C WORLD MOVEMENT FOR RAMNAM DARSANAsribharatamatamandir.org/word/wp-content/uploads/2011/03/TATTVA... · C WORLD MOVEMENT FOR RAMNAM ... motivate all to chant the Mantra, Aum Sri

TATTVA DARSANA

Quarterly

January-June 2011

WORLD MOVEMENT FOR RAMNAM

“All I know is Ramnam. For him there is no need for realization, visions, experiences, or anything else. Ramnam is everything. Chant the name all 24 hours! I do as ordained by my Master. That’s enough for this beggar!” -- Yogi Ramsuratkumar Be missionaries propagating the message of our Master and motivate all to chant the Mantra, Aum Sri Ram Jai Ram Jai Jai Ram, all the time. All those who participate in the Japa Yagna are requested to send us their japa counts, both of oral chanting and likhit japa, every month regularly, with their full names and addresses.

YOGI RAMSURATKUMAR YOUTH ASSOCIATION

Sri Bharatamata Mandir, Srinivasanagar, K.R. Puram, Bangalore 560 036. Phone: 080-25610935; Cell: 9448275935

e-mail: [email protected] Website: sribharatamatamandir.org

SAGA OF PATRIOTISM –

REVOLUTIONARIES IN INDIA’S FREEDOM STRUGGLE

by Sadhu Prof. V. Rangarajan

& R.Vivekanandan

A collection of inspiring and enlightening biographical sketches of Madame Cama, Mahakavi Bharatiar, Sister Nivedita, Champakaraman Pillai,

Bhaga Jatin, Madan Lal Dhingra, Lala Har Dayal, Doctor Hedgewar, Rash Bihari Bose, Veer Savarkar, Bhagat Singh, Chandrasekhar Azad,

Sri Aurobindo, V.O. Chidambaram Pillai, Mangal Pande, Kartar Singh Sarabha, Ram Prasad Bismil, Khudiram Bose, Surya Sen,

Sardar Udham Singh and Netaji Subhas Chandra Bose

Second Enlarged Edition

Price Rs. 125; Foreign US$ 7

VANDE MATARAM by

SADHU PROF. V. RANGARAJAN Foreword by

ACHARYA J.B. KRIPALANI

The Soul-stirring Saga of the Immortal Song of India's Freedom

Struggle

Enlarged and Illustrated Third Edition. Price: India Rs.50; Foreign US$3.00

Published by

Sister Nivedita Academy, ‘Sri Bharati Mandir’, Srinivasanagar, Krishnarajapuram, Bangalore 560 036

Phone: 080-25610935 e-mail: [email protected] Website: sribharatamatamandir.org

Registered with the Registrar of Newspapers of India under No.RN 42595/84 Bangalore No.MAG(3)/NPP/25/2003-4

`

Aum Namo Bhagavate Yogi Ramsuratkumaraya!

"It is not easy to get a Guru, a Spiritual Master. It may take,

sometimes, many births to get a Spiritual Master."

-- H.H. YOGI RAMSURATKUMAR

We dedicate ourselves to the task ordained to us by our Holy Master!

BHARATAMATA GURUKULA ASHRAM & YOGI RAMSURATKUMAR INDOLOGICAL

RESEARCH CENTRE & LIBRARY (SISTER NIVEDITA ACADEMY)

"Sri Bharati Mandir", Srinivasanagar, Kithaganur Road Krishnarajapuram, Bangalore 560 036

Phone: 0991-80-25610935 Cell: 09448275935

E-mail: [email protected] Website: sribharatamatamandir.org

TATTVA DARSANA Quarterly

IN THIS ISSUE

Mahameru Gopura on Sri Bharatamata Mandir 2 Sadhu Prof. V. Rangarajan’s Visit to South Africa 4 Editorial: Saffron Patriotism -- Sadhu Rangarajan 6 Yogi Ramsuratkumar Jayanti and Sixth Anniversary of Sri Bharatamata Mandir -- Our Correspondent 13 Development: What, How, Why! -- Prof. M.D. Apte 16 Glimpses of A Great Yogi—Part II -- Sadhu Prof. V. Rangarajan 22 Saint Poet Ramprasad— His Songs on Divine Mother—XIV -- Deba Prasad Basu 30 Karma Yoga by Swami Vivekananda -- Karthick Bala 32 Religious Philosophy of

Mahakavi Bharati—XI -- Sadhu Prof. V. Rangarajan 37 Books: A Fascinating Thesis -- Jacques Attali 50 Tamil Scholars and Savants -- Sadhu Prof. V. Rangarajan 51 News and Notes 55

Front Cover:

Sri Bharatamata—Makarasankranti Alamkara

January-June 2011 Editor: Vol.28, No.1 & 2

Sadhu Prof. V. Rangarajan

Single Copy: Inland Rs.10, Foreign US$3 Annual Subscription: Inland Rs.40, Foreign US$15 Life Subscription: Inland Rs.750, Foreign US$200

Bangalore Office: Bharatamata Gurukula Ashram, ‘Sri Bharati Mandir’,

Srinivasanagar, Kithaganur Road, Krishnarajapuram, Bangalore 560 036 Phone: 0991-80-25610935 Mobile: 94482 75935

E-mail: [email protected] Website: Http:// NiveditaR .tripod.com;

http://sribharatamatamandir.org/index.html

2 TATTVVA DARSANA

MAHAMERU GOPURA ON

SRI BHARATAMATA MANDIR

Sri Bharatamata Mandir in Bharatamata Gurukula Ashram at Krishnarajapuram, Bangalore, is a unique temple where Bhavani Bharati has been consecrated as Bhagavati as envisaged by great patriot saints like Bankim Chandra Chatterjee, Swami Vivekananda, Swami Rama Tirtha, Sister Nivedita, Sri Aurobindo, Mahakavi Subramania Bharati, Sri Subramania Sivam, Sri Badrish Mahashaya and Sri Satyadev Maharaj. Nitya Poojas, Abhisheka, Homa and celebration of festivals like Akshaya Triteeya and Navaratri are celebrated according to the injunctions of Tantra Shastra. On the occasion of the Praanapratishtha of the Vigraha of the Divine Mother Bharatabhavani installed on Sri Chakra, by Poojyapada Jagadguru Sri Vishwesha Teertha of Pejawar Mutt, Udipi, in the presence of Sri H.V. Seshadri, former Sah-Sarkaryavah of Rashtriya Swayamsevak Sangh, on December 8, 2004, in the Poornaahuti of the Chandi Homa performed on the occasion, the Divine Mother manifested in the sacred fire,

JANUARY-MARCH 2011 3

proving that Sri Bharatamata is not just a geographical territory or Motherland of ours, but She is Mahashakti. Sir John Woodroffe, the renowned authority on the Tantra Shastra says, “Shri Bhagavati who, though appearing in one of her forms as Bharata Shakti is not merely a Devi of Hindus but their name for the one Mother of the World.” According to Mahayogi Sri Aurobindo Bhavani Bharati is “a mighty Shakti, composed of the Shaktis of all the millions of units that make up the nation, just as Bhavani Mahisha Mardini sprang into being from the Shakti of all the millions of Gods assembled in one mass of force and welded into unity.” Tantrik sadhakas who have visited the temple have experienced the powerful divine vibrations in the temple.

An auditorium, guest rooms and a library room has come up on the top floor of Sri Bharatamata Gurukula Ashram housing Sri Guruji Golwalkar Hindu Resource Centre and now, on the top of the sanctum sanctorum of Sri Bharatamata Mandir, we intend to put up a Mahameru Gopura. The construction in the model of Bhagavati temples in Kerala will

have a pyramid shaped Shikara or peak with a Meru at the bottom, right above the roof of the sanctum sanctorum. The Shikara will receive Cosmic Energy, store them in the Meru and inundate the whole sanctum sanctorum and the temple premises with the cosmic vibrations of Maha Shakti. This Sadhu makes a humble appeal to all our devotees, patrons and well-wishers to help us by contributing in cash and kind to construct the Mahameru Gopura and receive the Divine Blessings of the Mahashakti, Sri Bharatabhavani. The estimated cost of the construction is above rupees five lakhs. Those who want to make their contributions by cheque or demand draft may draw the instruments in the name of BHARATAMATA GURUKULA ASHRAM TRUST. We welcome sponsors of materials like cement, iron, bricks, wood and paint May the Divine Mother Sri Bharatabhavani enable all Her children to spontaneously participate in this grand yagna!

—SADHU PROF. V. RANGARAJAN Founder Trustee, Bharatamata Gurukula Ashram Trust

Sri Bharatamata Mandir, Krishnarajapuram, Bangalore 560 036 (Phone 080-25610935; Cell: 9448275935,

e-mail: [email protected] Website: sribharatamatamandir.org)

4 TATTVVA DARSANA

SADHU PROF. V. RANGARAJAN’S VISIT TO SOUTH AFRICA

With the benign blessings and grace of H.H. Yogi Ramsuratkumar, deekshaa guru of Sadhu Prof. V. Rangarajan, Founder and Trustee, Sri Bharatamata Gurukula Ashram & Yogi Ramsuratkumar Indological Research Centre, Sri Guruji Golwalkar Hindu Resource Centre, Sister Nivedita Academy and Sri Bharatamata Mandir, Bangalore, Sadhuji will be making his tenth visit to South Africa on a three month itinerary from March 13, 2011. He has been invited by Sri Ranjiv Nirghin, President of the Midlands Hindu Society, an affiliate of South African Hindu Maha Sabha of which Sri Ashwin Trikamjee is the President. Sadhuji will address various programmes under the auspices of Hindu religious and spiritual organizations like Sarva Dharma Ashram, Shankara Mission, Adi Shankara Ashram, Sri Krishna Vedanata Gurukula Ashram and Vedanta Academy in various parts of the country, conduct special classes on Hindu religion and culture and workshops on Hindu religious and spiritual practices for the benefit of the Hindu brethren in South Africa.

Sadhu Rangarajan visited South Africa for the first time in 1985 on an invitation from Swami Sahajananda, Spiritual Head of the Divine Life Society of South Africa, to edit the Yoga Lessons for Children published by the Society on the occasion of Swami Sivananda’s Centenary. Sadhuji visited various parts of the country and also Mauritius and Reunion Island. The second visit of Sadhu Rangarajan to South Africa took place in 1995 to organize and participate in the World Hindu Conference. He again visited the country, accompanied by Smt. Bharati Rangarajan, on an invitation from Vedanta Academy and Integral Yoga Centre in 1996. Sister Nivedita Academy of South Africa organized Sadhuji’s programmes in various parts of the country in 1997. Ramakrishna Vedanta Centre and Lenasia Yuvak Sangh organized the programmes of Sadhuji in the year 1998 and Sadhuji visited South Africa again in 1999 to participate in the programmes of Hindu Swayamsevak Sangh. His next visit to the country was in 2001 when he gave spiritual discourses under the auspices of various organizations. He was the Guest of Honour of South African Hindu Maha Sabha on the occasion of the 93rd Anniversary in 2005 and toured the country extensively. His last visit to South Africa was on an invitation from Sarva Dharma Ashram to conduct discourses and lectures in the country. Sadhu Rangarajan has also visited Botswana, Kenya, Nepal and Singapore for giving talks and spreading the message of Hindu thought and culture.

Sadhu Prof. V. Rangarajan will be leaving Bangalore for Mumbai by flight 9W 442 at 20-30 hrs on Saturday, March 12, 2011 and from Mumbai, leave for Johannesburg by flight 9W 242 at 02-05 hrs on Sunday, March 13. He


will arrive at Johannesburg on that day at 07-35 hrs and take flight SA 543 from Johannesburg to Durban, at 10-10 and land at Durban at 11-20 hrs. After his three month tour of the country, Sadhuji will leave Durban by flight SA 530 on June 11, 2011, at 07-00 hrs, arrive at Johannesburg at 08-10 and take flight 9W 241 to Mumbai at 11-00 hrs. He will land in Mumbai at 23-35 and take flight 9W411 to Bangalore at 06-40 hrs on March 12, 2011, and arrive there at 08-15 hrs.

Sadhuji’s contact addresses in South Africa will be c/o Advocate Ranjiv Nirghin, President, Midland Hindu Society, P.O. Box 592, Luxmi 3207, RSA; Cell 0824423835, Chambers 0338453520 and c/o Swami Ramakripananda , Sarva Dharma Ashram, Off Road 708, Opp. House 022, Naicker’s Farm, P.O. Box 561075, Chatsworth 4030, RSA; Phone 031-404 6638, Fax 031-404 4701 and Cell: 082 355 3123. Devotees in South Africa interested in organizing or participating in the programmes of Sadhuji may kindly contact the above addresses.

ON SADHU PROF. V. RANGARAJAN

“We need such champions of Hinduism, who scream into the ears of the sleeping Hindus, reviving and revitalizing in their hearty consciousness of their proud past.”— H.H. SWAMI CHINMAYANANDA, founder of Chinamaya Mission and Siksha Guru of Sadhu Rangarajan

“I will take this opportunity for saying a few worlds about Professor V. Rangarajan. He has shared his lofty ideas and inspiring thoughts with us all in a very very dynamic and thrilling manner. You all know, 'Brahmavit brahmaiva bhavati' – 'Knower of Brahman becomes Brahman', and you also know: 'As a man thinketh so he becometh'. Constantly thinking about Swami Vivekanandaji, constantly thinking about such noble patriotic souls like Bankim Chandra Chatterjee, Aurobindo Ghosh and Subramanya Bharatiyar, who saw in India a veritable Divine Shakti, a veritable deity, not merely a land, not merely a nation, but a living force of all our hearts, a dynamic, a potential force to transform humanity into divinity – thus, in their inner intuitive vision they beheld the eternal, living reality, the true saviour, Bharatvarsha, and the redeemer if not today at least tomorrow of the future of mankind; they adored, they eulogized in their intuitive vision their spiritual identity of their self with the soul of India, Bharata Shakti – and Professor V. Rangarajan, who is amongst us, in constantly thinking about these lofty souls, their sublime ideas and their inner spiritual intuition of their Divine Mother, beloved Motherland, Matrubhoomi, Bharatvarsha, he has imbibed verily their fervour – their patriotic fervor – and love for India, and the great spirit of adoration of India so that when he speaks, their own words come through him. Constantly thinking of Vivekananda, he has himself become an inspired orator”—H.H. SWAMI CHIDANANDA, former World President, Divine Life Society, Rishikesh.

6 TATTVVA DARSANA

Editorial

SAFFRON PATRIOTISM Bharat—the Mother of All Religions Long before the dawn of civilizations in other parts of the world, the Vedic sages and seers of Bharatavarsha evolved a scientific, universal and eternal way of life, Sanatana Dharma or Hindu Dharma, which spread to distant continents. The rishis discovered that the source of all creation is a nameless, formless Supreme Being--Parama Purusha--whose Energy or Power manifests as the entire universe. Modern science agrees with the truth that the entire creation is manifestation of Consciousness or Consciousness-Force as Sri Aurobindo rightly calls. Sun, the source of material world and all forms of life was adored as Savitru--the stimulator or one who vivifies--and His power, as Gayatri--that which protects those who live in tune with Nature. Sun, without which life is impossible, was symbolically represented in the Fire--Agni--and adoration of Fire--Agnihotra-- came into existence. In Persia the Vedic worship of Agni created a religion called Zoroastrianism with its scripture, Zend Avesta, full of hymns borrowed from the Vedas. This Vedic religion of nature worship spread to Arab countries where the Sun God, Ravi, the One with the Fierce Force, became Ra--the Arabic Sun God. In Bharat, the sun which is nothing but a fierce form of energy--Aruna--which transformed into matter--the earth or the mountain--Achala--is worshipped as Arunaachaleswara--the Supreme God who transformed into material universe. After the advent of Islam in Arabia, the fierce God--Rudra Shiva--who was worshipped by early Arabs in the Kaba--the Holy Shrine of Kapaleeswara or Makka Maheswara--became the stone which is adored with perambulation in the Hindu style, even today, by Muslims from all over the world visiting Mecca. The power of the Ultimate Reality, viz. the Shakti or Kanya Kumari, the ever virgin mother nature, became the Mother Goddess, Umma or Ummi (derived from Sanskrit name Uma) flanked by two lions and worshipped in Babylonia, Greece and Crete and later became the Virgin Mary of Christianity. The Brahman meaning that which is spread everywhere or the Ultimate Reality or father of all creation became Abraham and Ibrahim in Semitic religions. Thus the concepts that arose in the Vedic spiritual culture of Bharata were accepted and adopted by all religions all over the world and Mother Bharat became the "mother of all religions" as Swami Vivekananda called Her. She became the abode of universal religion and human brotherhood. Jesus came to India at the age of fourteen and stayed for fifteen years, sitting at the feet of great Vaishnavite, Shaivite and Tantric masters at places like Rajgir and Varanai and practised Tantric Buddhism at Hemphis Gupha in Tibet. When he returned to Jerusalem to preach what he had learnt


in India, he was put on the cross by the Romans, but he was saved by Mother Mary and Mary of Magdalene with the help of Eesanath Panthis (Essenes) and Theraputta Buddhists (Therauputs) and secretly brought to India. He settled down in Kashmir Valley and attained Mahasamadhi there. His Samadhi even today exists by the side of the Rose Bal Lake in Kashmir. Violence and Bloodshed—the Characteristic Marks of Semitic Religions However, the Roman Christians misappropriated the name of Jesus and produced a demonic religion called Christianity which came into existence during the period of King Constantine, four hundred years after the death of Jesus the Christ. Christianity attempted to wipe out the Jews and was at loggerheads with Islam which came into existence later. The Crusades were waged and millions of people perished in the wars. The Semitic religions under the control of fanatic and fundamentalist bigots unleashed reins of terror destroying human societies that pursued any path other than that preached by Christianity or Islam. Christianity wiped out Pagan religions which arose out of the concept of nature worship propagated by the Vedas in Europe, Australia and America. Islam, an Arab Nationalist Movement, was started by Mohammad who wanted to establish the rule of Qureshi tribe all over the Arab country and proclaimed himself as the Messenger of Allah, the only God, and waged war against all those who did not accept him as the sole representative of God. Later, Islam also went out on a spree destroying all those who did not accept Prophet Mohammad and Allah, condemning the non-believers as Kafirs. Islam spread to Persia and wiped out the religion there and later invaded India. Hundreds of temples in India were destroyed, Hindus were killed mercilessly and Hindu women were raped and children butchered in Jihad or holy war in the name of Allah. Scheme to Disintegrate the Hindu Nation Centuries later, the converted Muslims were induced to carve out a separate Islamic Nation called Pakistan out of Bharat and today attempts are made to usurp even the crown of Bharat, Kashmir, and annex it to Pakistan. The militant Muslims in Kashmir who are supported by Pakistan will not allow even the hoisting of the Indian National Flag in the Indian territory of Jammu-Kashmir and the so called secular leaders of India are prepared to compromise with the militants in denigrating the National Flag.. To destroy the Hindu nation further, Jihadi terrorist movements are encouraged in every nook and corner of the country. The Christian forces are also not lagging behind in the destruction of the Hindu Nation. Billions of rupees are flowing into the country through Christian proselytizing institutions from abroad to convert the poor and gullible people in the country into Christianity so that they could be encouraged to disintegrate the Indian nation and carve out a Christianization in Indian territory. Christian countries make use of their

