Gandhiji
A traveler, who came from Europe to India about thirty-five years ago, was asked: ‘What do you wish to see in India?’ His reply was: 'The Himalayas, The Taj Mahal and Mahatma Gandhi.'It was neither wealth nor power that made Gandhiji so famous. He became famous for certain goodquality that he possessed. He always practiced what he taught. He did not do evil to any body; and also, he did not even consider the evil doer as wicked.He wished him well; and wished all well; he wished well to everything,and at all times.He looked upon all with love,and worked all through life to put an end to hatred and to spread love. From ancient times such a man of love has been called a 'Mahatma 'in India.
Truthful and Religious Parents
'Gandhi' is a family name. The Gandhi’s had been merchants for many years. They lived in a town called Porbandar. It now belongs to Gujarat State. The town had stone walls around it. As the stones shone in the sun, the town was known as 'Shwetapuri' (the White City).Uttamchand Gandhi was the grandfather of Gandhiji. He was the Diwan or the Prime Minister or the Rana (ruler) of Porbandar. His son Karamchand Gandhi was Gandhiji’s father. Gandhiji's full name was Mohan- das Karamchand Gandhi. He was born on October 2, 1869.Karamchand Gandhi was the Diwan of Porbandar State for some time, and later became the Diwan of Raikot State. Like his father, he too was an honest and a courageous man. His wife's name was Putlibai. Mohandas Karamchand Gandhi was their youngest son.
Karamchand Gandhi was a very practical man. Gandhiji describes his father in his autobiography as follows: 'My father was a lover of his clan, truthful, brave and gene- rous.'Often there used to be readings from the Ramayana and the Mahabharatha in his house.There used to be religious dis- cussions also among Jain,Parsi and Muslim scholars. Young Gandhi listened to all this with attention.Putlibai was in the habit of visiting temples every day. She used to take Gandhi also with her. She used to keep stern vows and fasts. Religious practices were her very life breath. Her influence on the son was great. Many years later, Gandhiji, recollecting his early years, said, 'If there is any purity in me, it is all due to my mother.' The son imbibed from his mother the qualities of service, sacrifice and affection for others.
Gandhi as a Student
Young Gandhi had his primary education up to the seventh year at Porbandar. Then his education continued at Rajkot. Gandhi was a very shy boy. He never found fault with elders. He was very obedient.Once an Inspector of Schools visited the school. The teacher dictated someEnglish words. Gandhi had miss-spelt the word 'Kettle'. The teacher noticed this, and made signs to the boy to correct it by copying from his neighbor. But Gandhi did not do so. He also felt that the same teacher, who had taught him that copying was bad, was not right in prompting him to do so. Still, the respect he had for his teacher did not grow less.At that time, Gandhi had occasion to see two plays. They were 'Shravana Pitribhakti' and 'Harishchandra'. These two plays left a deep impression on his mind.The devotion of Shravana to his aged parents was a model in itself. Harishchandra suffered great misery for the sake of truth. Gandhi began to consider if he could not also live like them.On the plastic mind of the young, example and company act as powerful forces. When Gandhi joined the High school in his thirteenth year, he fell into evil company. But he soon realized his folly and returned to the right path.Sheik Mehtab, a classmate of Gandhi, was a strong boy. He always excelled all the boys in games and sports. Gandhi came to believe that, in order to expel theEnglish rulers from our country, it was necessary that one should become strong like Sheik by eating meat. This false belief took deep root in his mind. He tried to eat meat in secret. He found it distasteful. In the same way, he smoked cigarettes. He also stole a piece of gold to pay his brother's debts. He felt sad because he had not the free- dom to act as he wished. In a moment of despair, he tried to kill himself, by swallow- ing Matura seeds (an effective poison). But he lost courage and could not do so. At last he felt sorry for his conduct. He confessed his guilt in a letter and, with trembling hands, handed it to his father. The father did not say even a word, and simply shed tears of sorrow. This melted Gandhi's heart. He touchingly refers to this incident in his autobiography: 'Those pearl-drops of love cleansed my heart, and washed my sin away.'Gandhi was only an ordinary boy both in the Primary School and in the High School. No special qualities were seen in him. At school he never took part in any games. He would not even freely mix with his companions. The fear that somebody would make fun of him always filled his mind.
The Great Force of Religion
Gandhi was married to Kastur Ba in his thirteenth year. Kastur Ba was also a girl of the same age. It was a case of child- marriage, and child-marriage was acustom of those days. It was a marriage of two persons, who did not understand anything about it. The immediate result of this was that a year's studies were spoiled. By the time Gandhi's High School education ended, a child was born, and died, and another was born. A boy of fifteen or sixteen years had already become a father. By that time Gandhi's father also had passed away.A Gujarati poem, by Shyamlal Bhat, that Gandhi read in deep impression on his mind. The lines were:For a bowl of water give a goodly meal;For a kindly greeting bow thou down with zeal;For simple penny pay thou back with gold;If thy life were rescued, life does not withhold.Thus the words and actions of the wise regard;Every little service tenfold they reward.But the truly noble know all men as one,And return with gladness good for evil done.This became the ideal of Gandhi's life. He understood that revenge was not true religion. He understood what the 'Religion of Humanity' was. He understood the great force of religion. In England
After completing his High School studies, Gandhi joined the Samaldas College, Bhavnagar and continued his studies for some time. One day, a Swamiji who came to Gandhi's house remarked: "Why don't you send this boy to England for studies? The family can regain its honor." This appealed to Gandhi. He had a great desire to study medical science; but his brother was not in favor of it. Further, in those days it was supposed to be, against religion to cross the sea. His mother too did not consent. Her fear was that her son might take to liquor and meat eating. At last, Gandhi gave his word to his mother that he would not do anything immoral, and got her consent. His brother agreed to bear the burden of the expenses, though he was not a rich man. It was finally decided that Gandhi should go to England and study Law to become a Barrister. Gandhi was only nineteen years old then. He was to leave for England onSeptember 4, 1888. The elders of his caste learnt this. They opposed his journey. But Gandhi disobeyed them and left. The elders declared that Gandhi was an outcaste. Gandhi had learnt from some elders about life in London as also about manners to be observed in English society. Friends had told him that it was difficult to live without drinking wine and eating meat, in a cold country like England. But Gandhi tried hard to keep his promise to his mother. He went in search of vegetarian hotels, and was content to eat whatever food he got there. Every day he had to walk a long distance from his residence to the hotel. But he never felt it a hardship. In the end, he decided to cook his food himself. Gandhi also tried to practice English gentlemen's ways and manners and to learn to speak French, dancing and the art of public speaking. His expenses increased. Neither could he learn any of them. And then the realization came to him that his brother was struggling hard tosend him money. Then he gave up all needless expenses, and began to live a simple life. His studies became his sole aim. Gandhi developed great intimacy with an English family. He pretended to be an unmarried man. He used to be quite free with the two-grownup daughters of the family. It looked as if the friendship would go beyond the proper limits. It was a testing time for Gandhiji. At that hour, he remembered the promise he had made to his mother. It saved him from a moral fall. He felt repentant, and wrote a letter of apology to the lady of the house, confessing that he was a married man and the father of a child. Gandhi stayed in England for two years and eight months. He obtained the degree of Barrister-at-Law. Without staying even for a day more, he started on the return journey to India, on June 12, 1891. During his stay in England, Gandhi tried some experiments in vegetarian diet. He came to the conclusion that a human being should not eat non-vegetarian food for any reason. He got acquainted with some great persons of the day, like Dadabhai Naoroji and Dr. Beasant. But there was no indication at all that some day Gandhi would become a great man. For the first time Gandhi read the Bhagavad Gita, in the company of two English Theosophist friends. Together they studied 'The Song Celestial' (the English translation of the Gita) by Sir Edwin Arnold. This roused Gandhi's interest in the Holy Books of the Hindu religion; and his interest grew with time.The teaching of the Gita was a source of spiritual strength to Gandhi.
What Next?
A great sorrow awaited Gandhi on his return to India. His mother had passed away while he was in England. But his brother had not informed him of this. In England, Gandhiji had dreamed of telling his mother how he had struggled hard to keep his promise to her and of her joy when she listened to his story. But Gandhi was denied this pleasure.Now, Gandhi was an young man of twenty- two. His son Harilal was a boy of four. Gandhi began the practice of law withgreat zeal in Bombay. But he lacked the courage to plead a case in the court. He could not conduct the very first case. He was deeply disappointed in the profession. He could not get any suitable work. At last he returned to Rajkot. His brother too was disappointed.At this time, there arose a hope that the eldest brother Lakshmidas might become the Diwan of Porbandar State. But he had incurred the anger of the British Political Agent. Gandhi had met that Political Agent when he was in London. Lakshmidas naturally expected that his brother would recommend his case. Though Gandhi was unwilling he called on the Political Agent and pleaded the case. He was warned that it was improper to make such a plea. Still Gandhi continued to plead for his brother. This put out the Agent, and he ordered his servant to show Gandhi the door. Gandhi felt greatly ashamed. But he was helpless. He felt distressed at his pitiable condition. This bitter event led to a total change in his way of life.
The Call from South Africa
Some Gujarati merchants had trade relations with South Africa. One of them, a relative of a merchant called Dada AbdullaSheth, was a friend of Gandhi's brother; He asked Gandhi's brother if Gandhi would be willing to go to South Africa to assist his relative's English Lawyer in a lawsuit pending before a court. The work would take a year. All expenses would be borne by the merchant and, in addition, Gandhi would get one hundred and five pounds as fees. This seemed a good opportunity to Gandhi, as he was not only disappointed in the profession, but had also been put to shame by the English Political Agent. He obtained his brother's consent and set sail to South Africa in April 1893. He was only twenty-four years old.
'Do you have self respect?’
