Vol.38 No.

5 Kartik-Margashirsh 5112 December 2010

Editorial The Arrangement of Chapters in the Gita The Monster That Is Feasting On Us Life of Mahakavi Subramania Bharati Prosperous India-7
V.Senthil Kumar

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Cultural Roots - 6

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Yuva bharati - 1 - December 2010

Invocation

Yuva bharati - 2 - December 2010

Editorial

Recognizing the Grander Force

What is the force in thee? the Yaksha asks Agni as the narrative goes in the Kenopanishad. I can burn all things upon earth was the reply. This burn said the Yaksha placing a blade of grass in front. Enraged by this insult, Agni approached it with all his might only to find out that he could not burn it! The Yaksha was indeed a form taken by Brahman to teach the Devas who were drunk with a sense of victory that it is not they who act, but a force in them which acts - the Devas being merely instrumental in the process. So too, in our activities, we meet with small accomplishments and successes. It will be immature to ascribe those progresses to our own efforts, just like the Devas did. It is an undeniable fact that proper planning and execution are important. But it is equally important to keep in mind that there is indeed a higher force which directs our energies, which delivers or throws away. This recognition of a greater force guiding our efforts is absolutely essential, in times when our efforts bear fruit and even more so when they don't. For what shall motivate us to remain in the battle to revive our nationhood, the lost manhood of our land and keep us striving to bring back the glory of our forefathers? Is it really possible to fight the corruption that has become so entrenched? Is it really possible to sensitize our people from their almost wretched callousness to recognize the agonies of so many in our society today? Is it really possible to bring out that dimming light of Dharmic consciousness in our peoples, weaning them away from an indulgent and materialistic self-forgetfulness? The field to work is so vast; the enemies of goodness uncountable; the resources at our disposal, meager. What really is it that can keep us motivated to remain and fight this war and not drop our arms and surrender? The intellect can search all around and find no answers for it is not the intellect that has the answers. Unless we recognize that we are only instruments of a mightier, grander force, mere pawns in a game that stretches eons, we will be put through tremendous mental strain in our effort of national reconstruction. This mighty Shakti that we call our nation bids us and when we are called to work, we work; when we are thrust into suffering, we do and when we are no longer required, we are thrown away. This Shakti, our Mother, does not require intellectual understanding, not our money nor comforts. She requires our faith and she will rise. Sri Aurobindo wrote She is already in our hearts waiting to be worshipped sorrowful because Her children will not call on Her to help them. You who feel her stirring within you, fling off the black veil of self, break down the imprisoning walls of indolence, help Her each as you feel impelled, with your bodies or with your intellect or with your speech or with your prayer and worship, each man according to his capacity. This was the message that Sri Krishna gave Arjuna in the Gita - the recognition of a divine spirit guiding all our actions, giving us victories or teaching us through failures. This Gita Jayanti, let us strive to cultivate in us this essential quality. P.Vasanth YB-ET
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The Arrangement of Chapters in the Gita

Acharya Sri Vinoba Bhave

A letter from Gandhiji

he Ashrama was opened in Kocherab. Right from the beginning Vinoba has been with me; he has done a lot of work that I wanted him to do or was dear to me. Take for example the discussion on the arrangement of chapters in the Gita. I asked for a litte, but Vinoba gave aplenty. Let the reader understand that the idea of chanting the entire Gita in 14 days (and later in 7 days) came up in the Yerwada-Mandir. I put my ideas before Vinoba and asked him either to approve them or to correct them. In response, he sent me the essay called The arrangement of the chapters in the Gita. While placing this in front of you, I hope those who want to meditate on the Gita and to bring down its teachings to their life will benefit by it. Mahabaleshwar, 30.5.1945. A letter to respected Bapu Respected Bapu, I have to reply to the points you have raised as to what should be the weekly routine of the study of the Gita. I have not forgotten the same. But I thought, instead of sending you a short

Acharya Sri Vinoba Bhave

reply, I should seize this opportunity and spell out my views on the arrangement of the chapters of the Gita in detail. But I could not do so uptill now. Now I should give sufficiently elaborate answers to your questions. The I chapter of the Gita is the seed, it is understood. But a small portion of it has entered the II chapter. The reason is that a special mention has to be made of the Lord's

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first call (II 2. 3) and of Arjuna's surrender to Him (II/7). The Gita as such starts on II/11. From then on, in the whole of the II chapter, the main teachings of the Gita are presented in their entirety, though only briefly. 1. The science of Life: The immortal nature of the Atman etc., the Gita calls it the SANKHYA BUDDHI. The art of Life: how to work in equanimity the Gita calls it YOGA BUDDHI. A description of the highest ideal of man, the teacher, in whom are established the 'science and art of life', (Sankhya and Yoga) the Gita calls it Sthita-Prajna. The end product of (Sthita Prajna) 'steadied awareness' Brahma Nirvana. Once the practitioner has reached that state, nothing remains to be done.

been completed, with the II chapter. The philosophy of life, the art and craft of life, the ideal teacher and the final fruit, all these have been discussed by the Lord. What else does remain there to be said? In the III chapter, the Lord explains the reasons as to why we should (work) act. It is true that intellect is great, but then it cannot be attained without action. Then what is the way out? Finding food for oneself (Sharirayatra), social work, (Yajna) cleansing one's mind (Samsiddhi) and the welfare of humanity (Lokasamgraha) these are the reasons as to why a person should work, act, expressed in increasing order of significance. You call the III chapter the key to the Gita. That is exactly so. If Arjuna does not take up that question, we would have missed the key. Because the Lord has already gone up to Brahma Nirvana in the II chapter itself. Thereafter, the IVth chapter gives us an elaborate analysis of Karma (action). The word Karma means the external work, actions that come along the flow of the life-stream. It is all right to have this explanation of Karma (action), but those mental equipments that are needed to perfom those actions with equipoise, such as controlling one's senses, penance, self-study and self-control can also be called Karma (action) in a broad sense. The solid action performed as one's Swadharma and the ancillary Karma which cleanses one's Chitta (mind), this special and broad Karma, these two go to make up the actionless (Akarma) state finally. This is the topic of discussion in the IVth chapter. Yet this actionless state appears as two fold when closely studied.

2.

3.

4.

Here it should be mentioned, that in all the Samskrit literature prior to Gita, the expressions Sthita-prajna and Brahma Nirvana are not found anywhere. These are Gita's original and special and innovative terms. Devotee (Bhakta), man of wisdom (Jnani), Yogi, liberation (Mukti), attainment of the highest state (Paramapada prapti) not being born again (apunara vritti)- these expression find place in the Gita, but Gita is not the work that mentions them for the first time. They are not Gita's original contributions. The whole pilgrimage was completed in short. It is repeated in detail, from III to V chapters, with Arjuna's questions as the pretext. Had Arjuna not asked that question which he poses in the III chapter, the whole of Gita would have