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scholars, universities and academic bodies to propagate an untruth that India has never been a nation. They have created the myth of Aryan and Dravidian races, the Aryan invaders conquering India and subjugating the Dravidian inhabitants, and also the theories that tribes in India like the Gonds are not Hindus. The militant forces in the North East of the country get direct support and encouragement from the Evangelical institutions in the west and from the World Christian Council to disintegrate and destroy India. Thus, mistaking the spirit of tolerance of the Hindu race to be its weakness, the rapacious onslaught on the Hindu nation by the Islamic fundamentalists and Christian fanatics still continues. Stooges of colonial powers are today at the helm of administration of Bharat, holding the country to ransom by systematically looting the wealth of the nation and hoarding it clandestinely in Swiss Banks and away from our Motherland. Some of the selfish and power hungry politicians among the Hindus, in whose blood there could be the mix up of the blood of the bastards produced by Islamic and Christian invasions of the land, claim themselves to be secular and lick the boots of the stooges of alien forces to claim a share in the loot of the country. Attempts to Tarnish Image of Hindu Nationalists After the Independence, the westernized political leaders of the country who came into power started a process of systematically destroying all the ethos of Hindu Nationalism from the face of the most ancient nation of the world. When nationalist forces in the country get awakened and try to raise their head, they are condemned as Hindu communalism to scare away the gullible Hindu population and the religious and spiritual leaders. The so called ‘secularists’ ruling the country, in order to keep themselves in power perpetually, have adopted a policy of appeasement of Muslims and Christians to win over their vote banks. When Islamic terrorists, supported by Pan-Islamic movements from outside the country, explode bombs inside the country and attack even the Parliament House and kill innocent people they are shielded with the claim that their acts are just reaction to the demolition of a non-existing Babri Mosque in Ayodhya and military action against the militants in Jammu and Kashmir. Talks are held with Christian militants in North East to arrive at a compromise with them. At the same time any talk of Hindu Nationalism is branded as communalism and any sadhu or sannyasi who comes forward to speak for the Hindu nationalist forces, expose the anti-national forces and save the Hindu society, is painted as saffron terrorist, rounded up and tortured. Dr. Subramaniam Swami, President of the Janata Party, has exposed the game plan of the Christian Missionaries in the accusation against Swami Aseemanand: “The accusation against Swami Aseemananda, alleged in the CBI’s FIR that he was the terrorist who organized the attack on Samjhauta Express, and on Malegaon & Hyderabad masjids, as well as other places, is getting to be absurd and inconsistent because it conflicts with the findings of other agencies at the international level. The US Department of Treasury earlier had imposed


sanctions on the LeT because of the organization’s involvement in the terrorist attack on the Samjhauta Express holding that four of its members had carried out these attacks. In a communication to the ‘1267 Committee’ of the United Nations Security Council (UNSC), the US Department of Treasury stated that the designated individual members of the LeT had not only carried out these terrorist attacks of train bombings in India, but also provided support to Al-Qaida in its nefarious activities. The UN Security Council 1267 Committee also issued a press release on June 29, 2008 stating that in the February 2007 Samjhauta Express bombing in Panipat, these persons were financed and helped by Dawood Ibrahim, the notorious gangster and proclaimed offender. The CBI too had registered a FIR, and had extracted a confession from a LeT operator by name Safdar Nagori, who owned responsibility for these attacks. What is the UPA Government explanation for these blatant contradictions? Well placed persons in Gujarat have informed me that Swami Aseemananda had been working amongst tribals and was very popular in Dangs district. His help to tribals made it hard for foreign Christian missionaries to carry out money-induced religious conversion of tribals in this district.” Subramaniam Swami has also appealed to the Prime Minister of India to probe into the connection of Sonia Gandhi with the Italian Missionaries and her efforts to withdraw the orders issued by various state governments to foreign missionaries doing proselytizing work in India to leave the country. Saffron—the Colour of Patriotism and Sacrifice Since times immemorial, saffron is associated with Bharatiya or Hindu Nationalism. All the kings and emperors from the most ancient period of history of this holy land had their flags in saffron. They were guided by the noblest preceptors, sadhus and sannyasins of the land. Vishnugupta Chanakya guided Chandragupta Maurya to resist the onslaught of the Greek invaders and build a powerful Hindu empire. Samartha Ramdas gave the ochre flag to Chhatrapati Shivaji and guided him to destroy the Muslim aggressors and re-establish the Hindu Pad Padshahi. In the south, Vidyaranya of Sringeri Peetha guided Harihara and Bukka to build the mighty Vijayanagara Empire. During the freedom struggle, Sister Nivedita made the children of her school design an ochre flag with the symbol of Vajrayudha inscribed on it with the slogans, “Vande Mataram” and “Yato Dharmastatho jayah” and presented it as the National Flag of India in the Congress Session at Benares in 1905. The saffron is the colour of patriotism and self-sacrifice. By dubbing Hindu sannyasins and nationalists as “Saffron Terrorists”, the treacherous and selfish stooges of European masters licking today the boot of an Italian mistress cannot extinguish the raging fire of Hindu nationalism which has now captured the hearts of billions of Hindu youth all over the country and abroad. The game plan of the anti-Indian forces and their stooges within the country will not continue for long. Bengal saw a Sannyasi Rebellion in 1773

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in which the ochre robed sadhus took up arms and fought against the Navabs and the British colonialists and their saga is presented in the inspiring historical novel, 'Ananda Math', by Bankim Chandra Chatterji who incorporated his immortal song, Vande Mataram, in the novel. The First War of Indian Independence saw the role of Sannyasins like Swami Purnanand of Kankal, Hardwar, Swami Virajanand and Swami Dayanand, founder of Arya Samaj. The later revolutionary movements in Bengal, Punjab, Maharashtra and other parts of the country got inspiration from patriot saints like Swami Vivekananda who moulded his powerful shaft in India's freedom struggle--Sister Nivedita--and produced nationalist spiritual leaders like Sri Aurobindo, Brahmabandhav Upadhyaya, Swami Shraddhanand and Subramania Sivam. Tapasvins like Vasishtha Ganapathi Muni, Satyadev Maharaj, Motilal Roy and Sadguru Omkar invoked the Bharatashakti for the liberation of the Motherland. The talk of saffron terrorism will not scare away patriotic Hindu spiritual leaders from playing their role in saving the Hindu nation from anti-national politicians in the garb of secularists and from the Christian and Islamic fanatics and fundamentalists inside and outside the country. The time that these anti-national forces are wiped out and Hindu Rashtra re-established in Akhand Bharat is not far. Founding of the RSS During the period of India’s Freedom Struggle, Dr. Keshav Baliarm Hedgewar, who was in Calcutta to pursue his medical studies, joined the Yugantar Movement of young revolutionaries fighting against the British rule. However, it did not take much time for him to realize that the freedom of the country could not be achieved simply by a few valiant and courageous youth taking to violence, throwing bombs, attacking the police stations and looting the treasuries of the British Government and it will only result in the vain sacrifice of the precious lives of the patriotic youth perishing like moths flying into fire. He then got involved in the Satyagraha movement of the Congress, but with his deep foresight saw that the Muslim appeasement policy of the Congress led by Gandhi by supporting the Khilafat Movement had already promoted the feeling among the Muslim converts in India that their political head was the Khalif of Turkey, that India had been an Islamic State before being conquered by the white race, and that, after Independence, the Muslims in India cannot get on with the majority of the Hindus and will have to vivisect the country. Therefore he founded the Rashtriya Swayamsevak Sangh to arouse the sleeping Hindus and awaken them to the fact that Bharatavarsha has always been an Akhand Bharat and adoration and worship of the Motherland must once again become the heart throb of every patriotic Hindu. He also evolved a system of daily congregation of the youth under the banner of the Saffron Flag—Parama Pavitra Bhagava Dwaj— where they will train up themselves as dedicated servants of the Motherland and carry the ideal of Akhand Bharat and Hindu Rashtra to every nook and corner of the country. The Sangh, which had a humble beginning in Nagpur


on the Vijayadashami Day in 1925, grew in leaps and bounds due to the self-sacrifice of the Karyakarthas produced by Dr. Hedgewar and spread its wings to other provinces of the country. When Shyam Sundar Chakravarty, a former colleague of Dr. Hedgewar in the revolutionary movement came to seek the support of RSS for revolutionary activities, Doctorji made it clear to him that the RSS wanted not merely the independence of the country, but the building up of a powerful Hindu Nation and his plan of action was to achieve that highest goal. Doctorji never valued less the sacrifice of the revolutionaries and he even provided shelter to Rajguru, the colleague of Bhagat Singh who was hunted by the British police. However, he never wanted the Swayamsevaks to jump into the revolutionary movement and take to violence, destroying themselves in the conflagration. He wanted the Swayamsevaks to prepare themselves to the task of instilling in the entire Hindu society the spirit of patriotism, discipline and self-sacrifice in order to achieve their ultimate goal of Hindu Rashtra. Even Netaji Subhas Chandra Bose came to Nagpur and called on Dr. Hedgewar, but he could not hold any conversation with Doctorji as the later was in his death bed. Netaji then met Veer Savarkar at Mumbai and on the latter’s advice, left the country to organize the Indian National Army with the help of the Germans and Japanese. Even after the fall of Germans and Japanese in the war front and the mysterious disappearance of Netaji Subhas, the brave soldiers of the INA created revolt in the Indian Army, Navy and Air Force and forced the British to leave India. Though the country attained Independence, the work of the Sangh has still been continuing with the goal of establishing Hindu Rashtra once again on the soil of Bharatavarsha. It is in order to thwart this great goal of the Sangh and keep the country under the control of the alien forces that attempts are being made to malign the Sangh as a ‘Hindu’ or ‘Saffron’ terrorist outfit according to the adage, “Give the dog a bad name and kill it”. However, the opponents of Hindu Nationalism will soon realize that Sangh is not a helpless dog to be so easily killed but the mighty and valorous lion, the king of the forest. Today millions of Karyakartas of the Sangh are spread all over the country and even abroad among the Hindu Diaspora and to dream of the extinction the Sangh is like dreaming of the drying up of ocean. Appeal to Sadhus and Sannyasins In the Arjuna Vishada Yoga, the first chapter of Srimad Bhagavad Gita, Arjuna leading the Pandava army stands facing the Kauravas in the battlefield of Kurukshetra. Seeing his own grandsire, Bheeshma, and preceptor, Drona, and his cousins arrayed against him, for a moment he becomes confused and confounded, drops his Gandiva bow from his hand and refuses to fight against his own kith and kin. In the very opening words from the mouth of Lord Krishna in the next chapter, Sankhya Yoga, the Lord lambastes Arjuna: “Whence is this perilous strait come upon thee, this dejection, which is unworthy of thee, disgraceful, and which will close the gates of heaven upon

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thee, O Arjuna? Yield not to impotence, O Arjuna, son of Pritha! It does not befit thee. Cast off this mean weakness of the heart. Stand up, O scorcher of foes!” It is this message that the Sadhus and Sannyasins of the present day have to deliver to the Hindu society in this period of crisis. If they themselves get scared by the veiled threats of the so called secularists, agents of alien forces, sitting in the echelons of power in the country, and in order to protect themselves and their religious institutions remain mute spectators of all the atrocities committed on the Hindu society, they are unworthy of the ochre robe that they have wound around themselves. All their preaching of dharma, religious harmony and universal brotherhood become sham non-sense like the preaching of Ahimsa by a spineless coward. When their own brethren who belong to the order of sannyasins are threatened by people in power, the sadhus and sannyasins should not run away and seek shelter for themselves in their cozy and comfortable Ashrams and Mutts. It is time for them to come out and, true to the vow of Sannyasa that they have taken, be fearless, stand united and fight for the protection of their Dharma. They must remind themselves of the message of the Gita, “Yadyataacharati shreshthah, tattadevetaro janaah; sa yat pramaanam kurute, lokastadanuvartate”—“Whatever the men who are considered noble practise, the same is followed by the common run; that which they make authoritative, the world accepts.” It is the duty of the sadhus and sannyasins to come out boldly and guide the Hindu society in the task of protecting the Hindu nation and society. Posterity will never forgive them if they fail in their duty today and they will stand exposed before the society and the world. The Upanishadic call, “Utthishthata, jaagrata, praapya varaannibodhata”—“Arise, awake, stop not till the goal is reached” is meant for them and this should echo and re-echo from their bosom awakening the entire Hindu society to achieve the goal of Hindu Rashtra and Akhand Bharat. Vande Mataram!

INDIAN NATIONALISM “Indian nationalism should not be looked at from party angles. Indian nationalism cannot and should not mean different things to different political parties. There are bound to remain differences in the people about economic and social matters. Nationalism should help to subordinate those differences to national good. It should unite all nationalist parties for national good in times of emergency and isolate anti-national and disruptive forces and organizations. But if there continue to exist differences on the basic questions of Indian nationalism, national unity and solidarity will continue to be threatened by fissiparous tendencies which are being directly or indirectly fostered and encouraged by anti-national forces within and outside the country.”

—Prof. Balraj Madhok


YOGI RAMSURATKUMAR JAYANTI AND SIXTH ANNIVERSARY OF SRI BHARATAMATA MANDIR

The Jayanti of Yogi Ramsuratkumar, Godchild, Tiruvannamalai, and the 6th Anniversary of Sri Bharatamata Mandir were celebrated under the auspices of Bharatamata Gurukula Ashram and Yogi Ramsuratkumar Indological Research Centre, at Sri Guruji Golwalkar Hall of Sri Bharatamata Mandir, Krishnarajapuram, Bangalore, on Sunday, December 5, 2010.

Ganapati and Navagraha Homas and special Abhisheka, Alankara and Pooja to Sri Bharatamata were held in the morning, followed by a grand public function in the presence of Sadhu Prof. V. Rangarajan, Founder Trustee of Sri Bharatamata Mandir. The meeting was presided over by Swami Chandreshananda of Sri Ramakrishna Vivekananda Sadhana Kendra, Bangalore. Sri Thippeswami, Karnataka Dakshin Prant Saha Karyavaah of Rashtriya Swayamsevak Sangh was the Chief Guest on the occasion which was graced by Sri H.R. Nagaraj, President of Haridasa Sangha, Sri K. Harish, Chairman of Vagdevi School and Sri K.N. Narayanamoorthy of Indus Valley International School, Bangalore.

Sri Thippeswamiji spoke on the work of Rashtriya Swayamsevak Sangh which has inspired millions of Swayamsevaks not only to adore and worship the Motherland as the Supreme Mother, but also to dedicate themselves to rendering yeoman service to the country and the people through various organizations set up by the Karyakartas of the Sangh in different fields. He said, the Bharatamata Gurukula Ashram, founded by Sadhu Rangarajan, who has been a Swayasevak since childhood and who dedicated himself wholly to the work of the Sangh in various fields, has set up Sri Guruji Golwalkar Hindu Resource Centre in Sri Bharatamata Mandir to serve the Hindus inside and outside the country in preserving and spreading the glorious culture and heritage of Bharatavarsha.

Swami Chandreshanandji insisted on the importance of the worship of the mother. He said, ”We say ‘Maathru Devo Bhava; Pithru Devo bhava; Aacharya Devo Bhava; Athithi Devo Bhava’. In that our first respect is to our mother. Bharatamata is our Motherland. Let us give due respect to Her and remember Her at all times”. Talking further about Motherland, Swami Chandrashanandji described how great is the Motherland, quoting an act of Sri Rama. While returning to Ayodhya with Sita from Lanka, Rama took Sita to all the places that he had travelled from the forests to Lanka in search of her, and as he reached Ayodhya, he prostrated on the ground before entering Ayodhya, paying respect to the Mother Earth that gave birth to him. Such is the greatness of the Motherland.

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Sri H.R. Nagaraj pointed out in his speech that the congregation had speakers, including a Sadhu and a Sannyasi, who were achievers in their own fields. He said, Darshan of saints and seers removed all sins and conferred Punya. It was equal to seeing God and it purified the soul. Bharatavarsha is the land of millions of such saints and seers.

Sri Harish in his talk recollected his times as a scientist in ISRO and said when the first IRS satellite was launched successfully and we got picture of South India, we were astonished to find in the photo a bridge lying under the sea, between Rameshwara and Sri Lanka. This is the same bridge, which the Vaanarasena built at Setu during Ramayana times. So we have scientific proof of our history in the epics and we have to respect and follow our scriptures in true spirit. He also referred to Sri Abdul Kalam’s dream of advanced India in 2020. He said from the position of 150 in the list of advanced countries some 20 years ago, we have advanced to a position among the top 10 countries in the world now. He also recollected what Swami Vivekananda said, "I see a rising INDIA soon". That dream has come true and this century belongs to India.

