∂v Xocp-am-\n-°p-Ibpw sNbvXp. kmº-ØnI ÿnXn kzbw-`-cW ImeØv s^U-td-j\v bmsXmcp aqe- kzbw-`-cWw ÿnc-s∏-´p [-\hpw D≠m-bn-cp-∂n-√. ÿnc-amb Hcp hcp-am-\w, Aßns\ tIcf s^U-td-js‚ kzbw- `-cWw saº¿am-cpsS hm¿jnI hcn-kw-Jy-bn¬ \n∂v C¥y≥ Dd®p F∂p am{X-a-√, tIcf s^U-td-js‚ [¿Ω-[o-c- sk£-\p≈ Hmlcn Ign®v _m°n kwJy-am-{X-am-bn- X-sb, On{Z-hm-k-\-bmbpw Ahn-th-I-ambpw hna¿in-®n- cp-∂p. AXv h¿j-Øn¬ 300 I. bn¬ A[n-I-ap-≠m-bn- cp∂ a‰p s^U-td-j-\p-Ifpw Hmtcm-∂mbn kzbw-`-cWw cp-∂n-√. Nne-hm-Is´ 1300 I. tbmfw h∂n-cp-∂p. Ipdhv FSp-°p-hm≥ Hcp-ßn. \nI-Øp-hm≥ Iu¨kn-e¿am-cpsS kw`m-h-\-am-{X-am-

77 bn-cp∂p Ah-ew-_w. A∂sØ Iu¨kn-e¿am¿ t]¿ sImSp-°pI ˛ CXm-bn-cp∂p ]≤-Xn. ]s£ B AXn\p Ignhpw k∂-≤-Xbpw D≈-h-cm-bn-cp-∂-Xp- ]≤-Xn°p Iu¨kn-ens‚ AwKo-Imcw In´n F∂- sIm≠v s^U-td-j\v AXns‚ Bflm-`n-am\w \ne- √msX AXp \S-∏n¬ hcp-Øm≥ km[n-®n-√. \n¿Øp-hm≥ km[n-®p. 1923 apX¬ 1930 hsc-bp≈ kw`m-h-\-bpsS IW°p AXn\p km£yw hln-°p-∂p. hnjaL´w B ImeØv icm-icn 700I. bmbn-cp∂p Hmtcm- Iu¨kn-e¿am-cpsS FÆhpw Ah-cn¬ \n∂p≈ h¿jhpw kw`m-h\ In´n-bn-cp-∂-Xv. F∂m¬ CXns\ kw`m-h-\bpw Ipd-™p, lp≠n-∏n-cnhv C√m-Xm-bn. AXn- am{Xw B{i-bn®v s^U-td-j≥ \S-Øn-s°m-≠p-t]m-hm- \n-S°p H∂mw temI-a-lm-bp≤w cmjv{Sob {]t£m- \m-hn-s√∂v \n¿∆m-l-I-k-an-Xn°v \√ t_m[-hp-ap-≠m- `Ww `£y-£m-aw, sImSp-¶m-‰v, IS-em-kv£m-aw, IS- bn-cp-∂p. A\p-`-hhpw Aß-s\-Ø-s∂. 25˛26¬ 971 I. emkv \nb-{¥Ww CsX√mw ]tcm-£-ambn s^U-td- kw`m-h\ In´n. 36˛37 Bb-t∏m-tg°pw AXv {Ia-Øn¬ j-t\bpw {] n-s\bpw _m[n-®p. saº¿am-cpsS FÆw 155 I. bmbn. AXp sIm≠v ]pXnb [\-am¿§-߃ 75 hsc XmWp. hm¿jn-I-tbm-K-߃ \S-Øp-hm≥ \nhr- ]eXpw tXSn-t\m-°n. AXn¬ NneXv ^en-°bpw Øn-bn-√m-Xm-bn. amknI \n¿tØ≠n h∂p. _p≈- sNbvXp. 1925˛26 apX¬ Ipsd lp≠n-s∏-´n-Iƒ saº¿am- ‰n\pw (36˛37epw 41˛42epw) Ipsd Ime-tØ°p apSßn. cpsS CS-bn¬ hnX-cWw sNbvXp. hm¿jn-I-tbm-K-ß- {]Nm-c-Is‚ iºfw (35˛36)¬ 50˛¬ \n∂p 30 te°pw fn¬sh®v Hcp ""s]´n Xpd-°¬'' NSßpw \n›-bn-®p. 39˛40¬ 20 te°pw Ipd-®p. Cu hgn°p 26˛27 apX¬ 32˛33 hsc 1095 I. In´n. 1930 apX¬ Iptd-»-bmbn XpS-ßnb kmº-ØnI BZysØ h¿jw 482I. bpw Ah-km\w 4I. 6W bpw t¢iw 42¬ aq¿≤-\y-Øn¬ FØn. ]n∂oSv ÿnc-amb Bbn-cp∂p hc-hv. Bizmkw In´n-bXv 44˛45¬ BWv. AXv km[n-®Xv. a‰p c≠p hc-hn-\-ß-fm-bn-cp∂p k\m-X-\-[¿Ωw S.D. {] n¬ \n∂p≈ hc-hp-sIm-≠m-Wp-Xm-\pw. amkn-Ibpw ]pkvX-I-hn¬∏-\bpw Ch-bn¬ \n∂p≈ k\m-X-\-[¿Ωw {] v an®hpw amknI \∂m-°m\pw s^U-td-j≥ hI ]pkvX-I-߃ {]kn-≤-s∏-Sp-Øm\pw hn\n-tbm-Kn-®Xp 1911 apX¬ k\m-X-\-[¿Ωw amknI A\y-∑m-cpsS ImcWw kmº-ØnI klmbw Chbn¬\n-∂p-≠m- {] n¬ A®-Sn®p hcn-I-bm-bn-cp-∂p. AXp-sIm-≠p≈ bn√. _p≤n-ap-´p-Iƒ kln®p t]m∂ ]{Xm-[n-]-∑m¿ (hn.sI. \mb-cpw, at©cn cma-Ir-jvW-ø-cpw, \ap°p kz¥-ambn 1927¬ Hcp Nn´n XpS-ßn. AXv 1931¬ Ah-km- Hcp {] v Bh-iy-am-sW-∂-Xn-s\-∏‰n {io. at©cn cma- \n®p. B Nn´n-∏Ww C´n-cp∂ S. As Bankers Liquidate ø-cp-ambn ]e-t∏mgpw N¿®-\-S-Øn-bp-∂p. ]s£ AXn- sNbvX-Xp-sIm≠pw Nn´n ]nSn® H∂p c≠p-t]¿ ]Ww \p≈ km[yX Ipd-hm-bn-cp-∂-Xp-sIm≠v AXv Hcp AS-°m-Ø-Xp-sIm≠pw Ipsd hnj-a-߃ t\cn´p Bi am{X-ambn InS-∂-tX-bp-≈q. F∂m¬ 1922¬ sh¶nepw HSp-hn¬ 3000I. tbmfw AXn¬ \n∂v tIcf s^U-td-j≥ Hcp ÿnc-ÿm-]-\-am-°p-hm≥ BZmbw D≠m-bn. ]t£ h¿jn-I-Nn-e-hn¬ Ipdhv \nI- Xo¿®-bm°nbt∏mƒ AXn\p kz¥w {] v XpS-ßp- Øm≥ A∏-t∏mƒ CXn¬ \ns∂-Sp-t°≠n h∂-Xp- ∂-Xn-\p≈ Hcp {]tabw hn.-sI. \mb¿ 1922 HIvtSm- sIm≠v ]d-b-Ø° Hcp kwJy ÿncw \nt£-]-am- _-dn¬ tN¿∂ hm¿jnI tbmK-Øn¬ Ah-X-cn-∏n-®p. °p-hm≥ CXp-sIm≠p km[n-®n-√. AXp \√-Xm-sW∂pw th≠-Xm-sW∂pw F√m-h¿°pw 1933˛34¬ Hcp Workers Fund D≠m-°m≥ {ian-®p. t_m[y-am-bn. F∂m¬ AXn-\p≈ aqe-[\w D≠m- AXns‚ Dt±iw Hcp ÿnc {]Nm-c-I\v amk-Øn¬ t°≠ Imcyw Hcp {]iv\-am-bn-cp-∂p. B hnj-a-k- 50 I. sb¶nepw sImSp-°-Ø° Hcp aqe-[\w D≠m- ‘n-bn¬ \Ωsf klm-bn-®Xv tUm. sh¶n-S-cm-a-\m-bn- IWw F∂m-bn-cp-∂p. ]s£ 1200 I. am{Xta ]ncn- Up-hm-Wv. H∂n-e-[nIw Iº-\n-I-fn¬ Ub-d-IvSdpw °m≥ km[n-®p-≈q. B kwJy A∂p-Xs∂ Govt. Iº\n \S-Øn-∏n¬ [mcmfw ]cn-N-bhpw D≈ At±lw promissory notes ¬ \nt£-]n-®p. Sanathana Dharma Printing Works & Publising House Ltd. 1931˛¬ as‰mcp ]≤Xn {`mXm at©cn cma-ø¿ F∂ t]cn¬ Hcp Iº\n cPvÿ sNbvXv, 50 cq]- Iu¨knen¬ sIm≠p-h-∂p. 150 saº¿am-cn¬ \n∂p bpsS 100 sjb¿ ]ncn®v Hcp {] v XpS-ßm-sa-∂-`n- 100 I. hoXw ]ncn-°p-I, B saº¿amsc A∂p-ap-X¬ {]m-b-s∏-´p. At±lw AXn\p ap≥ssI-sø-Sp-°m-sa∂pw hm¿jnI hcn-kw-Jy-bn¬ \n∂v Hgn-hm-°p-I, Ah¿ kΩ-Xn-®p. tUmIvS¿ \mbn-Up-hns‚ I¿Ω-Ip-i-e-X- acn-®mepw Ah-cpsS kw`m-h\ ÿnc-ambn \n¬°pw. bpw, At±-l-Øn\p Be-∏p-g-bn-ep≈ kzm[o-\-i- F∂p-≈-Xp-sIm≠v B saº¿am¿°v Immortals F∂ ‡nbpw F√m-h¿°pw Adn-bm-am-bn-cp-∂p. AXp-sIm-