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1. All actions are performed but nothing is done (Yoga) 2. No external action is carried out but everything is achieved (Sannyasa). The comparison, of these two types of actionless states is the topic discussed in the IV chapter. 'Yoga' and 'Sannyasa' are in reality one (V-3/4) and the same. But perceived from the practitioner's point of view, Yoga is easier than Sannyasa (V-6-12). That is, Sannyasa can only be the final abode. But Yoga, apart from being the way, can also be the final goal, this is the outcome. Further up, the beautiful description of the Poorna Yogi or Sannyasin is given (from V-13 to 26). The last verses 24,25,26 describe that state of Brahma Nirvana, which the Gita says is the final camp of the Yogin or the Sannyasin. It is to be noted that in these shlokas, the expression Brahmanirvana occurs thrice. In essence, the state that was attained in the II chapter is reached again in V-26. But immediately afterwards, what is mentioned in 27, 28, 29 is a very important matter. Because, in this lies, the answer to your questions. For an explanation, we have to take a long jump into the XII chapter. In my opinion, the chapter XII is the V chapter expressed in the language of Bhakti, devotion. And the V chapter is the XII chapter expressed in the idiom of Karma (action). When we employ the language of Bhakti, the state of Sannyasa, where one does not perform any external action, yet achieves everything, is NirgunaUpasana. Nirguna Upasana is the worship of the ONE absolute which is without describable qualities. And to perform all actions and to remain untouched by them, the Yoga-state is

Saguna-Upasana, the worship of the Absolute which has describable qualities. The XII chapter deals with the subject matter of comparing these two ways of worship. Broadly speaking, the results of their comparison are the same as those of the V chapter. In principle, Yoga and Sannyasa are the same, similarly Saguna and Nirguna upasanas are the same, because both of them take one Godwards. But if we see it from the point of view of the practitioner, Yoga is easier as Saguna worship is easier. Without Yoga, Sannyasa is unattainable (V/6 first half). Without Saguna worship, Nirguna worship is difficult to achieve (XII/5 latter half). The latter half of XII/5 is to be compared to the first half of XVIII/11. From that one can understand how the same question arises whether you look at the problem from Karma point of view or from Bhakti point of view. The answer is also the same. Sannyasa and Nirguna worship both see the body as an obstacle. All this analysis is for establishing the relation between chapter V and XII. That is why XII chapter talks about giving up the fruits of action, (XII/11, XII/1) and the V chapter concludes with devotion (V/29). Now the question is whether the comparison between Saguna worship and Nirguna worship has been done earlier and their final evaluation is done in the XII chapter, or does the XII chapter take up the matter for the first time? The answer is that the matter which has been already discussed is compared here and the conclusions are drawn. With the V chapter the main topic of the Gita has been completed. From the VI chapter to the XVII chapter, the

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Gita teaches us the various methods of performing action without desire for the fruits. The XVIII chapter is the summary. In between, in the chapters of Sadhana VI to XII comprise the Upasana portion of the Gita. Of these chapters VI to VIII mainly discuss the worship of Unmanifested Absolute and chapters IX to XII mainly discuss the worship of the Manifested Absolute. I say mainly because the Gita does not logically discuss things breaking them into pieces. In the discussion of Saguna, Nirguna also enters and in the discussion of Nirguna, Saguna is mixed up. That is the Gita's way of looking at things. How do chapters VI to VIII discuss Nirguna or Unmanifested Absolute and how do chapters IX to XII discuss, Saguna or Manifested Absolute? Now we have to discuss this matter. But before that what is the purpose of the last three verses of chapter V? The verses 27, 28 of chapter V indicate the worship of Unmanifested Absolute and the 29 t h verse indicates Manifested or Saguna worship. The last verse appears to contradict the verses 14 and 15 of chapter V. You have already noted this. You have given the explanation that will reconcile the Saguna and Nirguna. You have mentioned this under chapter V-29 in your book, Anasakti Yoga. The point is that the last three verses of the V chapter are like a preface to the chapters VI to XII which discuss the two-fold methods of worship. The verses 1, 3, 4 and 5 of chapter XII are useful in understanding the Nirguna worship of the Bhagavad Gita. According to that verse the Gita calls Nirguna worship and worship of Unmanifested Absolute as worship of the

Akshara, (Chapter XII verses 1, 2, 3) and as a part of it says Sanniyamya Indriya gramam (XII/4 first half) as the method. And it also mentions that this path is more troublesome. The worship of the Akshara should be taken to have a double meaning, a pun. Akshara means indestructible Brahman, that is one meaning; Akshara also means Omkar, that is the second meaning. Controlling One's senses and with equanimity all around this description covers the entire VI chapter. That is clear. The VII and the VIII chapters clearly mention the worship of the unmanifest and the Akshara (VII/24, VIII-3, 20, 21, etc.,) and the worship of Akshara as 'OM' is mentioned in chapter VIII/13. Again in VIII/10, 12, the Omkara worship described in the sixth chapter is repeated. In the VI chapter, the reply in response to Arjuna's query, Anekajanma samsiddhi and other verses indicate that this whole path is a difficult one. There is also a hint that there is no necessity for getting panicky or to despair. But, sure, it is difficult. This whole worship of the unmanifested absolute is Patanjali's Yoga Shastra. I will give it in short, in Patanjali's own words, leaving out sutras in between but keeping their original serial order in Yoga Sutras. 1. 2. 3. 4. This is the beginning of instruction in Yoga (Yoga Sutra I-1). Yoga is the control of thought waves in the mind (Yoga Sutra I-2). Then man abides in his real nature (Yoga Sutra I-3). They are controlled by means of practise and non-attachment (Yoga Sutra I-12). Concentration may also be attained through devotion to Ishvara. (Yoga Sutra I-12).

5.

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6.

The word must be repeated with meditation upon its meaning (Yoga Sutra I-28).

Of these, the VI chapter of the Gita discusses the first four sutras in full, the fifth sutra is discussed in chapter VII, and the sixth and the seventh sutras are discussed in chapter VIII. It should be mentioned here that through devotion to Ishvara is not an alternative to practise and non-attachment. Instead, Abhyasa-Vairagya are to be linked to devotion to Ishvara. Devotion to Ishvara means, meditation on the Unmanifested Ishvara. All these discussions on the Yoga Shastra have been completed in chapter VI to VIII. Along with this the path of fire, and the path of smoke, have been mentioned in the VIII chapter in the diction of Yoga science and there ends the VIII chapter. Now let us turn towards the worship of the Manifested Absolute. The Gita's way of worshipping the Manifested Absolute is not opposed to the worship of the Unmanifested Absolute. The Manifested is the light of the Unmanifested. This worship is the famous path of devotion described in holy books such as Srimad Bhagavata and Tulasi Ramayana and glorified by holy and saintly men. It is the topic for discussion in Chapters IX to XII. The worship of the Unmanifested Absolute can be described by the term Meditation (dhyana). The meaning of the path of emotion is Love. That is called the Royal path of the knowledge. (IX/2) The special feature of this is direct perception, (IX/2). In this only faith is required. This is very easy for practising

(IX/2). It is not as difficult as the worship of the Unmanifested. Only because people do not have faith, they do not turn this way. And the path is such that anybody can come on this, (IX/3). The human form is the symbol of God. The worship of that form is a speciality of this path. To undervalue the human form is to undervalue God himself (IX/11). Having insulted this form, Arjuna had, later to regret his action (XI/41). When Arjuna attained the special insight of devotion, he was immensely happy to see the human form (XI/51). It is true that of all the Yajnas, that of wisdom is the best Yajna, but those who are immersed in the love of God consider the Japayajna of the Lord's name as the best (X/25). The Lord who bestows wisdom on us is omnipotent (X/10, 11). As already expressed in the V chapter, instead of totally controlling all the senses and the mind, and all their actions, in the path of devotion they are all offered at the feet of God (IX/27). This path does not recognize the differences of a sinful birth or a birth of merit. This dharma is open to all castes. Because, here only love is important (IX/32). Daily service, daily prayer and festival this is the nature of this path (IX/14, X/9, XI/36). To prostrate, to be humble is to be the greatest (IX/14, 34, XI/36, 37, 39, 40 etc.,). When we compare the word dharmya of shloka (IX/2) with the word dharmyamritam of (XII/20) and the word faithless (IX/3) with the word faithful of (XII/20) we understand all this. That is, the topic that is completed in the XII chapter has already begun in the IX chapter. This nectar of dharma (XII/20) stands for the signs of a devotee as extolled in the XII chapter, but it also indicates the nectar of dharma described from chapter IX to XII. With this