From L to R: Top: Sadhuji Performing Arati to Sri Bharatamata; Distinguished Guests: Sri K. Harish, Sri H.R. Nagaraj, Swami Chandreshananda, Sri K.N. Narayanamoorthy, Sri Thippeswami, Sadhu Rangarajan and Marcus Allsop (Narayana). Bottom: Sadhuji blessing Marcus Allsop; Sri Bharatamata Mandir with Sri Guruji Golwalkar Hindu Resource Centre in the first floor.


Sri Narayanamoorthy spoke on the role of saints like Yogi Narayana in reviving and revitalizing the spiritual values upheld by the country since times immemorial and our duty to pass on the inheritance to the posterity. He stressed the need for Yoga and meditation in everyday life and said that everyone should find some time for meditation and prayer every day.

Sadhu Rangarajan in his benedictory talk said that Sri Bharatamata Mandir came into existence to fulfil the dream of great patriot saints like Bankim Chandra, Mahayogi Sri Aurobindo, Swami Vivekananda, Sister Nivedita, Mahakavi Bharatiyar and Subramania Shivam who wanted to deify the Motherland as the Supreme Goddess and inculcate the spirit of adoration and worship of Bharatamata among the people. He said, there were hundreds of great temples dedicated to various gods and goddesses of Hindu pantheon, but we very rarely found a temple dedicated to the Mother of all the gods, goddesses, saints and sages. To fulfil the need, Sri Bharatamata has been installed in the Mandir as Bharatabhavani and worship is offered to Her according to the most ancient Tantric rites. He said, Sri Guruji Golwalkar Hindu Resource Centre set up in the Mandir premises at Bangalore is a source of inspiration and guidance to thousands of aspirants from all over the world who want to follow the Hindu way of life and worship Bharatamata as Loka Guru. He recalled how his Deeksha Guru, Yogi Ramsuratkumar, referred to a line in the Prarthana of RSS, that is, “Twddeeyaaya kaaryaaya baddhaa katheeyam”—“We are here determined to fulfil your great task”—the mission of Mother Bharat—and wanted the youth to be awakened to this task.

On the occasion of the Jayanti of Yogi Ramsuratkumar, Sri Marcus Allsop, a disciple of late Lee Lozowick, an ardent follower of Yogi Ramsuratkumar, from America, was initiated into Hindu Sanatana Dharma after shuddhi ceremony and conferred the name, Narayana, by Sadhu Rangarajan, the Spiritual Head of Bharatamata Gurukula Ashram.

The celebrations concluded with the group singing of the immortal national song, Vande Mataram.

I want to be POPULAR, I want to be POWERFUL, I want to be GREAT, not for my sake but for the sake of my country.

--Mahayogi Sri Aurobindo

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DEVELOPMENT: WHAT, HOW, WHY?

Prof. M. D. Apte

Nation is a philosophical term applicable to a geographic portion of land where all people staying had similar thinking and common heritage, traditions, culture and have inherent affinity towards one another. The heritage sites are pilgrimage centers spread all over the land and they are equally sacred to people whichever corner of the land they may be staying in.

A Country is that Geographical portion of the land where people reside. The Geographical region, where the people have the same culture, have similar belief systems about life and have same respect for sacred places and great persons born anywhere in the region, can be called Nation. It is not necessary that the whole Nation be governed by the same ruler/s or has the same administrative system. Such country where one ruler rules under same administrative system is called The State. A Nation may have many states within as was the situation in ancient Bharat.

In ancient Bharat, the states were small having mostly only the Capital as a town while all other localities were rural and about 10-20 Km apart. The Jungles as well as high hills outside the state belonged to the Nation; so also were the rivers and other water courses. In the hilly jungles, forest regions or river bank regions, many a time, some small kingdoms of Nishad, Dheevar or Kirat tribes did flourish where Gurukuls were established by Rishis in the jungles on the boundaries of the states as (residential) learning centers of Vedavidya for the young people in states around. Gurukuls were supported by all the states around whose students were taught in the residential organizations. The students used to enter the Gurukul after their Upanayan Sanskaar by 6 to 12 years of age, complete their education in about 12 years at the Gurukuls after which they used to return to their homes for entering Grihasthashrama, and performing duties normally following their fathers’ vocations. Since the Gurukuls were common for many states, the Rishis used to advise the rulers in religious and social matters as well as in those aspects that can reduce any tensions that may be generated between the states/rulers.

The states used to be at peace normally. Occasionally, a ruler might feel like initiating a battle with his neighbouring state for some reason or the other. But very soon it stopped as one or the other got defeated. Then also the winner won’t rule the subjugated state directly, but some local chieftain (normally heir of the deposed/killed ruler only) was anointed as new ruler and administration went on. The defeated state may pay some tribute, compensation or (ransom) fine to the successful one and the animosity


vanished between them. All the state rulers were advised by their Rajgurus as Dharmic (moral and ethical ways) controllers of the States. The duties and responsibilities of the rulers of the states have been seen described quite in details in ‘Shantiparva’ of Mahabhaarata, and most of the rulers used to follow them. The people were free to travel anywhere in Bharat for pilgrimage, sight-seeing or trading. The people, having educated in Vedic studies, had only love and affinity towards Bharat as a Rashtra or other Bharateeya people as brothers. The boundaries of Bharat were rather extended towards West to include Persia and Aravastan and towards East to Vietnam. It was Vishaal Bhaarat and was living as one Rashtra having same culture, traditions and respect towards the Scriptures, sacred places the great personalities, the Nation and its people. The language being spoken was Sanskrit with some modified versions in some far off states. There never was any problem amongst the States 2 about the languages being spoken. After the huge destruction in Mahabhaarata War at the start of Kali-Yug the Western boundary was contracted to Persia and Eastern one to Thailand or Siam. Even then India was so prosperous that foreigners used to attack it through Persia and the Noth-West passes to rob riches. The NW states along with occasional support from interior States like Magadh (at Pataliputra or modern Patna) used to fight and defeat the invaders. Most of the times after getting defeated, the tribal invaders as a group got assimilated in Bharateey population. They became Indian Nationals. Sanaatan Dharma ruled the Nation. It became Rashtra Dharma. This Dharma could be called Maanav Dharma since it was quite effective for all persons living.

The people in Bharat were following the guidelines for life which were laid down in Vedas. The Vedas gave out guidelines in its adwait philosophy indicated in Vedant. To practice this philosophy Rishi-Munis were following Meditation as per the Vedic teachings. The Meditation has power to clean your mind of negative thoughts as well as of bad characteristics like selfishness, hate, anger, jealousy etc after long practice. The Vedic Meditation being part of Bharateeya Culture, it drove out of people’s minds the bad thoughts and made the people love the Nation as their Motherland. Similarly they had developed human bondage as brotherhood with all people in Bharat as well as those coming in contact. This was possible since the Sanaatan or Bhaarateeya Dharma was having Universal appeal, it did not exclude anyone just because he liked to worship something/someone else in different manner or even if he did not believe in God. It was not restricted to people of unique religious practices The Rishi-Munis who practiced the Vedant for long, could develop their minds to such an extent that other minds in their vicinity could be influenced to love Bharat and its people. This is the reason that though to start with, Bharat had its Eastern and Western boundaries limited by Hindukush and Arakan mountains, the people beyond them also were influenced by the Sanatan Dharma and in no time Bharat became Vishaal Bhaaratavarsh including countries up to Vietnam in the East

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and Arabian Peninsula in the west. All this was possible due to the helpful nature of the learned Bharateeya people. This Vishaal Bhaarat was so united that their culture had become one and the people were intermarrying amongst various states involved therein. During Dwaapaar-Yug, Dhritarashtra the samraat of Hastinapur married the princess of Gandhara (Kandhahar in Afghanistan); Gandhari and her brother Shakuni was the principle advisor of Duryodhan, the Yuvraj of Hastinapur. Similar to this well known one, many such relations existed amongst the states in Bharatvarsh.

In Satya Yug all people lived by Sanatan Dharma Principles and hence the Rashtra was quite stable. All people were Satwic. They were enjoying peace and comforts in life. There was neither illness nor any painful experiences for the people. The traditions established mainly had the triod of Vedas, Adhyatma and Samashtee as their base. No conflict was experienced by people. When Treta-Yug dawned, one leg (out of four for stability) of Dharma was broken. People became less Satwic and personal characteristics of people with little selfishness became more predominant. But since Rishi-Munis were plenty and Gurukul system was functioning well for Vedavidya learning, no major difficulties arose and whole of Bharatvarsha flourished peacefully. At the dawn of Dwapar Yug one more leg of the Dharma was lost and many people started losing their morality and started indulging in materialistic pleasures. Rishi-Munis in Janpads reduced. Vedavidya learning remained limited at State level Gurukuls. A king may invite a Rishi to teach the Vedavidya to people staying within his state boundaries. Occasionally some powerful state might control the common areas like jungles and watercourses creating difficulties for minor states nearby. Wars between states increased due to selfish motives of some (large?) state rulers. Rajsooya Yagnya increased and large wars broke out between states for supremacy. Dwaapar-Yug appears to be full of such wars culminating in Mahabharat war (the mother of all wars!). It will be apparent however that people’s faith in Vedas was not reduced much. The Rishi-Munis and Pundits having faith in Vedant and practicing it were quite large in number throughout Bharat This ensured that all people in Bharat were loving the Nation and none had any grouse (for selfish motive) to hurt anyone around. This was the effect of what is now recognized as ‘Maharishi Effect’ of the Meditating people. This gave superiority to Bharateeya traditions and trading and it made Bharat, Suvarna Bhoomee for all foreigners.

During Satya-Yug most people were having their faith in Vedas and Vedic Instructions. Large proportion of them was practising Vedant and was interested in making their minds strong and pure. These practising people or Rishi-Munis had profound effect on minds of other people and therefore no occasion arose when any one had any grouse about Bharatvarsh and wanted to do any harm to it and its people. Some foreign people used to have interaction with Bharateeyas from N-W countries and they also were covered by this mental insurance against harming Bharatvarsh. This power of minds


of meditating people over others around has been re-discovered now by Maharishi Mahesh Yogi and has been named as ‘Maharishi Effect’. Maharishijee has pointed out that ‘Maharishi Effect’ is active over minds of (at least?) one Hundred people in the neighbourhood of the Meditator. In Treta-Yug some people lost their faith in Sanaatan Dharma and still no anti-Bharat activities/thoughts were experienced since the Meditators were lot more than 1% of the whole population of the Bharat Rashtra. As Dwaapaar-Yug came some more people had lost their faith in Vedas, Vedic rituals and instructions to reduce the proportion of Meditators to just about 1% of the whole population. The dwindling strength of meditators fell below 1% of the increasing population only after lapse of 3000 years since commencement of Kali-Yug (5000 years ago approx) when many people lost their faith in Vedas and Vedic instructions. The last fight against invaders from N-W that the Bharateey people won was against the Greek prince Alexander (The Great?) in 4th

century BC. The full effect of ‘Maharishi Effect’ then available was inadequate to fully clear any selfish motive (of all locals) to think against the Bharat Raashtra or its people. Soon after that people (invaders) following Christian and Islam religions entered Bharat and started forceful conversion of Bharateey to their religions. With their insistence in following their (non-Bharateeya) traditions, the continued dwindling strength of Meditators fell well below the essential for clearing the minds of all Bharateey people of bad feelings about Bharat or other Bharateey and then only a conflict started in Bharat about Vedas and their Instructions.

Even in ancient times when Bharat comprised of many states functioning under different systems of administrations like Democracy, Republics, Kingdoms, Empires etc, outside world was calling all the citizens staying in Bharat (whether they were from Magadh, Vaishali, Malwa, Vidarbh or Saket states) as Bharateey and nothing else. Their culture was same and hence there was hardly any difference or variation in behaviour and treatment amongst the people of various states in Bharat. This is another specialty due to which Bharat happened to be one Nation since then.

Concept of development was incorporated in the philosophy of Nation. The Ruler was NOT for developing the Nation. When all people are developed the Nation can be considered developed was the basic thought. The Rulers’ responsibility was only to remove any obstacles that may be visualized in the development of the individuals. Development means raising the mental caliber of the individual to approach God’s. Individual’s efforts were always towards that end. While taking any action to that end his consideration was to see that the action will not be detrimental to the welfare of the (whole) community or even to the environment including non-living entities around. The Rulers had to ensure that no individual citizen (mainly weak and poor) suffered from lack of fulfillment of their basic needs and/or from the actions/thoughts of the majority or the strong/rich people around him.

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Dharm is nothing but the codification of the duties and responsibilities of individuals towards other people or entities in the Nature in order to have a happy and contented life for everybody in ecosphere. Bhaarateey Dharm that was established by the Vedas and Vedic Rishis in ancient times was really the only one Dharm. It was suggested and was applicable to all people on earth. Since no other culture as developed as Bhaarateey was existent then, it was really Manava Dharma. One can see that whatever basic concepts, later (subsequently raised) religions (established after some great Individuals like Son of God or Prophet etc.) were founded on, were only some that (may be with modifications) were already included in Sanatan Dharma. The followers of these later religions considered other people, having different (or other than theirs) religious practices, as their enemies. Thus these religions considered themselves to be Exclusive. Thereby differences between different religions came into existence. To underscore these differences, foreigners called Sanatan Dharma as Hindu Dharma. In Sanatan Dharma, idol worship is considered inferior to ‘NIRAAKAAR’ (Brahma in Adhyaatma) one and is accepted till the idol-worshippers become well-versed enough in conceptualizing ‘BRAHMA’ for worshipping Him. Similarly Sanatan Dharma catered for most of the possible variations in worshipping, praying as well as human characters in behaviour. Since such variations exist since time immemorial, the people became tolerant and no extremism could develop any roots amongst the Sanatan Dharma followers. Their motto was ‘Live and let live’. Since it was ‘Manav-Dharma’, no need of converting people into Hindu Dharma was felt ever. Anybody fitting in the Sanatan pariwar can declare to be Hindu and he is. The Shakas, Hoons and other tribesmen who invaded Bharat frequently in ancient times were defeated and were absorbed in Hindu fold. They became Bharateey since they accepted it. High morality and ethics were foundation stones of Sanatan Dharma mainly because its basic concepts were the triad of Veda, Samashtee and Adhyaatma. Veda’s teachings must be respected, individual’s benefit is considered inferior to that of the community as a whole and develops yourself, is the basic faith or shraddhaa of Sanatan Dharm followers. Make efforts to reach the Brahma by end of one’s life was the aim of everyone in Human Life.

The development of any community can start only when they become Nation. Just because they have occupied a piece of land on Earth does not indicate that THEY ARE A NATION. As brought out above, their development i.e. efforts to start activities towards their journey to their nijadhaam on completion of their responsibilities here start then. These responsibilities require their stay here in a happy and healthy manner. This is the reason the varnaashrama system came into existence. For this only the people tried the four purushaarthas. Bharateey life system established, as proposed by the God on this Earth. As the communities dispersed to distant Geographical places and situational variations, some changes were considered necessary by their leaders and some modifications to the style were generated giving rise to


Bharateey Religions. The religions like Shikhism, Buddhism, Jainism etc were developed when some specific necessity was felt by their leaders (initiators). Though they had minor differences with Sanaatan Dharma, they never became exclusive or extremists in their thinking and remained tolerant like Hindu Dharma. They had no hard feelings amongst one another and they lived happily together. This was because of the essential quality of tolerance in the inculcated Vedic learning. They are all Bharateey religions and hence they flourished together side by side without any mutual animosity. Except their religious activities, they all have common traditions.

The birth of human specie on the earth is specifically to ensure that God’s work of protecting and nurturing the charaachar srushtee during life here and to return to the God after successful duty here. The duty is considered to be successful when the individual has maintained moral and ethical behaviour and treatment to all entities, animate and inanimate. Dharma is a philosophical term which means a moral and ethical behaviour of individuals in their life so that all are comfortable and contented at the same time. Moreover they do not have any problem in returning to God at the end. ‘Nature is abided by the Religion’ is a phrase describing a path of life as directed by a Great Individual for his followers for their own good. The path is not contradictory to the Nature. It is quite apparent therefore that the religions will vary depending upon the circumstances under which their great leaders found solace. When natural circumstances change (from the time at the establishment of the religion) certain changes in human behaviour become necessary to be in conformity with Nature. The man is expected to be under the shelter of Nature. Once he is under Nature, he is not likely to come across any problem from nature. His Adhibhautik Taap will be over. In this world he is expected to carry out his duties through his body only. This necessitates that he is physically fit at all times. Once he starts avoiding physical labour he is likely to have pain in body or some physical discomfort may manifest. In case man strays from Nature, he is likely to suffer for want of Nature’s help to treat any of his ailments. Only recently the scientists in USA have established that if a person plays (with naked feet, of course) in soil, his immunity system improves to fight successfully against the germs in the environment. If he remains away from (or behaves against) Nature he does not develop immunity against likely germs in environment. To have comfortable, peaceful and healthy life on this planet the man must neither leave nature nor avoid physical work.

(To be continued) 'Most people say that it is the intellect which makes a great scientist. They are wrong. It is character.'

— Albert Einstein.