78 ≠v, At±lw Cu Imcyw G‰-t∏mƒ, AXp-Ss\ \S°pw ssS∏p-Ifpw hmßn-s°m-≠n-cp-∂p. Aßs\ \mep F∂p F√m-h¿°pw t_m[y-ambn. 1923 s^{_p-hcn h¿jw sIm≠v Be∏pg ]´-W-Øns‚ ÿnXn-°-\p- 13˛mw\p Iº\n cPn-ÿ sNbvXp. DSs\ sjb¿ k-cn®v Hcp XnI™ {] mbn F v.-Un. {] v F∂p ]ncnhpw XpS-ßn. Be-∏p-g-bnse AwK-ßfpw kplr- am{X-a√; 1929˛¬ 2500I. apX¬ apS°n Fd-Wm-Ip-fØv Øp-°fpw 23 sjb¿ FSp-Øp. _m°n 77 sjb¿ ]e Hcp imJ XpS-ßm\pw km[n-®p. Cu imJ ÿm]n- ÿe-ß-fn¬ \n∂p-ambn {`mXm hn.-sI. \mb¿ ]ncn®p. °m≥ th≠-Xmb t{]m’m-l-\hpw klm-bhpw Ch-cn¬, 70 iX-am\w saº¿am-cmWp FSp-ØXv F∂p- sNbvXp-X-∂Xv {`mXm AºmSn i¶-c-ta-t\m-\m-sW∂v ≈Xv kvac-Wo-b-am-Wv. Cu Ah-k-c-Øn¬ IrX-⁄-Xm-]q¿∆w kvacn-t°-≠- 1923 BZyw Xs∂ AXym-h-iy-ap≈ ]Ww ]ncn- Xp-≠v. Cu imJm {] n\p th≠n ]n∂oSv ]e-t∏m- ™p-In-´n. sabv amk-Øn¬ ]me-°m´p \n∂p Hcp gmbn Be-∏pg slUv Izm¿t´-gvkn¬ \n∂v 12000I. lm≥Uv {] v GXm\pw ]gb tIkv, Ãm≠v apX-em- tbmfw apX¬ apS-°n´p-≠v. bhpw ]g-bXpw ]pXn-b-Xp-amb Ipsd ssS∏pw taSn-®p. s^U-td-j\v Hcp ÿncw \nt£]w D≠m-°p- Xev°m-em-h-iy-Øn\v AXp aXn-bm-bn-cp-∂p. hm≥ ]e DZy-a-ßfpw sNbvXp-sh∂pw AXn-sem-∂nepw Cu Ah-k-c-Øn¬, {] p XpS-ßp∂ Imcy- Imcy-amb t\´-ap-≠m-bn-s√∂pw apºv ]d-™n-´p-≠-t√m. Ønepw AXns‚ _mey-Z-i-bnepw {`mXm \mbnUp B Ime-sØ√mw {] v Hcp BZm-b-I-c-amb sNbvXp-Xs∂ klm-bsØ IrX-⁄-Xm-\n¿`-c-ambn ÿm]-\-am-°m≥ R߃ D‰p {ian-®p-h-cn-I-bm-bn-cp∂p. ChnsS tcJ-s∏-Sp-Øp-∂p. Be-∏p-g-bn¬ \n∂p sjb¿ AXp Xr]vXn-I-c-ambn ]ptcm-K-an-®n-cp-∂p. 27˛28 apX¬ In´n-b-Xv, A[n-Ihpw At±-l-Øns‚ klmbw Iº\n Unhn-U‚ v sImSp-Øp-Xp-S-ßn. Cu ÿnXn°p sIm≠m-bn-cp-∂p. {] n\p th≠ sI´nSw hnZym-im-e- {] v Iº-\n-bnse Ipsd Hml-cn-Iƒ s^U-td-j\v bpsS Nne-hn¬ At±lw DSs\ sI´n-®p. AXpw AXn- In´n-bm¬ Unhn-U‚ v hI-bn¬ h¿jw tXmdpw Hcp t\mSp sXm´-SpØ Hcp hoSpw, {] ns‚ Bh-iy-Øn- ÿnc-h-cp-am\w {]Xo-£n-°m-a-t√m. Cu πm\-\p-k-cn®v te°p Hcp Npcp-ßnb hmS-I°p X∂p. Znh-tk\ BZyw sNbvX-Xv, Hml-cn-°m¿ Imƒ aWn AS-°m-ØXv ImeØv hnZym-ime kµ¿in-°p∂ Ah-k-c-Øn¬ ImcWw Iº-\n-bn-te°v ebn® 24 Hml-cn-Iƒ BZm- {] n-s\-∏‰n hfsc Xmev]-cy-tØm-Sp-IqSn At\z-jn- b-hn-e°p s^U-td-j-\n-te°p taSn-°-em-Wv. AXp- °p-Ibpw th≠p∂ D]-tZ-i-߃ Xcn-Ibpw sNbvXp- sIm≠v 1927˛28¬ Xs∂ 144 I. Unhn-U‚ v In´n. sIm-≠n-cp-∂p. BZy-Im-eØv H∂n-e-[nIw XhW ]Ww CXns\ XpS¿∂v saº¿am-cp-sSbpw kplr-Øp-°-fp- ISw X∂pw At±lw {] ns\ klm-bn-®p. XpS-°- tSbpw Hml-cn-Iƒ Zm\-ambn kºm-Zn-°m≥ {`mXm Øn¬ A®Sn tPmen-Iƒ In´n-b-Xpw, At±-l-Øns‚ hn.sI. \mb¿ {iaw XpS-ßn. Aßns\ 1927¬ XpS- klmbw hgn-°m-bn-cp-∂p. ßnb `n£m-S\w 1943˛¬ hnP-b-I-c-ambn Ah-km-\n®p. 1923 Pqembv 9˛mw\p Be-∏pg k\m-X-\-[¿Ωw Iº\n cPn-Ãm-dp-ambn Fgp-Øp-Ip-Øp-Iƒ \S-Øm\pw {] v Xpd-∂p. Itºm-kn‰pw {]n‚dpw ss_‚dpw F√m- Balance Sheet H∏n-Sm\pw th≠n, AXp-hsc Manag- ambn Hcp tPmen-°m-c≥ am{X-am-bn-´mWv {] ns‚ ing Director Bbn XpS¿∂ hn.-sI. \mb¿ Xs‚ Hml- {]mcw-`w. B^okv tPmen°v 1923 Pq¨ amk-Øn¬ cn-Ifpw s^U-td-j-\p-sIm-SpØv Iº\n Liquidate Xs∂ {`mXm sh¶-tS-iz-c-øsc \nb-an-®n-cp-∂p. sNøm-\p≈ \S-]-Sn- Bcw`n®p. F∂m¬ Cu L´- {] ns‚ {]Nm-chpw hcp-am-\hpw t{]m-’ml\mP- Øn¬, ssZhw hcw X∂mepw ]qimcn hcw Xcn√ \-I-am-bn-cp-∂p. AXp-sIm≠v aq∂p \mep amk-Øn-\p- F∂ Hcp ÿnXn h∂p-tN¿∂p. F√m Hml-cn-Ifpw ≈n¬ H∂p c≠p tPmen-°msc IqSn \nb-an-°m-\pw, s^U-td-j-t‚-Xm-bn-Øo¿∂ ÿnXn°v, {] ns\ Iº\n \nb-a-ß-fn¬ \n∂v Hgn-hm-°n-Ø-cWw F∂p Hcp Treadle {] v taSn-°m\pw km[n-®p. ImWn®v Iº\n cPn-Ãm¿°p 1944¬ Xs∂ lc-Pn-sIm- Xnc-°p≈ ka-b-ß-fn¬ lm‚ v {] n¬ ajn-bn´p Sp-Øp, XpS¿∂v Hm¿Ω-s∏-Sp-Øp-hm\pw XpS-ßn. ]s£ sImSp-°p-I, t^mdw aS-°p-I, {] n¬ ASn- Treadle Hcp ^ehpw D≠mbn√. Hcp {]mhiyw {`mXm hn.-sI. °pI F∂o tPmen-Iƒ {`mXm hn.-sI. \mbcpw {`mXm \mb¿ {`mXm B\-µ-dm-hp-hn-s\-s°m≠p in]m¿in sh¶n-tS-iz-c-øcpw sNbvXn-cp-∂p. sNøn-®p. as‰m-cn-°¬ {io. hn.-sI. \mbcpw {ioXmWp Iº\n \nb-a-{]-Im-c-ap≈ cPn-Ã-dp-Iƒ sI.-]n. Aøcpw IqSn cPn-Ãm-dp-I-fpsS ASp-°¬ Hcp \nth- IrjvWøcmWp Fgp-Xn-Ø-∂n-cp-∂-Xv. Z\w \S-Øn. At∏mƒ B DtZym-K-ÿ≥ ]d-™Xv sjb¿ ]Ww ]ncn™p In´p-I-bpw, {] ns‚ Hcp "One man compay Bbn XpS¿∂p t]mhm≥ BZmbw h¿≤n-°p-Ibpw sNbvX-\p-k-cn-®v, b{¥-ßfpw hntcm-[-an√'' F∂m-Wv. B D]-tZ-i-Øn¬ c≠p IpSp-