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word deathless compare the word death mentioned in chapter IX/3. In the same way the last verse of the IX chapter is the last verse of the XI chapter also. The word Evam mentioned in XII/1 aims at both these verses. That should be understood. I am not going into details. To be short, the chapters X, XI, XII can in no way be separated from the IX chapter. The IX chapter is in the place of a mother and the X, XI chapters are its children. When in XI/4 Arjuna says that my confusion goes away, he is thinking of the IX chapter only. The highest secret, spiritual knowledge (XI/1) is the Royal knowledge and the Royal secret of the IX chapter. Chapters VI to VIII describe the worship of the Unmanifested Absolute and the chapters IX to XII describe the path of devotion. If we were to compare these two, they are like OMKARA and RAMANAMA. With this, I have almost fully answered your main question. In order to complete the topic, I add a little more. The chapters XIII, XIV, XV mark the path of wisdom. We know that the path of devotion is different from the path of wisdom. Still, the Gita has linked devotion even to wisdom. See My devotee (XIII/8, XIV/26, XV/19). But this path is different from the worship of the Unmanifested Absolute. The main method is meditation, in the worship of the Unmanifested Absolute. Love is the main method in the path of devotion. And analysis and discrimination are the main methods in the path of wisdom. The path of meditation, is mainly that of Patanjali. The path of devotion is mainly the Vaishnava (and Saiva) tradition. And the path of wisdom is the intellectual and the Vedantic path. See Vedantakrit (XV/15). After describing the

path of wisdom, the Gita has essentially been concluded. [Thus (ends) the secret scripture]. The verse XV/20 means the XV chapter, true, but it also stands for the entire book of the Gita recited so far. That is my notion. The word scripture (Shastra) is employed for the first time in the Gita. And later the same word occurs at the end of the chapter XVI, and again at beginning the chapter XVII. Further up, I consider chapter XVI and XVII as annexures in which the entire social science of the Gita is described. Its social science is founded upon the good behaviour of individuals. That is, their good thought (Chapter XVI) and their good actions namely, the sacrifice, the gifts, and the penance (Chapter XVII). These two chapters are the follow-up of the IX chapter. The XVI chapter is an extension of IX/12, 13. The link between the XVII and the XVI chapters is seen in the question posed by Arjuna in XVII/1. but apart from that, this chapter is also a clarification of the path of devotion and its chief characteristics as presented in chapter IX/27. Whatever you eat means the proper food (aahar) of the XVIII chapter. Whatever you sacrifice is the Yajna of the XVII chapter. Whatever you give is the Dana of the XVII chapter. Whatever penance you perform is the Tapa of the XVII chapter. Offer it to me means the Om Tatsat of the XVII chapter. The essence of the path of devotion is the rule of surrender and offering. But surrender does not mean offering whatever comes your way. The pure and the sattwik alone are fit to be offered to

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God, that is the meaning of the XVII chapter. From the ashram's point of view the XVII chapter is called the Yoga of the programmes. That is the name I give: Get up in the morning and pray (faith), (Shraddha) afterwards take some food (ahar) later on go out to perform service, ('Yajna' Dana, Tapa) and at last offer all of them at the feet of God (Om Tat Sat). After all this, the XVIII chapter is a summary and a pointer to all the discussion. The first five chapters which discuss the main issues of the Gita, also form the starting point of the XVIII chapter. And its conclusion is the description of all the tools and the most important of this namely the path of devotion as described in chapter IX. IX/1 and IX/34 should be read together and then read XVIII/64 and 65. The IX chapter has got an important place in the Gita. That chapter is dear to the saints. Jnaneshwara breathed his last chanting the IX chapter. This chapter comes running to aid women, sudras, etc.,. The pinnacle of the path of devotion is expressed in that chapter. On listening to this chapter, Arjuna was wonderstruck with happiness, (X/1). That is why the Lord on his own starts, the X chapter. Shloka XI/1 says that Arjuna's confusion ended because of that. The XII chapter is the final seal on the greatness of the IX chapter. The XVI and the XVII chapters are extensions of that chapter. The concluding

XVIII chapter is a repetition re-expression, of the IX chapter. In this, I have, only in short, presented my ideas on the arrangement of the chapters of the Gita. In the discussion above the answers to your questions are available. The topics of the first five chapters and VI chapter are totally different. If we want to link the VI chapter with the V chapter because they are all tools for the attainment of equanimity, samatva even then there is a loss of direction. It will give the impression that asana, pranayama, and pratyahara are the only tools to the attainment of equanimity. It is not desirable. Really, equanimity is the central point of the Bhagavad Gita through all the paths and tools this is the goal that the Gita sets itself. For example, the discrimination (Viveka) described in the XIII chapter also aims at the Samatva. (XIII/27, 28). Therefore it is not proper to link the VI chapter with the V chapter. I have been saying earlier that it will not fit into the ideas of the XII chapter. The worship of the Unmanifested Absolute is also only a worship. In that also a sort of devotion is inbuilt. In this way, VI, VII and VII chapters also contain a little or more of the path of devotion. But what we call the path of devotion proper starts from the XI chapter. The expression tu in Idamtu of the XI/1 is especially meant for delinking of the IX chapter

The Gita certainly does not advocate war ; what it advocates is the active and selfless defence of dharma. If sincerely followed, its teaching could have altered the course of human history. It can yet alter the course of Indian history." Maharishi Aurobindo

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from the VIII chapter. I have told you everything in brief. Now I give you the weekly routine of the study of the Gita with the reasons. Friday Chapters 1-2 Steady intellect (Sthirabuddhi) the whole pilgrimage in short. Action without desire, for the fruits of action (Nishkama Karma) The path of meditation (Dhyana Marga -Worship of the Unmanifested Absolute) The path of devotion (Bhakti Marga the worship of the Manifested Absolute unopposed to the Unmanifested Absolute) The path of wisdom (analysis and discrimination Vichar and Viveka) The healthy attitudes (along with the proper action) Tyaga (Giving up)

Saturday

Chapters 3-4-5

Sunday

Chapters 6-7-8

Monday

Chapters 9-10-11-12

Tuesday

Chapters 13-14-15

Wednesday

Chapters 16-17

Thursday

Chapter 18

Wardha, 16.6.1934

Pranams of Vinoba

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

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

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The Monster That Is Feasting On Us