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GLIMPSES OF A GREAT YOGI Part II— The Deekshaa Guru

as Seen by the Shishya

Sadhu Prof. V. Rangarajan CHAPTER 6 YOGI JAYANTI AND YOUTH ASSOCIATION A very significant thing that happened before Vivekanandan took leave of my Master on November 14, 1988, was the gift of a set of ochre clothes by the Master to this humble Sadhu sent through Vivek. Vivek has mentioned at the end of in his article, “The Master of Alms” in TATTVA DARSANA:

“Swami Swaroopanandaji of Easanya Math, Tiruvannamalai, came to invite the Yogi for lunch. The Yogi told him that He had some guests with Him and the Swamiji invited us also to join Him. We all left to the Math by car. When we reached there, the sadhus greeted us. We visited the Jeeva Samadhi of Easanya Jnana Desikar. The Yogi prostrated


before the Samadhi. Then we were taken to Swami Kasi Visweswara, the present head of the math. The Yogi prostrated to him also and he in turn applied Vibhuti on the forehead of the Yogi. The Swamiji gave Yogi a book, THE DIVINE AWAKENER, and some booklets. While we were all engaged in conversation, the Yogi was immersed in reading the book. Shiva Shankar commented, “The Yogi is a voracious reader. Once he was discussing about Italian culture with an Italian”. Perhaps the Yogi heard it, but did not comment. He once turned to me and pointed out that I was sitting right below a portrait of Swami Vivekananda. After sometime, he turned to the Swamiji and said, “Vivekananda is very hungry”. The Swamiji immediately ordered lunch to be served to all of us. After the lunch, before leaving, the Yogi once again tried to prostrate to the Swami, but the latter held Him in a warm embrace. The Yogi wanted all of us to be dropped in the temple and we were taken to the temple in the car. Sitting in the temple premises, the Yogi said, “The Swami was talking and talking, while this beggar was feeling hungry. I had not even taken my breakfast. That is why I said, ‘Vivekanandan is hungry’. I could not say, ‘I am hungry’. And we got the food.” He burst into laughter. Shiv Shankar told the Yogi that Sri Ramdas, a devotee of the Yogi had now become the Commissioner of Hindu Religious and Charitable Endowments Board and he would be able to do whatever is possible within his capacity as the Commissioner if only the Yogi ordered. The Yogi at once remarked, “This beggar never orders, he only begs” and burst into laughter. Sri E.R. Narayanan showed the Yogi a booklet on a new Xerox machine which he was going to install and sought His blessings for the success of his business. The Yogi blessed him. Some devotees came there and offered Rs. 20/- The Yogi accepted the amount. He then took out a one rupee note from His pocket and added it to the notes on hand and gave them to me asking me to hand over them to my father for the Yogi Ramsuratkumar Jayanti Celebrations which he was organizing in Madras. He also handed over to me the books received by him from the Swamiji of Easanya Math and an Ochre dhoti given to Him by a devotee, asking me to give them also to my father. Prostrating to the Yogi, we took leave of Him with a blissful heart.”

The ochre cloth that Vivekanandan brought from Yogi Ramsuratkumar as a prasad to this Sadhu from his deeksha guru was indeed an answer to the Sadhu’s prayer received by the Master telepathically and responded by him immediately. The very next day, this Sadhu had to deliver a talk in the All India Radio from its Chennai Station and his heart throbbed with pride and

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joy when he spoke about the apaara mahimaa of his Guru in the course of the talk. In a letter addressed to the Master on November 16, 1988, Sadhuji expressed his gratitude to Him:

“Poojyapada Gurudev, Vande Mataram! Aum Namo Bhagavate Yogi Ramsuratkumaraya! Aum Sri Ram Jai Ram Jai Jai Ram! Salutations and prostrations at your holy feet Your humble disciple is immensely blessed by receiving from Your Holiness the ochre dhoti sent through Ch. Vivekanandan. It came as a surprise to me, for this humble servant was only that morning yearning and praying to get one from You for wearing on the occasion of Your Jayanti. A voice from within me was telling that I would receive one through Vivek when he would return from you and it exactly happened. Is this a Miracle or Thy infinite Grace to this little son? Yesterday, another miracle happened. I was expected to go to AIR at 3-00 PM for recording my talk on NATIONAL IDEALS IN INDIAN CULTURE. I was under the wrong impression that the recording was on 18th afternoon and had not therefore done any preparation. AT 3-30 PM, a Programme Assistant of AIR rushed to my house to pick me up. I was taken by surprise and I apologetically informed them that I had not written down my talk. However, they permitted me to talk extempore and I rushed to the AIR at 4-00 PM. Sitting inside the studios, I meditated on Your Holiness for a minute and started my talk invoking Your Divine Name. Thoughts flowed out like a gushing stream and the talk, surcharged with emotion and devotion, was well recorded. I spoke how the ideals of spiritual nationalism propounded by our sages and seers in the Vedas and Puranas are reflected in the thoughts of Modern Rishis like Bankim Chandra, Mahayogi Sri Aurobindo, Swami Vivekananda, Sister Nivedita and my Master, Yogi Ramsuratkumar. The talk will be broadcast on Friday, 18th November 1988, at 8-45 PM by AIR, Madras-A station. It will be my great fortune if Your Holiness hear my talk and bless me. This humble servant was given an honorarium of Rs.150/- for the thirteen minute talk and he has duly handed it over to Kumari Nivedita for the Yogi Ramsuratkumar Jayanti Celebrations. The arrangements for the celebrations are progressing. We will send the invitation through a messenger as soon as it is ready. We are sure, with your benign blessings, the celebrations will be a grand success. We express our heartfelt gratitude for the valuable book, THE DIVINE AWAKENER, sent through Ch. Vivek, and we have kept it in the


library of our YOGI RAMSURATKUMAR INDOLOGICAL RESEARCH CENTRE. This humble servant is going through the book, J. KRISHNAMURTI, so kindly gifted by Your Holiness. Every chapter of it elevates the mind to higher and higher realms of spiritual thought and experience. Please accept salutations from Vivek, Nivedita, Bharati and others. Vivek has handed over Your blessing grace of Rs.21/- sent through him for the Jayanti.

With saashthaanga pranaams, Your humble disciple, V. RANGARAJAN”

On November 18, 1988, when the talk of this Sadhu was about to be broadcast on the AIR, we had a surprise visit by Swami Paramjothi and his sishya, Mataji Rukmini, from Theni, Madurai District. Inspired by my Master, they called on this Sadhu and sat with us to listen to the talk on “National Ideals in Indian Culture” which was heard by many devotees of my Master. It was this Sadhu’s first tribute to his Master in the Radio and it was recorded. Sri Ramachandra Upadhyaya of Udipi Brindavan Hotel in Tiruvannamalai, a close devotee of my Master, sent a letter to this Sadhu informing that the Master listened to the talk in the transistor which he had taken to Him at the time of the broadcast. The Master was very happy to hear it and showered His blessings. On November 25, 2008, a renowned Tamil lyricist, Ulundurpettai Shanmugam, came to our home in the morning and presented his maiden song on Yogi Ramsuratkumar. Vivek and his friend, Suresh, left for Tiruvannamalai in the morning to appraise Master about the preparations for the Jayanti Celebrations under the auspices of Sister Nivedita Academy. The next day Vivek returned with Bhagavan’s blessings, fruits, dhoti and angavastra for him, and Rs.101/- for the Jayanti function. He gave a full report about his meeting with the Master. On November 28, Sri Lee Lozowick of Arizona and his friends arrived and another devotee from Germany also joined them. They all spent time with the Sadhu till late in the night and were accommodated in a devotee neighbour’s house. They left for Nagercoil the next morning to attend Yogi Jayanti Celebrations there. For the celebration at Chennai, an artist, Parthasarathy, working under the guidance of T. Baskaradoss of DEKO interior decorators, prepared a life size colour portrait of Yogi Ramsuratkumar and it reached the Sadhu’s abode on the eve of the Jayanti Celebrations. Police permission was also obtained for taking out a procession with the portrait in Triplicane area on the occasion of the Celebration. Yogi Ramsuratkumar Jayanti Celebrations under the auspices of Sister Nivedita Academy at Triplicane, Chennai, on Thursday, December 1, 1988, turned out to be a grand and colourful fuction by the grace of the Divine Master. The programmes started with Ganesh Homa, Gayatri Homa,

26 TATTVVA DARSANA

Avahanti Homa and Ayushya Homa in the morning. Devotees started coming from different areas of Chennai and outside. Swami Devananda from Vaishnavi shrine, Tirumullaivayal, Sri Har Gopal Sepuri of Neyveli and other close devotees of Bhagavan reached our abode at Triplicane in the noon. Sri Gajaraj of Arni was specially sent by Master to witness the celebrations. Sow. Sandhya, Sujata and Devaki and Sri Vasudevan, close devotees of the Master, also arrived. The life size portrait of Yogi Ramsuratkumar, made for the occasion, was placed on a chariot. Ch. Vivek, wearing the special dress given to him by Bhagavan, accompanied the chariot which was taken round the Sri Parthasarathi Temple, to the accompaniment of Nadeaswaram. There was special bhajan programme in the temple and after arati, the portrait was taken in procession to N.K. Tirumalachariar Auditorium where the public function was arranged. Sadhu Rangarajan presided over the function. Among the prominent people who participated in and addressed the Jayanti Celebrations and paid tributes to Yogiji were Sri Venkatramani of Kakabhujandar Ashram, Selaiyur, Sri Kumari Anandan, M.P., Smt. Saradamani and Sri Chinnasami, Ulundurpettai Shanmugam, Sri Sivasankaran, Sri Rangamani, IAS (Retd.), Sri Pon Paramaguru, IG of Police (Retd.), Smt. Soundara Kailasam, Prof. C.V. Radhakrishnan and Sri N.C. Naidoo of South Africa. The programme started with the invocation song, “Vaanulakai Vinjidum Vedabhoomi Bhaaratam”—“The Vedic land Bharat which excels the Heavens”—sung by Nivedita. Smt. Saradamani sang the very famous songs of her illustrious father and poet, Sri Periayaswami Thooran on Yogi Ramsuratkumar. Sri Chinnasami, retired Public Prosecutor and son-in-law of Sri P. Thooran, released a special issue of TATTVA DARSANA, titled “Conversations of the Divine Beggar” before Sadhu Rangarajan delivered his valedictory address. Just when the programme came to an end, an aged beggar in the robes of a mendicant barged into the hall and asked for alms as though he represented the Master Himself. He was honoured and sent with fruits, etc. A significant development on the occasion of the Jayanti Celebrations was the decision to launch YOGI RAMSURATKUMAR YOUTH ASSOCIATION, a movement of the youth as a wing of SISTER NIVEDITA ACADEMY as instructed by the Master. When Vivek and Suresh had visited the abode of my Master to appraise him about the preparations for the Yogi Jayanti, they made a fervent prayer to Him to allow them to start a youth organization named after Him. Yogiji was at first amused at their request and asked them jovially: “Why do you want a youth organization named after this Beggar? Why not have an organization named after Kamaraj or Karunanidhi or any big political leader?” The youth calmly replied to Him that they wanted to do some social and spiritual service in His name. Yogi pondered over their request for sometime and then told Vivek: “Well, you can start the youth organization, but it must function as a wing of Sister Nivedita Academy right under the guidance of your father.” He also delineated the prime work that the youth must undertake—spreading of Ramnam Japa Yagna to fulfil the dream of Mataji Krishnabai to complete 15,500 crores of


Japa for world peace. At the time of the Jayanti Celebration, the proposal was given due consideration and it was decided to have the inauguration of the Yogi Ramsuratkumar Youth Association in a special grand function. Giving an account of the celebrations and the proposal for the inauguration of the Yogi Ramsuratkumar Youth Association, this Sadhu wrote to Master on December 5, 1988:

Poojyapada Gurudev, Vande Mataram! Aum Sri Ram Jai Ram Jai Jai Ram! Aum Namo Bhagavate Yogi Ramsuratkumaraya! By your benign grace, the Jayanti celebrations were a grand success and it was for the first time in the history of our Academy that we had such a grand programme. I hope, Sri Shiv Shankar, who had called on you after the function, must have reported to you about the function. I am leaving for Kumarakoil this evening to attend the Jayanti Celebrations there tomorrow. I am expected to speak tomorrow night. By your blessings, I hope, I will be able to perform the task well. I will be back here on 8-12-1988 when we are arranging a get-together for our beloved gurubhai, Sri Lee Lozowick. Vivek and his friend, Suresh, wanted to make use of the occasion for the inauguration of the YOGI RAMSURATKUMAR YOUTH ASSOCIATION. Day before yesterday evening, there was a meeting of all young devotees of Yogi Ramsuratkumar, attended by some elderly devotees like Prof. C.V. Radhakrishnan and Lt. R.K. Sekhar of INA. They have formed a working committee for the Association with Prof. Radhakrishnan as President. We are enclosing herewith a copy of the invitation for the inaugural function for your benign blessings. Vivek is coming there tomorrow to take your blessings personally for the new endeavour. He is also bringing with him the copies of the Special Issue of TATTVA DARSANA, titled CONVERSATIONS OF THE DIVINE BEGGAR, released on the occasion of the Jayanti Celebrations at Madras and also the photographs taken on the occasion. We pray to you to be always with us and guide us all in our humble spiritual strivings. With saashthaanga pranaams, Your humble disciple, (V. RANGARAJAN) Encl: a/a”

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The Spiritual Conference organized by Mataji Om Prakash Yogini of Ramji Ashram at Kumarakoil was a grand success. Revered sannyasins like Swami Vimalananda, Swami Mathurananda, Swami Pranavananda, Swami Satchidananda, and Swami Ambikananda and close devotees of my Master, like Sri AR.PN. Rajamanickam, Sri Chandraprakash, Sri Jayaraj, Sri R.K. Alwar and Prof. G. Shankararajulu joined this Sadhu in paying rich tributes to Yogi Ramsuratkumar. After the function, this Sadhu left for Madurai with Prof. Shankararajulu and Sri Alwar and on the next day midnight reached Chennai. Vivek had by then returned to Chennai after his visit to my Master’s abode where he received the profuse blessings of the master for the new endeavour that he and his friends had started. The inauguration of YOGI RAMSURATKUMAR YOUTH ASSOCIATION took place in a grand function at Vemuru Ranganathan Chettiar Hall, Triplicane on December 8, 1988. Sri Lee Lozowick, Spiritual Head of HOHM Community, Arizona, was the guest of honour. Prominent devotees of Master, like AR.PN. Rajamanickam and Prof. A.N. Balasubramaniam attended the function. The function, presided over by this Sadhu, started with the songs of Periaswami Thooran on Master, rendered by Smt. Saradamani Chinnasami and Sri Jagannathan. Dr. Radhakrishnan introduced the Youth Association. After Rajamanickam and Lee addressed the gathering, this Sadhu gave the benedictory address. Vivek proposed a vote of thanks and the programme concluded with the singing of Vande Mataram song. On December 13, 1988, Vivek went to Tiruvannamalai again to meet my Master. A devotee, Parimaelazhagan, also joined him. On 14th morning, the Master wanted them to return to Chennai hurriedly. There were some violent incidents on that day due to some political turmoil and they could not get a bus to Chennai. When they went back to Yogiji and reported the matter to Him, He insisted that they should leave immediately and they would get transport.. They got a bus to Tindivanam and reached Chennai later. The next day, this Sadhu wrote a letter to Master:

Poojya Gurudev, Vande Mataram! Aum Sri Ram Jai Ram Jai Jai Ram! Aum Namo Bhagavate Yogi Ramsuratkumaraya! By your benign grace, Ch. Vivek and John (Parimelazhagan) reached back this morning quite safely in spite of the violent incidents and cancellation of the buses on the way. It was a miracle that they got a bus immediately after you asked them to return to Madras.


The Committee Members of the Yogi Ramsuratkumar Youth Association are meeting this evening under the Presidentship of Dr. C.V. Radhakrishnan to chalk out a programme for Youth Day Celebration on Vivekananda Jayanti. Kumari Nivedita is completing 15 years on Sunday, 18-12-1988 (according to Hindu Panchang). She seeks your blessings. The All India Radio has invited me to talk on Mahatma Gandhi on his Samadhi Day, January 30, 1989. I will come and take your blessings before the talk. Sri Chandra Theva, a devotee from England, wants to have your Darshan and I will write before coming there. With humble Pranams and prostrations, Your disciple, (V.RANGARAJAN)

By the benign grace and blessings of my Master, the year 1988 proved to be an eventful one to this Sadhu to take off on his spiritual flight.

Statement about ownership and other particulars regarding TATTVA DARSANA according to Form IV, Rule 8, Circular of the Registrar of Newspapers for India:

FORM 1V 1. Place of Publication: Bangalore. 2. Periodicity: Quarterly. 3. Name of Printer, Publisher & Editor: Sadhu Prof. V. Rangarajan; Nationality: Indian; Address: Founder Trustee, Sister Nivedita Academy, 'Sri Bharati Mandir', Srinivasanagar, Krishnarajapuram, Bangalore 560 036. 4. Names and addresses of individuals who own the newspaper and partners and shareholders holding more than 1% of the total capital: As above. I, Sadhu Rangarajan, hereby declare that the particulars given above are true to the best of my knowledge and belief. 1-3-2011 (Sd/-) Sadhu Rangarajan Signature of Publisher

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SAINT POET RAMPRASAD— His Songs On Divine Mother--XIV

Deba Prasad Basu

Song 33

Rasanai Kali Kali bole ami danka mere jabo chale Sura pan kari nare sudha khai kutuhale Amar man matale meteche aaj mad matale matal bole Khali mad khele ki hoi loke kebal matal bole Ma ache karma ke jane marma jane kebal sei pagale Dekha dekhi sadhai yog nije kaya badai rog Ore miche michi karma yog guru bine Prasad bale.

Translation: I shall tell ‘Kali, Kali’ and conquer death by beating my drum. I do not drink wine but take nectar out of curiosity. My mind is intoxicated (by mother’s grace) without wine. Intoxication by wine makes one drunk. If only wine is taken, people tell he is drunkard. Only one intoxicated in the name of Goddess knows that Mother is Karma (Work). Mere initiation of yogic practice will give disease unless there is guidance by Guru (Guide).

Note: Ramprasad distinguishes between a drunkard and a person intoxicated by Divine Nmae. Karmayog—Yoga of work or penance. Madh—wine.