79 °p-Iƒ D≠m-bn-cp-∂p. 1. Iº\n F∂ t]cp-t≈-S- Cu G¿∏mSp H∂p c≠p h¿jw am{Xta \ne-\n-∂p- tØmfw Imew BZm-b-\n-IpXn sImSp-°-Ww. Iº-\n- ≈q. AXn\p tijhpw \jvSw apgp-h\pw {io. cma-ø¿ Iƒ°p Taxable Minimum C√m-Xm-\pw. (2) cPn-Ãm- Xs∂ hln-°p-I-bm-bn-cp∂p sNbvXn-cp-∂-Xv. F∂mepw dpsS Nph-∏p-\m-Sbv°p hg-ßp-Ibpw Balance Sheet hcn-kwJy A[n-I-am-°p-hm≥ At±-l-Øn\v a\- p-≠m- filing fees sImSp-°p-Ibpw thWw. bn-cp-∂n-√. 1944 apX¬ 1948 hsc {ian-®n´pw cPn-Ãm¿ hgn°p 1923 hsc amknI tImgn-t°m-´p-\n-∂m-bn-cp∂p Cu liquidation Imcyw \S-°n-s√∂v t_m[y-am-b-t∏mƒ, {]kn≤w sNbvXn-cp-∂-Xv. s^U-td-j\v kzbw `cWw s^U-td-j≥ {]kn-U‚ v Be-∏pg District Court¬ In´p-Ibpw AXns‚ B^okv Be-∏p-g-bn¬ Bhp- lcPn t_m[n-∏n-®p. AXns‚ ^e-ambn 1948 sk]v‰w- Ibpw AhnsS \ΩpsS A[o-\-Øn¬ Hcp {] v XpS- _¿ 6\p (11˛1˛24) bnse tIm¿´v hn[n {]Imcw Iº\n ßp-Ibpw sNbvX-t∏mƒ, amkn-I-bpsS Npa-Xe s^U- liquidate sNbvXp. Aßns\ A©p h¿j-tØmfw td-j≥ Gs‰-Sp-Øp. AXn-\p-tijw AXns‚ hep-∏- Iº\n cPn-Ãm¿ hnSmsX ]nSn-®n-cp∂ aq°p-I-b-dpØv Ønepw hcn-kw-Jy-bnepw kmln-Xy-Ønepw {ItaW k\m-X-\-[¿Ωw {] ns\ R߃ kzX-{¥-bm-°n. am‰-߃ hcp-Øp-I-bp-≠m-bn. Aßns\ 1933 G{]n¬ Iº-\n-bnse \qdv Hml-cn-I-fn¬ 24 FÆw Iº- hsc s^U-td-j-\mWv B amknI \S-Øn-b-Xv. ]n∂oSv \n-bn¬ \n∂v taSn-®Xpw 69 FÆw Zm\-ambn In´-bXpw \nb-{¥-Wm-XoX Imc-W-ß-fm¬ hfsc ssha-\-ky- 7 FÆw ]IpXn hnebv°pw apgp-h≥ hne-bv°p-ambn tØm-Sp-Iq-Sn-bm-sW-¶nepw AXv \n¿tØ-≠n-h-∂p. Hml-cn-°m-cn¬ \n∂v Xocp-ta-Sn-®Xpw Bbn-cp-∂p. B Imc-W-߃ Npcp-°-Øn¬ ]d-t™-°mw. 1923 Hml-cn-Iƒ F√mw s^U-td-js‚ kz¥- apX¬ 1930 hsc amkn-I-bpsS hcn-kwJy sIm≠v ambt∏mƒ R߃ {]Xo-£n-®n-cp-∂-Xp-t]mse Hcp AXns‚ Nnehv \S-∂p-t]m-∂n-cp∂p; F∂p am{X-a√ \√ XpI B hI-bn¬ s^U-td-j-\n-te°p h¿jw Ipd®p em`hpw D≠m-bn-cp-∂p. AXn-\p-ti-j-amWv tXmdpw In´n-Øp-S-ßn. 1944˛45¬ In´nb kwJy 1680I. \jvSw ]‰n-Øp-S-ßn-b-Xv. B Ime-ØmWv amXr-`q-an- bmbn-cp-∂p. bp-sSbpw ae-bmf cmPy-Øn-s‚bpw Nn{X-hm-cn-Iƒ°p CtXm-Sp-IqSn s^U-td-js‚ kmº-ØnI `{Z- {]Nmcw h¿≤n-®p-h-∂-Xv. k\m-X-\-[¿Ω amkn-I-bpsS Xsb∏‰n R߃°p-≠m-bn-cp∂ D¬°-WvT°p Db¿∂ \ne-hm-c-Øns‚ \nZm\w AXnse kmwkvIm- Aev]w ia\w In´n. CXn\p 69 Hml--cn-Iƒ s^Utd- cnI teJ-\-ß-fm-bn-cp-∂p. F∂m¬ AXp-t]m-se-bp≈ j\v Zm\w sNbvX saº¿am-tcmSpw kplr-Øp-°-tfm- teJ-\-߃ Cu hmcn-I-Iƒ ]Ww-sIm-Sp-sØ-gp-Xn®p Sp-amWv \Ωƒ IS-s∏-´n-cn-°p-∂-Xv. {]kn≤w sNbvXp-Xp-S-ßn. \ΩpsS [\-ÿnXn AXn\p ]‰n-b-Xm-bn-cp-∂n-√-Xm-\pw. AXn\p ]pdsa {]t£m-`- s^U-td-js‚ {]kn-≤o-I-c-W-߃ I-c-ßfpw hnIm-tcm-Pz-ehpw Bb teJ-\-߃s°m≠v k\m-X-\-[¿Ωw amknI hmb-\-°msc BI¿jn-°p∂ hnj-b-Øn¬ k\m-X- 1911 sabv amk-Øn¬ (White Lotus day) BWp \-[¿Ω-Øn\p hmcn-I-I-tfmSv a’-cn-°p-hm≥ \nhr-Øn- k\m-X-\-[¿Ωw amkn-I-bpsS P\-\w. Xntbm-skm- bn-√-t√m. ^nbpw aX-hn-j-b-ßfpw {]N-cn-∏n-°p-hm≥ th≠n-bm- F∂m¬ Cu hkvXp-ÿn-Xn-Iƒ \ΩpsS saº¿am¿ bn-cp∂p AXm-cw-`n-®-Xv. {`mXm at©cn cma-ø-cpsS Npa- a\- n-em-°n, amkn-Isb \ne-\n¿Øp-hm≥ Cd-ßn-∏p-d- X-e-bnepw ta¬t\m-´-Ønepw Bbn-cp∂p BZysØ s∏-´n-cp-s∂-¶n¬ AXp XpS¿∂p t]mIp-am-bn-cp-∂p. AXpw 12 h¿j-°mew AXv \S-∂Xv. Ffp-∏-Øn¬ {]Nmcw D≠m-bn-√. In´m≥ th≠n 1 I. am{X-amWv hcn-kwJy Npa-Øn-bn- {io. tXe-∏p-dØv \mcm-b-W\ºn-bm-bn-cp∂p cp-∂-Xv. AXp sIm≠v BZy-Im-eØv B≠p-tXmdpw amkn-I-bpsS BZysØ ]{Xm-[n-]¿. 1912 BKÃv amk- hcn-kw-Jy-sIm≠p Nnehv Xocp-∂n-√. t]mcmsX hcp∂ Øn¬ B Npa-Xe {io. Icp-Wm-I-c≥ \mb¿ Gs‰-Sp- kwJy {`mXm cma-ø¿ hln-®p-t]m-∂p. {`mXm cma-ø- Øp. 1916¬ {`mXm at©cn cma-Ir-jvW-ø¿ kl-]- cpsS kZp-Zy-a-Øn¬ ]¶p-h-ln-°p-hm\pw At±-l- {Xm-[n-]-cmbn tN¿∂p. A∂p apX¬ Ah-km\w hsc Øns‚ kmº-ØnI `mcw Ipd-bv°p-hm\pw tIc-f- Ch¿ c≠p-t]cpw tN¿∂mWp amknI \S-Øn-b-Xv. Ønse saº¿am¿ D’m-l-]q¿∆w aptºm-´p-h-∂p. BZy-Im-eØv Xntbm-k-^n-tbbpw Xnbm-tkm-^n- ]Øp-ap-X¬ Aº-Xp-hsc tIm∏n-Iƒ samØ-ambn FSp- bpsS shfn-®-Øn¬ aX-hn-j-b-ß-tfbpw ]cm-a¿in-°p- °p-∂-h-cn-°m¿ D≠m-bn-cp-∂p. CXp-Im-cWw Ipd®p hm-\p≈ Hcp ]{Xn-I-bm-bn-´mWp k\m-X-\-[¿Ωw D]- Ime-tØ°p AXns‚ [\-ÿnXn sa®-s∏-´p. ]s£ tbm-K-s∏-Sp-Øn-b-Xv. Xntbm-k-^n-bpsS Hcp {]Nm-c-tWm-