Srinivasa Desikan

ain is an important phenomenon in living things. It alerts the organism to a dysfunction or a disorder in the organs and creates a necessity whereby the organism looks to set things right, thereby removing the cause of pain. What function pain performs in the body, anger performs in society say evolutionary biologists. Anger evolved in social animals as a mechanism whereby individual elements that do not follow the ways that is most beneficial to the entire group are singled out and are forced to fall in line, instead of chasing higher individual benefits at the cost of the group's benefit. The loss of these abilities will mean that the organism is neither able to identify the flaws in its own system nor neutralize the effects of those that threaten the collective well-being in pursuit of their individual benefits. Indian society today seems to have lost the

faculties of sensing pain or being angered. So much so that we just don't care about what is happening to us. We hear about it every day, we encounter it practically everywhere and even then, there simply isn't anybody taking any effort to even reduce it, forget eliminating it. What else can we be talking about but corruption? There were times when bribes were paid to government officials, usually inspectors of various departments, to not carry out their duty and turn a blind eye to flouted norms. While this is almost a norm today, the disease has grown so much that people are now being asked for bribes to even carry out their duty. Every point of contact with almost any department of the state is a pain-point where brutes and greedy thugs hassle and harass the common man. From issuing birth certificates to death certificates and everything in between, every table that a

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document passes through demands a bribe. Such a description might be uncharitable to the honest folk, albeit in a miniscule minority, that still exist within these systems. But when they can put up with the kind of scumbags and ridiculous nonsense that goes on in their departments, we believe this remark won't hurt them too much and they'd be prepared to put up with this too. Such a pathetic condition is no surprise, we can say. What else can we expect when a disease is not addressed? It will continue to grow and feed itself on the organism with the disease. The real surprise, and the most painful one, is that there is no repulsion, not even a sense of disgust at this condition. It has almost become normative that people expect to be asked for bribes and worse, people are prepared to pay bribes for every document that is cleared, every stamp that is ever put on paper. Just a cursory glance at the newspapers today reveals the how insensitive we have become. A crore used to be an amount that made people look in awe not too long ago. The amounts involved in the scams today are in the jaw-dropping range of lakhs of crores. But even with all this, where is the outrage? But what can we do? We are so few and they are so many What can a powerless few do against such powerful men and women who have connections in all the top places? These are the common excuses we hear in almost every discussion on the topic of corruption. These are true and undeniable facts, which need no further proof than the fact that many of the whistleblowers end up getting killed irrespective of whether the killer can be identified and punished or not. But this cannot be permitted to become the end of the road. So these excuses are valid, but they remain excuses nonetheless. These are just superficial cover-

ups that are given by people who do not want to act. What is the instrument or force that can be used against the corrupt? An example can be found in the way a village responds when there is indeed outrage. Recently in Tamilnadu, a cabdriver kidnapped, raped and killed a 10 year old schoolgirl. The villagers refused to admit him into the village. This tool shame and social boycott is one that has been used for centuries to punish those who stray from the righteous path. Let's take this simple test on ourselves. Consider for a moment how we would react to friends or relatives who have committed a murder and how we would react to friends or relatives who take bribes. From a random survey among my friends, the difference between these two was nearly 100%. We can't expect it to be very different in the larger society either. The very fact that most of us don't even bother if one of our own friends or relatives takes a bribe is proof that we as a society never really considered acting against corruption. We must make sure that we instil in ourselves and others a sense of duty and rectitude that simply does not tolerate taking the easy way out. If I lose respect and acceptability from my peers, my relatives and my community, the material benefit that is gained out of corrupt behaviour will be outweighed. This is the only practicable way to even attempt to fix this cancer. This will cover practically everything in its scope, starting from jumping the red lights at signals to having to work with large contracts in government offices. This is a monumental task, not because of the scale, but because it involves a change in our attitudes. We have to unlearn the current attitudes in our mind where success in any means is applauded and entrench in our psyche that the means is as essential as the ends.

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We should be ready to forgo the small benefits in ease of getting things the wrong way to be able to leave a living society to our children. Even the slightest laxity in this will mean the same monster will be revived again which will

feast on our society to its death. This year when we celebrate our Rashtra Chintana Parva, let us spare some time to think about this and vow to cleanse our homes and neighbourhoods of this disease of corruption.

"The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity." ~ Aldous Huxley

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Life of Mahakavi Subramania Bharati

A Great Saga of the Warrior Poet with a National Mission and a Universal Vision

Sqn. Ldr. Dr. P. Ramani

his verses. His first poem was published in a magazine 'Viveka Bhanu' in Madurai. In August 1904, he joined the Sethupathy High School, Madurai as a temporary Tamil Pandit. Soon he moved to Chennai and joined the 'Swadesamitran' as an Assistant Editor in November, 1904. Sri Subramania Iyer, the editor, was his mentor. He became the editor of 'Chakravardhini', a monthly magazine simultaneously. The British divided the Bengal and the social reformer Bharati turned out to become a political activist with two translations of Bakim Chandra Chattopadhya's Vande Mataram. After attending the Kasi Congress, on his way back, he met Sister Nivedita, the ardent devotee of Swami Vivekananda and believed her to be his 'Gnana Guru'. In April 1906, Bharati assumed responsibility as the editor of 'India', a weekly. He was fortunate to be the friend of Shri N.Tirumalachari, Sri Mandayam S.Srinivasachari, Shri S. Doraiswami Iyengar, and Shri V.Chakkarai Chetti. Shri Bipin Chandra Pal, a great patriot visited Chennai in 1906. An English weekly, 'Bala Bharatha' commenced its publication in the

i Subramanian, affectionately called Subbiah was born on December 11, 1882 to Sri Chinnasami Iyer and Smt.Lakshmi Ammal. Subbiah lost his mother when he was five. A young Subbiah, a prodigy composed verses to the pleasant surprise of many learned people. In 1893, when he was eleven, the scholars of the Ettayapuram state decorated him with the title 'Bharati'. Between 1894 and 1897, he was a student of Hindu College, Tirunelveli. In June 1897, he married Chellammal who had just completed seven years. In 1908, he lost his father and slipped into a state of shock. Subbiah decided to move out to Benares at the behest of his aunt Smt. Kuppu Ammal. In 1902, at the University of Allahabad, he achieved mastery in Sanskrit and Hindi and qualified himself in the 'Pravesh' examination. He started sporting his favourite moustache and turban. After the completion of his university education, he returned to Ettayapuram. The king granted him a job in his court. Subbiah was quite unimpressed. He started composing

Yuva bharati - 17 - December 2010

same year. In April 1907, the famous Congress meet was held at Surat. Subramania Bharati was attracted by Bala Gangadhar Tilak's mantra 'Freedom is my Birthright' and extended spontaneous support to Tilak. Bharati led a team of young congressmen along with V.O.Chidambaram Pillai and Mandayam Srinivasachari. There was a big division in the Congress Party. Bharati met Sri Bala Gangadhar Tilak, Sri Aurobindo and Sri Lala Lajpat Rai, the giants of the freedom movement but always considered extremists. In 1907, a political opponent of Bharati Sri V.Krishnaswami Iyengar who was a moderate was touched by the fervent appeal of the patriotic songs of Bharati, printed three songs in four pages and distributed them free to all the people with patriotic fervour. In 1908, the patriots who were considered extremists celebrated the 'Swarajya Day' under the leadership of Subramania Bharati at Chennai, under the leadership of Sri V.O.Chidambaram Pillai, Sri Subramania Siva and Sri Padmanabha Iyengar at Thoothukudi. And the trio were arrested and remanded to custody. Bharati appeared as a witness in the trial. In 1908, Bharati published his first poetical collections 'Swadesa Gitangal'. The government seized the copies of 'India' a newspaper published by its editor Bharati and issued an arrest warrant against him. Bharati escaped the arrest and reached Puduchery. Sri Kuvalai Kannan met him and looked after him. Between 1908 and 1910, Bharati continued to publish 'India' and exposed the British misrule. As the newspaper turned out to be very

popular among the masses, the British prevented its entry to other parts of India. The publication of 'India' was thus effectively crippled by the British raj. The beginning of 1909 marked the publication of second poetical collections of Bharati entitled 'Janma Boomi'. In 1910, Bharati's popular daily newspaper 'Vijaya', a weekly magazine 'Suryodayam', Bala Bharatha, English weekly and 'Karma Yogi', a monthly magazine ceased to appear. His proposal to launch Chitravali', an English and Tamil Cartoon newspaper failed to take off. In April 1920, Mandayam Srinivasachari and Subramania Bharati arranged the visit of Sri Aurobindo to Puduchery. They planned extensively for the execution of extensive research of the vedic literature. In November 1910, Bharati published his