Two or three days had passed after Gandhi's arrival in Durban, in Natal State. Gandhi was wearing a turban on his head when he went to the court. The judge, noticing it, ordered him to remove it. All Indians, except the Muslims, who habitually wore a turban, had to remove it as a mark of respect to the court. Gandhi refused to remove it and went out of the court. This was the first insult that he had to suffer in South Africa.After a week Gandhi had to makea journey by train. He had bought a first class ticket. The train reached Maritzburg station. It was a bitter cold night. An officer of the railway came to Gandhi and asked him to vacate his seat for a white man, and to move to the van on the train. Gandhi refused. The railway officials, with the help of the police, had his things, thrown out. He was also removed from the carriage by force. The train left. Gandhi sat alone on the platform in the dark station and brooded over the insult he had suffered. In India a white officer put him to shame; should such a thing happen here too! The cup of sorrow was full. The next day, he continued the journey. It had to be done partly by horse coach and partly by train. Only Europeans were permitted to sit inside the carriage. Gandhi could not sit with them. He sat outside by the side of the coachman. Some time later, he was ordered to sit on the footboard. Gandhi could not bear it. He refused to carry out the order.The super- visor of the carriage, a European, attacked Gandhi and began to thrash him. Gandhi suffered the blows but did not at all move from where he sat. At last, the passengers intervened and checked the supervisor.Thus Gandhi was subject to untold shame. But when he learnt that such a shame was the fate of all Indian settlers, he was a transformed man.Indians had begun to settle in South Africa in 1860. Many of them were laborers in the sugar cane, tea and coffee plantation's belonging to Englishmen.In the eyes of the white Europeans all Indians were 'coolies'; the merchants were 'coolie merchants'; Barrister Gandhi was a 'coolie Barrister'. All were put to shame by being called 'Girmitias' and 'Samy'. (Girmitia is an ugly form of 'permit', and 'Samy' the ugly form of 'Swamy'.) In Natal no Indian was allowed to move about after 9 at night. In Orange Free State, no Indian could acquire property; he could neither be an agriculturist or a tradesman.In Trans- vaal, he had no right to own land;in addition to this, he had to pay a settlement tax of three pounds. All Indians had to live in dirty areas. Once Gandhi himself was knocked down by police patrol-guards, for being out after 9 at night. In short, Indians were not considered as human beings. The South African Indian problem was thus a problem of life and death for a hundred thousand people.It was a problem of life and death for a hundred thousand people. It was a problem of life and death for a hundred thousand people. It was a problem of self- respect.All Indians suffered the shame mutely.
Barrister Gandhi Leader of the fight for self-respect
Gandhi was successful in bringing about a compromise in the lawsuit of Abdulla Sheth. His work in South Africa was over.The time to return to India had come. A meeting was arranged to bid him farewell. Those who had assembled discussed a news item, which had appeared in the papers that day, under the title 'The Indian Franchise'. Finally they decided to request Gandhi to stay in South Africa for some time more, to help them. Gandhi agreed. The assembly to bid farewell to Gandhi was converted into an action committee to fight for citizenship rights of the Indian settlers of South Africa. This laid the foundation for Gandhi's stay in South Africa. Thus the seed of the fight for the rights of Indian brethren was sown.
Gandhi started an organization and called it 'The Natal Indian Congress'. It was to carry on the struggle of the Indians. He also started a newspaper. It was called 'The Indian Opinion'. The paper became an organ to give information about the struggle.It created unity and a sense ofself-respect among the Indian settlers. Gandhi once visited India and attended the session of the Indian National Congress; he spoke about the hardships of the South African Indians, and got the Congress to pass a resolution supporting the struggle.While in India, Gandhi made some speeches about the South African question. They were misreported in the press. The white men of South Africa who read the report became angry with Gandhi. They were waiting for Gandhi's return. As soon as he left the ship, they attacked him. His life was in danger. They kept shouting 'Hang Gandhi'. They also threw brickbats and rotten eggs at him. At that critical time, the wife of a European police officer courageously entered the fray, and led Gandhi to a place of safety.
Gandhi was determined in his struggle. He united the Indian settlers and carried on the struggle. At that time, the Zulus, the natives of South Africa, rose in rebellion against the British. Gandhi suspended the struggle, formed a Red Cross Corps, and served the wounded soldiers. This was a great service. The British Government appreciated it, and awarded him the 'Kaiser-i- Hind' medal.
The Birth of 'Satyagraha' Towards the end of 1907, the Government of South Africa tightened its laws against the Asian settlers in South Africa. It was called the 'Asiatic Act'. It lay down that all men and women of Asian origin above the age of eight years should get their names registered. In addition to this, the Government recognized only Christian marriages as legal. The result of this was that a Hindu couple or a Muslim couple who were married according to Hindu and Muslim religious rites were no longer considered as legally wedded husband and wife. Further, there was restriction on movement from one province to another.Gandhi advised his men not to honor and obey the Registration Law. This led to a fierce struggle.Gandhi called it’Satyagraha’; it was the use of 'Soul-Force' or 'Love- Force' against 'Brute-Force' or violence. He trained men, women and children as volunteers to offer Satyagraha. He called his band a 'Peace Brigade'. It had to enter Transval from Natal. This was the civil dis- obedience that he planned. It continued for six months. All the Satyagrahisincluding Gandhi were arrested and put into prison. At last, the Government of South Africa came to an honorable settlement with Gandhi. The citizenship rights of Indians were recognized. Thus Gandhi was the champion of the self-respect of the Indians in South Africa.Satyagraha, this new way of struggle in South Africa, began a new chapter in the political history of the world, Politics is generally understood to permit cheating, killing and violence. Its policy is that the end justifies the means. But Gandhi taught the principle that both the end and the means must be equally pure and moral.He himself put that principle into practice. He showed that if this is to be possible, love or nonviolence alone is the way to it.
'Mahatma Gandhi'
Gandhi now became a world-renowned person. He was considered by many famous persons in the West as an incarnation of Jesus Christ. This was for his nonviolent struggle - Satyagraha. He stayed in South Africa for 22 years. When he finally returned to India, he was welcomed and honored by the millions of his countrymen as 'Mahatma Gandhiji'.
'Sarvodaya'
Gandhiji formed an Ashram near Ahmedabad. It was called 'Satyagraha Ashram'. The way of life that he practiced there was known as 'Sarvodaya' - the well being of all. It was the way of life that he practiced in South Africa. In South Africa, he had started two institutions -the Phoenix Settlement and the Tolstoy Farm. The aim of these Ashrams was plain living and high thinking. He believed that by such a way of life the well being of all men could be secured. 'A tooth for a tooth and an eye for an eye’ was not true religion, that is, revenge was not religion. His desire was that the individual should lead a truthful, religious and loving life. Man should strive to establish truth, piety and love in human society. It was Gandhiji's belief that the power of goodness that comes from such a life could transform the worst power on earth.
Gandhiji -The Leader of India The people of India were also carrying on a struggle for freedom from the British rule. The Indian National Congress was striving for it. In 1919, British soldiers had acted in a brutal manner against an innocent and unarmed assembly ofpeople, who had gathered for a meeting at Jalian- wala Bagh in Punjab. There were walls around with only a small passage to go out of the Bagh. The soldiers fired on the assembly, and killed and wounded many people mercilessly.Lokamanya Tilak, the great Indian national leader, passed away at that time. The nation was looking for an able leader. The Mahatma, the hero of the Satyagraha struggle in South Africa, had attracted the attention of many Indians. Thus leadership courted him naturally. There was great charm in his words. His conduct was flaw- less and crystal clear. He filled the nation with a new spirit. Under his leadership the weakest man, woman and child, as well as innocent ryots, were ready for a nonviolent fight. They were ready to sacrifice their all. Self-sacrifice and service became the religion of the nation.The Indian National Congress carried on five major struggles for freedom, during three decades, under the leadership of Gandhiji. In 1920-22, it was called 'The Non-Cooperation Movement'. Government schools and colleges, courts and Legisla- tures were all boycotted. Gandhiji himself was arrested, and was sentenced to six years imprisonment. His trial in the court at that time drew the attention of the entire civilized world.In 1922, there was Hindu-Muslim disturbances in Bombay.Many were injured and killed on account of religiousmadness. Gandhiji was shocked to the core, He called his son Devadas and advised him: "Go and tell Hindus and Muslims, wherever they may be fighting, that this hatred is bad. It does not matter even if they kill you. I would be happy to sacrifice my son for the cause of Hindu-Muslim amity."The Salt Satyagraha of 1930-31 became world-famous. It was known as the 'Dandi March'. Manufacturing salt from sea- water was the monopoly of the Government. By breaking the Salt Law Gandhiji desired to show that the Indians were a free nation. On March 12, he went on foot with seventy-nine trusted disciples, from his Ashram at Sabarmati to Dandi, a 0sea- side place 241 miles away. Staff in hand he walked about 10 to 15 miles each day. The determination of the 62-year-old 'young man' was wonderful. He was like one in quest of Truth. His action shook the foundations of the British Empire. The courage and the spirit of self-sacrifice with which he filled the hearts of millions of Indians were amazing. There was Civil Disobedience or non-violent breaking of the law throughout the country. Cities, towns and villages were all scenes of Satyagraha. Heroism was the order of the day. The British Government put Gandhiji in prison again.In 1932, when Gandhi was behind thebars, an extraordinary event took place. In the name of political reforms, the British Government planned to cut away millions of Indians called 'untouchables' from the Hindu Society. Their principle was to 'Divide and Rule'. In 1924, Gandhiji had fasted for 21 days to bring about Hindu- Muslim unity. He had been saying that un touchability was a shame to Hindu Society. Hinduism should be purged of that guilt. When he saw what the Government was doing, he became unhappy, and decided to fast unto death. There was great commotion in the entire country. The Government realized its folly and gave up the plan. There was an awakening among the people. Government temples, wells and public places were declared open to the untouchables. Gandhiji called the untouchables - 'Harijans' (men dear to God). He started three periodicals 'Harijan Sevak', 'Harijan-Bandhu' and 'Harijan'-all devoted to the service of the Harijans. He took a vow not to re-enter his Ashrarn at Sabarmati until untouchability became a thing of the past in India. He settled down at Sevagram,(near Wardha) a newAshram, which he started there.In 1941, the Satyagraha struggle took a different shape. It was called the'Symbolic Satyagraha', and was different from the previous mass Satyagrahas. Only the individuals, whom Gandhiji selected or permitted, had to offer Satyagraha. This change was made because Gandhiji, the Truth-seeker, knew that the past mass Satyagrahas had not been entirely free from violence. Thus he conducted this experiment to make Satyagraha free & from violence as far as humanly possible.In 1942, there came the final struggle for freedom. The call was 'Britishers, Quit India'. For this struggle, Gandhiji gave the inspiring message, 'Do or Die'. Gandhiji expected that the struggle would be purely non-violent. It did not happen that way. Out there was great national upsurge for freedom. Thousands were put into prison.They faced the lath and the bullet, and gave up their lives. A whole nation rose up against an alien empire. It took all the suffering on itself cheerfully, without a word of demur or hatred or ill will. The way India got her freedom is unique in the history of the world. And all the glory of this unique struggle goes to the great leader Gandhiji.