80 ]m[n F∂ \ne-bn¬ k\m-X-\-[¿Ω-Øns‚ tkh\w hm-cn-b¿, {io. sI. cma-Ir-jvW-∏n-≈, {io. Ip∂Øv sNdp-Xm-bn-cp-∂n√ F∂p kss[cyw ]d-bmw. P\m¿±-\-ta-t\m≥, {io. hn.-sI. \mcm-b-W`-´-Xn-cn, {io. Theosophy (A.B.) Practical Theosophy, Primer of aq¿t°mØp Ipam-c≥, {io. hchq¿ imap-ta-t\m≥, {io. Theosophy (C.J.) for Beginners (Mrs. Christie) In Defence ]qtØ-gØv cma≥ta-t\m≥ Cß-s\-bp≈ kp{]-kn≤ of Hinduism (A.B.) Masters and the Path (C.W.L.) Spiri- kmln-Xy-Im-c-∑m-cm-bn-cp∂p F∂p≈ hmkvXhw IrX- tuality for the Man of the world (A.B.) Information for ⁄-Xm-]q¿∆w ChnsS tcJ-s∏-Sp-Øp-∂p. Equirers (C.W.L.) F∂o {KŸ-ß-fpsS X¿÷a amkn- 22 h¿jw am{Xta k\m-X-\-[¿Ω-Øn\p Bbp- I-bn¬ Jfi-ß-fmbn {]kn-≤-s∏-Sp-Øp-I-bp-≠m-bn. p-≠m-bn-cp-∂p-sh-¶nepw ta¬∏-d™ kmln-Xy-Im-c-∑m- k\m-X-\-[¿Ωw s^U-td-j-t‚-Xmb tijw cpsS kua-\-kyhpw kl-I-c-Whpw ImcWw amkn- AXns‚ kmwkvIm-cnI \ne-hmcw sa®-s∏-Sp-Øp-hm≥ I°p kmwkvIm-cnI cwK-Øn¬ Hcp am\y-ÿm\w D≠m- R߃ {]tXyIw {i≤n-®n-cp-∂p. B {iaw k^-e-am- bn-cp∂p F∂p Rm≥ khn-\bw {]kvXm-hn-®p- °p-hm≥ Rßsf klm-bn-®Xv alm-Ihn h≈-tØmƒ, sIm≈p∂p. 1929¬ alm-Ihn D≈q¿ Hcp s]mXp ktΩ- alm-Ihn D≈q¿, \me-∏m´v \mcm-b-W-ta-t\m≥, {io. f-\Øn¬sh®p k\m-X\ [¿Ω-Øns‚ kmwkvIm-cnI hn.-kn. _me-Ir-jvW-∏-Wn-°¿, {io. ]n.-hn. IrjvW- \ne-hm-csØ ]pI-gvØp-I-bp-≠m-bn.