Yuva bharati - 18 - December 2010

'Kanavu', a biographical sketch in verse in his compilation 'Madha Mani Vachagam'. V.V.S. Iyer joined Bharati in his political mission. In 1911, Sri Vanchi Nathan shot Collector Ash dead and killed himself to escape from the British police. The patriots were hounded. The followers of poet Bharati soared in number. However, there were efforts made to evacuate the patriots from the French territory, Puducherry. The year 1912 marked the translation of the Bhagavad Gita and the publication of the famous 'Kannan Paattu', Kuyil Pattu and Panchali Sabatham Part I. Between 1913 and 1914, he was contributing to Sri Subramania Siva's magazine 'Gnana Bhanu'. His book Madha Mani Vachagam was published at Natal, South Africa. The World War I broke out consequently, the patriots of Puducherry were threatened. In 1917, Parali S.Nellaiyappar, a patriot published the Kannan Paattu at Chennai. In 1918, Nellaiyappar published the patriotic songs of Bharati as folk songs. Bharati got tired of his life at Puducherry and decided to move out on November 20, 1918. As he entered Cuddalore, he was arrested and remanded to custody. After 34 days of imprisonment, he was released as there was no case pending against him. He decided to go to Kadayam to meet his wife. He spent 2 years in Kadayam between 1918 and 1920. He visited Tiruvananthapuram, Ettayapuram, Karaikudi, Kaanadukaathan and other places. He wanted to be friendly with the king of Ettayapuram but in vain. He

wanted to seek a nomination for the Nobel prize. Perhaps the Nobel Committee was not fortunate to confer this honour on Bharati. In March 1919, he visited Chennai and met Mahatma Gandhi in Rajaji's house. In December 1920, he joined Swadesamitran, as the assistant editor once again. Bharati contributed a number of articles. In August 1921, he was pushed by the temple elephant at S r i P a r t h a s a r a t h y S w a m i Te m p l e , Tiruvallikkeni. His friend Kuvalai Kannan managed to save him. Bharati fell ill out of a severe shock. In September 1921, though he recovered completely from the illness, he perhaps could not get out of the shock he suffered. On September 11, 1921, almost close to midnight, Bharati left his mortal coil to reach the lotus feet of the Almighty. Mahakavi Bharati was a great humanist. He was fond of humanity and was desirous of establishing a world order free from ignorance, dirt, poverty, disease, terror and horror, divisions, injustice and lies. He wanted to liberate the humanity from the world of untruth and adharma. An analysis of his writings should prove that Bharati looked forward to the dawn of a 'Sathya Yuga'. Bharati's mission was not only to liberate our nation but he wanted to create a world full of warmth, love, compassion and a deep understanding. Is Bharati not a warrior poet with a national mission and a universal vision?

Yuva bharati -19 - December 2010

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PROSPEROUS INDIA 7

Contributions of the highest order made India remain powerful

P.Kanagasabapathi
ncient India was not contented with devising and practising superior economic and social systems for achieving material prosperity and secured life for her citizens. Continuous efforts were made by the society to explore different fields, which resulted in constant improvements based on additional inputs and fresh knowledge. As a result, the society was driven towards perfection in different walks of life. On the one hand, the newer ideas led to the development of innovations and new practices that resulted in more efficient methods of functioning. On the other hand, new insights and thought processes led to contributions of highest intellectual output. Many such practices and contributions were truly pioneering and far ahead of their times. For one who is not adequately aware of the background and greatness of the country, it will be hard to believe that so many developments had been taking place over many centuries in diverse areas of human activity. It is accepted that the Indus-Saraswathy Civilization is one of the most planned urban settlements of the earliest periods in the world. It is surprising to know that there were private bathrooms in many houses even during those periods. There were also large scale sanitary sewerage and

Acharya Shusruta
water systems, along with common bath and storage facilities. It only shows the advanced nature of urban life that existed about five thousand years ago. Moreover the inhabitants of the civilization had knowledge of several fields. The contemporary Indian gets a feeling that ancient India added value to all the activities

Yuva bharati - 25 - December 2010

process some of them have also made a few contributions. But India's output, in different spheres of life , remains extraordinary by any standards in the history of mankind. Five thousand years ago, India could explain the nature and principles of the soul, primal matter and its creation. Acharya Kapila, born around 3000 BCE and founded the Sankhya school of thought in the ancient Indian philosophy, was a pioneer in this field. He made extrasensory observations and revelations on the secrets of creation. His outstanding contributions in the field of cosmic studies have made the world recognize him as the father of cosmology. Indians were the earliest to specialize in sophisticated fields such as shipping and aviation involving higher technologies. Acharya Bharadwaj, who lived about 2800 years ago, had in his work Yantra Sarvasa made outstanding discoveries in space science. He explained different techniques to make flying machines invisible to escape from the eyes of the others, to listen to conversations taking place in another plane and to see what was happening in other planes. In the medical field, India developed advanced techniques in highly specialized areas such as plastic surgery and anesthesia, and Indians were the pioneers in amputation, caesarian and cranial surgeries. Shusrut Samhita of Shusruta, who lived around 600 BCE, is the first ever work describing the surgical procedures and is considered the encyclopedia of surgery. He had explained the details of 300 types of operations and described a number of stitching methods. He had used 125 surgical instruments for operations and performed advanced surgeries including the restoration of damaged noses. A giant in the field of medical science, he is respected as the father of plastic surgery. Indians realized the importance of diet

Acharya Kapila
with which it was connected. Agriculture was the major economic activity in the earlier days. We could see the use of sophisticated techniques and advanced management systems when we study the agricultural history of India. Experts note that irrigation was developed as early as around 4500 BCE. Artificial reservoirs dating back to 3000 BCE were in existence at Girnar. It is learnt that there were the early canal irrigation systems from around 2800 BCE. All these developments led to the increased agricultural output resulting in the economic prosperity and overall well-being of the people. When the modern minds look at the India of the earlier years, what surprises us apart from the economic prosperity and the social systems, is the list of contributions and achievements in intellectual spheres. All over the world we study how the great empires concentrated on wealth, power and enjoyment, though in the

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and activities for the mind and body of the individual and the relationship between spirituality and physical health in the earlier days. Charaka (600 BCE) explained the concepts relating to human anatomy, embryology, pharmacology and diseases such as diabetes and tuberculosis. He described the medicinal qualities of one lakh herbal plants. His prescription of the ethical charter for the medical practitioners was much before the Hippocratic Oath. India understood and explained the principles relating to atoms and molecules paving way for the development of the atomic theory. Western historians acknowledge that Kanad (600 BCE) and other Indian scholars as the global masters in this field. One can go on continuously mentioning about the intellectual contributions of ancient India, as there are too numerous and encompass several fields. But what is important is that these contributions have helped people living in parts of the world enormously to further their knowledge and understanding relating d i ff e re n t f i e l d s o f a c t i v i t i e s . T h e s e contributions have also helped the world to move forward and make progress at a faster speed in different disciplines. Speaking of just one aspect India's contribution to mathematics, the noted scientist Einstein mentioned: We owe a lot to Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made. There are many more contributions even in the field of mathematics. Of all the contributions of India, several thinkers and scholars all over the world proclaim that the thoughts and inputs relating to life, its purpose, approach towards life and humanity as the most important ones.