Song 34

Man keno mar charan chara, O man bhavo Shakti pabe mukti bandho diye bhakti dara. Thakte samay dekhle na man, keman tomar kapal poda. Ma bhakte chalite, tanaya rupete bandhen asi gharer beda. Mayer jato bhalo basa, bujhe jabe mrityu seshe. Male dando du char kannakati seshe debe gobar chara. Bhai bandhu dara suta kebal matra mayar goda, Male sange debe mete kalsi kadi debe asta kada. Angete jato abharan sakali karibe haran. Dosar bastra gaye dibe char kona majkhane phara. Jei dhyane ek mane sei pabe kalika tara, Ber hoe dekho kanya rupe Ramprasader bandhe bera.

Translation: My Mind, why forget mother's feet? You think of Kali (Shakti), bind yourself (at Her feet) by the rope of devotion and get your salvation. You are unlucky that you don't see within time. In order to examine Her son She came as daughter to mend Ramprasad's fence. Mother's love you will understand after


death. Other's will weep for a while and purify the house after death. Brother, sister, wife or son is only Maya (illusion). After death they will give earthern pot, take away all your ornaments and cover up with a cloth (particularly made). On who meditates on Kali will get Her shelter. Look and you can find Her who mends Ramprasad's fencing.

Notes: Ramprasad is speaking on the importance of detachment and devotion. Shakti--Kali. Gover chara--disinfectant from cow dung. Bera--fencing.

Song 35

Ma basan paro basan paro ma basan paro tumi Chandane charchito jaba pade dibo ami. Kali ghate kali tumi ma go kailashe bhavani Brindabane Radha pyari Gokule Gopini, Patalete chile ma go hoye Bhadra kali. Kato devata koreche puja diye narbali. Kar bari gie chile mago ke kareche seva Sire dekhi rakta chandan pade rakta jaba. Dan haste bara bhoi ma go bam haste asi. Katia asurer mundo karecho rashi rashi. Asite rudhir dhara ma go gale munda mala. Het mukhe cheye dekho padatale Bhola. Mathai sonar mukut ma go theke che gagane. Ma hoye santaner pashe ulango kemane. Apni pagal pati pagal ma go aro pagal ache. O ma Ramprasad hoyeche pagal charan pabar ashe

Translation: Mother, put on your clothes. I shall offer at your feet Jaba (hibiscus) coated with sandalwood paste. You were Radha at Vrindaban, you were Gopini of Gokul and you are Bhadrakali at the Hell. Gods have sacrificed human beings at your feet. Where did you go Mother? Who has served you putting red sandalwood paste on your head and red hibiscus on your feet? Your right hand shows assurance of safety, left hand holds sword and have cut the heads of many demons. Your sword is soaked in blood and you have garland of heads. Look below and see Bholanath is at your feet. The golden crown of your head is touching the sky. Mother, in your son's presence, how can you remain naked without clothes. Mother, you have become mad (while destroying demons), your husband is also mad (and that is why He is at your feet. There are others who are also mad. Mother, Ramprasad is mad to get your feet (shelter).

Notes: In this song Ramprasad has requested Mother to assume Her normal form from the destructive one without clothes and killing demons. Rakto chandan--red sandalwood. Rakto jaba--a type of hibiscus. Rudhir--blood. Mukut--crown. Gagan--sky. Ulango--Naked.

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“KARMA YOGA” BY SWAMI VIVEKANANDA

Karthick Bala

Swami Vivekananda or Swamiji was a spiritual genius of commanding intellect and power and a personality packed with immense achievement into his short life (1863-1902). Born in the suburbs of Calcutta, the youthful Vivekananda was intense in his desire to know the truth about God; he questioned many people of holy reputation, asking them if they had seen God. He found such an enlightened soul in Sri Ramakrishna Parahamsa, who became his Master and removed his doubts. The Master gave him God vision and transformed him into a sage and prophet with authority to teach. Following Sri Ramakrishna's death, Vivekananda renounced the world and wandered the length and breadth of our Motherland India as a monk. After a three year visit to America & England where Vivekananda became an instant celebrity for his spiritual teaching, he then returned back to India and established the Ramakrishna Math. Encouraging his nation to spiritual greatness, he awakened India to a new national consciousness. His lectures and writings have been gathered into nine volumes known as “Complete works of Swami Vivekananda”. In this article I would like to elucidate his teachings on Karma Yoga as it contains a day to day inspirational guidance to a common person, as any of his other teachings. Secret of work According to Swamiji the secret of work is in helping others. When we say to help others he also lays down an order in which a person can render help to another person. He points out that only by imparting Spiritual knowledge to a


person one can destroy his miseries forever. Any other kind of help will only satisfy a man’s need for a given time frame but with the knowledge of the spirit the desire for more needs is stopped for ever. So by helping a person spiritually is the highest mode of help that can be given to him. Swamiji also spots on that a spiritually strong and sound man will be strong in every other respect whereas if he is not, then even his own physical needs cannot be well satisfied. Swamiji places intellectual help next in this order, because the gift of knowledge is a far higher gift, than that of any kind of material help. He remarks that the real life of a person consists of knowledge whereas ignorance is significant to death. Finally in the order, comes helping a man physically. Therefore, when we consider helping others, we must always strive not to commit the mistake of thinking that physical help is the only help that can be given. It is not only the last but the least, because it cannot bring about permanent satisfaction. All work in this world is by nature composed of good and evil, both have their own results and will produce their own Karma. Good action will lead us to good effect whereas bad action will lead us to bad effect. But good and bad are both bondages of the soul. The solution reached in the Bhagawad Gita in regard to this bondage is not to attach ourselves to the work we do. Swamiji clarifies further the point of "non-attachment" with respect to work, is to do our work continuously but be “unattached". The whole essence of this teaching from Swamiji is that we should work like a master and not as a slave. But on the contrary if we observe in real life how everybody works we find out that ninety-nine per cent of mankind work like slaves with selfish motives, and the result is misery. Swamiji proclaims that we should work through freedom and love and let us remember that love never comes until there is freedom. Swamiji brings out yet another secret of work is to do charity without expecting anything in return. This idea of charity is going out of India and the great people who do charity are becoming fewer. He simplifies with a short piece of story. In Mahabharatha after the Kurukshetra war thousands of people were killed in the intense battle. After the battle the five Pandava brothers performed a great sacrifice and made large gifts to the poor. People who received gifts were all at praise at the Pandavas for making such a sacrifice and the world had never seen such a charity before. But a little mongoose came there and strangely half of its body was golden, and the other half brown. The mongoose started shouting to those around, "You are all liars; this is no sacrifice”. The people around were greatly shocked and they questioned the mangoose explaining the amount of money and jewels that were distributed to the poor. But the little mongoose briefed an instance in a little village

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where a poor family of four, a man with his wife, his son, and his son's wife. The village experienced a severe starvation and the poor family suffered the most with almost nothing to eat. They starved for many days and finally one day they got a piece of roti as a gift. They decided to share it among them and when they were about to eat a guest had come. The father decided to part his share to the guest. The guest after having the roti felt more hunger and now the wife decided to part his share to the guest. The same thing repeated as the guest felt hungrier, now the son and his wife gave their share of the roti to the guest as well. That night after the guest left those four people died of starvation. When the mangoose had visited their house its half body became golden. Since then, the mangoose have been travelling all over the world, hoping to find another sacrifice like that, but nowhere has it found a similar kind of charity; nowhere else has the other half of her body been turned into gold. That is why it had said the charity made by Pandavas is no sacrifice. Once the mongoose finished narrating this incident all people around including the Pandava king Dharma felt ashamed of their inner motive which was by making rich gifts and charity to people all the bad karma gathered in killing thousands of people would be removed. Swamiji narrating the above story summarizes the meaning of Karma-Yoga as even at the point of death to help anyone, without asking a question. Never to even expect a gratitude from the poor on giving charity to him, but rather be grateful to them for giving us the occasion of practicing charity to them. What is Duty In this chapter titled “What is duty” Swamiji beautifully defines that one should always try to see the duty of others through their own eyes, and never judge the customs of other peoples by our own standard. We ourselves are not the standard of the universe and we have to accommodate ourselves to the world, and not the world to us. He points out that no man is to be judged by the mere nature of his duties, but all should be judged by the manner and the spirit in which they perform them. The only ways to rise is by doing the duty next to us, and thus go on gathering strength until we reach the highest state. He narrates again with a beautiful short story that there was a young Sannyasin who went to the forest and meditated for everyday for a long time. After many years of hard work he assumed himself to have reached a higher state. One day when he was meditating a crow and a crane were fighting on top of the tree, which made him very angry. In an expel of anger a flash of fire went out of his head and burnt the birds to ashes. He was very glad, almost overjoyed at this development of power and later he went to a nearby village to beg for his food. He stood at a house, and asked for food when a voice from inside of a woman came asking him to wait. The


Sanyasin got angry that he being such a realized soul was not treated properly. As he was thinking so suddenly the same voice of the woman came from inside saying, don't be thinking too much of yourself here, there is neither a crow nor crane. He was astonished that how come this woman knew of what had happened in the forest. He waited and at last when the woman came outside he enquired how she knew what had happened in the forest and enquired what kind of Yoga it was. The woman replied that she doesn’t know anything of that sort and she was busy serving her husband who was ill and it was the reason she had made him wait. She added that all her life she had struggled to do her duty to her best and that is all the Yoga she had practiced. But by doing her duty she had become illumined; thus she could read the thoughts of young Sannyasin and knew what had happened in the forest. She also suggested the Sanyasin to visit a person down the road if he wished for anything further. The Sanyasin went there and to his anguish he found a Vyadha (butcher) cutting meat and selling them. The Sanyasin was horrified that the circumstances have put him in such a situation to wait for this kind of a person who does such a sinful work. But when he approached him, the butcher welcomed him and requested him to wait for sometime. He finished his business, served his ageing parents made them sleep and finally came to the Sanyasin. The Sannyasin asked him a few questions about soul and about God, and the Vyadha gave him a lecture which also forms a part of Mahabharata, called the Vyadha Gita. When the Vyadha finished his teaching, the Sannyasin felt astonished and asked him "Why are you in this body? With such a knowledge as yours why are you in a Vyadha's body, and doing such filthy, ugly work? For this the Vyadha replied that “No duty is ugly, no duty is impure. I am unattached, and I try to do my duty well. I try to do my duty as a householder, and I try to do all I can to make my father and mother happy. I neither know your Yoga, nor have I become a Sannyasin, nor did I go out of the world into a forest; nevertheless, all that you have heard and seen has come to me through the unattached doing of the duty which belongs to my position." Swamiji after briefing out this story summarizes that “When you are doing any work, do not think of anything beyond. Do it as worship, as the highest worship, and devote your whole life to it for the time being. Thus, in the above story, the Vyadha and the woman did their duty with cheerfulness and whole-heartedness; and the result was that they become illuminated. Thus Swamiji clearly brings out that the right performance of the duties at any point in life, without attachment to results, leads us to the highest realization and perfection of the soul.

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How adept Swamiji’s teaching fits us in this fast paced daily life of ours is to be noted. True to his words when we perform our duty to the best of our abilities there is no further worship that is required and we are sure to go far higher both in professional as well as spiritual life. Swamiji’s teaching inspired millions of youths around the globe a hundred years ago, continues to do so even now for the willing mind and will inspire a million in future. References:

1) Swami Vivekananda: His Life and Legacy, Sri Ramakrishna Math, Chennai 2) The Complete Works of Swami Vivekananda., Sri Ramakrishna Math,

Chennai 3) Karma Yoga., Sri Ramakrishna Math, Chennai 4) Swami Vivekanandar (Ra.Ganapathy)., Sri Ramakrishna Math, Chennai 5) Swami Vivekanandar: Vazhkaiyum Seidhiyum., Sri Ramakrishna Math,

Chennai 6) Swami Vivekanandarin Jnana Deepam (11 Vols.)., Sri Ramakrishna Math,

Chennai 7) The Complete Works of Swami Vivekananda.,Belur Math, Calcutta 8) Swami Vivekananda, The friend of all., The Ramakrishna Mission Institute

of Culture, Kolkata

SERVE MAN, SERVE GOD!

Clarion Call of Swami Vivekananda

“He who is high and the low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent, break all other idols. In whom there is neither past life nor future birth, nor death nor going or coming, in whom we always have been and always will be one, Him worship, break all other idols.” (C.W., V, 136) “If you want to remain happy, throw away all your bells etc. into the Ganges and worship God in men. Opening and closing of gates and with that bathing, clothing and feeding of God is all humbug. God in the idol changing dress several times, while the living Thakurs outside be shivering in cold is mockery of worship.” (Patravali II, P. 199)


RELIGIOUS PHILOSOPHY OF MAHAKAVI BHARATI—XI

Sadhu Prof. V. Rangarajan

MORAL LIFE Dharma and Adharma In the vision of Mahakavi C. Subramania Bharati, a moral and ethical life is a sine qua non for spiritual realization. However, Bharati does not deny the existence of evil or sin in the material world. “Adharma is the food of dharma. Therefore, as long as there is dharma, there will be adharma. This is just. If adharma completely disappears (from the earth) leaving a vacuum behind, then dharma will be starved to death.”172 In this respect, Bharatiyar agrees with Sri Aurobindo who points out that evil has a role to play in purifying the human soul to march towards spiritual progress. Sri Aurobindo says,”It may be maintained that the one use of the sense of sin and evil is that the embodied being may become aware of the nature of this world of inconscience and ignorance, awake to a knowledge of its evil and suffering and the relative nature of its good and happiness and turn away from it to that which is absolute. Or else, its spiritual use may be to purify the nature by the pursuit of good and the negation of evil until it is ready to perceive the supreme good and turn from the world towards God, or, as in the Buddhistic ethical insistence, it may serve to prepare the dissolution of the ignorant ego-complex and the escape from personality and suffering.”173 Suffering according to Bharati is a means for self-purification. He says, “The world is our mother. When she inflicts suffering on us, she intends teaching us certain invaluable lessons. The world subjecting us to sufferings is like the mother correcting her child and the surgeon removing a cist by an operation. This is the truth discovered by great men purified by suffering.174 There is always conflict between Dharma and Adharma. As Vijaya Bharati has rightly pointed out in her biography of Mahakavi Bharati, It is this conflict of dharma that becomes the theme of Bharati’s Panchali Sabatham. Bharati who praises Dharman as ‘the king of dharma’, shows him to be yet another ‘human being’ torn by the strife between dharma and adharma. Control of Mind That which prevents a man from walking on the path of virtue and avoiding evil is his own mind as long as it is not reigned. When Lord Krishna says in the Bhagavad Gita, “uddharet aatman aatmaanam, naatmaanamavasaadayet, aatmaivhyaatmano bandhuh, aatmaiva ripuraatmanah” (B.G. 6.5)—“One must deliver himself with the help of his mind, and not degrade himself. The

38 TATTVVA DARSANA

mind is the friend of the conditioned soul, and his enemy as well”. In his prose poem, Jagatchittiram, Mahakavi Bharati also says that our mind is our own enemy "Mind is the enemy. There is no other enemy for us. It is mind that remains within us as our internal enemy and uproots us. It betrays us remaining close to us. Mind is the enemy."175 Bharati referes to the school of thought which argues that man is not responsible for any of his actions and everything happens according to the will of God or in other words God is the doer of all actions. Bharati argues, “We do not object to the good old doctrine of the Vedas and the Bhagavad Gita that God is the doer of all deeds by means of His Prakriti; you, my brother, and I are not at all responsible for anything. We accept, too, the wondrous doctrine of Sri Ramanuja Acharya, that a man must renounce all sense of responsibility for anything that takes place within his own mind, as for what takes place without.” He then continues, “But—there is a very great ‘but’. Good mental habits, otherwise called good thoughts, as well as bad mental habits, otherwise called bad thought, are the architects of our future. Therefore it becomes our duty most silently and completely to throw away all evil thoughts, all thoughts of weakness and error and sin, as poisonous weeds that infest the fair fields of the human consciousness.” He further says, enumerating the enemies that afflict the mind, “If nervous shocks kill a living being—if they actually murder a man—then are we not bound to keep free of such shocks? How do nervous shocks take place at all? Any man can realize that, in his body, nervous shocks are created by the great friends of fear, suspicion, disgust, hatred, pride, vanity, etc.”176 Bharati, in his poems, prose writings and short stories profusely presents in glowing terms the virtues that every individual has to cultivate in oneself to elevate oneself from the mundane material existence to a spiritual existence where will one realize one’s oneness with the One and only Supreme Being. Epayf, kyAm, ci[mf, Ecamfpaf, kv^l, mylf, vI]f viRpfpmf, p<Zkfkmf, `cfcmf, _yem{m fEpAyeylamf wa[em{mf vaqaEl `BtfTtf tqfqi, 'pfEpaTmf ~[nftcf Cdaf ni^lyilf vazfnfTyiafkdfki[iT ecyfEvaaf, tpfpaEt ;vfv<lkilf `mrni^l epbfbiDvarf! "Poi, kayamai, sinam, sombar, kavalai, mayal, Veen viruppam, puzhukkam, accham, Aiyamenum peyaiyelaam jnaanamenum Vaalaale aruttut talli, Eppotum aanandacchudarnilaiyil Vaazhntuyirkatkinitu seivor


Tappaate ivvulakil amaranilai petriduvaar177 “Those who cut asunder with the sword of wisdom the ghosts of untruth, baseness, anger, laziness, worry, delusion, vain desires, sultriness, fear, doubt, etc., remain always in a blissful state and do good to living beings will achieve without fail the state of immortality.” Freedom from Fear Abhaya or freedom from fear, or fearlessness, is, according to Bharati, the foundation of jnana and it is an essential characteristic of the mystic quest. Bharati points out that in Sanskrit language, the word Dhairyam means both courage and wisdom. He says, “Yes, fear is ignorance. Fearlessness is wisdom. One who panics when adversities come is ignorant. However much he is learned in scriptures, he is still deluded. When adversities come, one who faces them courageously and tries to remove them is a real Jnaani. He is a Jnaani even if he doesn’t know reading and writing 'Hari Om’."178 In his Paappaa paattu, addressing a child, Bharati exhorts, patkwf ecyfpvArkf k]fdalf--namf pygfekaqfq lakaT papfpa! Emati mititfTviD papfpa!--`vaf

Mktftilf umizfnfTviD papfpa! T[fpmf enRgfkivnft EpaTmf--namf EcaafnfTvidlakaT papfpa! `[fp< miKnft etyfvM]fD--T[fpmf `tft^[y<mf EpakfkiviDmf papfpa! Paatakam seipavaraikkandaal—naam Payam kollalaakaatu paappaa! Moti mitittuvidu paappaa!—avar Mukattil umizhntuvidu paappaa! Tunpam nerungi vanta potum—naam Sorntuvidalaakaatu paappaa! Anpumikunta teivamundu—tunpam Attanaiyum pokkividum paappaa!179 “O child, we should not be afraid when we see those who commit heinous sin! Crush them under the feet and spit on their face! We should not lose heart when adversities come to us, O child! There is God who is full of love and who will remove all sufferings!”

