An affront on the Shraddha. :Yuva Bharati October 2024

An affront on the Shraddha. 

In an yet another attack on Hindu sensibilities the state and the temple administration of Tirumala Tirupati Devasthanam stands exposed because of the report of the National dairy development Board in Gujarat which said that animal fat was found in the Ghee which was used for the preparation of Laddu Prasadam in the Temple.  This has created a furore among the millions of devotees across the Nation. September month is a period when people through out India offer pitr paksh to their ancestors. Even people who are Non vegetarians avoid taking Non veg foods during this month. This news which has come during this period has created an emotional turbulence among the devotees. Government has vowed that they will take stringent actions against those who have committed this sacrilegious act. The Devasthanam has also conducted necessary purification ceremonies as a Praya Chitta for this incident. Millions of devotees are undergoing vrats to atone for the sin that they have committed unknowingly. Though this is an attack on the sensibilities of the devotees, they will not deter from taking further yatras to Tirumala. But one question remains unanswered. This is not an issue of lapse in the quality control of Prasada preparation. This is not just an issue of buying a cheaper alternative ghee instead of the regular supplier. This is a calculated attack on the core belief of the Hindu. The Devasthanam has got a state of art lab to check the ingredients and see whether they are free of any adulterations. Every tray of laddu, drinking water served as Jala prasadam and free meals given as anna prasadam to devotees are tested and certified on a regular and random basis every day without fail. How can this adulteration escape the watchful eyes of the sophisticated labs is the question which rings in everyone’s mind. While many Sadhus have appealed to the respective Governments to bring to book the culprits, they have also assuaged the feelings of the devotees by suggesting methods to get over this as this is an act of betrayal and devotees have not committed any mistake.

This has also prompted the deputy Chief minister of Andhra Sri Pawan Kalyan, to call for an independent Sanatana  Rakshana board similar to WAQF for managing Hindu Temples. In the last three decades the properties of Hindu Temples have been wrongly administered, many jewels have gone missing, many Idols have been looted, many Idols and Temple spaces have been desecrated by vandals and Hindus have vainly hoped that the administration will wake up at least after this after each and every episode. Hindus are seldom allowed to utilise the temple Premises for its intended purposes. Apart from this the Hindu Society is also facing a barrage of attack in the social media platforms.  One has to see the Social media Posts to believe the kind of vitriol that is been hurled at the Hindu society at this moment of emotional turbulence. Communists and people from the Abrahamic religions are sarcastic and crude in their trolls and memes and sullying the already hurt minds of Hindus. And the sad part is no one from those communities is seen condemning these deplorable acts. This derogatory trend has to be put down by law in a stern manner. The deep anguish and pain of the Hindus will be assuaged only when the culprits are punished.

                                                                                                V.V. Balasubramanian

                                                                                                            YB-ET

Universal Brotherhood Day 2024 :Yuva Bharati September 2024

 

Universal Brotherhood Day 2024

Vivekananda Kendra celebrates 11 September in all its branches as Universal Brotherhood Day. This was the Day when Swami Vivekananda gave the soul stirring speech in 1893 at Chicago in the Parliament of Religions. The Parliament of Religions was organized as the part of the celebration of the 400th anniversary of the European discovery of America by Columbus. The purpose of the Parliament was to proclaim the Christianity as the ‘Only True Religion.’ Even then the organizers of the Parliament had to face the opposition from the fanatic Christians. There were objections from orthodox quarters as what was the need to listen to heathen faiths. For example, the view of the Anglican Church was reflected in the letter written by the Archbishop of Canterbury of England to Dr Barrows, Chairman of the organising committee of Parliament of Religions in response to the participation in Parliament of Religions. He wrote, 'The difficulties which I myself feel are not questions of distance and convenience, but rest on the fact that the Christian religion is the only true religion. I do not understand how that religion can be regarded as a member of a Parliament of Religions without assuming the equality of the other included members and the purity of their position and claims.' The Hong Kong clergyman accused Dr. Barrows of 'planning treason against Christ' and thereby jeopardising his soul.

 In 'defence' of the parliament idea, Dr. Barrows cited the example of St. Paul, who 'was careful to find common ground for himself and his Greek auditors in Athens, before he preached to them Jesus and the resurrection.' While answering to these objections Dr. Barrows wrote that 'those who have the full light of the Cross should bear brotherly hearts toward all who grope in a dimmer illumination.' He expected that Parliament would end in the triumphant recognition of Christianity as the best religion of the world. In the Parliament of Religions, there were sessions only to proclaim Christianity as the only true religion. The West in her arrogance and dominance not only looked down upon other cultures but also wanted to prove them as false.

The exclusive approach considers one’s religion as the only true religion. Once this exclusive approach is adopted then others’ religions are not tolerated. This intolerance impels the followers of exclusive religion to set out on large-scale conversion of others even by fraud and force.