Ordeal by Fire On August 15, 1947, India became a free country. But it was divided into two independent States - India that is Bharat and Pakistan. Gandhiji was totally opposed to this division of the country. Though the country was divided, the Hindu-Muslim riots did not cease. They increased. Lakhs of people were rendered homeless. Many lost their near and dear ones, and became orphans, In Noakhali and Thippera of East Bengal, the killings of Hindus and the shameful acts committed on women were a blot on humanity. It looked as if man had become a demon. For half a century Gandhi had tried to put into action the principles of love and nonviolence in his personal life and in public life; now it seemed to him that those principles had totally failed. Naked violence ruled every where. In that fearful situation, Gandhiji tried to test his great principles.Hedecided to go to those areas, as a messenger of peace. Political madness and religious unreason had reached the height of cruelty. He decided to bring about peace between the Hindus and the Muslims. Though he was seventy-seven years old, he walked from village to village. He brought hope and courage to the suffering, unhappy people. He addressed prayer meetings. He advised both the Hindus and the Muslims. It was a noble mission of compassion. It shines as a noble proof of the heights of divinity to which frail mancan soar.Peace returned to the unfortunate area. The people of both the communities had realized the shame of their senseless acts. Gandhiji returned to Delhi. He was staying at the Birla House.It was Friday, January 30. 1948. Gandhiji used to hold prayer meetings every evening at 5-30. Prayer was his sole strength. That evening too he was on his way to the prayer meeting A man called Nathuram Vinayak Godse had come to think that Gandhiji was partial to the Muslims and that he would be saving Hinduism by killing him. As Gandhiji was walking to the prayer meeting Godse bowed to him in respect, and then fired three bullets at point blank range.
Gandhiji, the embodiment of the eternal message of the Gita, was no more.The tragedy sent tremors the world over. A great and noble spirit that showed the path of piety to man, disappear from the world- stage; all who had a heart to feel shed tears of sorrow.
Gandhiji's Legacy The Swaraj or Freedom that Gandhiji dreamed was not merely of a political character. It was to be a means to create a new man, who would strive to create a new society,a new civilization and a newculture. He called the new social order 'Ramraj' - 'the Kingdom of God on Earth'. Lovewould be the sole law there.All would be dutiful. There would be no distinction of caste, religion and community. No one would be treated as untouchables.All would beequal in the eyes of religion, All would live by the sweat of their brow. The intellectual worker and the manual worker would be equals; neither could claim superiority.There would be no intoxicating drinks. Women would be honored. Every one would be ready to give up his life for the good of his country. Gandhiji called such a state of society 'Sarvodaya (The Prosperity of All).To realize Sarvodaya, man has to live with fellow men, with other living beings and nature in understanding and harmony.Service to the lowly and the lost in society was Gandhiji's first step towards Sarvodaya.Gandhiji taught that knowledge and wealth devoid of religion and morals led to the fall of men. He died as a martyr in the cause of true religion.A leader's responsibilities are high. He has to examine himself severely time and again, to convince himself that he is fit to lead others. He has to bear all the moral responsibility for all that his followers do. If he feels unable to do so, he has to retire from the field of action.Through self- criticism and self-confidence, he has to work to lead this imperfect world in the way of perfection. This is the deathless message that Gandhiji has left us.
Single-minded devotion to the God of Truth and prayer are lights that Gandhiji has bequeathed to us. He could not remain without prayer even for a single day. 'Silent prayer is my greatest strength' - he used to say.'Raghupathi Raghava Rajaram, Pathitha Pavana Seetharam.'Whenever we hear this prayer Gandhiji's memory becomes alive. His soul will be present there unseen, and blesses all. It is the task of religion to purify the fallen; it is the power of goodness in man. What does it matter what name we give it? Let us all is blessed with goodness. This is the perennial message that Gandhiji has left to mankind.
As a boy Gandhiji was afraid of ghosts and devils. A good nurse, Rambha by name, taught him to repeat the name of Shri Rama to get over this fear. It brought him hope and courage. He chanted it day in and day out. It is significant that, when the assassin shot at him and his bodyslumped to find eternal rest in the lap of Mother Earth, the last words he uttered were 'Rama', 'Rama'.
Mahatma Gandhiji, called 'Bapu' by his loving countrymen, will ever be remembered as a saint and a great leader of men.
Sardar Patel
Sardar Vallabhbhai Patel was known in India as the 'Man of Steel'.
A Family of Heroes
Vallabhbhai was born in Nadiad. It was a small village in Gujarat. His father was Jhaverbhai Patel, and his mother Ladbai. Jhaverbhai was a poor farmer. He was a strong and sturdy man. His country and freedom were as dear to him as his own life. In 1857 the people of India fought for their freedom. Jhaverbhai, who was then a young man, fought bravely at that time. Vithalbhai, Vallabhbhai's elder brother, was also a well-known patriot. He was the Chairman of the Indian Legislative Council. Once, when he was a small boy,Vallahbhai suffered from a boil in the armpit. There was a man in the village who used to cure boils by touching them with hot iron. The boy went to him. The man heated the iron rod till it grew red. But he hesitated, seeing at the boy's tender years.
"What are you waiting for? The iron will grow cold. Hurry up, brand the boil," said the boy angrily.
The man was even more frightened. The boy picked up the glowing rod and burnt the boil. Those who watched him were shocked and screamed. But there was not even a trace of pain in the boy's face.
The Courageous Student
This amazing boy was born on the 31st of October 1875. (This is the date generally accepted.) The elders were filled with pride and joy at the fearlessness of the little boy; the younger ones loved and admired him. No companion of his ever disobeyed him. By nature he rebelled against injustice. He showed a genuine interest in the welfare of his companions, constantly Enquirer about their needs and problems helped them as best he could, and promoted friendship and unity.
Vallabhbhai's early education was in Karamsad. Then he joined a school in Petlad. After two years he joined a high school in a town called Nadiad. A teacher of this school used to sell the books,which the pupils needed. He used to force all the pupils to buy books only from him. If any boy bought books from others, the teacher used to tease him.Vallabhbhai thought that this was wrong. He spoke to his companions, and saw to it that not a single pupil attended the classes. For a whole week the school could not work. The teacher had to correct himself.
When he was in Petlad he used to cook for himself. Every week he used to carry provisions from home, walking the entire distance. He could have gone by train, but he did not have the money to buy a ticket.
During his school days, one day a teacher made a mistake in working a sum. Vallabh- bhai pointed out the error. The teacher was very angry and said, "All right, you be the teacher." The boy replied, "Very well, sir." He worked the sum correctly, and sat down in the teacher's chair!
Vallabhbhai first chose Sanskrit. Then he changed to Gujarati. Sanskrit was dearer to the teacher who taught Gujarati than his own subject. When Vallabhbhai entered his class, the teacher wanted to taunt him, and said, "Welcome, great man!" Poor man, he did not know that the boy would one day become a very great man.
He asked the boy, in anger, "Why did you give up Sanskrit and choose Gujarati?"
Vallabhbhai answered, "If every one chooses Sanskrit, you will have no work."
The teacher was in a rage. He complained to the headmaster. Vallabhbhai narrated to the headmaster all that had happened. The headmaster said, "I have not seen such a bold pupil." This made the teacher even more bitter. Vallabhbhai, too, did not wish to remain in that school. He went back. He studied at home and passed the examination.
Bhagath Singh
One evening a boy of three was out for a walk with his father. There was also an elderly man with the father. Chatting they walked on and went beyond the village. Green crop delighted the eyes. The elders were walking along the edge of a field. Not hearing the footsteps of the boy, the father looked back. The boy was sitting on the ground and seemed to be planting some thing. The father became curious."What are you doing?" said he."Look, father, I shall grow guns all over the field" was the innocent reply of the boy. His eyes shone with the strong faith that guns would grow in the field. Both the elders were struck with wonder at the little boy's words.The boy was Bhagat Singh who later fought like a hero for India's freedom and sacrificed his life.Birth
Banga was a village in Layalpura district of Punjab province. A brave man, Sardar Kishan Singh by name, lived there. Vidya vati was his wife. Kishan Singh's family was noted for bravery and love of adventure. Many heroes of his family had fought to free India from the British. Such fighters are called revolutionaries. Kishan Singh too was a revolutionary. His younger brothers, Ajit Singh and Swaran Singh, too, had fought to drive the British out of India. Kishan Singh, Ajit Singh and Swaran Singh had all been sent to prison by the Government.In those days such a revolution hadspread all over the country. People were full of determination to win freedom. It was at such a time that Bhagat Singh was born (on September 28, 1907). He was the third son of Sardar Kishan Singh and Vidyavati. At the same time, Kishan Singh and the Uncle Swaran Singh were freed from the jail. It was learnt that another uncle of his, Ajit Singh, too, would be freed. As he thus brought good fortune to his family the child was named Bhagat Singh. 'Bhagat Singh' means 'the fortunate'.A Friend to All
Bhagat was a lovely child. His smile was charming. People used to say that he would become very famous.His mother Vidyavati's life had been full of sorrow right from the beginning. The revolutionary husband would always be away. Always lurking in Vidyavati's mind was the fear that he might at any time be sent to jail. It was a family of fighters for freedom and one or the other would always be in jail. Vidyavati herself had to look after the affairs of the family. At such anxious times, her children were her only comfort. They were intelligent and brave and this made her forget her misery. Bhagat Singh was her favorite.Bhagat Singh was admitted to the primary school. From his childhood he was highly interested in studies. He was ahead of the others in his class. He used to write a beautiful hand. He was the favorite pupil of his teachers. Very much liked by his class- mates, he was their leader. Big boys used to carry Bhagat Singh on their shoulders to the school and back home. His childhood itself indicated that later he would become a leader of revolutionaries.Bhagat Singh easily made friends with one and all. His companions were naturally his friends. But cartmen and coolies, and the very men who swept the streets were his friends.Once clothes had to be stitched Bhagat Singh. The old tailors who stitched clothes delivered them at the house and went away. "Who is that who brought the clothes?" asked mother, Vidyavati."My friend," replied Bhagat Singh. "What! Is the tailor, too, your friend?"Vidyavati asked, surprised."Yes, every one in the village is my friend" was Bhagat Singh's reply.Thus the ability to win the hearts of men grew in Bhagat Singh right from his childhood.