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Teaching the child the Tamil alphabets in the new way, in the Putiya Aatticchudi, he exhorts, "Accham tavir, aanmai tavarel…."—“Give up fear; don’t give up manliness”. In his song titled, Acchamillai—No Fear—Bharati sings, ucchi meetu vaanidintu veezhukinra potilum, acchamillai, acchamillai, acchamenpatillaiye! -- Even if the sky falls on the head, there is no fear, no fear, and no fear at all! In his story Taraasu, a lawyer asks Taraasu (the weighing balance): ‘O Balance, is it a sin to be afraid?` The Taraasu explains: `Yes, it is the root of all sins. One who is not capable of laughing at Adharma and is afraid of it will commit all sins. He is a poisonous insect. He is scorpion. Human beings should keep him away.`180 Addressing the Lord of Death in his poem, Kaalanukku Uraittal, Bharati sings, kala! u^[ na[f ciB p<lfel[ mtikfkiEb[f; '[fb[f kalREk vada! cbfEb u^[ mitikfkiEb[f--`d “Kaalaa! Unnai naan sirupullena matikkiren; enran Kaalaruke vaadaa! Satre unnai mititkkiren--ada".181

“O Yama! I consider you as an insignificant grass; Come near my leg! I will just trample upon you.” Chellamma Bharati, wife of Bharati narrates an incident in her biography of her husband. Once Bharati and family visited a Zoo in Trivandrum. Bharati started touching animals like monkey and bear and feeding them with nuts and food stuff. The man in charge of feeding the animals in the zoo warned Bharati not to go near the lion and tiger, because they may turn violent anytime. But Bharati told him that the animals will not do any harm to him. Because of Bharati’s insistence, he allowed the poet to touch the tail of the lion. Bharati addressed the lion, "O King of beasts! I, Bharati, King of poets have come. Will you not give me the power of your dexterity and courage? All these people are afraid that you are fierce. O King, through your roar you make it known to people here that it is your race, unlike human beings, act without hiding one thing in the heart and showing out something else outside and that you will not harm those who love you." To the surprise of all, the King of the Forest roared for ten minutes in response to the appeal of the King of Poets.182 Bharati, who was in the forefront of freedom struggle, was perhaps disgusted by the sight of some spiritual leaders keeping themselves away from a confrontation with the colonial rulers and confining themselves to religious work alone. Therefore, in his poem, Putiya Konangi—a traditional soothsayer with a little drum in his hand—predicts about the good times coming and sings: KDKD KDKD KDKD KDKD, camimaafkfeklflamf Ataiymf vqRT;


etapfAp CRgfKT, CBCBpfp< vi^qy<T; 'dfDlcfCmiy<mf "bi vqRT; Kudu kudu, Kudu kudu, Kudu kudu, Kudu kudu, Saamimaarkellaam dairiyam valarutu, Toppai surungut, surusuruppu vilaiyutu, Ettu latchumiyum eri valarutu;183 “Kudu kudu, Kudu kudu, Kudu kudu, Kudu kudu, Courage is growing in swamijis, the pot belly shrinks and briskness arises. All the eight Lakshmis are growing.” Perhaps this message is relevant even today to the spiritual leaders who want to avoid political confrontations to save their own mutts and missions from people in power. Love and Compassion Bharati firmly believes that human life is impossible without love; even the heavens will not move. It is love that holds together the entire universe preventing it from being shattered. If love shuts its eyes for a moment, the world and living beings will become extinct. Sri V. Satchidanandan, the Bharati research scholar, points out: “The poet envisages himself in the stupendous role of an agent of God bringing into harmony all levels of existence through love. Elsewhere, Bharati says that the prime duty of man is to love all life. Anpu is a leveller which destroys the artificial distinctions that arises out of castes, creeds, and religions. The practice of this noble doctrine leads to the supreme realization that in every man, woman, child, the white man, the yellow man, the brown man and the murky negro, the First Person, Paramaatma dwells invisible and performs the external functions of the world in order to sustain life. Moreover, as Buddha has said, love is the harbinger of happiness, not material but spiritual happiness. Love destroys human sorrow and suffering. It will thus be seen that Bharati bases his belief in equalitarianism upon the noble doctrine of love.”184 As the erudite scholar further says, Bharati’s concept of love is more deeply spiritual as he goes back to the hidden springs of its origin. He defines ‘anpu’ as Bhakti, not devotion to God alone, but everlasting love of all beings. It is means to the attainment of moksha or eternal happiness, evidently an echo of the Buddha. Bharati wants love and compassion to be extended even to the enemy. In his poem, Pakaivanukku arulwai—‘Love thy Enemy’—Bharati sings: pAkv{kf kRqfvayf--n[fe[wfEc! pAkv{kf kRqfvay! p<Ak nDvi[ilf tIyiRpfpAtpf p>miyiaf k]fEdaEm n[fe[wfEc!

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p>miyiaf k]fEdaEm. pAk nDvi[ilf `[fp<R va[nmf prm[f vazfki[f$[f--n[fe[wfEc! prm[f vazfki[f$[f cipfpiyiEl nlfl MtfT vi^qnftiDwf ecyfti ybiyaEya?--n[fe[wfEc! KpfApyiEl mlaf ekawfCgf KRkfktftikf ekaF vqraEta?--n[fe[wfEc! Pakaivanukkarulvaai—nannenje! Pakaivanukkarulvaai! Pukai naduvinil teeyiruppataip Poomiyir kandome—nannenje! Poomiyir kandome. Pakai naduvinil anpuruvaana nam Paraman vaazhkinraan-- nannenje! Paraman vaazhkinraan. Sippiyile nalla muttu vilaintidum Seitiyariyaayo?—nannenje! Kuppaiyile malar konjum kurukkattik Kodi valaraato?-- nannenje! 185 Oft we have preached to men that God In all that is doth shine. Why, then, my heart, 'tis God that stands Arrayed as foemen's line. Dost know that limpid pearls are found Within the oyster vile? Hast seen on dunghill, too, sometimes The starry blossom smile? (Translation by Prof. P. Mahadevan in “Subramania Bharati—Patriot and Poet”) Chellamma Bharati refers to an incident at Trivandrum when a gentleman deliberately avoided inviting Bharati to his daughter’s marriage though the family knew Bharati well. They wanted to avoid inviting a Swadeshi freedom fighter to the function. However, Bharati, in spite of the objection of his own family members, visited the marriage house and greeted the bride and addressed her mother: "Mother, mind is witness to mind! I knew that if I don't come, you will feel sorry and that it why I came in spite of my people asking me not to go.” The host felt very much ashamed and apologized to Bharati for


avoiding him. Bharati blessed the married couple and ate the food offered to him by the host.186 Concept of Ahimsa

Bharati’s love and compassion was not limited to human beings alone. He prays to gods to give him a boon so that, he could help men, birds, beasts, worms, herbs and trees that live on the earth to free themselves from suffering and lead a harmonious life of happiness and love. No creature should cause harm to another creature because they are all the living manifestations of the Divine. V. Sachidanandan says, “Bharati’s approach to non-violence is deeply spiritual and somewhat religious probably because of his Brahmanical background and his genuine admiration for Saint Ramalingar who headed a powerful movement against killing animals in the last decades of the nineteenth century. Abstinence from drinking and meat-eating is at the root of his concept of Krita Yuga. Especially meat-eating he treats as the worst sin that man could commit. Bharati states: ‘Kali Yuga (the present which is one of evil according to ancient Hindu reckoning} will last as long as man treats the weaker animals with cruelty. From the moment he desists from cruelty, Kali Yuga will disappear from the earth’.”187 In his Paappaa Paatu, Bharati teaches the child to show love and compassion to birds and beasts. He sings: ekatftitf tiaiy<mnftkf Ekazi--`Atkf PdfF vi^qyaD papfpa! 'tftitf tiRDmnftkf kakfkayf--`tbfK ;rkfkpf pdEv}mf papfpa! pa^lpf epazinfT tRmf, papfpa--`ntpf pC mik nlfltF papfpa; va^lkf KAztfTvRmf nayfta[f--`T m[itafkffKtf Etaz[F papfpa! v]fF ;ZkfKmf nlfl KtiAr,--enlfL vylilf uZTvRmf maD, `]fFpf piAzkfKmf nmfAm ~D,--;Av ~taikfk Ev}mF papfpa! Kottittiriyumantak kozhi—ataik Koottivilaiyadu paappaa! Ettittirudumantak kaakkaai—atarku Irakkappadavenum paappaa! Paalaip pozhintu tarum paappaa!—antap Pasu mika nallatadi paappaa!

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Vaalaikkuzhaittuvarum naai taan—atu Manitarkut tozhanadi paappaa! Vandi izhukkum nalla kutirai,--nellu Vayalil uzhutuvarum maadu, Andippizhaikkum nammai aadu,--ivai Aatarikka venumadi paappaa!188 “The fowl that roams pecking food—make it a partner in your games! The crow that stealthily steals—it is something to be pitied! The cow that showers milk from its udder—it is very good, O little child! The dog that comes wagging its tail—it is a friend of human beings! The good horse that pulls the cart and the bull that ploughs the rice field and the goat that depends on us for survival--we have to support all of them, O child.” Bharati is, however, very clear in his concept of Ahimsa. It is not abject surrender to injustice and imbecile non-violence. In his story Taraasu he presents the idea subtly."Sri Gandhi is a good man. Observance of Truth, non-violence, non-possession and fearlessness about which he speaks are indeed great virtues. Everyone should observe these as far as possible. However, it is wrong to say that I should not hit back when one hits me."189 Truthfulness—Highest Virtue Bharati was firm in his conviction that one who is not false and is firmly planted in Truth will not fear the world even if it were against him. In his essay addressed to the Tamil people, “Tamizharukku”, he boldly chides the Tamil society: “O Tamilian, in all your actions false stories have exceeded the limit. In your religious principles, worldly ideals, spiritual acts—in all these you have allowed the free play of dishonesty. Remove these. Inside the house and outside, in loneliness and in company, in everything and at all times be straightforward and truthful. You should not cheat anyone and none should cheat you. You must try to prevent anyone cheating any other. Of all the virtues, truthfulness is the highest virtue. Truth is the life of all penance. Truth is the root of all scriptures. Truth is foundation for happiness. Truth is mirror of the Supreme Being. Therefore, O Tamilian, see that in all actions Truth prevails.”190 Bharati wants firm conviction in one’s own views. Though he was a great admirer of Mahatma Gandhi in whose praise he even wrote a poem, Bharati was never hesitant to criticize Gandhi’s view whenever it was not supported by his conviction. "Sri Gandhi says that child widows could get married again. However, he is not courageous enough to say it emphatically. He tries to avoid. The only solution to this injustice which is the greatest of all done to the women of India is granting permission for remarriage of all widows. All other talk is waste."191


Other Virtues that Lead to Liberation Bharati presents patience, service to society and detachment as virtues needed for spiritual upliftment. According to him, one who is really patient is God. In his article on Hindu Dharmam, Bharati says, “Pride will lead to death. Self-control, patience and compassion to living beings will produce civilization and eternal life.”192 In his article, Lokopakaaram, written on 22 September 1916, Bharati scatters pearls of thought for a perfect life: “If you save others, God will save you….If you show gratitude to others it will definitely return to us. Not in next birth, but in this birth itself. This is a visible truth…. What is doing good to others? Actions like removing disease, giving food, conferring knowledge…..Limit oneself according to capacity. After protecting ones family one should protect the country. Then he must protect the entire humanity…..One who perfectly performs service to society transcends human realm and reaches immortality. He will reap the fruit here in this world The speed of reaping fruit is according to the speed of action.”193 Bharati preaches detachment as the essential virtue for total liberation: “Whether one goes to temple or not, whether he worships god or not, if one stops cheating others, God will bestow grace. If one reaches a state where he will not harbour a drop of deception, even an iota of it, then he is God. No deception should be done even towards a parakeet, crow, worm, ant or any creature. Without deception, one should, like a log of wood floating on the river, float on the waters of life with the thought, 'somehow we are born in this world, whatever path the Lord shows, we will follow.' When one who is dependent fully on God and surrenders all the burden to Him, he will attain Godhood. There is no doubt at all about it."194 The crowning of the Religious Philosophy of Mahakavi Bharati is in his fervent prayer to his Ishthadevata, Mahashakti: ']f]iy MFtlf Ev]fDmf nlflEv ey]f]lf Ev]fDmf ti]f]iy enwfcmf Ev]fDmf etqinft nlflbiv< Ev]fDmf p]f]iy pavemlflamf paiti M[f p[iEy Epal n]f]iy ni[fM[igfK ncitftidlf Ev]fDm[f[ayf Enniya mudital vendum

Nallave yennavendum Tinniya nenjam vendum

Telintanallarivu vendum Panniya paavamellaam Paritimun pani pola

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Nanniya ninmuningu Nasittidal vendumannai195 “Whatever I think must fructify. I must think only good thoughts. I must have a firm heart. I must have clean vision. All the sins that I have committed must vanish like mist before the sun when I am in Your presence, O Mother!”195 References:- 172. Oorukku Nllatuby Mahakavi Bharatiyar, Sri Bhuvaneswari Patippakam, Chennai, P. 75 173. “The Life Divine” by Sri Aurobindo, The Sri Aurobindo Library, New York, P.543 174. Bhaarati Tamizh, Pe. Turan, P.89 175, Bhaaratiyaar Kavitaikal, Vanati Patippakam, P.388 176. “AGNI and other poems and translations & ESSAYS and other prose fragments” by C. Subrahmanya Bharati, P.55 177. Hindu Mataabhimaana Sangattaar, Bhaaratiyaar Kavitaikal, Vanati Patippakam, P.209 178. Bhaaratiyum Bharata Deshamum by Pe. Turan, Vanati Patippakam, P.99-100 179. Bhaaratiyaar Kavitaikal, Poompukar Prasuram, P. 203 180. Bharatiyar Idayam by Maniji, Tingal Prachuram, Chennai, P. 100 181. Bhaaratiyaar Kavitaikal, Poompukar Prasuram, P. 183 182. Bharatiyaar Charittiram by Chellamma Bharati, Pari Nilayam, Chennai, P. 123-124 183. Bhaaratiyaar Kavitaikal, Poompukar Prasuram, P. 216 184. “Whitman and Bharati: A Comparative Study” by V. Satchidanandan, P. 88 185. Bhaaratiyaar Kavitaikal, Poompukar Prasuram, P. 195 186. Bharatiyaar Charittiram by Chellamma Bharati, Pari Nilayam, Chennai, P. 121-122 187. “Whitman and Bharati: A Comparative Study” by V. Satchidanandan, P. 94 188. Bhaaratiyaar Kavitaikal, Poompukar Prasuram, P. 202 189. Bhaaratiyaar Kataikal, 'Taraasu", P.502 190. Bhaaratiyaar Katturaikal, Poompukar Prasuram, P.200 191. Ibid, P.196 192 Hindu Dharmam, Oorukku Nallatu by Mahakavi Bharati, P.66-67. 193. Bhaarati Tamizh by Pe. Turan, P.145-147 194. Bhaarati Idayam by Maniji, P.61 195. Mahaashaktikku Samarppanam, Tottirappaadalkal by Sri C. Subramania Bharati, Bharati Prasuralayam, Chennai, P. 106


[Religious Philosophy of Mahakavi Bharati is concluded. From next issue of TATTVA DARSANA, we begin a new serial—Social Philosophy of Mahakavi Bharati..—Editor]

RELIGIOUS IDEALS OF THE FUTURE

The religious ideals of the future must embrace all that exists in the world and is good and great, and, at the same time, have infinite scope for future development. All that was good in the past must be preserved; and the doors must be kept open for future additions to the already existing store. Religions must also be inclusive, and not look down with contempt upon one another, because their particular ideals of God are different. In my life I have seen a great many spiritual men, a great many sensible persons, who did not believe in God at all, that is to say, not in our sense of the word. Perhaps they understood God better than we can ever do. The Personal idea of God or the Impersonal, the Infinite, Moral Law, or the Ideal Man--these all have to come under the definition of religion. And when religions have become thus broadened, their power for good will have increased a hundredfold. Religions, having tremendous power in them, have often done more injury to the world than good, simply on account of their narrowness and limitations.