Swami Vivekananda was aware that it is the exclusive approach of these Semitic religions like Christianity and Islam, which was responsible for so much bloodshed and human massacre in the human history. It is this exclusive approach which is the biggest obstacle in the universal realization of brotherhood of man. We all know that when Swami Vivekananda addressed the audience as ‘Sisters and Brothers of America’ it had an electrifying effect on them. Because it was not merely a form of address but behind those words was the great spiritual strength of India, which has always proclaimed and practiced the universal brotherhood in her long history of more than 5000 years. Taking pride in this fact Swami Vivekananda said, "I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth." Hindus have this universal approach because they never claim that, 'the God I worship is the 'Only True God'. But they say it is 'also' the form of God. Thus our approach is an inclusive approach, an 'also' approach. The exclusive approach says 'this only' whereas inclusive approach says 'this also'.  It is because of this inclusive approach – 'also' approach that the Hindus never went destroying others religious faiths. To usher in Universal Brotherhood it is essential that all religions and also various ideologies accept this inclusive –'also' approach. The word inclusive is used in a very different sense nowadays. So we need to qualify to communicate exactly what we want to communicate. Thus we should say inclusivity with mutual respect.

Swami Vivekananda not only addressed the audience as Sisters and Brothers of America but also for the first time to that audience which was used to the exclusive claim to religious truth he gave the message, “Much has been said of the common ground of religious unity…. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of others, to him I say, “Brother, yours is an impossible hope” ….If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity, and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written, in spite of resistance, “Help and not fight” “Assimilation and not Destruction” “Harmony and Peace and not dissension.”

The words of Swami Vivekananda electrified the audience of 10,000 Americans. As told by Swami Vivekananda, “The one characteristic of Indian thought is its silence, its calmness. At the same time, the tremendous power that is behind it is never expressed by violence. It is always the silent mesmerism of Indian thought.” The impact of Swami Vivekananda’s words was like this-mesmerizing the America on 11 September of 1893 as has been in earlier centuries the impact of Indians who had gone to various lands. They never denied or derided the local traditions but only enriched them with India’s spirituality. It is really a sad affair that today in our own country there are people who do not understand the nobility of Sanatana Dharma or the non-violent work of Hindus over the millenniums. Thus the message of Swami Vivekananda has to be taken to people in our own country too.

It was for the first time that the western audience heard the message of universal Brotherhood and its proper understanding from Swami Vivekananda. Therefore, Mananeeya Eknathji wanted this day to be celebrated as Universal Brotherhood Day. Variety is the plan of nature. Homogenizing the humanity or bringing uniformity in the human society will not usher in Universal Brotherhood but it will only bring further dissentions and destruction. Integrating the various faiths and accepting, as ‘other’s faith also is good for them’ will bring in Universal Brotherhood. Because homogenizing brings destruction of the identity and also the traditional values in the society where as the integration – harmonizing keeps the identity of the communities intact but binds them in the bonds of oneness and fellow-feeling. Therefore, on this day the message is also for those who are very exclusive in their approach and are undertaking the conversions by destroying the faiths and culture of various tribal and other communities.

Hindus by their philosophy and practice of inclusive approach are destined to give this message of Universal Brotherhood to the humanity. But in order to do that first Hindus will have to understand this unifying and integrating nature of their Dharma.  In this Parliament of Religions Swami Vivekananda also gave us the unifying principles of Hinduism. As put very beautifully by Sister Nivedita, “Of the Swami’s address before the Parliament of Religions, it may be said that when he began to speak it was of “the religious ideas of the Hindus”, but when he ended Hinduism had been created.…These, then were the two mind-floods, two immense rivers of thought, as it were, Eastern and modern, of which the yellow-clad wanderer on the platform of the Parliament of Religions formed for a moment the point of confluence. The formulation of the common bases of Hinduism was the inevitable result of the shock of their contact, in a personality, so impersonal. For it was no experience of his own that rose to the lips of the swami Vivekananda there. He did not even take advantage of the occasion to tell the story of his master. Instead of either of these, it was the religious consciousness of India that spoke through him, the message of his whole people as determined by their whole past.” Thus, on the Universal Brotherhood Day we have to study, absorb and highlight the message that Swami Vivekananda gave in the Parliament of Religions. Not just the lecture given on the first day of the parliament, which is very well known, but the main lecture that he gave in the Parliament of Religions - “ The Paper on Hinduism” needs to be studied. It was with this speech that Swami Vivekananda single-handedly destroyed the narratives about Bharat and Hindus in those days. It is the study and application of this lecture, which will make us capable of giving the message of Universal Brotherhood Day to the world.