kam-]\w

Cu Ncn{Xw Rm≥ ChnsS Ah-km-\n-∏n-°p-I- ∑m-cpsS tNmc-Øp-Sn∏pw Bfl-ho-cyhpw AXn¬ \n∂- bmWv F∂m¬ Ncn-{X-Øn\p Hcn-°epw hncm-a-an-√. \p-`-hn-®-dn-bm≥ Ign-bpw. AXp Ah-cpsS kZp-Zy-a- C∂sØ kw`-h-߃ \msf Ncn-{X-am-hp∂p. “The ߃°p Hcp {]tNm-Z-\-am-Ibpw sNøpw. moving finger writes and having writ moves on” F∂v A¥m-cmjv{S {_“-hnZym kwL-Øns‚ 50 Hma¿ Jømw ]d-™Xv ChnsS {]k-‡-amWv. h¿jsØ Ncn-{X-Øn\v {`mXm kn. Pn\-cm-P-Zm-k≥ “The tIc-f-Ønse {_“-hn-Zym¿∞n-I-fpsS Bh-iy- Golden Book of The Theosophical Society” {_“-hn- Øn-\p≈ Hcp Ncn{X \nL≠p F∂ \n-e-bn-emWp Zym-kw-L-Øn‚ kph¿Æ{KŸw ˛ F∂mWp t]cp Rm≥ Cu {KŸw Fgp-Xn-bn-´p-≈Xv. AXp-sIm-≠v, sImSp-Øn-´p-≈-Xv. AXns\ A\p-I-cn-°-bm-sW-¶n¬ BI¿j-Wo-b-amb Hcp kmlnXy {KŸ-am-°p-hm-\p≈ CXn\p tIcf Xntbm-k-^n-°¬ s^U-td-js‚ Ae-¶mc the-I-sfm∂pw Rm≥ CXn¬ sNbvXn-´n-√. kph¿Æ-{KŸw F∂p t]cp-sIm-Sp-°mw. \ΩpsS ap≥Km- AXp-Im-cWw Hcp km[m-cW hmb-\-°m-c\v CXv, Nne an-I-fn¬ \n∂p \ap°p In´o-´p≈ Cu kph¿Æ kw`-h-ß-fp-tSbpw IW-°p-I-fp-tSbpw Hcp \o≠ ]´n- ss]XrIw ]Øp h¿jw sIm≠v h{Pkv^Sn-I-k-¶m- I-bm-sWt∂ tXm∂p-I-bp-≈q. F∂m¬ Bflm¿∞- i-a-b-am-°n-Øo¿°m≥ C\n-bp≈ Xe-ap-d-°m¿°p X-bp≈ {_“-hn-Zym¿∞n-Iƒ°p, Ah-cpsS ]q¿∆n-I- km[n-°p-am-dm-Is´.

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81 tIc-f-Øn¬ D≠mb {_“-hnZym kwLktΩ-f-\-߃

sX∂n-¥y≥ h¿jw ÿew A≤y-£≥ 1909 sIm√w F^v.-Sn.-{_qkv 1910 (am¿®v) tImgn-t°mSv an v {InÃn 1910 (G-{]n¬) Be-∏pg k¿.-Sn. kZm-in-h-ø¿