—Swami Vivekananda

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BOOKS

A FASCINATING THESIS

“BAGHA JATIN—Life and Times of Jatindranath Mukherjee” by Prithwindra Mukherjee; National Book Trut, India, First Edition 2010 (Saka 1932) Pages: xvi+134; Price: Rs. 65-00 No one leaves this great book by Prithwindra Mukherjee, unaffected by it. It is the work of a great intellectual, sociologist, writer, musicologist; a thesis begun under Raymond Aron and completed under Emmanuel Le Roy Ladurie, supported by the biggest shots of French university, like Annie Kriegel. A wonderful instance of the quality of a university, which can welcome within its fold someone coming from somewhere else and offering to France - in exchange - more than what she has given him. This fascinating book constitutes first of all a passionate tribute to a grandfather, activist and martyr, whose place in the history of India has not been recognized as it deserved to be, in the front rank of the freedom fighters; simultaneously with a look for details, lucid, distancing itself, concerning a period very little known, that which, at the bend of the 19th to the 20th century, opens before India the path leading to the awareness of her identity, and the necessity of her fighting for independence. For too long a lapse, indeed, people have wished to think that Gandhi's non-violence had been enough to drive out the armies of the colonizer. That is not true. Before Gandhi succeeded in animating the vast social movement of the 1930s, there had been the great intellectual movement of Aurobindo, of Bagha Jatin, and of all those who strove by their side, at times up to death, enabling India to become aware of herself. This book is essential for understanding what today's India is, even in her violence, and to put back in their due - the first - place, all the dreamers who, from Aurobindo to Tagore, from Gandhi to Patel have trodden diverse paths leading her to independence, in its diversity. It is essential as well for understanding the very special role that intellectuals played in all freedom movements, in India and elsewhere. And first of all their role in kindling the perception of the national idea, often artificial, often imaginary: here, Mr. Mukherjee explains very well their driving power and the conditions of their crystallization.


Essential, at last, for understanding the role of intellectuals in History, so often carried off by the consequences of their ideas, swept out, chased away, censored, by the very persons who implement their concepts. Become, by fluke of history, an exceptional musicologist and a great poet, having been set to music by the greatest musicians of our time, the author of this book reminds us that humanity is one, that music, poetry and politics are mere dimensions among other than human condition, and we have as yet much more to learn from India. Let France take advantage of it and establish relations necessary for our future.

—Jacques Attali

TAMIL SCHOLARS AND SAVANTS

“SCHOLARS AND SAVANTS (Portraits of Selected Tamil Scholars)” by V.Sundaram, B.A.(Hons), M.A., I.A.S. (Retd.); Published by Vanathi Pathippakam, 23, Deenadayalu Street, Thyagarayanagar, Chennai-600 017; First Edition, December 2010; Pages: xviii+168; Price: Rs. 80-00

Students of English literature are familiar with the verse of Longfellow in his poem, A Psalm of Life:

“Lives of great men all remind us We can make our lives sublime, And, departing, leave behind us Footprints on the sands of time.”

When a versatile genius and a prolific writer with a computer brain, like V. Sundaram, I.A.S. (Retd.), takes up the task of presenting pen portraits of great men, it is certain to galvanize the souls of readers and elevate them to a higher plane of consciousness. His latest contribution to the world of inspiring biographies, “SCHOLARS AND SAVANTS (Portrait of Selected Tamil Scholars)”, is A beautiful gallery of portraits in soul-stirring words, of great scholars and savants of Tamilnadu who embellished with their unique contributions not only the field of language and literature, but also the spiritual and social renaissance of the Tamils. His study of the galaxy of Tamil savants and scholars spans a vast period of five centuries from the seventeenth to the present one, with an exception of an enlightening piece on Vedanta Desika of 14th century. Most of them belong to the nineteenth century. It was the inspiring autobiography of Dr. U. Ve. Swaminatha Iyer that has induced Sri Sundaram to look at the larger literary landscape of Tamil literature in the 19th century. Unlike the popular biographical sketches, Sundaram has endeavoured to capture the soul and spirit of the scholars and savants and present before a

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generation which has lost its vision of the glorious past because of the glamour of modern politics and materialistic thinking. The startling revelations that he makes in the various articles included in the compendium are perhaps unknown to many of the modern students of Tamil language and literature. He reveals how “Manikkodi was indeed an avant-garde journal, setting new trends, establishing new norms, proclaiming new values, destroying old customs and upholding new ideals.” He points out that Sri V.G. Suryanarayana Sastriar who assumed the Tamil pseudonym, Parithimal Kalaignar by literally translating his Sanskrit name into Tamil, though obtained a rank in the Madras University in Philosophy and Tamil, declined an offer of the post of Lecturer in Philosophy and preferred the post of Tamil Pundit which carried a lower salary and he was the first man in the history of Tamilnadu to make such a choice. Presenting Johann Phillip Fabricius as the Samuel Johnson of Tamil Language, Sundaram points out that Fabricius gave the title of ‘A Malabar and English Dictionary’ to the famous Tamil and English Dictionary in 1779, because the Europeans called the Tamil language as Malabar Language and the dictionary was produced to explain in detail the words and phrases of Tamil language with reference to the context, usage, convention and custom. Sundaram hails Bharati as eternal flame of nationalism, nay, rather universalism, and says, “Even as Mahatma Gandhi gave moral grandeur and greatness to our struggle for freedom, Mahakavi Bharati added poetry and grace to it and so much so that his songs were on the lips of every revolutionary and freedom fighter in this part of the country during those exciting and soul-stirring times.”. Very few people know that Bharati’s genius was discovered by a young boy of 18 who had the opportunity of moving closely with the Mahakavi and listen to his singing of his immortal lyrics in Sadhu Ganapathi Pantulu’s house in Tirunelveli. At a time when Rabindranath Tagore received the Nobel prize, and the greatness of Bharati was not equally recognized, the lad, A.V. Subramania Iyer wrote a fine article on Bharati and it was published in ‘New India’ founded by Annie Besant. Bharati was very much elated by the grateful acknowledgement of his contribution to the literary world and wanted to see the writer without realizing that he was very much present in Pantulu’s house at the time when the poet expressed his desire to meet him. Panthulu then pointed to A.V. Subramania Iyer, the author of that article, and Bharati jumped up and hugged Iyer and warmly thanked him. In the article on Damodaram Pillai, reference is made to the fact that Virasolium of Buddamitrar, a grammatical work edited by Pillai, was a compact and at the same time a complete Tamil Grammar which had given full recognition to the impact of Sanskrit on Tamil. In the pen-portrait of


Arumuga Navalar, the author throws light on the fact that though Navalar, who worked for sometime as a Tamil Pandit in the English Methodist School in Jaffna run by Rev. Peter Percival, translated at the request of the latter the Bible into Tamil and that translation was accepted as the best of several such earlier translations, he equipped himself with a deep study of Tamil literature and Saivite religious classics and published leaflets criticizing the conversion work of the Christian missionaries which brought him into conflict with the authorities of his Christian School and he was forced to leave the school on the ground that it stood for religious proselytism and not liberal education. An interesting revelation in the article on Manonmaniam Sundaram Pillai is that for his theme of the renowned drama ‘Manonmaniam’, he went to a Victorian English poet and novelist Lord Bulwer Lytton (1803-1873) and the latter’s poem the Secret Way found in his Lost Tales of Miletus. The biographical sketch of the great Marava patron of Tamil language and literature, Pandithurai Thevar, presents him as a staunch nationalist and patriot who gave a big helping hand to V.O. Chidamabaram Pillai when he started his revolutionary Swadeshi Steam navigation company in 1906 and in the founding of Madurai Tamil Sangam, he not only viewed it as a literary or cultural academy, but also a nationalist organization, emphatically declaring that “The love of one’s language is not only the basis of patriotism but also of the love for one’s religion. “ Throwing elaborate light on the contribution of J.M. Nallaswami Pillai—A Trailblazer in Saiva Siddhanta, the author points out how Pillai wrote with great passion and conviction which should give a cultural shock to the anti-Sanskrit and Anti-Hindu Dravidian racist scholars of today. He quotes Pillai: “As I have already pointed out, the Tamil literature being saturated with the Saiva Siddhanta philosophy the few European scholars like Rev. Dr. G.U.Pope and others who laboured hard in this field have been led to think that this philosophy is the choicest (pure) product of the Dravidians (Tamils) and it had no relation to the ancient Sanskrit philosophy and their opinions seem to be guiding subsequent writers like Rev. Mr. Goudie, Prof. Frazer and others….I should like to correct the notion first that there is anything peculiarly Tamilian in Saiva religion and philosophy; but on the other hand almost all the terms and forms we use are derived from Sanskrit; and the bulk of the literature in Tamil dwindles into insignificance when compared with the vast Agama literature in Sanskrit.“ Sundaram says that Nallaswami Pillai courageously stood for this position to the very end of his life. The learned author pays glowing tributes to his friend and colleague, Pe. Na. Appuswami who was undoubtedly an apostle of Tamil Scientific writing and a renaissance man. Though a lawyer by profession, Pe. Na. Appuswami produced several text books in Physics, Chemistry, Biology and Zoology

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from the High School level to the college level (B.A./B.Sc.) and authored several popular books in Science (both in Tamil and English) for the children and the common masses. He wrote about some of the prominent Indian Scientists, their genius and achievements pointing out, “We do not know the names of those most ancient men who wrested many secrets from Nature…. The early seeds of science in India lay dormant for centuries.” Sri Sundaram recalls how the house of Pe.Na. Appuswami at Mylapore, Chennai, was a meeting place of renowned scholars and savants of Tamil. He also tells how he had the good fortune to help Pe. Na.. who was over 89 years old, in translating into English some of the Sangam classics. The article on Vedanta Desika throws light on how his Abheetisthavam helped the devotees of Lord Ranganatha at Srirangam to withstand the onslaughts of Muslim marauders who invaded South India under the leadership of Malik Kafur. He rose to the status of an Acharya of Vaishnavism by the age of 27 and because of his proficiency in Kavya, Logic and Philosophy, earned the title of ‘Kavitarkika Simha (kesari)’He also gained a general mastery of Tamil grammar and Poetics (Dramida). Much light is thrown on Aadi Kumaragurupara Swamigal, a great saint who hailed from Srivaikunatam in Tirunelveli district in Tamilnadu and moved to Kasi in the distant north as per his guru’s command and established the Kasi Mutt there. Legend is that Emperor Aurangazeb was overwhelmed by the ever growing and radiating spiritual and cultural influence of the saint and wanted to see him. The swami prayed to Goddess Saraswati by composing his ‘Sakalakalavalli maalai’ and instantaneously by Her grace, achieved proficiency in Hindustani. It is said he went to see the emperor riding on a lion symbolic of courage and pride and the emperor was greatly impressed with the Swamigal’s holiness and learning and allotted him a piece of land near Kedar Ghat to set up Kumaraswami Matam, popularly known as Kasi Matam. Another scintillating biographical account in the book is on the Tamil poet-saint Vannacharabam Thandapani Swamigal who wrote, long before Mahakavi Bharatiyar, powerful patriotic songs in Tamil, exposing the unbearable torture of cruelties, brutalities, banalities and corruption of the British rule in India in his polemical and literary work called ‘Aangileyar Andathi’. Known also as Murugadaasar, the swamigal also authored Manuneri Tirunool, an imitation of Tiruvalluvar in 1300 couplets. In the article titled ‘A Littérateur Par Excellence’, Sundaram pays glowing tributes to Thiruvachakamani K.M. Balaubramaniam, whose unique contribution to the world of Saiva Siddhanta Literature is his masterly translation of Tiruvachakam into English which earned him the title Tiruvachakamani from Dharmapuram Adheenam. Referring to the genius of KMB, the author says, “Starting as a politician and as an atheist, he was the


first Tamil scholar to translate the radical writings of Robert G. Ingersoll (1833-1899) into Tamil. In the last three decades of his life he became totally absorbed in the spiritual treasures of Tiruvachakam and Saiva siddhanta.” The author throws light on the patronage given to Carnatic Music by the Maratha rulers of Tanjore and refers to Shankarabharanam Narasaiyer who was a contemporary of Raja Sarfoji. It refers to the anecdote in which Narasaiyer was once constrained to pledge his master-piece Shankarabharanam raga to Ramabhadra Moopanar fro 80 sovereigns of gold to settle a personal loan, and another great admirer of Narasaiyer, ‘Wallis’ Appuraya came forward to redeem the pledge. A repentant Moopanar handed over the 80 sovereigns together with interest to Narasaiyer. The article on Sekkizhar Adippodi Dr. T.N. Ramachandran narrates eloquently how TNR joined hands with Triloka Seetaram who started a Tamil renaissance journal, ‘Shivaji’, which was later converted into a bilingual (English and Tamil) journal and the yeoman service of TNR in translating into English, the Tamil poems of Triloka Seetharam. Though TNR was shattered by the sudden demise of his colleague, Seetharam, he went ahead with his dedicated services to the cause of Tamil. especially in translating the poems of Mahakavi Bharatiyar into English, which now forms a wonderful collection of books. In two different articles, Sundaram lauds the works of two other contemporary scholars –Tmt. Devaki Muthiah who has done a research work on ‘Religious and Literary Dimensions and Overtones of Abhirami Andadhi’ and Sri M. Rajaram, I.A.S., whose extraordinary poetic English translation of Thirukkural, titled “Thirukkural—Pearls of Inspiration’ carries a foreword by no less a person than Dr. A.P.J. Abdul Kalam. Sundaram points out in the article on the work on Tirukkural that one of the least recognized glories of British Raj in India is that many of the outstanding Civil Servants and ICS officers engaged in literary pursuits and scholarly researches along with their official duties and this great tradition of scholar-civil servants was given a death blow after our independence by our political parties. He says, Dr. Rajaram legitimately belongs to this scholar-civil servant tradition. Last but not the least, the article titled ‘A Titan in the World of Modern Tamil Letters’ is a soul-stirring tribute by a grateful student, V. Sundaram, to his own Tamil teacher, Indira Parthasarathy who has created a niche for himself in the field of modern Tamil literature. Sundaram says, when he was student in Madrasi Higher Secondary School in New Delhi in 1958 and he was 16 years old, Sri Parthasarathi, as his Tamil teacher, gave him a feel for world literature which has lasted for a life-time. A prolific writer, novelist and playwright, who also ran a Tamil journal, Kanaiyaazhi from Delhi, Parthasarathy won many awards including the Sangeeth Natak Academy,

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Sahitya Academy and Saraswati Samman Award. Sundaram observes that such a great genius and writer was honoured with Padma Sri Award rather late in his life and he deserves a Padma Vibhushan. V. Sundaram’s masterly work, ‘Scholars and Savants (Portrait of Selected Tamil Scholars)’ is really an eye-opener to all lovers of Tamil language and literature to get out of the Maya of Dravidianism and Atheism that penetrated into the modern Tamil literary world and concealed the most glorious epochs in the history of Tamil language and literature. He has shed ample light on the true savants and servants of Tamil culture who were driven into oblivion due to Dravida Maya. It is time that Tamilians in Tamilnadu and outside the state and the country go back into the true roots of our culture and heritage. This book is a must in the libraries of all educational institutions and in every home of the Tamil people.

—Sadhu Prof. V. Rangarajan

SWAMI VIVEKANANDA'S INFLUENCE ON THE

REVOLUTIONARIES

Swami Vivekananda, some time after his European tour, came with a couple of American disciples to Saharanpur. He spent a couple of days at Mr. Chatterji's house. He had a vivid recollection of his child-like winning ways and the strong personal magnetism which he exercised. He had another companion Swami Shivananda. Chatterji's father called him Tarak and the children used to address him as Uncle Tarak. He was once a school mate of Chatterji's father. As a child he learnt to admire him exceedingly. The Swami had never preached Vedantic doctrine nor did he discourse on morals. He would some time narrate some interesting anecdote in the life of either Paramahamsa Ramakrishna or Swami Vivekananda just to make them think or cogitate. Mostly he would play and cut innocent jokes with them. He lived in the same way as they did, except for the bhagwa garb. Probably it was this early contact with Swami Vivekananda and Shivananda which unconsciously led Chatterji to this method of achieving the object of spreading the cult of revolution. The decision to become political sannyasins might be directly attributed to their influence. —From Lala Har Dayal and Revolutionary Movements of His Times by Dharmavira, P.86-87.


NEWS AND NOTES Kartigai Deepa Pooja Deepam Groups, an organization devoted to the celebration of Karthigai Deepam Festival regularly in Bangalore City, organized the 7th year Karthigai Deepam Celebrations at Anandpuram, Bangalore, on Sunday, November 21, 2010. Hundreds of families participated in lighting the Deepa Jyoti and performing pooja in the manner it is done in Tiruvannamalai, Tamilnadu, on the occasion of Karthigai Deepam. Addressing a big gathering on the occasion, Sadhu Prof. Rangarajan of Sri Bharatamata Mandir, explained the scientific rationale of the festival. According to science, it is Consciousness that manifests as energy and later transforms into material world and the world of living beings. Lord Shiva, symbolically representing the Consciousness appears as a column of light whose height and depth could not be measured even by Brahma and Vishnu who took to the form of a swan and a boar respectively , the swan flying up to measure the height and the boar going down to measure the depth. Later, the flame transformed into a mountain and that is the Mountain Arunachaleswara which is adored as a Jyotir Linga. Bharatamata Poojan Devotees of Sri Bharatamata performed Karthigai Deepa Pooja by lighting 108 lamps in the form of Mother Bharat in the Sri Guruji Golwalkar Hall of Sri Bharatamata Gurukula Ashram at Krishnarajapuram on Saturday, December 4, 2010., on the eve of the sixth anniversary of Sri Bharatamatamandir and Jayanti of Yogi Ramsuratkumar. The colourful programme in which hundreds of children and women from villages around Krishnarajapuram lit the lamps and offered worship to the Divine Mother, Sri Bharatabhavani, was organized by Keshav Seva Samiti. Speaking on the occasion, Sadhu Rangarajan, Spiritual Head of Sri Bharatamata Mandir, explained that, as Sri Aurobindo rightly proclaimed, Bharatamata is not just a geographical territory, but the manifestation of the Divine Mother, Mahashakti, the soul and spirit of the entire manifest

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world. The very name, Bharat, means light, and our Motherland is, since times immemorial, the land of light and wisdom, He said, we celebrate the Deepa Festival in the month of Karthigai to remind ourselves the great task before us, the children of Mother Bharat, to make Mother Bharat once again seated on the highest pedestal of the Loka Guru, or the preceptor of the entire humanity. Shraddhaanjali To A Martyr

Sri Ratheesh, Shaka Karyavah of Rashtriya Swayamsevak Sangh, Palghat, was hacked to death in a brutal manner by Marxists on December 1, 2010. He and two other Karyakarthas of the Sangh, who were travelling in a bus were dragged down from the bus and attacked with sharp weapons. Sri Ratheesh was a young and dynamic worker of Sangh in Palghat and the attack was to terrorize the Sangh workers. Kerala Swayamsevaks in Bangalore held a Shraddhanjali function under the auspices of Samanvaya, to pay homage to the martyr in Sri Bharatamata Mandir at Krishnarajapuram, Bangalore, on Sunday, December 12, 2010. A Mrityunajaya Homa was held for his Aatmashaanti under the guidance of Sadhu Prof. V. Rangarajan, Spiritual Head of Bharatamata Gurukula Ashram. A special Mantra from Rigveda was invoked by Sadhuji—pra yajnaa etu aanushag adyaa, deva vyachastamah, strineeta barhir aasade—which means “Today let thy sacrifice march forward unceasingly, thy sacrifice that shall bring the whole epiphany of the godheads; strew thy seat of the soul that there they may sit” (R.V. 5.26.8). Sadhuji explained that the highest sacrifice that a Hindu could perform is the sacrifice of his or her own self for the cause of Dharma and Motherland, which will bring down the Gods and Goddesses and by making his or her soul the seat of the Gods, he or she will attain to immortality. Sadhuji pointed out that in the Bhagavad Gita also Krishna tells Arjuna that if the latter wins the Dharma Yuddha, he would enjoy the kingdom and if he gets killed he will attain the heaven. Ratheesh, by sacrificing his life for the cause of the Hindu Dharma and Hindu Nation, has attained to the highest state of immortality. The Shraddhaanjali function was addressed by Sri M. Ganesh, General Secretary of Samanvaya and the Working Committee Member of Bangalore City RSS, Sri Prakash Raj also participated.. Special Bhajan and Pooja to Sri Bharatamata were also conducted.