Samuel Huntington a topmost defense analyst and Director of John Olin Institute for Strategic Studies, Harvard University has predicted about the clash of civilization. There would be clash of civilization if the cultures and religions are exclusive in nature. 11 September 2001 proved it. If the clash of civilizations is to be avoided, then the world religions and ideologies have to be inclusive with mutual respect for each other. The current discourse about inclusion is distorted. One segment can talk, charge anything they want and some other segment is made to feel guilty. Inclusiveness is really possible only when there is mutual respect amongst all segments of the society. Each segment has to accept and respect the existence of multiplicity of religions in the world and would have to stop converting others. Indian culture based on Hindu Dharma which sees the whole worlds as expression of One, alone can teach the world this inclusive approach with mutual respect.

In order to avoid the future clashes and to guide the world towards brotherhood, India has to rise, has to be powerful to emerge as Guru of the world. The lecture of Swami Vivekananda “The Work Before Us” in the book “Columbo to Almora” stresses on this point. In that he starts with the Vedantic concept of Solidarity of all life and then says, “Every idea has to become broad till it covers the whole of this world.” This lecture of Swami Vivekananda should form the basis of the celebration of Universal Brotherhood Day including competitions and main lectures. For the sake of ease few points from that lecture is attached herewith.  

To sum up- the focus of the Universal Brotherhood Day celebrations should be on:

 a)      Universal Brotherhood is possible in an atmosphere of inclusive approach with mutual respect that comes from vision of Oneness of existence

b)      Hindu Dharma has the philosophy and practice of brotherhood by keeping intact diversities. Therefore, it is our duty to equip ourselves to give it to mankind

c)      Conversion brings dissentions and not brotherhood.

d)      Not ‘the only way’ but ‘also a way’-approach need to be adopted by exclusive religions.

e)      To be able to give the message of Universal Brotherhood, we have to work for our people to equip ourselves as a nation.

We are supposed to celebrate Universal Brotherhood Day as a grand function and do Shaktipradarshan. This is also an opportunity for us to strengthen our vistars, to update our lists of Karyakartas including participants of various Vargas and satras, Well-wishers, patrons, donors, acquaintances and invite them all with their families.

                                                                                         

                                                                                                                   Nivedita Raghunath Bhide

                                                                                                                              Vice President

तवैव कार्यार्थं इह उपजाता: Yuva Bharati AUGUST 2024

 

तवैव कार्यार्थं इह उपजाता:

The purpose of Bharat is to help humanity to evolve

Since the Vedic times, we see that the Rishis of Bharat had the well being of the whole world at their heart and that is why the prayers in Vedas are not individualistic but are always for the good of all and about what we are supposed to do for the good of the whole world. So whether it is the celebrated Gayatri Mantra where it is said that ‘let our intellect be awakened (धीयो यो नः प्रचोदयात्) to see that One which is effulgent and pervading everywhere’. Or the Vedic prayer, which talks about going together, working together, having unity of purpose, having hearts together to work for the good of all. Or whether the celebrated Vedic prayer लोका: समस्ता: सुखिनो भवन्तु... where it is said that let all the worlds be happy, means not only the human world but even the animals, the plants, the inanimate or even the worlds beyond our comprehension be happy and let all be healthy. All the prayers were in the interest of whole world. No one was derided or condemned to hell.

 

In Bharat, in any pooja, a sankalpa is done wherein, the space and time is located starting from the beginning to the present and then the reason for doing that Pooja is told. Whatever is the reason for the pooja, before pronouncing it, always, in sankalpa it is mentioned that it is for Ishvara – Ishwaraprityartham. When the Prana Pratishtha of Sri Ramlala was done in the temple rebuilt at Ram Janmabhoomi, first it was mentioned Ishvara Prityartham, Sri Rama Prityartham. So anything that is done is basically for Ishvara because we are born to do His work. We are born to realise our divine nature and at the same time to align our life in the service of the creation of Ishvara so that the creation goes on unhindered and is well maintained and man evolves. The call – ‘कृण्वन्तु विश्वं आर्यम् Let us make the whole world Arya’, given by the Rishis, underlines the important purpose of our life. Arya does not denote the race as some persons would like us to believe. In Vedas, Ramayana, Mahabharat, puranas wherever Arya word is mentioned, it is always in the sense of a noble, cultured person. So whether it is Mandodari who addresses her husband Ravan as Arya, Or Sita who also calls her husband Srirama as Arya; whether in North a mother is calling her child as Aryaputra or whether it is in the south that the mother addresses her child as Aryaputra, every time the word Arya meant noble. Therefore, कृण्वन्तु विश्वं आर्यम्। means, let us make the whole world noble.

 

Oneness is the basis of nobility of character

How will the whole world become noble? Nobility can not be achieved if people resort to exploitation of nature, and weaker sections of the society or the simple people. Or when religions influenced by fanatic thoughts resort to conversion by force or fraud. Or if people are so selfish as to not to care for their own family members, society or the nation and are involved in exploiting society and nature towards their selfish interests. Or if people are totally insensitive to the caring nature like earth which nourishes, rivers which perennially flow for the good of all, the trees which give fruits or the air on which our life depends. Nobility springs from feeling of Oneness and understanding the interconnectedness of the whole existence. If a man feels for the family, for the society, for the nation then he will sacrifice his selfish interests. If a person feels for the nature, the environment, he would take care of it and not exploit it. He, even, would feel happy to be with the river, the earth, the trees, the plants, the birds, the animals. The nobility of heart and actions are rooted in Oneness. India always insisted upon and developed the way of life based on Oneness so that Vedant – philosophy of Oneness did not remain as a mere philosophy but could be practiced in life.