The Lion's Cub
Bhagat Singh had two uncles. Of them, Swaran Singh had again been sent to prison by the British. Life in prison was wretched and he fell ill. His health did not improve even after his release and he died. When Ajit Singh came out of the jail, he left the country. Bhagat Singh's aunts would often recall their husbands' misery, and lament over it. Seeing this, BhagatSingh would bravely say, "Don't weep, aunt. When I grow up, I will drive out the British and bring back my uncle. I will take revenge upon the British who are the cause for my uncle's illness." On hearing the heroic words of the little boy, the weeping women would burst into laughter. At least for the moment they would forget their sorrow.When he was in the fourth class, Bhagat Singh asked his classmates, "What do you wish to become when you grow up?" Each boy gave a different answer. "I intend becoming a doctor," said one. Another said, "I will be a government officer." Still another would become a merchant; while another 'would marry'. Bhagat Singh remarked, "is marriage a big achievement? Anybody can marry. On the other hand, I will drive the British out of India."Thus patriotism flowed in his veins from the days of his childhood.By the time he completed his secondary education, Bhagat Singh knew everything about the revolutionaries of his family. He had read all the records about them at home. And the desire to fight for the country's freedom grew strong in him.Bhagat Singh finished his primary education at Banga. Next he went to Lahore to join a secondary school. The patriot Kishan Singh did not want to admit his son to a school run by the followers of the British. So Bhagat Singh continued his studies in a private school.Bhagat Singh was a village boy. His father was afraid he would lag behind in his studies. So he engaged a teacher to teach him at home. But within two days the teacher saw how intelligent the boy was. "What can I teach this boy?He has already learnt everything," said the teacher to Kishan Singh.Bhagat Singh took to his studies with great zeal. His teachers wondered at his intelligence. He scored good marks in subjects like history, geography and arithmetic. But he had a bad score in English - 68 out of 150! It must have been because he had always hated the British! His words in his letter to his grandfather are really interesting: "My score in English is 68 out of 150.
A score of 50 is enough for a pass.Thus I have passed with credit." That was how the clever boy stated his low score in a round about manner.A Spark of Revolution
It was the year 1919. A very tragic event happened in India that year.British soldiers opened fire on a gathering in Jallianwala Bagh, and kept up the fire for quite some time. There was no way of escape for the people. Countless persons -grown-up men, women and little children -fell down dead. Blood flowed like a stream. The event caused terror and anger in the minds of people all over the country. The tragedy drew the attention of the entire world.Bhagat Singh was then twelve years old; his mind was deeply disturbed by this event. The next day he did not return home after the school hours. His people at home waited and waited and grew anxious.Instead of going to school, Bhagat Singh went straight to the place of the tragedy. Somehow managing to push through the police on guard, he went in. He collected a bottle of mud wet with the blood of Indians and returned home. Seeing that he was late, his younger sister said, "Where were you all this time? Mother has been waiting to give you something to eat." But Bhagat Singh was not at all thinking of food. Showing the bottle in his hand, he said, "Look here. This is the blood of ourpeople killed by the British. Salute this."Then he put the bottle in a niche a worshipped it with flowers.The people who had assembled in Jallianwala Bagh carried no weapons. Nor was there a way to escape from the place. And these people were killed by the British bullets! Such were the thoughts working in the mind of Bhagat Singh. The feeling that somehow the British must be driven out of India became firmer." That was the time when the Indian National Congress was fighting for the country's freedom. It awakened the people's love for their country and was uniting the people. Even before entering the ninth class, Bhagat Singh decided to take up this work. He was only thirteen.
Bhagat Singh told his father of his decision and asked for his permission. Himself a revolutionary, Kishan Singh willingly gave his consent. Bhagat Singh left the school and joined the movement.At that time, there was a powerful anti- foreign cloth movement in the country. If foreign cloth is bought, other countries are benefited. In order to end this, we have to wear cloth made in our country. Foreign cloth must be burnt - so the leaders taught. Bhagat Singh took part in this movement with zeal. Right from his early days, he used to wear only Khadi. With what zeal he helped the cause of homemade cloth and burnt foreign cloth! Every week he would collect foreign clothes, heap them up and burn them.The First Step
In 1922, the Congress organized a procession in the town of Chauri chaura in Gorakhpur District. Then some rogues locked up twenty-two policemen together in a house, set fire to the house and burnt them. Before this, similar acts of violence had occurred even in Bombay andMadras. Mahatma Gandhi felt very sad at all this. He asked the people to end the non- cooperation movement which was then going on in the country.
That was a great disappointment to young Bhagat Singh, a lad of fifteen. Should an important movement be given up, just because 22 persons died? Before that, a nineteen-year-old revolutionary by name Kartar Singh had been hanged by the British Govemment. Then none of these supporters of nonviolence raised any objection. How could nonviolence become so important now? Such thoughts weakened Bhagat Singh's faith in non - violence and non-cooperation movements. He went on firmly believing that armed revolution was the only practical way of winning freedom.He made a deep study of the lives of the revolutionaries of Ireland, Italy and Russia. The more he read, the deeper grew his belief that war alone could bring freedom. The youth of the land should be inspired to turn to revolution. The very thought of fighting for freedom should thrill the young men. So thinking, Bhagat Singh began to organize the youth.To continue his studies, Bhagat Singh joined the National College. This college had been started by great patriots like Lala Lajpat Ray. Though he had not been to school for some years, Bhagat Singh had a good knowledge of history and politics. The Principal was astonished and permitted him to join the college straight away.During the day he would listen to the lessons in the class. In the evening he would collect several friends and discuss the coming revolution. This became his daily routine.At college, Bhagat Singh took part in several plays.A teacher who saw him in the leading roles in 'RanaPratap', 'Samrat Chandragupta' and 'Bharata-durdasha' remarked, "This boy will become a great man."'No Marriage for Me'
Bhagat Singh did not confine himself to the study of books. The more he learnt about revolution, the greater grew his desire to participate in it. Bengal, the home of revolution, caught his attention. He established contact with the revolutionary party of the province. The leader of the party was Sachindranath Sanyal. Every member of the party had to accept one condition. At the call of its leader, he had to be ready to quit home and join him. Bhagat Singh agreed.
Bhagat Singh's grandmother insisted that he should get married. So a girl was chosen. A day was fixed for the formal decision.The day was fast approaching. But just then the leader of the revolution called him. Bhagat Singh left home and went to Lahore. For sometime thereafter, nobody knew where he went.Before leaving home, Bhagat Singh wrote a letter; he said, "The aim of my life is to fight for India's freedom. I don't wish for worldly pleasures. At the time of my Upanayanam (the initiation ceremony among the Hindus), my uncle had taken a sacred promise from me; I promised to sacrifice myself for the sake of the country. Accordingly I am now giving up my own happiness and going out to serve the country."Bhagat Singh reached Kanpur. First he earned his bread there by selling news papers. Then he came to know a revolutionary by name Ganesh Shankar Vidyarthi. He got a job in the office of his periodical 'The Pratap'. And he also learnt his first lessons as a revolutionary. Revolutionaries generally change their names so that people may not know them Bhagat Singh became Balawant Singh.At home Bhagat Singh's parents were much worried about their son. His grand- mother, then seriously ill, was very eager to see her grandson. His people searched for him and brought him back.
In The Stream of Revolution
Even at home, Bhagat Singh could not sit idle. At that time the Akali Dal arranged a procession. But in order to prevent it, the District Collector Dil Bagh Singh issued an order: Nobody should supply either food or drink to the members of the Akali Dal.Even at home, Bhagat Singh could not sit idle. At that time the Akali Dal arranged a procession. But in order'-to prevent it, the District Collector Dil Bagh Singh issued an order: Nobody should supply either food or drink to the members of the Akali Dal.The Collector who issued the order belonged to Bhagat Singh's family. But being a government officer, he hated the revolutionaries.Bhagat Singh thought of helping the Akali Dal people visiting his village. Heexplained the situation to the villagers and arranged to supply food secretly to the Akali Dal people at night. Thus a week passed. The Dal's program went on continuously and successfully. Throughout the day, there used to be talks on the country's freedom and the duty of the people. Bhagat Singh also used to speak.The Collector grew angry that the people had helped the Dal against his orders, He issued a warrant to arrest Bhagat Singh. Then Bhagat Singh was only seventeen. So he was a minor and could not be arrested.The Collector grew angrier. "Bhagat Singh may be too young but his brain is not too young!" he grumbled. Arrest and Release
Bhagat Singh was a fountain of zeal. His village was too small for his activities. He went to Lahore. There a union of revolutionaries by name 'Naujavan Bharat Sabha' was founded. Bhagat Singh became the Secretary.Like the Kranti Dal in Bengal, the new union started teaching lessons of revolution to the people of Punjab. Outwardly its objects were to spread Indian culture, to make the youth strong and so on. But the real purpose was to bring about a revolution for the country's freedom.Within a few days, it started branches in different places. The celebration of the birthdays of revolutionaries became an important part of the program of the union. The members would take out pictures of revolutionaries, decorated with Khadi garlands, in processions. They would cut their fingers and put a mark of blood on the foreheads of the heroes in thepictures. They would lecture about them. It was in these days that Bhagat Singh gained good practice in public speaking. Within a few days he became a good speaker. He got into touch with the students' unions of colleges. He spread the message of revolution everywhere.