Albert Einstein
Nowhere in the world has the human mind and life so thoroughly discussed and analyzed in detail as in India of the ancient periods. Beginning from the earliest texts of India namely the Vedas, many of the monumental works such as the Upanishads and the Bhagavad Gita concentrate on the meaning and purpose of life and the various issues connected with it. These thoughts have made Indians unique in their thinking and life in India far superior than the rest of the world. The intellectual achievements of India had enabled the country to emerge and remain as a powerful nation in two ways. One was to make advancements in different fields such as mathematics, medicine, science, technology, architecture which in turn helped the country to grow further and richer. The other was to make citizens more matured and better human beings, families and societies more vibrant and peaceful. As a result, India grew and remained a powerful nation in a state of prosperity and inner peace - with continuous efforts towards perfection in different spheres of life.

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CULTURAL ROOTS-6

Dharma The One Word Unwritten Constitution of India

Pramod Kumar
f the four Purusharthas extolled by our shastras, Dharma is the most important. It is the foundation of all the other purusharthas. One cannot attain moksha without living according to Dharma. Any pursuit of Artha and Kama which is not compliant with Dharma is rejected by the shastras as not conducive to individual and social well-being. Prof. Kapil Kapoor, an eminent academician, calls Dharma as the one-word unwritten constitution of India! Millions of people in India perhaps would have never read the constitution but they abide by its guiding principles consciously and unconsciously. This is because a dharmic sense is inbuilt into us by virtue of being born in Bharatavarsha. The word Dharma is defined as Dharayate iti Dharmaha - that which supports or holds together is Dharma. The Rishis observed the universe and intuitively perceived the presence of a subtle and cosmic intelligence which pervades this universe and keeps it in motion. This cosmic order or balance is called 'Rita' in the Vedas. This cosmic order or Ritam applied to human life and society is Dharma. Like a layer of cement which holds a wall of bricks together, Dharma keeps the society together. Dharma guides us about how we can lead a meaningful and fulfilling life without violating or disrupting the cosmic order. Even an illiterate person in India will

understand the concept of Dharma and the need to living according to dharmic principles. For example, you can often hear a beggar asking for alms by uttering Dharmam Sei (perform your dharma). Or a person who suffers injustice would exclaim Idu Dharmam Illai (this is not dharma). This is because the two great epics of India, the Ramayana and the Mahabharata have instilled deeply, a positive appreciation for dharmic values in the masses.

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In the Ramayana, Lord Rama is described as Dharma personified (Ramo Vigrahavan Dharmaha). The trials and tribulations of Lord Rama and his impeccable character and conduct even the midst of the most severe crises, continues to inspire generation after generation of dharma loving Indians. In the Mahabharata, Lord Krishna shows the way through his brilliant exposition and practice of Dharma in difficult situations. Lord Krishna's exploits constitute the most magnificent treatise on Dharma which he later imparts to Arjuna in the form of the Bhagavad Gita. He exhorts Arjuna to perform his dharma as a kshatriya and not to turn away from the battlefield out of misplaced compassion for his adharmic Kaurava brothers. He instructs Arjuna that living according to one's swadharma is conducive to well-being in every way and blindly following another's dharma is ridden with fear. In yet another verse, he proclaims, I am that Kama which is not against Dharma, meaning that the pursuit of happiness, pleasures and fulfilment should be within the bounds of dharma. For the benefit of the common man who might find it difficult to comprehend the subtleties of Dharma, many great Rishis composed the Dharma Shastras which simplify the practice of Dharma in our everyday life and provide us with a code of conduct. Well-known amongst them is the much maligned Manu dharma shastra which has been poorly understood and distorted by modern scholarship blinkered by the poison of narrow ideologies like feminism and communism. It is because of this immense emphasis placed on values of Dharma, that the average citizen of India continues to be a law abiding citizen. In

fact, the contrast is striking the crime rate in urban India is always significantly higher than in rural India. The English educated elite who have lost their dharmic moorings are more vulnerable to corruption and other unethical pitfalls than the so-called illiterate people who are nonetheless wiser and more mature in practical life. The noted columnist Shri Gurumurthy often points out how few police stations there are in rural India compared to urban India. The average Indian citizen is law abiding not merely out of the fear of the law or the police. In fact, often we protect our dharmic values despite them! Take for example, the small village called Ettimadai in Coimbatore where I have been living for the past seven years. I am yet to hear of cases of murder, rape, extortion or kidnappings here. Just 20 km away, in the heart of the city, the ruckus of modern life and the evils accompany the new lifestyle, become glaring in contrast. It is this understanding and practice of Dharma that has made our culture Sanatana (timeless). The Urdu poet Iqbal exclaims: Yunan-o-Misra-Ruma sab mit gaye jahan se Ab tak magar hai baqi namo-nisan hamara Kuchh bat hai ki hasti mitati nahin hamari Sadiyon raha hai dusman daur-i-zaman hamara The poet says that whereas the ancient civilizations of Greece, Egypt and Rome have all disappeared from this world, there is 'something' in our civilization which has withstood these onslaughts. It is this adherence to Dharma which has preserved our civilizational identity. Dharmo Rakshiti Rakshitaha. The one who protects Dharma shall in turn be protected.

Yuva bharati - 31 - December 2010

Alexander The Invader

The Real History of What Happened in the Battle of Jhelum

Chapter II

n the 'Battle of Jhelum' a large majority of Alexander's cavalry was killed. Alexander realized that if he continued fighting, he would be completely routed and ruined. He requested Purushottam imploringly to stop the battle. Purushottam true to our Bharatiya tradition did not kill Alexander who surrendered on the battle-field. After that both of them signed a treaty. After that treaty, Purushottam freed the territories occupied by Alexander in the previous wars and annexed those territories to his kingdom. Contrary to what happened in history Arrian writes, Alexander first asked the king of Takshasila (Taxila is Greek) to negotiate the terms of treaty with Purushottam. Purushottam wanted to kill this traitor but somehow he escaped. Justin writes about the initial stages of the battle, As the battle began Purushottam ordered his soldiers to attack the Greeks. Later

Purushottam asked the Greek soldiers to let their leader fight him alone and avoid lot of bloodshed. Alexander did not agree to this proposal and attacked Purushottam's army. In the first assault itself his horses were was killed. He fell down heavily wounded on the ground. His soldiers rushed in to rescue him and wafted him away to a safe place. Careful Concealing of the Facts and Events of the War It was W.W.Tarn who distorted the fateful events of the war. Though he wrote that Alexander was victorious, had to agree to Alexander's losses in the battle of Jhelum. His losses in the war were carefully concealed. But there was a conclusive proof of the desperate nature of the warparticularly of the battle of the elephantsthe stampede that occurred when the elephants crushed the skulls of the