tIcf Xnb-tkm-^n-°¬ s^U-td-j≥ 1913 sk]vXw-_¿ 11 ]me-°mSv _n.-]n. hmUnb 1913 Unkw-_¿ tImgn-t°mSv kn. U_vfnbq seUv _o‰¿ 1914 sk]vXw-_¿ 26 Xr»q¿ tUm. B\n-_-k‚ v 1916 HIvtSm-_¿ Be-∏pg B¿. B\-µ-dmhp 1917 Sn. Sn. at©cn cma-ø¿ 1918 Sn. Sn. kn. Pn\-cm-P-Zm-k≥ 1919 Sn. Sn. {^n‰kv I≥kv 1922 Sn. Xncp-h-\-¥-]pcw tUm. B\n-_-k‚ v 1923 Sn. Be-∏pg tUm. Ad≥tU¬ 1924 Sn. Sn. Fw.-F-kv. am[-h-dmhp 1926 Sn. tImgn-t°mSv sP. F®v Ikn≥kv 1927 Sn. Be-∏pg at©cn cma-ø¿ 1928 HIvtSm-_¿ Fd-Wm-Ipfw tUm. B\n-_-k‚ v 1931 G{]n¬ \ne-ºq¿ kn. U_vfnbq, seUv _o‰¿ 1932 \hw-_¿ awK-em-]pcw Znhm≥ _l-Zq¿ sI.-F-kv. Nt{µ-i-J-c-ø¿ 1933 sk]vXw-_¿ Be-∏pg at©cn cma-ø¿ 1934 HIvtSm-_¿ Sn. F. sh¶-´-dmhp 1938 P\p-hcn Xncp-h-\-¥-]pcw sP.-F-®v.-I-kn≥kv 1943 Pqembv Sn. Sn. 1946 sabv Be-∏pg Un.-Un. ImwK 1948 Sn. tImgn-t°mSv F. cwK-\mYw 1949 Unkw-_¿ Be-∏pg tUm. cma-I-ΩØv 1951 sk]vXw-_¿ Sn. sI. ]m¿∞-km-cYn Aø-¶m¿ 1952 Sn. Sn. tcmlnXv salØ 1953 BKÃv tImgn-t°mSv ln¬tUm bmtcm 1954 \hw-_¿ Be-∏pg B¿. {io\n-hm-k≥ 1956 G{]n¬ IÆq¿ Fkv.-Pn. sh¶-S-c-a-W≥ 1957 sabv Be-∏pg Fw. kp{_-“Wyw 1958 Sn. Sn. hn.-kn. cmP-tKm-]m-em-Nmcn 1959 Sn Sn. tUm IΩØv 1960 Sn. Sn. F≥. {iocmw 1961 sabv Be-∏pg Fkv.-B¿ IrjvW-aq¿Øn 1962 Sn. tImgn-t°mSv sI.-hn. {io\n-hm-k≥ 1963 Sn. Be-∏pg sPbnwkv Fkv. s]¿°n≥kv

82 ae-_m¿ ˛ sIm-®n≥ tIm¨{^≥kv 1916 sabv ]me-°mSv an okv Ikn≥kv 1917 G{]n¬ tImgn-t°mSv tUm. B\n-_-k‚ v 1918 sabv Xe-t»cn kn. Pn\-cm-P-Zm-k≥ 1919 sabv hS-Ic k¿.-Sn. kZm-in-h-ø¿ 1920 Sn. at©cn tUm. B\n-_-k‚ v 1921 Sn. hS-Ic B¿. {io\n-hm-k≥ 1922 Sn. Kpcp-hm-bq¿ at©cn cma-ø¿ 1923 Pq¨ ]me-°mSv _n. k≥Po-h-dmhp 1925 s^{_p-hcn Xe-t»cn kn.-Pn-\-cm-P-Zm-k≥ 1930 G{]n¬ [¿ΩSw B¿ kqcy-\m-cm-b-W-dmhp

{Smh≥Iq¿ tIm¨{^≥kv 1913 HIvtSm-_¿ Xncp-h-\-¥-]pcw _n.-]n. hmUnbm 1916 s^{_p-hcn \mK¿tIm-hn¬ kn. Pn\-cm-P-Zm-k≥ 1917 Sn. B‰n-߬ B¿. B\-µ-dmhp 1918 am¿®v Sn. at©cn cma-Ir-jvW-ø¿ 1918 BKÃv ]pfn-bq¿Ip-dn®n Sn. cma-N-{µ-dmhp 1918 Unkw-_¿ ]cs° at©cn cma-ø¿ 1919 Pqembv Xncp-h-\-¥-]pcw F.-cw-K-kzm-an-A-ø¿ 1920 BKÃv \mK¿tIm-hn¬ Fkv.-cm-Pmdmw 1921 s^{_p-hcn `qX-∏m-≠n B¿. {io\n-hm-k≥ 1924 am¿®v s\øm-‰n≥Ic Sn. 1925 s^{_p-hcn Xncp-h-´m¿ Fkv. Ieym-W-cm-a-ø¿ 1926 am¿®v X°se Fkv. sh¶n-´-cm-a-\m-bnUp 1926 sk]vXw-_¿ \mK¿tIm-hn¬ F≥. cma≥]n≈ 1935 Sn. Xncp-h-\-¥-]pcw sP. F®v. Ikn≥kv 1939 BKÃv Sn. tUm. Ad≥tU¬