 

Even if it is over the centuries and many lives, man has to evolve; the humanity has to evolve to acknowledge the higher values in human life and nobler intentions towards non-human world. This is ordained or it has to happen. The providence has chosen Bharat to fullfil this role of evolution of human being. Therefore, since the Vedic times, the vision of Oneness, the values that spring from vision of Oneness and various life systems which are necessary to inculcate this Oneness and values, were evolved and nurtured in India. Swami Vivekananda reminded Indians that it is their duty to work towards it. He said, ‘Each Nation has a message to deliver, a destiny to fulfil and a mission to accomplish.’ Ishvara has nurtured Bharat to contribute towards making man and Arya, that is a man with evolved consciousness. The problems afflicting the humanity can be solved only if man is rooted in the vision of Oneness. He would therefore be less selfish and more caring for all. Thus, the Ishvari Karya is to work in the interest of the humanity for the regeneration of India rooted in her culture.

 

Dharma is the life center of India

Swami Vivekananda had said, ‘Here in India, it is Dharma that forms the very core of the national heart. It is the backbone, the bed-rock, the foundation upon which the national edifice has been built. Politics, power, and even intellect form a secondary consideration here. Dharma, therefore, is the one consideration in India.’ Thus, for rebuilding of our nation we have to work to establish Dharma. The very fact we are born in India, indicates that we are born to work for Dharma. In Kendra Prarthana it is said तवैव कार्यार्थं इह उपजाता: We are born here ( that is in India) to do Your (Ishvara’s) work only.

What is the Ishwari karya or the work of Ishwara? It is three fold – for establishment of Dharma धर्म संस्थापनार्थाय, for protection of the simple and spiritual people परित्राणाय साधूनाम् and the third is specially destroying those thoughts, ideologies which provoke man to do cruel and destructive actions विनाशाय च दुष्कृताम्. Naturally, the question is what is Dharma? For easy understanding, we can say that Dharma has four components.

 

 

First component of Dharma is to behave with others with feeling of Oneness;

it means behave with others as you would like others to behave with you. As the entire existence is interconnected, interrelated and interdependent, how a person behaves with others comes back to him. Generally, we do not like others to lie, cheat, hurt, humiliate, or ignore us. Therefore, we too should not lie, cheat, hurt, humiliate or ignore others. If others speak to us kindly, respectfully, truthfully and are considerate and helpful to us, we like it. Thus, we should also be kind, respectful, truthful, considerate and helpful to others. Why? Because what we do to others is actually, we are doing to ourselves and in real sense it comes back to us at some point of time. The first component of Dharma is therefore, the interactions with others and nature based on feeling of Oneness, empathy or compassion. There are none as ‘others’. What we regard as ‘others’ are extended forms of one’s own self. How I behave with others is in reality how I behave with myself. If I cheat others, I cheat myself. If I hurt others, I hurt myself. We all know in our heart what is right. But if we behave otherwise, then we get disturbed first.For example, suppose we abuse someone, then we are disturbed deep down. We know we should not have done that. Therefore, we try to justify that wrong action in our mind. After telling some wrong words to our own person we feel bad deep down. To overcome, it we keep saying to ourselves, ‘What I have done is correct.

 

At least at some time, he should know what he is. Why should only I listen?’ etc. etc. But when we behave rightly, we do not need to justify that, so there is no grinding going on in the mind. Mind is peaceful. A person’s behaviour with others creates his adrishtam – the unseen factor, Daivam, or ‘luck or fate’. It will at some point of time come back to him because he is not separate from others. Dharma is primary. If man follows Dharma, his Artha and Kaama also will be successful in due course. Additionally, the practice of Dharma which is difficult also matures a person, cleanses his Chitta and thus gradually prepares him for Moksha. Therefore, man should behave with others with compassion, love, Oneness.

 

Second component of Dharma is performing one’s Duty towards Samashti.

An individual is an ever-expanding consciousness that encompasses the whole existence. The expanding form of an individual is family; the expanding form of the family is society; the expanding form of the society is nation; and the expanding form of the nation is the whole existence. Collectives like family, community, organisation, society, nation and creation are the expanded forms of an individual. The second component of Dharma is fulfilling our duty towards each collective so as to maintain the harmony in these collectives. Dharma is not just duty. It is something higher than duty. Suppose you are travelling in the train; someone is sick. In the strictest sense, it is not your duty to help him unless asked. But your Dharma is, you feel the difficulty of the person and help him in all possible ways.