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Greek soldiers fleeing in fear terrified by the charging elephants. The psychological effects of this was evident on the minds of General especially that of Seleucus who ceded a whole province to obtain war elephants as a special wing of the army. Alexander's horse 'Bucephala' died in this Jhelum battle. And Nicaea, Alexander's General and right-hand man and his constant companion too died in this battle. To reverse historical facts a coin was struck (minted) to commemorate the battle showing Alexander pursuing Purushottam's elephant whereas the reverse was the historical fact. The avowed aim of all these biased and partisan writers was to use every form of resource material to falsify and distort historical facts availing every possible fraudulent method to make it look like an historical truth and to justify it even on fragile grounds. And again continuing the lie he writes: Purushottam who had fought to the last and was wounded, rode leisurely off his huge elephant. And then he surrendered to Alexander etc. Arrian says, 'he (Purushottam surrendered himself to a friend by name Meroes, an old friend of his, who has been sent by Alexander and Alexander 'appealed to him (Purushottam) not to sacrifice his life in vain'. All these distorted versions reveal that Alexander was decisively defeated and his cavalry, the mainstay of his army was routed. For, a) Alexander's losses in the battle-field were carefully concealed. By whom? By the Greek writers. Later writers stepped into their shoes.

b) Alexander pursued Purushottam's elephant, his horse died and he fell down on the ground. He was seriously wounded, his General Nicaea died. Alexander did not come alone, he led his cavalry attacking the elephants of Purushottam. Most of them were seriously wounded and in disarray. That his cavalry was trounced is confirmed by his late campaigns as a subsidiary ally of Purushottam. c) Purushottam wounded, rode leisurely on his huge elephanta strange statement indeed. No king or General defeated and pursued by the victors moves leisurely and then, how and to whom he surrendered? Surrendered because Alexander, who was seriously injured appealed to Purushottam to surrender and he surrendered to his Hindu old friend Meroes. Even a sentimental melodrama by a poor amateur dramatist would realize that it is not at all convincing. Alexander was defeated, his army, particularly his cavalry, the mainstay of his strength was trounced and he had to seek for treaty and he had to agree for a treaty almost to take down of subsidiary alliance is illustrated by four facts. The Fifth Battle of Sangala and Malli 1. His two military campaignsthe Sangala and Mallishow his cavalry force reduced to a minimal position. In Sangala battle he used cavalry in a much reduced rate and in Mallihis last desperate campaign ruining him totallyhe could not press and bring the cavalry to the war-front at all and he himself had to lead the forces on foot!

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2.

3.

4.

5.

World conqueror leading forces on foot! A real historical tragedy enacted on the world stage! Whatever territories he had gained so far had to be added to the kingdom of Purushottam. Soldiers of Greek forces suffered and died in hundreds. Alexander fought battles in the end like a defeated general. In Sangala battle, near Amritsar, Alexander lost hundreds of soldiers and 1200 were injured s e r i o u s l y. Alexander lost everything in this war and all the gains went to Purushottam. AbhisareshKing of Rajouri and Bhimbas did not come to meet Alexander in spite of his severe threats; on the contrary, Alexander had to accept all his excuses and recognized him as king in his kingdom. Abhisaresh was not a powerful king. He realized that Alexander, after the Jhelum battle was reduced to be bound by a subsidiary alliance with Purushottam, the victor in that war. Alexander and Greek soldiers were taking on Sangala and Malli campaigns at the battle-fields, but the soldiers of Purushottam as if as per terms, formed the garrison at the rear, instead of the Greeks. Purushottam has appropriated whatever Alexander could have gained and that could not be done without having terms accorded in the treaty. It is quite illogical, and nowhere in

the world it has ever been a reality, that the victor 'a conqueror of the world' has engaged himself in fierce battle to let the kingdoms and lands acquired by such battles to be annexed by the conquered and humbled king. It is, hence, evident that Alexander decisively defeated in the battle of Jhelum (Hydasped) had to agree for such a term while accepting the treaty of subsidiary alliance. The story that Purushottam, brought before Alexander, was asked 'what kind of treatment he wished for, replied as a king should have, etc.' should be read in reverse form. Alexander replied so when he was brought before Purushottam and when Purushottam asked how he should be treated. This is a monumental example of how a historical fact can be distorted, perverted, fabricated and falsified and what happened was a reversal of role exactly the opposite of what has been written in the history text-books. Alexander had meted out cruel treatment to his earlier enemies. Basus of Bactria fought with Alexander to defend his people's freedom. Arrian states 'when Basus was brought before Alexander as a prisoner, Alexander said his servants to whip him and then cut his nose and ears. He then killed him. Many Persian generals were brutally killed then by him. The fate of Purushottam would have been no different had Alexander won. It was Purushottam following Bharatiya tradition of ethics, agreed to have treaty instead of beheading Alexander. The above five points stand vindicated by the following observation pursuing the narrations of Curtius and Arrian. (to be continued)

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Sister Nivedita Who Gave Her All to India-2

Inbetween the Coming and Going!
Anirban Ganguly

he appearance of Swami Vivekananda at the Parliament of Religions flamingly established the fact that the 'spiritual ideas' for which India stood was to be no longer a defensive stance but one that would aggressively invade the 'materialised mentality of the Occident' wrote Sri Aurobindo while evaluating the event's contribution to the revival, preservation and consolidation of

India's religious-cultural life. 1 Swamiji's ascending the stage at the world gathering at Chicago mitigated the 'weight of the religious assault from Europe' and massively contributed to the movement for the revival of Hinduism by re-establishing it as an 'evolving, a secure, triumphant and self-assertive power.2 These happened because Swamiji spoke 'not in a tone of submission and apology but with a refreshing boldness and confidence which were unknown of India's spokesmen.3 The result was 'spectacular.' Sister Nivedita, easily one of the foremost bhsyakra of Swamiji's thoughts and actions strikingly summed up the result of his address, when she wrote, 'Of the Swami's address before the Parliament of Religions, it may be said that when he began to speak it was of the religious ideas of the Hindus, but when he ended, Hinduism had been created.4 Undertaking a historical review of Swamiji's life the celebrated nationalist historian R.C.Majumdar felt the event to be 'godsend not only to his [Swami Vivekananda's] country but to the world at large.5 It was a decisive moment in the history of the personality who worked it out, in the history of the nation and civilisation that produced him and of course, in the history of mankind which henceforth took a new turn in the defining of civilisational relations and exchanges as in the realm of the mind and spirit.