83 temUvPp-I-fpsS ÿmh-c-h-kvXp-°-sf-∏-‰n-bp≈ {]am-W-tc-J-Iƒ

IÆq¿ ˛Ku-X-a temUvPv apX¬ aq∂mƒ hS-Ic alm-tZh Xntbm-k-^n-°¬ 1. \¶pºmØv apl-Ω-Zen ]°¬\n∂v IÆq¿ temUvPn\pth≠n {]kn-U‚ v hn.-B¿. kp{_-“- KuXa temUvPv sk{I-´dn tUm.-]n.-sI. ]fl-\m- Wy-ø¿°v (h-°o¬) Nm¿Øv ˛ hS-Ic k∫v cPn- `\v Xodv kv{Sm-∏okv 1909 BKÃv 4˛mw\v 2314˛mw \{ºv IÆq¿ k∫v dPn-kv{Sm-∏okv 1929 Pq¨ 14-˛mw\v B[mcw 1˛mw _p°v 477-˛mw thmfyw 222-˛223 `mK- 1228˛mw \{ºmbn cPnkv{Sv1˛mw _p°v 604-˛mw ߃. thmfyw 102-˛103 t]Pv 2. acn® hn.-B¿. kp{_-“-Wy-ø¿°p-th≠n aI≥ 2. Sn. ]fl-\m-`\pw A∂sØ sk{I-´-dn-bmb {io. \S-cm-P≥ tIcf Xntbm-k-^n-°¬ s^U-td-j≥ kn.-Sn. Ip´n-Ir-jvW\pw IqSn tIcf s^U-td-j≥ sk{I-´-dn°v Fgp-Xn-s°m-SpØ Xodv. hS-Ic k∫v sk{I-´dn hn. Icp-Wm-I-c≥\m-b¿°v Xodv 1948 cPn-kv{Sm-∏okv 1954 P\p-hcn 16-˛mw\v 76-˛mw \º- Pq¨ 31-˛mw\v IÆq¿ k∫v cPn-kv{Sm-^okv 1209˛mw dmbn cPn-kv{Sm°n. 1˛mw _p°v 926-˛mw thmfyw 181 \{ºv 1˛mw _p°v 771-˛mw thmfyw 342-˛343 t]Pp-I- apX¬ 183 hsc t]Pp-Iƒ. fn¬. Xe-t»cn seUv _o‰¿ lmƒ \nev°p∂ temUvPv tImgn-t°mSv AtimI i¶c temUvPv hI ÿew 1. I√n-¶¬ cmcn-®-aq-∏≥ ]°¬\n∂v temUvPv 1. ]mt\mfn ho´n¬ Ip™n Xe-t»cn {_“-hnZym sk{I-´dn at©cn cma-ø¿°v Nm¿Øv tImgn-t°mSv kwL-Øn-te-°p-th≠n A∂sØ sk{I-´dn i¶- cPn-kv{Sm-∏okv 1913 sabv 28 ˛mw\v 2765-˛mw \{ºv c-ø¿°v sImSpØ Xodv. 1104 hr›nIw 8\v (1928 1˛mw _p°v 295-˛mw thmfyw 7˛9 t]Pv \hw-_¿ 23-˛mw\v) Xe-t»cn k∫v cPn-kv{Sm-∏o- 2. Sn. hl-I-fn¬\n∂v temUvPv sI´nSw \nev°p∂ kn¬ 1˛mw ]pkvXIw 441-˛mw thmfyw 105-˛106 `mKw ÿehpw ap‰hpw InWdp apX-em-bXpw Ign®v 2260˛mw \{ºv _m°n ]Sn-™mdpw hS°pw D≈ ]dºv. apØp- 2. {io i¶-c-ø¿ s^U-td-j≥ sk{I-´dn hn. Icp- kzman Aø¿, kpµ-c-ø¿ F∂n-h¿°v Wm-I-c≥\m-b¿°v Fgp-Xn-sIm-SpØ release deed. IogvNm¿Ømbn sImSp-Øp. tImgn-t°mSv Un. cPn- Xe-t»cn k∫v cPn-kv{Sm-∏okv 1938 s^{_p-hcn kv{Sm-∏okv 1915 \hw-_¿ 15-˛mw\v 5222˛mw \{ºv. 10-˛mw \v 2811-˛mw \º-dmbn cPnÿ sNbvXp. Sn. apØp-kzman Aø¿, kpµ-c-ø¿ Fgp-Xn-X∂ Xncp-h-\-¥-]pcw temUvPv ImW-®o´v Sn.\v \{ºv 5223 A\-¥-temUvPv sk{I-´dn Be-∑q´paT-Øn¬ Fd-Wm-Ipfw temUvPv koXm-cm-a-ø¿ apØp-kzman Aø¿ Ah¿Iƒ°v 1. ]ø-∏n≈n ho´p-Im-cn¬\n∂v ae-bmw-sIm√w 1094¬ kwK-ta-izccmam-Nm-cy¿ cmL-hm-Nm-cy¿ sImSpØ Fd-Wm-Ipfw {io i¶c temUvPnse A∂sØ Xocv 1083 BSn amkw 22-˛mw \v Xncp-h-\-¥-]pcw AwK-ß-fmb {io. Sn.-F. sZmc-kzman Aø¿ apX¬ k∫v cPn-kv{Sm-∏o-kn¬ 1˛mw ]pkvXIw 36-˛mw t]cn¬ Xocv Fd-Wm-Ipfw cPn-kv{Sm-∏okv 1094¬ thmfyw 490 apX¬ 492 hsc `mK-ß-fn¬ 5559-˛mw 943-˛mw \{ºmbn cPn-kv{Sm°n 1˛mw _p°v 267-˛mw \{ºv thmfyw 486-˛487 `mK-߃. A∂-]q¿Æn temUvPv 2. Lodges Society Act {]Imcw cPnÿ sNbvX-Xv. Be-∏pg `c-W-°-Ωn‰n {]kn-U‚ v kp∫-ø-\m- Under Regulation II of 1088 of Cochin State No.1 bnUp sh¶-S-cm-a-\m-bnUp A∂]q¿Æ temUvPn- of 1105 dated 22nd Kanni 1105. te°v Fgp-Xn-s°m-SpØ ÿnc-∏m-´-io´v 1107-˛mw Came under Act XII of 1955 of T.C. State am≠v Ipw`-amkw 2˛mw\v FgpXn 22-˛mw\v Be-∏pg hS-Ic alm-tZh temUvPv cPn-kv{Sm-^o-kn¬ 1˛mw ]pkvXIw 18-˛mw thmfyw 1. Ad-Øn¬ `K-hXn tZh-kz-Øn-\p-th≠n Ducm-f- 291 apX¬ 293 hsc `mK-ß-fn¬ 1699-˛mw \{ºv. ∑m¿ tImaØp ]pXn-b-ho-´n¬ i¶-c≥\m-b¿

84 tIc-f-Ønse {_“-hn-Zym-kwL imJ-Iƒ apºp-≠m-bn-cp-∂Xpw Ct∏mƒ D≈-hbpw ae-_m¿ 1. Xfn-∏-dºv * 18. at©cn 2. IÆq¿ KuXa (*) 19. \ne-ºq¿ 3. IÆq¿ ˛ sNm∆ (Ko-X) * 20. Kpcp-hm-bq¿ 4. Xe-t»cn * 21. Gß-≠n-bq¿ 5. [¿ΩSw 22. s]m∂m\n 6. samgp-∏-e-ßmSv 23. H‰-∏mew 7. IqØp-]-dºv 24. sN¿∏p-f-t»cn 8. hS-Ic * 25. ]me-°mSv 9. \mZm-]pcw 26. Be-Øq¿ 10. sImbn-em≠n 27. sImSp-hm-bq¿ 11. tImgn-t°mSv (AtimI i-¶-c) * 28. ]me-°mSv * 12. Sn. AtimI 29. Imfn-°-Shv * 13. Sn. ssat{Xbn 30. \ote-izcw * 14. Sn. alnf 31. ]pen-Ip-dpº * 15. Imc-∏-dºv 32. s\∑md * 16. \Sp-h´w 17. Xncq¿ sIm®n 1. Xr»q¿ * 4. sIm®n 2. Fd-Wm-Ipfw * 5. Nn‰q¿ 3. sImSp-ß-√q¿ * 6. Ccn-ßm-e-IpS * 7. s]cn-™\w * Xncp-hn-Xmw-Iq¿ 1. ]dq¿ 14. ap©nd 2. Be-∏pg * 15. ImSm-°S 3. tIm´bw 16. ]m®-√q¿ 4. sIm√w * 17. ssh°-√q¿ 5. sNt¶m´ 18. ]pen-bq¿ Ipdn®n 6. ASq¿ 19. \mK¿tIm-hn¬ 7. B‰n-߬ 20. `qX-∏m≠n 8. Xncp-h-\-¥-]pcw * 21. ]cs° 9. Sn. ]fl 22. sX¶w-]p-Øq¿ 10. s\øm-‰n≥Ic 23. FS-em-°pSn 11. Ipgn-Øpd 24. ipNo{µw 12. Cc-Wn-b¬ 25. Bcp-hm-samgn 13. Xncp-h-´m¿ 26. sIm´mcw 27. ssh°w *