 

The basis of Dharma is ‘Aatmiyata’, Oneness. It is because of the sense of Oneness, of love, that one takes care of his parents. Parents take care of their children because parents love their children. We sacrifice ourselves for our country because we love our nation. Distant relatives are taken care of, the concern for anyone suffering, known or a stranger is expressed in help. This sort of Oneness makes one perform one’s duties easily, happily. We have words like Pitru Dharma, Matru Dharma, Putra Dharma, Putri Dharma, Sharira Dharma, Raashtra Dharma. The basis of all these aspects of Dharma is duty born out of love, ‘Aatmiyata’. If more emphasis is given on rights then it fragments the families, societies and other collectives. Thus, in Indian culture, there hardly was a discourse on rights of a person but always on Dharma of a person. In the practice of Dharma, the right of other persons is taken care of. For example, if a husband takes care of his Dharma, then the rights of his wife are taken care of.

 

If the employer takes care of his Dharma, then the rights of the employees are taken care of. On the other hand, if wives agitate for their rights, they may get their rights but the relationship between the couples would get strained, families may disintegrate. If each follows his or her Dharma then there is no need for anyone to fight for his or her rights. The rights are taken care of and at the same time the harmony, love, Oneness are nurtured in the collectives. The simple and spiritual persons also get protection when Dharma prevails परित्राणाय साधूनाम्। May be in the West for want of any better cultural practice like Dharma, they had to take recourse to the path of demanding their rights but, we should not imitate them when we have such higher view and aspiration for life.

 

The third component of Dharma is, that, in the need to choose between two duties, the interest of the bigger collective takes precedence.

One has a duty towards the collectives like family, society, nation and nature, which are the bigger identities of an individual. But if there is a clash of interest say for example between the duty towards family and the duty towards nation, or clash of interest between personal well-being and the well-being of the family, then what should be done?

 

It happened in the life of Rama. He was unjustly asked to go to the forest for 14 years. Lakshman said, “How can they ask you to go to the forest? I will fight with father. I will imprison him. I will imprison Kaikeyi. I will make you the king. You are the most deserving of all four of us and you are the eldest also. It is the tradition of our family that the deserving eldest son becomes the king. So, you should become the king.” Dasharatha himself pleaded with Rama, ‘I know I am doing injustice. You can imprison me and become the king. Though I have to order you to go to the forest, you can disobey me.’ There was a clash of interest. Rama’s individual advancement was at cross purposes with the family values and Oneness of the family. Sri Rama did not think of his personal interest. He went to the forest to keep the family intact. Had Rama imprisoned Dasharatha and Kaikeyi to become the king, the whole family would have been shattered. May be some misgivings would have entered even in Bharat’s mind. In order to keep the family together, in order to keep the mind of the family members together, with due respect to the entire family, Rama took the decision to go to the forest.

 

Bharat realizes that if he becomes a king, Rama would never come back and the family would never come together. Not only that, he knew that his mother had taken a wrong decision. The whole family was getting shattered and separated because of that decision. Bharat decides not to become a king. He kept aside his personal interest. He could easily have become the king. That is what was promised by Dasharatha to Kaikeyi’s father a long time ago. So, it was his birth-right to become a king. Bharata sacrificed his personal interest for the sake of the family. He decided to do that in the interest of the family, the larger form of an individual. Thus, Sri Rama obeys his parents and Bharat does not, but both are called Dharmaatma as their decisions were in the interest of the family at the cost of their personal interest.

 

Why is it so?

Dharma is always followed or practiced in a context. Dharma is not a set of injunctions and dogmas or norms to be followed forever. When a part does not follow the norms of the whole and becomes a threat to the very existence of the whole, then removing that part is also Dharma. For example, a patient with diabetes has to consent for the amputation of the gangrenous toe; otherwise, the whole body is in danger of infection. Thus, in a society if any group or any ideology is bent upon destroying the whole society, then it is Dharma to contain them. Ignoring them or treating them with compassion or tolerating their aggression or appeasing them is Adharma. Thus another essential part of Dharma is विनाशाय च दुष्कृताम्।

 

It is applicable in history too. The military strength of Chatrapati Shivaji Maharaj was less than that of the Muslim rulers including the Moghuls, yet he won. All the persons with him were imbued with the vision of ‘Hindavi Swarajya’ and श्रींची इच्छा – the desire of Ishvara. They kept aside their own interest. Tanaji goes with the marriage invitation of his son. Shivaji says, “Oh! Your son’s marriage is settled. We were thinking, we should get that Kondhana fort as early as possible.’ Tanaji says, “My son’s marriage can wait.” Tanaji goes and dies in the battle but he wins the fort. It was due to the sacrifice of such warriors who kept aside their personal interest, that Shivaji won several battles, won the war with the Muslim rulers and founded Hindavi Swarajya—the rule of the Hindus. Family’s larger identity is society. Society’s larger form is the nation. When there is a clash between the interests of two identities or two forms, the interest of the bigger identity –Samashti is chosen. Nation can be rebuilt and rise to glory when there are many persons and communities who give primary importance to the needs of nation.