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It was after such a watershed event and following Swamiji's ascent in the Western firmament as a guiding star of the Spirit that the dynamic teacher and seeker Margaret Noble (Sister Nivedita) met the 'Hindu Yogi' one cold November afternoon in a London West-end drawing room in 1895. A meeting that would not only redirect Margaret's life but would also announce a new direction to Swamiji's work for India. Towards the end of his life, Swamiji once referred to 'three tremendous upheavals in his whole life' the first brought him to his Master Sri Ramakrishna, 'the second, sent him to the U.S.A., and the third, the last and greatest of all, was his work in India after his return.6 It was in this 'last and greatest of all [upheavals]' his work in India that Margaret was to throw herself body and soul. She was to emerge as one of its founding pillars. The initial meeting then was a period of inner assessment, the Master displaying the deeper plan and the seeker's soul gradually warming up to it and responding. Recalling this meeting in 1895, a decade later, Sister Nivedita could still see herself retaining the essence of the divinely imposing spiritual, mental and physical presence of her Master. This first encounter had given her enough to remember and ponder. Like the sculptor sculpting at first in the inner sight the image to be manifested later in physical form, Margaret too spend the interval between the first and second meetings in absorbing and giving inner shape to the 'Yogi's' uttered words and professed vision. She described the essence of all that she absorbed and remembered from those first encounters thus, 'first, the breadth of his religious culture; second, the great intellectual newness and interest of thought he had brought to us; and thirdly, the fact that his call was sounded in

the name of that which was strongest and finest, and was not in any way dependent on the meaner elements in man.7 The first reactions, however, to what the Swami was saying was defiant and accusatory; 'It was not new8 was what the group said while taking leave after the session. But the one whom the words were meant to deeply move towards the goal had already begun to stir. Margaret, pondering as ever on the Swami's exposition began to feel 'that it was not only ungenerous, [but] it was also unjust, to dismiss the message of a new mind and strange culture.' Margaret realised that she had never before faced or heard a 'thinker [like Swamiji] who in one short hour had been able to express all that [she] had hitherto regarded as highest and best.9 But her continuous quest up till now had also gradually awakened in Margaret a spirit of scepticism' which however displayed no trace of negation but which perhaps constantly pushed her towards trying to discover the deeper Truth underlying a stated vision.10 In the interactions she was one of those who actively engaged Swamiji, asking him precise philosophical questions and stating positions.11 Swamiji, the Master, the all-seeing Teacher, allowed and encouraged these leaps of the mind in effect reflecting the responses of the soul to his words. The Eastern religious traditions had no place for hierarchy ordained dicta and bulls, the whole process of selfdiscovery, of realisation and seeking within it was dialogic, it was argumentative in the real sense of the term. And Swamiji, integrally representing that tradition, welcomed the engaging audience and in it especially Margaret. 'Let none regret', he once exclaimed referring to this scepticism of Margaret's, 'that they were difficult to convince! I fought my Master for six long years, with the result that I

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know every inch of the way! Every inch of the way!12 Margaret too candidly described her attitude towards the Master's teachings and words as she had then heard them, 'I studied his teaching sufficiently to become convinced of its coherence, but never till I had had experiences that authenticated them , did I inwardly cast in my lot with the final justification of the things he came to say.13 Above all Margaret was deeply impressed by the 'personality of the speaker' [because] he 'spoke with a sense of conviction born of realisation which even an unbeliever could not deny.' 14 Swamiji's work in London was picking up; his words had begun stirring the depths of a crosssection. By mid November he wrote to a disciple in Madras that his work in England '[was] really splendid' and that 'Bands and bands come and I have no room for so many, so they squat on the floor, ladies and all.'15 This was corroborated by a correspondent of a daily journal who attended the lectures of Swamiji, ' it is indeed a rare sight', he recorded, ' to see some of the most fashionable ladies in London seated on the floor cross-leggedfor want of chairs, listening with all the Bhakti of an Indian chela [disciple] towards his guru.' 16 Amidst the adulation and acceptance the fire-words remained intact, the representative of a physically conquered race was unshackling its power of thought and vision, the London Daily Chronicle glimpsing some of that fire wrote of 'Vivekananda the popular Hindu monk' denouncing 'our commercial prosperity, our bloody wars, and our religious intolerance, [and] declaring that at such a price the mild Hindu would have none of our vaunted civilisation.'17 Margaret as Sister Nivedita later was to display just such a fire in her defence of India's people, civilisation and religion. In a

long interview to the influential liberal paper the Westminster Gazette 18 Swamiji succinctly stated his goal, 'I propound a philosophy which can serve as a basis to every possible religious system in the world, and my attitude towards all of them is one of extreme sympathy my teaching is antagonistic towards none. I direct my attention to the individual, to make him strong, to teach him that he himself is divine, and I call upon men to make themselves conscious of this divinity within.' 19 'That is really the ideal conscious or unconscious of every religion.'20 This then was the effect of Swamiji's first visit to London, this is what Margaret witnessed, and by the time Swamiji's first visit to city came to an end, Margaret was ready to address him as 'Master' and having recognised the 'heroic fibre of the man' she inwardly desired to make herself 'the servant of his love for his own people.' It was, as she said, her obeisance to his character. 21 The love for his own people had always moved Swamiji and generated a perpetual restlessness in his being. The extent of his love for his people and the amount of thought and energy he expended in trying to organise his work for their uplift also made Swamiji sear their collective faults and national shortcomings. Sitting in faroff London the seat of the empire, his mind raced on the work to be done and the obstacles to be overcome collectively for its effectivity. In a letter dated November 13th 1895 he tellingly observed, 'It is not at all in our nature to do a work conjointly. It is to this that our miserable condition is due. He who knows how to obey knows how to command. Learn obedience first. Among these Western nations, with such a high spirit of independence, the spirit of obedience is equally strong. We are all of us self-important which never produces any work. Great enterprise, boundless courage, tremendous

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energy, and, above all, perfect obedience these are the only traits that lead to individual and national regeneration' 22 Thus between the coming and the going Swamiji's trip to London in 1895 and again in 1896 Margaret perhaps prepared herself just along these lines, developing 'boundless courage', 'tremendous energy' and 'perfect obedience' traits that would enable her one day to plunge in the task of regeneration of a country and a people that she was to unite with.

References Sri Aurobindo, The Renaissance in India and Other Essays on Indian Culture, (Pondicherry: Sri Aurobindo Ashram, 2nd imp, 2002) Ibid. Atindra Nath Bose, Swami Vivekananda in Studies in the Bengal Renaissance (Kolkata: National Council of Education, Bengal, 3rd revised ed., 2002). Sister Nivedita's Introduction to the 1st Volume of Swami Vivekananda's Complete Works (Kolkata: Advaita Ashrama, 27th imp, 2009). R.C.Majumdar, Swami Vivekananda A Historical Review, (Kolkata: Advaita Ashrama,

2nd ed., 1999). Ibid. Sister Nivedita, The Master as I Saw Him being pages from the Life of the Swami Vivekananda, (London: Longmans, Green & Co, 1910). Ibid. Ibid. Lizelle Reymond, The Dedicated A Biography of Sister Nivedita, (New York: The John Day Company, 1953). Ibid. The Master as I Saw Him, op.cit. Ibid. Pravrajika Atmaprana, Sister Nivedita of Ramakrishna-Vivekananda, (Kolkata: Sister Nivedita Girls' School, 6th ed., 2007). The Life of Swami Vivekananda by His Eastern and Western Disciples, Vol.2 (Kolkata: Advaita Ashrama, 5th imp., 2008). Ibid. Ibid. A London based liberal newspaper published between 1893 and 1928. The Life of Swami Vivekananda by His Eastern and Western Disciples, op.cit. Marie Louise Burke, Swami Vivekananda in the West New Discoveries The World Teacher, Vol.3 (Kolkata: Advaita Ashrama, 2nd reprint, 2000). The Master as I Saw Him, op.cit. Letters of Swami Vivekananda, (Kolkata: Advaita Ashrama, 16th imp. 2007).

"The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization." ~ Rishi Aurobindo "The idea that man is like unto an inverted tree seems to have been current in by gone ages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it states..." behold we are not an earthly but a heavenly plant." ~ Carl Jung "In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-Gita, in comparison with which our modern world and its literature seems puny and trivial." ~ Henry David Thoreau "The marvel of the Bhagavad-Gita is its truly beautiful revelation of lifes wisdom which enables philosophy to blossom into religion." ~ Herman Hesse

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