*Ct∏mƒ \ne-hn-ep-≈h

85 tIcf Xntbm-k-^n-°¬ s^U-td-j≥ {]kn-U-≠p-am¿

1. tUm. sh¶n-´-cm-a-\m-bnUp 10. {io. ]n. N{µ-ti-J-c-∏-Wn-°¿ (1980) 2. {io. B¿. A\-¥-dmhp 11. {io. F≥.]n. kpµ-tc-i≥ (1983) 3. {io. F≥. tIi-h≥Xºn 12. tUm. sI.B¿. ]c-ta-iz-c≥ (1986) 4. {io. hn. Fkv. XmWp Aø¿ 13. tUm. ]fl-N-{µ≥ (1989) 5. {io. hn. Icp-Wm-I-c≥\m-b¿ (1960) 14. {io. F≥. ]n. kpµtc-i≥ (1992) 6. {io. sI.hn. kqcy-\m-cm-bW Aø¿ (1962) 15. {io. ]n.kn. ]Wn-°¿ (1995) 7. {io. XIgn F≥.-F≥. Cf-bXv (1973) 16. {io. B¿.-kn. Xºn (1998) 8. {io. hn.sI. am[-h≥ (1974) 17. tUm. Fw.F. cho-{µ≥ (2010) 9. {io. F≥. ]n. kpµ-tc-i≥ (1977)

tIcf Xntbm-k-^n-°¬ s^U-td-j≥ sk{I-´-dn-am¿

1. {io. sI. Fkv. [¿Ω-cm-P-A-ø¿ 12. {io. ]n.-cm-a-\m-Y-sd-Uym¿ (1983 April) 2. {io. at©cn cma-ø¿ 14. {io. hn.-]n. hniz-Ip-am¿ (6/83) 3.. {io. hn. tKm]m-e-Ir-jvW-ø¿ 15. {io. ]n. N{µ-ti-Jc ]Wn-°¿ (9/84) 4. {io. hn. Icp-Wm-I-c≥\m-b¿ 16. {io. Fw. sI. inh-cm-a≥ (1986) 5. {io. hn. Icp-Wm-I-c≥\m-b¿ 17. {io. sI. Zn\-I-c≥ (1989˛1992) 6. {io. XIgn F≥.-F≥. Cf-bXv 18. {io. Fw. sI. inh-cm-a≥ (1992˛1995) 7. {io. XIgn F≥.-F≥. Cf-bXv 19. {io. ]n. F≥. kptcjv _m_p (1995˛1998) 8. {io. XIgn F≥.-F≥. Cf-bXv 20. {io. B¿. Fkv. \mb¿ (1998˛1999) 9. {io. kn.-Sn. Ip´n-Ir-jvW≥ 21. {io. Fkv. inh-Zmkv (1999˛2010) 10. {io. Fw.sI. inh-cm-a≥ (1974) 22. {io. sI. Zn\-I-c≥ (2010) 11. {io. kn.-Sn. Ip´n-Ir-jvW≥ (1977)

86 Our Members at Adyar Dolorus Gago Chief Guest at a Trivadrum

Br. M.K. Sivaraman Addresses at a Nature Prof. R.C. Thampi addresses at a Nature Camp at Chinnar Camp at Thattekad

Bharat Samaj Pooja at Aleppey Lodge Br. M.P. Singhal addresses Annual Confer- ence KTF at Thrissur 1995. Br. N.P. Sundaresan Presides

87 Book Release at Kollam. Book M.G.K. Nair’s Translation Unnatha Jeevitha Niyamangal

Kerala Sahitya Academy Publishes Br. Dinakaran’s book Brhamavidya Sanghavum Kerala Navodhanavum at Thrissur. Released by Dr. Erumeli Parameswaran Pillai. K.S.A. Secretary Purushan Kadalundi Sri. M.P. Surendran are also seen

Sis. Dolorous Gago with KTF members at Annual Conference at Trivandrum

88 “The Three” B.P. Wadia, Dr. Besant & George S. Arundale when interned at Ootty in 1917 ‘New India’ on Dr. Besant’s lap

89 Notes

90 Kerala Theosophical Federation Centenary Souvenir 2013 Kerala Theosophical Federation Centenary Souvenir Commitee

K. Dinakaran : Editor

Committee Members Dr. M.A. Raveendran Br. Harihararaghavan Dr. T.P. Babu Br. N. Bhaskaran Nair Br. T.S. Usman Br. George Muttathil

Kerala Theosophical Federation Executive Commitee 2010 - 13

Dr. M.A. Raveendran - President Br. S. Balakrishna Pillai - Vice President Br. K. Dinakaran - Secretary Br. S. Madhusoodanan Pillai - Treasurer Br. P. Krishnan Nambiar - N.Zone Secretary Dr. Sasikumar - S.Zone Secretary Br. S. Sivadas - Member Dr. T.P. Babu - Member Sis. Seethalakshmi - Member KERALA THEOSOPHICAL FEDERATION CENTENARY SOUVENIR 2013

CONTENTS

1. From Editors’ Desk 2 Harmony Must be Attained : Dr. Radha S Burnier 3 H.P.B: Her Incisive Writings : Dr. N.C. Ramanujachary 4 Unity of Religions : Dr. Annie Besant 5 The Influence of Theosophy in Indian Regeneration : Rama Varma Raja Chirakkal 6 The Kerala Conference : Br. C.W. Leadbeater 7 Address of Welcome to Mr. C.W.Leadbeater : Br. Manjeri Rama Iyer 8 Unification of Different Religions Brought about By endangered Survival : Br. N. Bhaskaran Nair 9. Duty of a Theosophist : Br. N.C. Krishna 10 Perspective Understanding of the Masters Teachings : Dr. A. Kannan About the evolution of Man upto the Advent of the Theosophical Society 11 Right Citizen and Dr. Annie Besant : Br. B.L. Bhattacharya 12 Spirituality, Holiness and Ancient Wisdom : Br. C.A.Shinde 13 History of the Kerala Theosophical Federation (1989 to 2013) : Br. K. Dinakaran 14 Theosophy and Krishnaji : Dr. Radha S Burnier 15 Was Krishnamurti a Theosophist : Prof. P. Krishna 16 Adyar a Spiritual Centre : J. Krishnamurti 17 How do you expect members of your Society to Help in the work ? : H.P.B. Key to Theosophy 18 The Essence of Revolution : Br. S. Sundaram 19 The Indian Forest Question : “Forester” 20 A Flash of Light Upon Occult Freemasonary : Theosophist 1879 21. Spirituality and Management : Br. John Chackola 22. The Secret Doctrine – The Divine Plan : Sis. Sandhya Rani 23. K.T.F. Centenary Celebrations 2012-2013 ae-bmfw hn`mKw 1. Hcp awK-fm-iwk ˛ F≥. Ipam-c≥ Bim≥ 2. \∑-bpsS \mfw ˛ ]n.-F≥. Zmkv 3. Pntbm¿UmtWm {_qtWm ˛ tUm. Sn.-]n. _m_p 4. k\m-X\[¿Ωw 5. iXm_vZn BtLm-j-߃ ]n∂n´ Be-∏p-g-bnse Xntbm-k-^n-°¬ k` ˛ ]n.-kn. ]Wn-°¿ 6. {ioi¶-c- Xn-tbm-k-^n-°¬ temUvPv Fd-Wm-Ipfw - 7. Kpcp-]m-Z-ß-fn¬ ˛ \me-∏m´v \mcm-bWtat\m≥ 8. Xncn-®p-t]mbn ˛ alm-Ihn A°nØw 9. tIcf {_“-hn-Zym¿∞n aWvUew