By this time, Bhaaat Singh had caught the eye of the police. His movements were carefully watched by spies.Once, as he was just leaving the train at Amritsar, the spies followed Bhagat Singh. Trying to escape from them, he began to fun. But where ever he went he could not escape. At last he rushed into a lawyer's house and escaped from the police. Then he traveled to Lahore. When the train reached Lahore, he was caught by the police and pushed into the Lahore Fort Jail.Bhagat Singh did not know why he was arrested. A few days earlier some rogues had thrown a bomb on procession during the Dussara Festival.It killed some people. The police suspected the hand of revolutionaries in it. That was why they arrested Bhagat Singh and pushed him into jail. To find out the secrets of other revolutionaries, they tortured him in many ways. They flogged him with a knot and gored with a spear. But Bhagat Singh did not open his mouth.Finally, a Magistrate decided that Bhagat Singh could be released only on a bail of sixty thousand rupees who would be prepared to bear such a responsibility? Yet, out of sheer affection for Bhagat Singh, two rich persons came forward. They were Duneechand and Daulatram. On their surety, Bhagat Singh was set free.If Bhagat Singh participated inrevolutionary activities during the period of bail, the two wealthy men would have to pay sixty thousand rupees to the Government. Bhagat Singh did not wish that others should be troubled on his account. That was why he decided to keep quiet during the period of bail. At this time his father built a cowshed in his native place, so that Bhagat Singh could run a small diary. Bhagat Singh took up that work in earnest.Every day he got up at four. Then he fed the cows, removed the cowdung and cleaned the shed. Next he milked the cows and sold the milk. It was all systematic, and tidily done. Whatever he undertook Bhagat Singh did a good job.The entire day he was busy with his dairy, but the night brought thoughts ofrevolution. He joined his friends for discussions. At the same time, he got into touch with the newspapers, 'Kirtee' and 'Akalee'. He wrote articles for them. A journal brought out a special issue to honor fighters who had been hanged; Bhagat Singh himself introduced some of the revolutionaries.The Dussara Bomb case involving Bhagat Singh was still going on. ' At last he was released. He was not even on bail. At once Bhagat Singh closed the milk center. He returned to work for the revolution. After attending a meeting of revolutionaries in Delhi in 1928, he never returned home.
Vengeance
In Delhi, Chandrasekhar Azad, a young revolutionary, was introduced to Bhagat Singh. It was as if fire and wind were united. The activities of the revolutionaries gained new strength. Bhagat Singh removed his beard and had a closer crop, so that the police might not recognize him. All these days he had been a hero of the Sikhs; he now became a national hero.There was a revolutionary party called the 'Hindustan Prajatantra Sangha' (The Indian Republic Party). The name was changed to 'Hindustan Samajvadi Prajatantra Sangha' (The Indian Socialist Republican Party). Its aim was to establish a republic in India by means of an armed revolution.When a bomb is thrown to the ground, it explodes causing a deafening sound, and destroys everything near-by. The revolutionaries needed any number of bombs to drive out the British. But where could they get them? Bhagat Singh went to Calcutta to learn to make bombs. There he bought as many bombs as he needed. He also learnt from Jatindranath Das, a revolutionary, how to make bombs.The revolutionaries set up a factory secretly at Agra to make bombs. But how could they get the money they needed? Sometimes for three days together they lived only on a cup of tea. They did not have beds or rugs though it was biting cold. They were starving. And all the while the thought of the police plagued them. In the midst of all this they went on with their sacred work. And, for money they would sometimes loot government off ices.At last they could make bombs. The bombs were tested at Jhansi Fort. The test was a success.In February 1928, a committee from England visited India. It came to be known as the Simon Commission. The purpose of its visit was to decide how much freedom and responsibility could be given to the people of India. But there was no Indian on the committee. Naturally Indians were very angry. They decided to make it impossible for the Commission to work. They decided to drive it back to England. Wherever the committee went, people protested with black flags, shouting "Simon, go back."When the Simon Commission reached Lahore in October, it had to face a big procession opposed to it.'Naujavan Bharat Sabha' arranged the procession. Thousands of people took part in it. Its leader was the elderly patriot, Lala Lajpat Ray. Trouble started near the railway station itself. The revolutionaries did not allow the Simon Commission to proceed. The police could not protect the members. By that time, the Police Superintendent, one Scott by name, ordered a lathicharge. The police began to beat people with heavy sticks. People started running. But Lajpat Ray and his companions did not move.
A police officer by name Saunders rushed forward and hit Lajpat Ray on the chest. It was a powerful blow. Lajpat Ray was old and he was ill. The blow brought him death. He suffered for a month and died.
In his death, the revolutionaries suffered a heavy loss. They decided that they should take revenge and that they should kill Scott who ordered the lathi-charge. They thought of a plan. A revolutionary by name Jaya- gopal was to observe Scott's movements. Bhagat Singh and Rajguru were to shoot him. They had to plan carefully their escape. So much was planned under the leadership of Chandrasekhara Azad.But in the beginning itself, a small mistake was committed. Jayagopal mistook Saunders for Scott.The appointed day came. That evening Saunders came out of the police station and got on his motor bicycle. Jayagopal who was behind made a sign. Bhagat Singh and Rajguru were waiting on the way. As the motor bicycle neared Rajguru shot at Saunders from his pistol. At once Bhagat Singh also fired. A bullet struck the chest of the man who had struck Lajpat Ray's chest with a heavy stick; Saunders fell down dead. Bhagat Singh and Rajguru ran away. The police chased them. Both of them rushed into a lodge near-by. Then they escaped from the place.The whole city was filled with the news of Saunders' murder. The police spies began a search for the murderers all over the city.Next day posters appeared on the walls in all the streets of Lahore. They declared, "Lala Lajpat Ray's death is avenged. Saunders has been murdered." Besides, there were some words of caution addressed to the Government. The posters also contained the name of The Hindustan Samajvadi Prajatantra Sena (The Indian Socialist Republican Army) in red letters. So every one could know who were behind the murder of Saunders, The people's respect for the Kranti Dal grew. Saunders' murder shook the British Government.Bhagat Singh, Rajguru and Chandra sekhara Azad all three escaped from Lahore. Bhagat Singh dressed himself as a foreign youth and wore a hat. Durga Bhabhi, the wife of a revolutionary by name Bhagavaticharan, and their child followed Bhagat Singh, so that people would think they were Bhagat Singh's wife and child. These three traveled by train in a first class compartment. Rajguru left the place disguised as an ordinary worker. Azad traveled as a pundit (scholar). The railway station was filled with eagle-eyed spies; but all the three went away.
A Bomb Bursts
The police searched and searched for Bhagat Singh and Rajguru, but could not find them. Three months passed.
In April 1929, the Central Legislative Assembly met in Delhi. The British Government wanted to place before the Assembly two bills which were likely to harm the country's interests. Even if the Assembly rejected them, the Viceroy could use his special powers and approve them, and they would become laws. The Hindustan Samajvadi Prajatantra Sena (The Indian Socialist Republican Army) decided to resist the move.
Of course, the revolutionaries escaped after Saunders' murder. But the people of Lahore were subjected to torture by the police. The Sena decided that such a thing should not happen again. The revolu- tionaries must oppose the British and court arrest. They must see that the objects of the Prajatantra Sena were explained to the people all over the country. With this object in view, the Sena resolved to send Bhagat Singh and Batukeshwar Dutt to Delhi. Both of them were to go there, throw a bomb in the Legislative Assembly and, get arrested. For this purpose two harm- less bombs were made.
On the 8th of April 1929 the two men took the bombs and entered the Assembly Hall. They sat in the visitors' gallery.The session commenced. The bills were placed before the Assembly by the Government. The members rejected them. In the end, a member of the Government began an announcement that the Viceroy had exercised his special powers. At once, a bomb fell from, above and exploded causing a fearful sound. Immediately another bomb fell. There were sounds of shooting, too. The entire hall was filled with smoke. People ran helter skelter. Some were so frightened that they fell down unconscious. By that time, red pamphlets fell from the visitors' gallery. In them, particulars of Prajatantra Sena (the Republican Army) were given and the Government was condemned. The Hall was filled with the slogan, 'Long Live Revolution!'
The police rushed to the spot. Only Bhagat Singh and Batukeshwar Dutt were there. They were holding pistols. Afraid of them, the police moved back. But both threw down their pistols and got them hand- cuffed.
The bombs thrown into the Assembly Hall killed no one.Four or five personsreceived very minor injuries; that was all.
It was not the revolutionaries' object to kill any body. The incident drew the attention of the entire world. The Kranti Dal's name became a household word. The British Government trembled.
After the incident, the Government got scent of the factory at Lahore. The Government seized enough material to make seven thousand bombs. Another big factory at Shaharanpur too was discovered by the Government. Within a few days, most of the leaders of the Kranti Dal were arrested. The Government filed a case against them, accusing them of executing the Lahore plot. Bhagat Singh and his companions were kept in prison in Lahore.
A Welcome to Death
The trial of the accused commenced. In those days political prisoners were not treated properly in the jail. They were not given proper food. They were made to suffer in every possible way. Bhagat Singh and his companions decided to fight against the wretched conditions. Bhagat Singh was sure of being hanged. But he thought at least the other political. Prisoners could benefit. All the revolu- tionaries went on fast. They fasted for two months. Then the Government said it would consider their demands. Some gave up the fast. But Jatin Das did not. He did not listen to anybody. On the 64th day of his fast, he died. Bhagat Singh fasted for thirty-two days thereafter.
The trial of Bhagat Singh and hiscompanions began; it drew the attention of the whole world. The court was heavily guarded by the police. No spectators were allowed inside the court. The prisoners were brought to the court in chains. They used to shout 'Long Live Revolution I' and only then enter the court hall.
Bhagat Singh and BatukeshwarDutt stated, "If the deaf are to hear, the sound has to be very loud. When we dropped thebomb, it was not our intention to kill anybody. We have bombed the British Government. The British must quit India and make her free." They also explained the objects of their association. The whole world came to understand their aim and activitiesbecause of the press reports.
Finally judgment was given. Bhagat Singh, Sukhdev and Rajguru were to be hanged; some were to undergo lifeimprisonment; some were to be kept in jail for five years, some for seven, some for ten years.
Bhagat Singh was to be hanged! When the news spread, the people all over the country were mad with rage. Thousands of appeals were sent to the Government, pleading that he should be saved. Several leaders of public life joined in the appeal. But all attempts failed. It was decided to hang them on the 24th of March 1931. Even the members of the prisoners' families were hot allowed to meet them. Moreover, Bhagat Singh, Sukhdev and Rajguru were hanged a day before the appointed day, that is, on March 23rd.