 

The fourth Component of Dharma is sacrifice, Tyaga.

Dharma cannot be practiced maintaining one’s comfort levels, one has to sacrifice a lot. To perform one’s duties one has to take out time for it. Even the nurturing of the families has to be rooted in our culture, in our vision and values. Our family should become the place where our Sanatan Dharma also called as Amrita Dharma in Bhagavad Gita is nurtured and thus our families should become Amrit parivar. Fortunately in India we do take care of our family, we sacrifice for it but what is required today is we have to take out or say sacrifice our adequate time and energy for serving our nation, for enabling our nation to guide the world. That is Ishwari Karya. And we are born in India to do this and cannot lag behind in sacrifice.Swami Vivekananda said while stressing the importance of sacrifice, ‘Giving up the senses makes a nation survive. As a proof of this, here is history today telling us of mushroom nations rising and falling almost every century —

 

Starting up from nothingness, making vicious play for a few days, and then melting. This big, gigantic race which had to grapple with some of the greatest problems of misfortunes, dangers, and vicissitudes such as never fell upon the head of any other nation of the world, survives because it has taken the side of renunciation; for without renunciation how can there be Dharma?’

 

All the four components of Dharma are linked with each other. They are not one after other or one in itself. All four are to be practiced simultaneously. Tyaga is inherent in all the components. We need to sacrifice or give adequate time and energy to fulfil our duty towards family, organisation, society, nation and the whole creation.

Nivedita R. Bhide 

Vice-President 

Vivekananda Kendra

Before the Varsities there were Gurus… Yuva Bharati JULY 2024

 

Before the Varsities there were Gurus…

Guru Purnima is nearing (July 21^st) and we are all gearing up for paying our tributes to Sage Vyasa as well as our own Gurus. It will be relevant to remind ourselves about this ancient tradition and precarious state this concept is facing now. Though the Guru Shishya Parampara is mentioned in the Itihasas like Ramayana, even by the conservative estimates of the modern-day approaches towards oriental history, we can say that it is 5000 years old. It predates the varsity education and it is much more than the scholastic education which we are familiar with. A Guru is one who dispels the darkness of ignorance from the mind of the disciple. Apart from the secular knowledge like science, agriculture, metallurgy, mathematics, warfare and other fields of study, a disciple will be taught the vital life skills like logic and critical thinking as well. As a part of the Vedic teachings, he will be taught Yoga, Dhyana and other practices for his Spiritual growth. Likewise, depending on the student’s innate ability he/she will be taught music, dance and other art forms too. Thus, unlike the present-day education a student or disciple was never delinked from their cultural and spiritual heritage. It also shows that a Guru should be well versed in many fields, which makes them an ideal preceptor. A student who is separated from his/her parents at an early age of 6 or 7, will never face any crisis for want of love. The Guru will show abundant care and love towards the disciples, so that they never feel the separation from their family.

An example of that love is illustrated in this event. Karna goes to Lord Parashurama to learn important Astras like the Brahmastra. Knowing very well Parashurama’s hatred for Kshatriyas, Karna lied to him, saying that he is a Brahmin. After learning all the necessary skills from him, one day Parashurama laid his head on the lap of his disciple and fell asleep. At that time Karna felt a pain in his thigh. The pain became unbearable. When he looked at it, he saw an insect cutting into his skin and making a hole in his right thigh. Now, Karna was in a quandary. If he bears the pain his Guru will realize that he is a Kshatriya, as Kshatriyas alone can bear such bodily pains. If he shouts then that will wake his Guru from his slumber. In this difficult situation Karna could have very well chosen the easy way out, that is to feign as if he is unable to bear the pain. Remember that he came to his Guru by telling a lie and posing as a brahmin. All that was required was to continue that drama was to feign. But that would have disturbed the sleep of his Guru.

The Guru’s Sparsha and love infused in him the greatest of virtues that is Love and so he chose to bear the pain and remain silent, knowing very well that the wrath of his Guru may end his Life. Guru has already transformed him. After getting disturbed by the flowing blood, Parashurama realizes that his dear disciple has lied to him. He has killed 21 generations of kshatriyas before that. But he curses Karna and leaves him alive. This shows the wonderful relationship between a Guru and Shishya where a Guru’s love works as a philosophers’ stone.

But the current education system was brought in with a deceitful intention of removing this Guru Shishya Parampara and uprooting the society from its tradition. Immediately after a couple of decades of its advent, people like Swami Vivekananda, Maharishi Aurobindo, Rabindranath Tagore strongly opposed the western education system and advocated for a system with emphasis on our Indic roots. The word education has its root in the word educe which means to draw out; something potent or latent. All the present system does is reduce the pride one has in their own cultural roots. Let us pray to our Gurus to change this scenario.