Sadhuji performing Havan


Geeta Jayanti Vishwa Hindu Parishad of Bangalore City organized the annual Geeta Jayanti—Geeta Parayana Yagna at Shringeri Shankara Mutt premises in Shankarapuram, Bangalore, on Friday, December 17, 2010. About ten thousand devotees, a majority of them women, chanted in chorus all the 18 chapters of Srimad Bhagavad Gita, continuously for more than four hours. About hundred children dressed up like Krishna, Radha and Yashoda sat on the dais, making it colourful. Sadhu Rangarajan of Sri Bharatamata Mandir and Brother Vedananda of Sri Krishna Bhakti Vedanata Ashram of South Africa, joined many other sannyasins who participated in the function. Hindu Samavesh A massive Hindu Samajotsava Was organized by Hanumath Shakti Jagaran Samithi , Bangalore, in which more than a lakh of Hindus participated, was held at RBANMS Ground at Halasur, on Sunday, December 19, 2010. A number of sadhus and sannyasins and Hindu religious leaders including leaders of RSS participated in the Samajotsava. Two colourful processions from two different parts of the city were taken out in the afternoon to converge in the venue of the Utsava. Representing Sri Bharatamata Mandir, Sadhu Prof. V. Rangarajan, Swami Yogananda of Shankara Mission of South Africa and Brother Vedananda of Sri Krishna Bhakti Vedanada Ashram of South Africa also participated in the function. Vivekananda Jayanti Swami Vivekananda Jayanti and National Youth Day were celebrated with oratorical contest for school students for the twenty third consecutive year under the auspices of Yogi Ramsuratkumar Youth Association at New Indus Valley Residential School premises at Thambuchetty Palaya, Bangalore, on Saturday, January 8, 2011. The competition in Bangalore was taking place for the fourth consecutive year and about sixty students from various schools participated in the contest.

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First, second and third prizes were awarded to winners in the Junior, Subjunior and Primary levels and Yogi Ramsuratkumar Rolling shields were awarded to the schools that produced the best speakers in the Junior and Sub-Junior levels. Consolation prizes and participation certificates were given to all the contestants. The rolling shields for the Junior and Sub-Junior levels were won by Vikas Vidya Kendra and Bharatiya Vidya Niketan Higher Primary School respectively. Speaking on the occasion, Sadhu Rangarajan said that it was the ideal of Yogi Ramsuratkumar to transform our youth into patriots of the highest order that prompted him to call upon the Yogi Ramsuratkumar Youth Association to organize the Vivekananda Jayanti and National Youth Day Celebrations for the school children and the rolling shields were specially blessed by Him. Sri K.N. Narayana Murthy, Secretary of New Indus Valley Residential School, distributed the prizes. Sri Vedananda of South Africa and Sri Gopinath, a Social Worker, also participated in the function and addressed the students. Earlier, Youth For Seva, a group of youth in the IT field, organized a special programme in the morning, at Hindu Seva Pratishthana, Bangalore. Sadhu Rangarajan, addressings the gathering spoke on the man-making and nation-building message of Swami Vivekananda and his role in inspiring the youth to rally around his illustrious disciple, Sister Nivedita and fight for the emancipation of the country. On Wednesday, January 12, 2011, The Vivekananda Jayanti was celebrated in a grand programme at CMR Educational Institutions, Bangalore, and Sadhu Rangarajan was guest of honour on the occasion.. Smt. Nagamani, Sri

Jagannatha Reddy, Smt. Bharati Reddy, Smt. Gayatri and the Principal and staff of the institution gave a cordial welcome to Sadhuji when he arrived for the function. Addressing a big gathering of students and staff of the institution , Sadhuji presented a glowing picture of the life and mission of Swami Vivekananda and the renaissance,


reformation and national awakening that he brought about galvanizing the entire nation in a very short span of his life. He inspired the youth to be physically and spiritually strong, with muscles of iron, nerves of steel and gigantic will which nothing can resist. In the evening, Sadhuji addressed yet another programme of Swami Vivekananda Jayanti Celebrations organized by RSS Swayamsevaks at HBN School premises at Shivaji Nagar, Bangalore. Sadhuji quoted from “Swami Vivekananda—Patriot-Prophet”, an inspiring biography written by Bhupendranath Dutta, the younger brother of Swami Vivekananda and a revolutionary in India’s freedom struggle, and pointed out, “the primary object of Swami Vivekananda was Nationalism. To arouse the sleeping Lion of India and to put it on its proper pedestal was his life’s mission”. Sadhuji exhorted the youth to dedicate their all at the altar of Bharatamata and strive to rebuild a mighty and powerful Hindu Rashtra. Makarasankranti Abhisheka of Sri Bharatamata Special abhisheka, alankara and pooja to Sri Bharatamata were performed by Sri B.K. Srinivasamurthi in the presence of Sadhu Rangarajan at Sri Bharatamata Mandir, Kithaganur, Krishnarajapuram, on the occasion of Makarasankranti in the morning on Saturday, January 15, 2010. Padaveettamman Paalkudam Ksheera Abhisheka to Divine Mother Renuka, popularly known as ‘Padavettamman’ at Urigampet in Kolar Gold Field took place in a grand function in the presence of Sadhu Rangarajan of Sri Bharatamata Mandir, Bangalore and Swami Ganesh Swaroopananda of Shankara math, Srirangapatnam, on Wednesday, January 19, 2011. A procession of mothers and young girls carrying 208 pitchers of milk on their head started from Easwara Temple and marched through the main roads to the Mother’s temple. Before the start of the procession Sadhuji and Swamiji addressed the devotees. Sadhuji called upon the devotees not to perform the abhisheka ceremony as a blind ritual, but to tr4anslate their devotion to the Divine Mother into love and adoration of the Motherland and service to the children of the Motherland. Manjunatha Souharda Credit Cooperative Ltd. A financial cooperative institution, Manjunatha Souharda Credit Cooperative Ltd., promoted by Sri Nirmal Kumar Surana, former MLA, was inaugurated

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in the presence of dignitaries from various walks of life, political leaders and spiritual leaders, at S.C. Garden in Bangalore on Wednesday, February 16, 2011. Hon’ble Sri Ramdas, Minister for Higher Education, Karnataka, Sri K.S. Easwarappa, President of Bharatiya Janata Party, Sri Kadambadi Subramania Bhat, Prant Saha karyavah of Rashtriya Swayamsevak Sangh, Swami Sureshwara Acharya of Sri Samayapura Ashram and Sadhu Prof. V. Rangarajan, Founder and Spiritual Head of Sri Bharatamata Gurukula Ashram addressed the gathering. Speaking on the occasion, Sadhu Rangarajan pointed out that the Rishis of yore were men of highest practical wisdom. The discovered the truth that man was in the process of evolution from the lowest realms of life and was marching towards divinity. In the process of evolution, man had acquired the vasanas and urges of lower forms of life and he had to satisfy the urges before marching ahead to the goal of self-realization. Therefore, in their immense wisdom they prescribed the four-fold goal of life consisting of Dharma, Artha, Kama and Moksha. Man has to earn wealth (Artha) through rightful means (Dharma) and satisfy his urges (Kama) before he proceeds to the ultimate goal of liberation (Moksha). Those who earned wealth considered themselves as the trustees, Dharmakarta, and spent the wealth for the well-being of the entire society. Sadhuji recalled the message of Swami Vivekananda that serving man was the highest worship of God and as children of Sri Bharatamata, we must adore and worship Her as the Mother of us all. Graduation Day of New Baldwin Group of Institutions The Graduation Day of New Baldwin Group of Institutions was celebrated in a colourful function in which about 1500 students, and more than a thousand parents and guests participated in the New Baldwin International School Campus at Bangalore on Saturday, February 19, 2011. Sadhu Prof. V. Rangarajan of Bharatamata Gurukula Ashram, Bangalore, Lt. Gen. Raghunath. DGAFMS, Sri Nandeesh Reddy, MLA, and Ms. Ragini Diwedi, Cine Actress, were guests of honour on the occasion and presented mementos to graduating students. Addressing the gathering on the occasion, Sadhu Rangarajan said that Bharatavarsha was acclaimed since times immemorial as the land of light and wisdom and the role of the preceptor of the entire world was assigned to this great nation. Seekers of knowledge and wisdom, not only in the spiritual field, but also in secular subjects came from distant lands to this country and sat at the feet of the great teachers of this land and acquired knowledge and


wisdom. The preceptors of this holy land proclaimed in the Vedas, “Yaa vidyaa saa vimuktaye”—Education is that which liberates man from the shackles of worldly existence and leads him to the highest Self-realization— and Swami Vivekananda echoed the same feeling in the modern period when he proclaimed, “Education is the manifestation of the perfection that is already in man.” Sadhuji said, the need of the hour was man-making and nation-building education, of course accompanied by the greatest achievements in the field of science and technology to elevate not only the standard of life, but also the standard of living of the people. He lauded the institution which has named its colleges after Sri Satyanarayana and called upon the graduating students to follow the ideals of human values preached by Bhagavan Satya Sai Baba and dedicate their lives for the service of the Motherland and the poor and downtrodden children of Mother India. Sri T. Venugopal, Founder Chairman of the New Baldwin Group of Institutions welcomed the guests. Felicitations to Dr. Chidanandamoorthy The elite of Bangalore City felicitated Dr. Chidanandamoorthy, eminent educationist, scholar, Kannada littérateur and dedicated worker for the Hindu cause in a function held at Seshadripuram College on Sunday, February 27, 2011. Addressing the gathering on the occasion, Sadhu Prof. V. Rangarajan of Bharatamata Gurukula Ashram said that the University of Bangalore was honouring itself by conferring an Honorary Doctorate on such an eminent scholar, because personalities of his caliber never looked for any honours and degrees. Sadhuji criticized the initial hesitation of the Governor of Karnataka, who is also the Pro-Vice Chancellor of Bangalore University, to confer the honorary doctorate on Dr. Chidanandamoorthy on the ground that the latter criticized the conversion activities of Christian missionaries. Sadhuji pointed out, when a very enlightened scholar and statesman, Dr. A.P.J. Abdul Kalam, who addressed sometime ago a convocation function in the Raghavendra University at Mantralaya and drew the attention of the whole world to the precious mine of scientific knowledge and wisdom contained in the Vedas and praised the glorious Hindu way of life unhesitatingly, there were also cheap politicians turned into Governors, like the one, unfortunately a Hindu, who addressed a convocation function of Dr. Sampoornanand Sanskrit University in U.P. and questioned the wisdom of Sanskrit studies in the age

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of science. Such reckless politicians always sought pleasure in denigrating everything Hindu just to please the so called minorities for the sake of vote bank politics and to satisfy their own political masters or mistresses. Sadhuji referred to the speech of Dr. Chidanandamoorthy on the universal and eternal values of Hindu culture and said, today the entire world was attracted to the Hindu philosophy and irrespective of caste, creed, community and nationality, people of all nations were looking towards Bharat for the man-making and soul-inspiring message of this nation as the preceptor of the whole world. Prof. Gururaj Bhat welcomed the distinguished guests on the occasion. Hindu Seva Pratishthana’s Sevavrati Varg

Hindu Seva Pratishthana of Karnataka conducted a three day camp to train Mahila Sevavratis at Sri Bharatamata Gurukula Ashram, Banglaore, from March 26, 2011 to March 28, 2011. About 40 women karyakartas of the Pratishthana participated in the Varga conducted by Sri Sripadji, Provincial Organizer of the Pratishthana. Yoga, physical excercises, group

dance and bhajan singing were all part of the varga. Devotees of Sri Bharatamata Mandir offered Matru Bhojan to the Sikshaarthis on March 27, 2011. Adhikaris of Rashtriya Swayasevak Sangh and Rashtra Sevika Samity addressed the trainees in the camp. Sadhu Rangarajan’s visit to Rishikesh and Hardwar Sadhu Rangarajan flew into Delhi on March 28, 2011, and visited Rishikesh on the occasion of Maha Shivaratri on Wednesday, March 2, 2011, at Swami Sivananda Ashram, Divine Life Society’s headquarters, where three devotees from South Africa were among the new Sannyasins who were given initiation by Swami Vimalananda, the President of Divine Life Society.


Sri Jayaram (A.C.Naidoo) who has been rendering yeoman service to the Hindu cause in South Africa as the Head of the Vedanta Academy, Sri Kenny Pillai who is the Head of Integral Yoga Centre, Pietermaritzburg, and Sri Ramesh of Adi Shankara Ashram, Johannesburg, took to Sannyasa Deeksha and were conferred the Sannyasa names, Swami Lokasangrahananda, Swami Nischalananda and Swami Chaitanyananda respectively. A number of devotees from all over the country and abroad including South Africa had thronged to the Ashram on the occasion of the Shivaratri.

(L) SadhuRangarajan, Swami Vimalananda, Sri Kenny Pillai, Sri Ramesh and Sri Jayaram, after the performance of Viraja Homa on Sivaratri Day. (R) Swami Nischalananda, Sadhuji, Swami Chaitnyananda and Swami Lokasngrahananda after Deeksha Samaroh. Visit to Ram Gupha Sadhu Rangarajan visited Ram Gupha, the cave at Brahmapuri in between Hardwar and Rishikesh, on the banks of River Ganga, on Shivaratri Day, March 2, 2011. It was in this cave where the renowned patriot-saint, Swami Rama Tirtha, sat and meditated, immediately after reaching the Himalayas and renouncing his worldly ties. Sadhuji was accompanied by Sri Inder Jeet Malhotra, former Law Secretary of Uttaranchal Government, who has been taking keen interest in preserving the Gupha and organizing celebrations there and in Dehradun on the occasion of Swami Ramatirtha Jayanti every year on October 22. Swami Lokasngrahananda of Vedanata Academy and Swami Ramkripananda of Sarva Dharma Ashram, South Africa also accompanied the sadhu in the visit to the Gupha and called on a mouni sadhu who has been observing

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silence for the last seven years and staying in the cave. An effort is undertaken to preserve the cave as a fitting memorial to Swami Rama Tirtha which could be made a place of sadhana for devotees of Swami Rama visiting Hardwar and Rishikesh. Sadhu Rangarajan’s Talk in Indian Foundation For Vedic Science Sadhu Prof. V. Rangarajan of Sri Bharatamata Gurukula Ashram, Bangalore, delivered a talk on “Eternal and Universal Indian Culture” under the auspices of Indian Foundation For Vedic Science at the Conference Hall of Government College, Bahadurgarh, Haryana, on Friday, March 4, 2011. Dr. Ravi Prakash Arya, Principal of the College and President of the Indian Foundation For Vedic Science, presided over the meeting and introduced the Sadhu. Smt. Rukmani Verma, Asst. Professor of English, welcomed the Sadhu and the guests on the occasion. Speaking on the glorious heritage of Bharatavarsha, Sadhuji said, Hinduism was not just a religion like all other religions but an eternal and universal way of life for the entire humanity, evolved by the great sages and seers of Bharatavarsha long before the dawn of civilizations in other parts of the world. He pointed out that the sages wanted Bharatavarsha to be the loka guru, the preceptor of the entire world to teach mankind the meaning and purpose of human existence. Sadhuji also said, adoration and worship of Bharatavarsha as the pitru bhu and punya bhu, the land of the forefathers and the holy land was the hall mark of Hindu way of life. Hinduism allowed the freedom to worship the Ultimate Reality or God in any name or form and in any manner that the devotees want. However, only those who adore and worship Bharatamata as the Supreme Mother, the Mother of all Gods and Goddesses, can claim the right to be called Hindus. He also said, the whole world was looking towards Bharat for the path of enlightenment and called upon the children of Bharat to educate themselves to play the role envisaged by the great Rishis of yore. Edited, printed and published by Sadhu Prof. V. Rangarajan, Founder Trustee, Sister Nivedita Academy, Sri Bharati Mandir, Srinivasanagar, Krishnarajapuram, Bangalore 560 036 and printed at Sathyasri Printers, Bangalore 560 026.

Documents

C WORLD MOVEMENT FOR RAMNAM DARSANAsribharatamatamandir.org/word/wp-content/uploads/2011/03/TATTVA... · C WORLD MOVEMENT FOR RAMNAM ... motivate all to chant the Mantra, Aum Sri