Even on the day of their hanging they were fearless. They were cheerful. They com- peted with one another to be hanged first. It was decided that first Sukhdev would be hanged and then Bhagat Singh and finally Rajguru. All the three climbed the platform. Kissing the rope, they themselves put it round their neck. They died with the name of Bharat Mata on their lips. Such was the end of the three champions of freedom.
That day no one in the jail touched food. Everyone was in tears. The next day, not knowing that the three prisoners had already been hanged, their relatives came to meet them. But it was all over with them. The dead bodies of the martyrs had been secretly burnt on the bank of the river Sutlej. Getting a clue thousands of people raced to the spot; but only the ashes remained. The people sobbed, with the ashes in their hands.
All over the country tributes were paid to the heroes who fought for freedom and sacrificed their lives.Hundreds of songs werecomposed and sung about the martyrdom of Bhagat Singh. Even today, the heroic spirit of Bhagat Singh is an unfailing source of inspiration to the youth of the country. His courage, spirit of adventure and patriotism are an example to one and all.
Madame Cama
Morea!That was the name of the ship. She had the good fortune to carry the brave Savarkar from London towards India. He was fighting fearlessly for the freedom of India. The brave fighter was arrested abroad and was being brought to India for trial.The Dream Of The Release Of The Brave Fighter
The Dream of the Release of the Brave FighterIt is the first day of July 1910. The ship sailing to India.Here in Paris a revolutionary and Rishi are hatching a plot. Somehow Savarkar must be released from custody.The ship should not be allowed to reach India, without an attempt to free Savarkar.The revolutionary was about fifty years old. The companion, Rishi, had hardly completed thirty-five. Because he had a luxurious beard and moustaches his nickname was 'Rishi - a sage. His real name was V.V.S. 1year.The morning of the 8th of July.Savarkar gives the slip to the guards and jumps into the sea from the moving ship. He swims and reaches the shore. All arrangements have been made secretly to ensure his safety. In a vehicle near the beach the revolutionary and other associates are awaiting for his arrival. As Savarkar reaches the shore the lady and Madame Cary her associates take the tired Savark carriage and speed away. Savrkar release from imprisonment was over. He has become completely free.
'Victory to Freedom' is the joyous every where.But all this was a dream.
The Dream Remained A Dream !
When the revolutionary, Rishi and their companions reached Marseilles harbor, it was too late. The police had deceitfully arrested Savarkar who had jumped from the ship to the sea and swum to the shore; they had dragged him back to the ship. The plans made for weeks had been upset in a moment. It was not Savarkar who was brought home. It was a bundle of disappointment and failure heavier than that warrior.Hers was one of the well-furnished houses in Paris. It was a beautiful, spacious house. In the living room the furniture was neatly arranged. There was a full-length mirror in the corner.She came directly and stood before the mirror. The face was pale. The earlier enthusiasm was no more. How could she believe that when she went just a little late, Savarkar had become a prisoner again?Failures - Steps To Success
The reflection gave her courage again: 'Oh foolish lady, do not lose heart. Do not forget you are Madame Cama. Failures are stepping-stones to success. Forget the past and think of what is to be done.'She sat down and began to think of other efforts to free Savarkar. She sent a telegram to a famous patriotic advocate of Bombay to examine this subject. Every drop of Madame Cama's blood was hungry for freedom. Indians were being reduced to pulp under the heels of the British masters; the firm resolve to free the Indians had entered her every nerve and bone.The Fire Lit By Oppression
Madame Cama was not a born revolutionary. At first she was opposed even to any talk of violence. She used to condemn people who rebelled or rioted. But as days passed she came to know the arbitrary administration of the Englishmen. Hypocrisy had crowned the heartless administration! As she realized the torture the Indians were suffering silently, a spark of revolution appeared in Madame Cama, which in course of time began to spread like wildfire. She is the mother of revolution who preached non-cooperation to the Indians even when she was abroad.The Clever Munni
Madame Cama was born on 24th September 1861, in Bombay. Sorabji Framji Patel was wellknown in Bombay. He was big merchant and quite rich. He had a large family. He had nine children. Rustom Bhikaiji Cama who was one day to terrify the British Government, was one of them. The father, Sorabji Framji Patel, brought up the child Madame Cama with great affection. He called her 'Munni'. While still young she was admitted to the Alexandra Parsee Girls' School.Munni was very clever. She stood first in the class in all subjects. She would not eat supper without completing the lessons of the day and the homework. She would not go to bed without writing and finishing lessons to be studied at home. So she scored high marks in all subjects; also, Munni was the favorite of all the teachers.Even at the young age Munni wished to attain proficiency in many languages. As a little girl she had considerable interest in India's fight for freedom. She used to worship patriots who sacrificed their lives for the good of the country. She honored those who labored for the country.Her activities brought a headache to her father. Sorabji Framji Patel wanted to prevent his daughter from fighting for freedom.To Curb Her Spirit
But how could that be done?Marriage?Yes, once married she could not be as free as she was.So the father at last found a young man to become his son-in-law and to keep the daughter away from politics! His name was Rustom K.R. Cama. He was a social worker and had made a name in politics. He had faith in British rule. By profession he was a lawyer. It is strange that a man of this sort should have agreed to marry Madame Cama knowing that she was a lioness thirsting for' freedom. Truly he was a Rustom - a very bold man!On 3rd August 1885 the marriage was celebrated with great pomp.Just for two days there was a lull in the political activities of Madame Cama; on the third day they were resumed. The father had bestowed the headache, with his daughter, on the son-in-law.Two Persons - And Two Parties!
Madame Cama's husband was quite handsome. In wealth and intelligence the husband and wife appeared to be made for each other. But, about the British rule their opinions are differed.To the husband who thought England was heaven, the Englishman was God Himself. He was of the view that there was no power which could excel or even equal the British rule.But in Madame Cama's view the British were tyrants who were sucking the blood of India; they were the polished deceivers, the unprincipled people who had invaded India to suck blood till the body was just a bag of bones.As was to be expected, Madame Cama's husband who bowed blindly to the barren British models became a source of trouble to her. He warned his wife not to take part in the movement for independence. But the husband's compulsions andrestrictions had effect on Madame Cama. Thus the house was divided into two parties - the wife siding with the Indians and the husband with the British! When freeing India from subjection became Madame Cama's sacred goal, Cama's house became a small battlefield. Married life did not bring happiness. As Saint Meera left her wealthy family and husband for the sake of God Giridhara, so did Madame Cama forget a rich husband and high status in life to devote her life to free Mother India from the rule of the foreigners.Fight Against Plague
At this time plague broke out in Bombay. When people began to succumb to that fearful disease Madame Cama ignored the danger to her life and threw herself into the service of the people. She waited upon the patients like a nurse and comforted them like a mother. Because of these efforts thousands of people, who would have died otherwise, were saved. As the thirst of the patients for water was quenched and they got better she created in them the thirst for freedom. Madame Cama was engaged in serving the sick without caring for sleep or food; plague attacked her, too. But even death was afraid to approach that lion-hearted lady. Although she recovered she did not regain her earlier strength and stamina. Her relatives and friends practically forced her and sent her to Europe in 1902, so that she might recover fully.
In London
It was in 1905 that Madame Cama reached London after spending about a year each in Germany, Scotland, France and other countries. After an operation she regained strength and stamina. Dadabhai Naoroji, a highly respected leader of India, was then in London, By the time she had served for a year-and-a-halt as his private secretary, Madame Cama had come in contact with many patriots and men of letters.'Salute This Flag'
It was the third week of August 1907. She learnt that the International Socialist Conference would be held in Stuttgart 'in Germany. Madame Cama got a golden opportunity to expose to worldview the conditions in enslaved India. A thousand representatives from several countries of the world attended the Conference. When India's turn came, Madame Cama ascended the rostrum. She was wearing a colorful saree. She had an attractive personality. Dignity shone in the face. The representative’s thought: 'She is an Indian princess.'Madame Cama spoke about the sorrows and the poverty of lakes of Indians who were suffering silently.'One-fifth of mankind lives in India. All lovers of freedom should cooperate to free these people from subjection.' This was the gist of the resolution, she boldly placed before the conference. She condemned the British Government which was looting from India thirty-five million pounds every year. She explained how the Indian economy was growing weaker day by day because of the lawless imperialists sucking the blood of India. At the end of her speech she unfurled the Indian flag and said:"This flag is of Indian Independence. Behold it is born! It has been made sacred by the blood of young Indians who sacrificed their lives.I call upon you, gentle men, to rise and salute this flag of Indian Independence. In the name of this flag I appeal to lovers of freedom all over the world to cooperate with this flag."As if held by magic, the whole assembly stood up and honored the flag. Madame Cama was the lady who first unfurled the Indian flag, in a foreign land, in the presence of representatives of many countries! "It is my practice to speak under the flag of my country" - she would say and unfurl the flag before she spoke at any function.That Sacred Flag
Madame Cama, Veer Savarkar and some other patriots met and designed that tricolor flag in 1905. It was flown first in 1905 in Berlin and next in 1907 in Bengal.The tricolor flag contained green, saffron and red stripes. In the green stripe at the top there were eight blooming lotuses. India was then divided into eight provinces and the flowers represented these provinces. The words 'Vande Mataram' in Devanagari script across the central saffron strip of the flag were a salutation to Mother India. In the red stripe at thebottom there was a half-moon on the right and the rising sun on the left. Red represents strength, saffron represents victory; and boldness and enthusiasm are represented by green. "This flag was designed by a distinguished selfless young Indian patriot" said Madame Cama. She was referring to Veer Savarkar.In America
After the conference in Germany concluded she came to America. To gain the support of the people there for the sacred cause in which she was engaged she had to start a campaign. In New York she explained her objects to press reporters who met her and they were full of praise for her. She told the reporters that lakes and lakes of people in India,although illiterate and suffering from hunger, loved their country. There was confidence and hope in the voice of Madame Cama when she said that Indians would attain independence within a few years and live in liberty, equality and brotherhood.
It was 28th October 1907. The Minerva Club had organized a meeting at the Waldorf Astoria Hotel. The speaker was Madame Cama. In her speech she said that Indians should be given the political right to vote."People here may know of Russia. But they may not know much about conditions in India. The British Government is adopting the practice of destroying people who are educated and can think, or of sending them to jail. They are torturing the people and driving them to hospitals in jails. We desire a peaceful atmosphere and not bloody revolution. By proceeding in a non-violent manner as far as possible we have to overthrow despotic rule" said Madame Cama. Also Madame Cama spoke at several places. She may be called Mother India's representative to the United States of America.