V.V. Balasubramanian

YB-ET

Yugpurusha: Chhatrapati Shri Shivaji Maharaj: Yuva Bharati JUNE 2024

 Yugpurusha: Chhatrapati Shri Shivaji Maharaj

Yugpurusha is a special concept of India. Our religious principles are eternal but according to different eras, Yugpurushas come to restore the religion. Yugpurusha knows the eternal principles, interprets them as per the age and takes care that the society based on these eternal principles is protected. According to this concept, Chhatrapati Shivaji Maharaj was a man of the era in the full sense.

Before the emergence of Shivaji Maharaj, most parts of India were occupied by Muslim invaders. They used to demolish Indian temples and abduct Hindu women. The invaders used the then farmers, villagers and poor people in their army. Therefore, whenever two Muslim rulers fought, no matter which of them won, thousands of Hindu soldiers were killed in that war. During that period, hundreds of Hindus lost their lives in wars but not for their land and religion. Shivaji Maharaj inspired these simple poor people to use their bravery in the interest of the country.

 

Shivaji Maharaj gave a new form to the war. During that period, small kings and Kshatriya warriors in Rajputana and elsewhere used to fight till death for their land and religion. If they felt that their defeat was certain against an army many times larger than theirs, then the brave Hindu soldiers of Rajasthan would fight till they were killed in the name of upholding the honor of Kshatriyahood. Certainly, this was bravery, but as a result, not only did we not get victory, but the will of our common people to fight the invaders also gradually weakened. Shivaji Maharaj developed new dimensions of war. They believed that wars are fought for final victory. If final victory is to be achieved then interim migration or compromise, even self-surrender, must be done. There is no place for mere sentimentality in the path of final victory. Therefore, when Afzal Khan, to enrage Shivaji, destroyed famous Hindu temples coming in his way, Shivaji did not react. His colleagues were getting disturbed and started thinking, “What is the meaning of such life or independence when they are not able to protect their own temples. “We should rather protect these temples by sacrificing our lives than see them destroyed.” But Shivaji Maharaj told them, “If we go to the plains to fight Afzal Khan, we will all be killed. Today our power is limited. Therefore, we cannot invite our destruction by going before the enemy. If we defeat Afzal Khan in these hills, our power will increase and as a result of this increased power we will get our temples rebuilt.” This is what he did also. Whenever they felt that fighting the Muslim invaders would result in their defeat and heavy loss of life and property, they would dodge from the battlefield and remain busy in gaining enough power. They were determined for complete victory.

Before the rule of Shivaji Maharaj, it was a custom that whenever a Hindu king won a battle, he used to celebrate his victory, but did not completely destroy the defeated enemy. Due to this, the enemy reorganized his power and attacked the Hindu king with more force and destroyed him completely. Hindu kings did not oppress defeated enemies, because before the entry of Muslim invaders in India, wars were fought merely for the sake of war (this is described in the book “Transcending Conflicts: Indian and Eastern Way” published by Global Foundation for Civilization Harmony) Is). The defeated Hindu king did not attack the victorious Hindu king again. Even when a king was defeated in such attacks, his kingdom, his people, his traditions and customs were allowed to remain intact. Therefore, a king's defeat was only his personal defeat and there was no upheaval in his empire. But this scenario changed after the Muslim invasions. Muslim invaders, after defeating the Hindu kings, destroyed all the temples of that state, abducted women and converted the common people or killed them. Hundreds of Hindu scholars were also murdered. Therefore, in those changed circumstances, it was necessary to carry forward the victory won in the war and regain control of our lost land by continuously attacking the enemy.

This is what Shivaji Maharaj did. After defeating Afzal Khan, he did not remain silent, nor did he celebrate his victory, nor did he return to Raigarh where his wife had died a month earlier and his son Sambhaji was only one and a half years old. Shivaji Maharaj continued fighting for two and a half years and won many forts and Adilshah's land. Before Adilshah could recover from the shock of Afzal Khan's defeat, Shivaji had snatched a large part of Adilshah's empire from his possession. Before the Muslim invasions, every community and every sect of India respected the traditions of others. Hindus welcomed and respected everyone with a big heart. For us, every person born was a Hindu. Therefore, we never found it necessary to convert them. We have always respected the worship methods of other religions. But when the Muslim invaders conquered the Hindu areas and forcibly converted many Hindus into Muslims, the Hindu society had no mechanism nor idea to bring those converted Hindus back into their religion. Yugpurush Shivaji Maharaj saw this. When he prayed to the pundits to accept the convert Bajaji Nimbalkar back into Hinduism, the pundits said that there is no such provision in our scriptures. Immediately he said to the pundits, “If such a provision does not exist then make it now.” In this way Bajaji Nimbalkar was made a Hindu again. But in a society where such religious conversions never took place, there was no positive reaction to such incidents. This required personal example. After Bajaji Nimbalkar became a Hindu again, no one was ready to marry his daughter to his son. At such a time, Shri Shivaji Maharaj got his daughter married to Bajaji Nimbalkar's son and again gave social recognition to his family. It is necessary to adopt new rules, popularize them and implement them. Shivaji Maharaj did the same, which proves that he was a man of the times. 