"March Forward, Friend'
Madame Cama returned to London in 1908; she addressed a meeting at the 'India House'. Her speech was published in booklets. Large numbers of them found their way to India. The booklets gave a summary of the core of the principles of revolution.Non-violence is a great virtue, true. But when somebody unreasonably uses force it should be resisted. Violence must be met with violence. This should be the attitude towards tyrannical rule. Anything done on this principle is right. Patriotism consists in building up a strong revolt against foreign governments. Said Madama Cama: "The fulfillment of life lies in dedicating oneself to one’s country." In a message to the youth of the country she gave the following call:"March forward friend, march forward. Mother India’s children are caught under the heels of the tyranny of the British. They are helplessly sinking to the lowest depths; lead them to the soft bed of Swarajya. March forward. Let this be our motto: We are for India; India is for Indians."Whether she was addressing Hindus or Muslims she proclaimed the message of unity. The question of caste must be brushed aside. We are all Indians. We belong to one family. She wished that the feeling of brotherhood must grow and unity achieved. She would warn everybody not is accept any job, however big, offered by the British. She called upon the people to learn to live by their efforts, to encourage trade, commerce, industry and arts and to make everything wholly Indian.To France
Even when she was working as private secretary to Dadabhai Naoroji she had spoken in many places. She was already famous as an excellent speaker who was fighting for India’s freedom. The people of London were amazed to see this lady fighting the lion in its own den. The British rulers were afraid that as Madame Cama’s fame spread their troubles would increase. They tried to frighten her so that she would leave London. Madame Cama resisted the Government’s move. But when some officials attempted to murder her she escaped secretly, crossed the English Channel and went to France.The leading French socialists gave Madame Cama a hearty welcome. Indian representatives are heartily welcomed by the people in all corners of the world because of the great culture of India, which has spread far and wide.Welcome - Do Not Come !
Within a few days the house in France where Madame Cama was staying became the secret fort where the revolutionaries of different countries met. Besides India's 'General' Bapat and Hemachandra Das, Lenin, the father of the Russian Revolution, and others visited Madame Cama's house and exchanged views. Savarkar, the heroic fighter for freedom, brought her peace of mind and inspiration. The British Government was very much disturbed by her activities in France. It begged her to return to India. The British Government also requested the French Government to send her back to her native land. But Madame Cama did not agree to return to India. When the French Government also, rejected the British request, the British Government felt insulted. Like the fox which said, 'The grapes are sour; I do not want them', the British Government ordered that Madame Cama should not come to India at any time in the future! That was not all; it took over the property belonging to Madame Cama worth over a lake of rupees,and swallowed it all.Shadowed By Danger
These events added new brightness to Madame Cama's name. The fame of her courage and adventure spread even in the countries, which she had not visited. It was only after all this that the conference in Stuttgart, mentioned earlier, was held. She then became an international figure. From Germany she went to America; on many platforms she referred to the miseries of India at the time. She returned to London in 1908. By then, the 'India House' in London there had become a furnace in the fight for independence. Shyamji Krishna- varma, Sardar Singh Rana and other revolutionaries had fanned the fires of revolution. Even as a child Madame Cama had made up her mind to devote her life to her motherland; she continued her work in London systematically. She was in contact with the nationalists of Ireland, Russia, Egypt and Germany. Under the pretext of giving them Christmas presents, she was sending them pistols made to look like toys; she gave them money, too.As the activities of revolutionaries in London increased spies gave them more and more trouble. At last they had no choice but to leave London. Shyamji Krishnavarma, Sardar Singh Rana and others came to Paris.As Madame Cama's adventures multiplied her name became a household word in London. The British Government thought that she was a destructive revolutionary who would uproot it and trembled. Spies of the Government followed her likeshadows. The situation was such that danger could strike at any time.Madame Cama decided that it was safer to leave London and go to Paris;she reached Paris on 1 st May 1909.In The World Of Jounalism
Numerous patriots who were fighting for India's freedom had been forced to settle down in foreign countries; they began to gather in Paris. Madame Cama also joined their group. When so many revolutionaries settle at one place something unusual is bound to take place, is it not? A revolu- tionary magazine was started. The name of the magazine was 'Vande Mataram'.An able person was required to take over the editorship of the periodical. It was decided to appoint as editor Lala Hardayal who was a fearless elderly revolutionist. Hardayal gladly agreed to come to France from England. The first sparks of the first issue appeared in September 1909. All the 24 hours of the day were not sufficient for Madame Cama who was the publisher of 'Vande Mataram' and had also to distribute the copies.Although engaged in so many activities Madame Cama was feeling that she was not doing enough work. All the strength in every drop of her blood was devoted to Mother India.In addition to Mande Mataram' another magazine 'Madan's Talwar'was started to send forth sparks of revolution. This magazine was started to make deathless the memory of Madanlal Dhingra who had sacrificed his life for the country. Madame Cama was publishing it from Berlin.Veer Savarkar came to Madame Cama's house at this time. Because of continuous hard work in London his health had broken down. Savarkar had come to Paris to improve his health to some extent.The British Government Confused
Madame Cama nursed Savarkar back to health in a short time. He had also the assistance of Shyamji, Rana, Hardayal, Virendranath and such other friends. He had also some leisure to write articles for 'Vande Mataram' and 'Madan's Talwar' ' The work of getting into touch with the Indians there,organizing them and sending arms to India was going on steadily without a pause.The copies of 'Vande Mataram' from January to August 1910 were secretly published from Geneva. So Geneva caught the eye of the British Government. Immediately the place of publication was shifted to Holland.It was May 1912. All clever efforts to send copies of Vande Mataram' secretly from Oxford to India failed. Copies of 'Vande Mataram' and other leaflets, which were meant to be distributed among the revolutionaries in several parts of India, fell into the hands of the British Government. It is more difficult to send out secretly copies of such revolutionary writings than to print them. Even in such difficult circumstances copies of Vande Matararn' were reaching the Indian fighters for freedom. The British Government was unable to find a way to prevent revolu- tionary literature from secretly entering the country. British Officers did not know what to do.On 30th May 1913, the Secretary of State for India in the British Government had received a complaint. It was from the Director of Criminal Investigation, Simla. The Director had suggested complaining to the Government of Holland about the publication of 'Vande Mataram' from Holland. The British Government thought over the matter for three weeks. Feeling that the Government of Holland would not take any action against Madame Cama and that there was no point in making arequest, the British Government decided not to do anything.Fighting In Not One, But Ten Ways
Though Madame Cama was abroad her influence on the Indian people did not diminish. Lala Lajpat Rai was a stalwart who was bravely fighting for India's freedom. In 1907 when he was sent out of India,Madame Cama's call made the blood of Indian revolutionaries’ boil.People rose in revolt everywhere. The number of revolutionaries deported from India in British ships also increased. She was not satisfied with merely exhorting people. She trained Indian revolutionaries to make bombs. As soon as her call through the 'Indian Sociologist' edited by Shyamji Krishnavarma reached India, bombs exploded in several parts of the country. She sent money and arms secretly to India.In 1908 Savarkar had arranged a program to mark the golden jubilee of India's first fight for independence. Madame Cama sent money generously to help the families of those who lost their lives in the 1857 war.Savarkar wrote a book called 'The First War of Indian Independence of 1857'. Even before the book was printed, the British Government ordered that it should not be published. At such a time Madame Cama came forward and published the book. She used secret method of distribution so that copies could reach the right hands.
To the Indian revolutionaries the book became sacred as the Ramayana or the Mahabharatha. Madame Cama and M.P.T. Acharya translated it from English into French and published it. The book was later reprinted by Lala Hardayal, Subhas Chandra Bose, Bhagat Singh and other revolutionaries.
'Where Is The Other Half Of Egypt?'
Madame Cama held the view that in the advancement of the nation women have an important part to play and said that they must share all difficulties and responsibilities.Speaking at the National Conference (1910) in Egypt she said:I see here only the representatives of one half of Egypt. The assembly is full of only men. Where is the other half of Egypt?"Sons of Egypt, where are your mothers? Where are you sisters? Do not forget that the hand that rocks the cradle shapes the individual. Do not forget that the role of women in also important in building a nation."'Do Not Take Part In This War'
In 1914, when the First World War began, Madame Cama's activities to gain the country's freedom became intense. The leading articles in the press condemning the autocratic rule of the British grew sharper.To the Indian soldiers fighting for the British, she gave a warning in the following words:"Children of Mother India, you are being deceived. Do not take part in this war. You are going to fight and die, not for India, but for the British.The British have put shackles on Mother India's hands; think how they can be removed. If you help the British, you will tighten the shackles."She herself would visit army camps in Marseilles. There she would meet Indian soldiers and ask them to keep away from the war. Questioned she: "Are you going to fight for those who have imprisoned your mother?" Return the arms, she would preach.The French were allies of the British. Therefore the French Government must have been dissatisfied with the propa- ganda carried on by Madame Cama. The French Government warned Madame Cama that she was carrying on false propaganda against the British.A Licence
The British were ashamed at not being able to take action against ordinary women who was living abroad and toying with them. They thought of getting her to India and keeping her under their control.The British Government forgot the ban it had imposed on Madame Cama's coming to India and invited her again. But the French Government did not agree to send her. Instead, it imposed certain restrictions on Madame Cama and kept her away from Paris.After the war started no foreigner was permitted to stay in Paris. If any foreigner had to stay he had to get a license.In the license issued to Madame Cama she was described as a citizen under British control. Madame Cama was surprised. She proclaimed that she was a free citizen of India.Those who did not get licenses were sent to jail. When Madame Cama found that it would be difficult to get any changes made in the license, she accepted the license that had been issued to her. It was also amusing. What did it matter what the license said? It was enough if she could stay where she was. She would be quite happy if her activities were not obstructed.The Government communicated its new decision to her that she should stop all her activities till the war ended. Some more restrictions were imposed on Madame Cama on 1st November 1914. She had to report to the police once in a week.Madame Cama tried to get information about the conditions of life of the prisoners of war in Geneva. But the French Government did not allow her. It was a kind of imprisonment for Madame Cama, too, till the war ended.