Chhatrapati Shivaji Maharaj went to conquer the south. At that time, when he went to Tiruvannamalai, he came to know that before his army reached there, the Muslim army had converted two temples there into mosques. Time was short so they did not demolish the temple but converted it into a mosque. When Shivaji Maharaj came to know about this, he was enraged and said that both the temples should be purified and reestablished as temples. This was also a specialty of Chhatrapati Shivaji Maharaj. He never disrespected the Muslim sect or Allah or the Quran. That is not India's method either. But when Muslim invaders insulted the Hindu religion, destroyed temples, forcibly converted people, then Shivaji Maharaj understood that to protect our culture, we need to keep our temples safe, and bring our converted people back to our religion. It is necessary to bring. Till then hardly any king had thought about this and unfortunately even after a few centuries passed, the Hindu society did not do any further work on this subject.

Another characteristic of Yugpurusha is that he inspires people to live and die for a higher ideal rather than limiting themselves to their sect and religion. Therefore, with the inspiration of Shivaji Maharaj, be it Maratha, Brahmin or Lohar – all these castes presented themselves for the establishment of Hinduvi Swaraj. He established the ideal of serving one's religion and nation by rising above castes in everyone's heart. Not only Hindus, but also Muslims like Madari, Mehtar or Ibrahim Khan, being united with the nation and its traditions, offered their lives for the establishment of Swaraj to protect it. Some ignorant and selfish Muslims also opposed such Muslims. Shivaji Maharaj was the undisputed heart-emperor of the people of all communities. In Bengal, Swami Vivekananda once told his disciples on a full moon night about the fame of Shivaji Maharaj and many important information related to him throughout the night. Chhatrapati Shivaji Maharaj thought about the welfare of the nation in every way, he was a visionary. The Maharaja understood this very well that the British had come to India not for trade but to grab the land. The strength of the British is their navy and if they have to be stopped then India should also have a good navy, thinking this, Shivaji Maharaj set up an excellent navy and built forts. If his work had continued in the next centuries, it would not have been possible for the British to occupy India.

Shivaji had instilled the feeling of patriotism among the common people to such an extent that even after his death, people continued fighting against the heretics with the same intensity and stubbornness and Aurangzeb had to leave his capital and fight in South India for 27 years. At that time Sambhaji Maharaj and Rajaram Maharaj had died. There was no king to lead the people, but the society stood up. The Hindus gave such a tough fight that Aurangzeb had to try and fight for 27 years, yet he did not succeed; And he died of a broken heart in the south itself. Perhaps this is such an example in the history of the world that a so-called king left his capital and struggled for 27 years and died.

 

I have heard an example that when the Defence Minister of Vietnam visited India, he told that he wanted to garland the statue of Shivaji Maharaj. The Indian Defense Ministry was surprised. When he was asked the reason for this special prayer, he told that his small country had fought against the powerful America by taking inspiration from Shivaji Maharaj.

Yugpurusha is not bound by the boundaries of any community or regions. Shivaji Maharaj was not related only to Maharashtra, if it was so then he would not have gone to Srisailam in Andhra Pradesh and submitted a suicide note and would not have written a warning letter to Aurangzeb against demolishing the Kashi Vishweshwar temple in Varanasi. Shivaji Maharaj's favorite goddess Maa Tulja Bhavani was not only in the temple of Tuljapur, but he found her in every goddess temple. In fact, he considered Bharatmata to be the geographical and cultural form of Mother Tulja Bhavani. It is not right to call such a man of this era merely ‘King of Marathas’. He never called his kingdom Maratha Rajya, but called it 'Hindavi Swarajya'. That is, a state of Hindus which is established on its 'self'. A man of the era has to be born at some place, but his vision is for the welfare of the entire nation and the world and that is why Chhatrapati Shivaji Maharaj was truly the 'King of India'.

 

His actions and thoughts reflected his determination for complete victory. This campaign of complete victory continued even after his death as he became an eternal inspiration. That is why poet Bhushan had written,

 

‘कासी हू की कला जाती मथुरा मसीत होती,

सिवाजी न होतो तौ सुनति होत सबकी॥‘

That is, if Shivaji Maharaj had not been there, Kashi-Mathura would have become mosques and all Hindus would have been converted to Muslims.

  

The need of the hour is that on this auspicious occasion of the 350th anniversary of Shiva's coronation, in the present context, we should reiterate our resolve for his complete victory and move forward unitedly. Instead of just offering garlands or praises to a great man like Shivaji Maharaj, we should try to make Mother India great through our actions.

 

Nivedita Bhide

Vice President,