When the war ended the Govern removed the restrictions imposed on Madame Cama went back to the house Pads.Once the restrictions placed on her were removed Madame Cama could breathe freely again. She jumped into political activities as freely as before.Madame Cama's fame had spread to many countries and 'Madame Cama' had come to be regarded as another name for daring. Eveywhere lovers of freedom and revolutionaries held her in great respect. She was the brave lady who was praised by eastern countries like China, by Egyptians, Turks and Persians. The revolutionaries of those countries used to approach her for help and guidance.Madame Cama's health began to break down now and then. She never gave any attention to her health, as she was always busy nursing revolution. Even after the First World War came to an end many years were spent in the fight for indepen- dence. Her body grew weaker. She was past 70 years by then.
Back To Her Beloved Homeland
She fervently wished to return to India and spend the last few days of her life in the land of her birth. The permission of the British Government was needed to enter India. Sir Cowasji Jahangir made inquiries about it in the Home Department. There was a good deal of discussion. Finally the British Government agreed.But the Government imposed one condition: She was to state in writing that she would not participate in the struggle for freedom. She should have nothing to do with revolutionaries.At first Madame Cama did not agree. But friends and relatives pressed her and she had to agree. By nature she opposed any restrictions and conditions imposed on her.About thirty-four years before, young Madame Cama had left India. Youth and middle age had been dedicated to the service of the motherland and the coura- geous fight for freedom. The body was now seventy years old but the mind was still throbbing with the desire freedom and the zeal to fight. In this stage, she traveled towards the motherland. Even as she was nearing India she became ill. She was even unable to get up from the bed.Her Breath One with the Winds of the LandAs soon as Madame Cama came to Bombay, the place of her birth, she was supremely satisfied and happy.She was taken directly from the Bombay port to the Petit Hospital. For eight months she lay between life and death.Madame Cama passed away on 13th August 1936. She had fought for India's freedom. That freedom dawned eleven years after her death.'Loss of Freedom Means Loss of Virtue'In a sense Madame Cama's life abroad where she fought for India's freedom was like living in obscurity. She sacrificed her life for the motherland. Even during the last moments of her life she urged repeatedly: "To gain freedom from subjection stand up against all difficulties." "He who loses freedom will lose virtue. Opposition of tyranny is obedience to God's command" said Madame Cama; she practiced what she preached.
Her Breath One With The Winds Of The Land
As soon as Madame Cama came to Bombay, the place of her birth, she was supremely satisfied and happy.She was taken directly from the Bombay port to the Petit Hospital. For eight months she lay between life and death.Madame Cama passed away on 13th August 1936. She had fought for India's freedom. That freedom dawned eleven years after her death.'Loss Of Freedom Means Loss Of Virtue'
In a sense Madame Cama's life abroad where she fought for India's freedom was like living in obscurity. She sacrificed her life for the motherland. Even during the last moments of her life she urged repeatedly: "To gain freedom from subjection stand up against all difficulties." "He who loses freedom will lose virtue. Opposition of tyranny is obedience to God's command" said Madame Cama; she practiced what she preached.
Dr.Br.Ambedkar
Born in a class considered low andoutcast. Dr. Ambedkar fought untiringly for the downtrodden. The boy who suffered bitter humiliation became the first Minister for Law in free India, and shaped the country’s Constitution. A determined fighter, a deep scholar, human to the tips of his fingers.
Two brothers who were studying at school went to see their father. They alighted at the Masur Railway Station, engaged a cart and continued their journey. They went some distance; then the cart driver came to know that they belonged the Mahar cast. He at once stopped the cart and raised one end of it; the poor boys tumbled down and fell on the ground. He shouted at them and scolded them as he pleased. It was afternoon. The boys were thirsty. They begged for water but no one would give them a drop. Hours passed. Still no one gave them water. They were not allowed even to go near tanks and wells. The younger brother’s name was Bhimrao Ambedkar. A few days passed. One day Bhim felt unbearable thirst. He drank water from a well. Someone noticed it. A few people gathered and beat the boy mercilessly. The boy had to get his hair cut. Even a barber who used to cut the hair of a buffalo would not touch the boy’s hair. On another day, the boy was going to school. It was raining heavily. He took shelter near the wall of a house. The lade of the house saw this. She was very angry. She pushed him into the rain. The boy fell into the muddy water. All his books fell into the water too. In this way, again and again, the young boy was humiliated. His mind became a volcano of bitter feelings. Why did the people ill-treat the boy in this way? The boy had not committed any sin. But he was born in the Mahar cast. It was the belief of many Hindu that this cast is low and those born in this cast should not be touched by people of the other castes. Like the people of the Mahar caste, people of many other castes are called ‘untouchables’ and have suffered injustice for hundreds of years. Efforts To End Injustice There was no cast system during the Vedic age. There was no ‘un-touchability’. When and how did this system creep into the Hindu society? We do not know for certain.
Did no one try to wipe out this injustice?
Buddha admitted may ‘untouchables’ to his religion. Ramanujacharya, Basaveshwara, Chakradhara,Ramananda,Kabir, Chaitanya, Ekanath, Tukaram, Raja Rammohan Roy and other great men preached that no one is high and no one is low among God’s children. Mahatma Phooley and his wife dedicated their lives to the education of the ‘untouchables.’ Sayyaji Rao Gaekwad, the Maharaja of Baroda, established a school for the ‘untouchables’ as earty as in 1883. In this way many thoughtful leaders of the Hindu Society have been trying for hundreds of years to wipe out ‘Untouchability’.
Both before and after India became free, many great man have sacrificed their lives for the truth and the principles they believed in. Ambedkar was one of them.
Ideas of high and low had crept into the Hindu Society; Ambedkar sufferedbecause of this; he also fought hard against such differences; later he became the first Las Minister in free India. The credit for making a law and creating the necessary atmosphere to wipe out ‘Untouchability’ goes to Ambedkar.
Early years
There is a village called Ambavade in the Ratnagiri district of Maharashtra. Bhimrao was the son of Ramji Sakpal of that village. He was the fourteenth child of his parents.
Ramji followed the teachings of saint Kabir. (Kabir taught that devotion to God, ‘Bhakthi’, alone is important) Ramji did not believe in differences of caste, creed and religion. It was his belief that all who performed ‘Hari Bhajan’ (prayer) belonged to God.
Ambedkar was born on 14th April 1891. His full name was Bhimrao Ambavadekar. A story is narrated about Ambedkar’s birth. Ramji Sakpal’s uncle was a saint. Once he told Ramji, "You will have a son. He will become world famous, " and blessed him. Bhimrao Ambavadekar was born after this. His mother died when he was just five years old.The Sting Of Untouchability
When he was still at school, he felt the sting of ‘untouchability’. He could not sit with the other students of the class. He had to drink water only when others poured it for him; and even then he had to cover his mouth with one hand.
The boy could not understand why.
These insults and pain they gave him self a very deep impression on the young boy’s mind. The boy felt ‘untouchability’ was a black mark on Hindu Dharma; he made up his mind to remove it.
Fighting was in his very blood. The Mahars had the soldier’s blood in them. Father sakpal too had served in the army.
Even from his boyhood Ambedkar had a mind of steel. Once it was raining very heavily. The boy Ambedkar said the would go to school. His friends said, "These are empty words, how can you go in this heavy rain?" In the downpour, the boy did go to school and that, too, without an umbrella! Ambavadekar Becomes Ambedkar
When Bhimrao was a student at the High school, a Brahmin teacher admired Bhimrao’s lively mind. His family name was Ambedkar. The teacher liked Bhimrao so much that he changed his name from Ambavadekar to Ambedkar.
When Bhimrao’s father married for the second time the boy’s mind under – went a change. He decided that he should be independent and the only way to achieve this was to study well.
Why not go to Bombay, thought the boy. He needed money for the railway fare; didn’t he? For three days he tried to steal his aunt’s purse, and at last got it. He found just half an anna (three paise) in it!
By next morning the boy was ashamed of and disgusted with his deed. He decided to struggle and stand on his own legs whatever the difficulties.
Young Bhim was very fond of books and never tired of them. And his father even borrowed money and satisfied the boy’s thirst for books.
At The High School
He joined the Elphinstone High School in Bombay.
The family found a house in a locality where the poorest of the poor lived. There was just one room for the entire family. This was at once the kitchen, the bedroom and the study. There was not space enough even for two to sleep. Bhim would go to bed early. Near his head there was a grinding stone and at his feet a goat. The father would be awake till two in the night. He would then lie down. The boy would get up, light the kerosene lamp without a chimney and begin to study.
In the high school he received a wound he could never forget in his life. It was Bhim’s desire to learn sanskrit. Other Hindus of the School could learn Sanskrit. But it was ordered that he should not learn Sankskrit because he belonged to the Mahar cast! People born in other countries, people not Hindus at all were allowed to read the Vedas. No one objected. This injustice made him all the more bitter.
But Ambedkar did learn Sanskrit in later life.
The End Of One Stage
Ambedkar passed in Matriculation examination. He was then seventeen years old. The same year his marriage with Ramabai was celebrated. Their marriage tool place in a shed in Byculla Market.
Ambedkar passed his Intermediate Examination from Elphistone College. He obtained his B.A. degree in 1912.
Ambedkar’s father died in 1913. Ambedkar was then working under the Maharaja of Baroda.
The first chapter his life’s struggle was over. The second chapter had begun. In America
The Maharaja of Baroda sent bhimrao Ambedkar to America.
In America Ambedkar had experience of a new life. There was no ‘untouchability’. In this atmosphere, he quoted in a letter he wrote to his friend a few lines from shakespear, a great dramtist; they mean, ‘In the life of man now and again there is a swlling wave; if a man uses thisopportunity, it will carry him towards his fortune.
Ambedkar wrote very learned and theories obtained his M.A and Ph.D. degrees.
He returned to India on the 21st of August 1917.
There is one thing to note in the years of Ambedkar’s education. He studied English and Persian languages in India. In America he studied Political Science, Ethics, Anthropology, Social Science and Economics. In this way he studied many subjects. He obtained his doctorate. Even at that time Ambedkar had a revolutionary mind. He had made an unshakable resolution to wipe out the injustice done to the people of the low cast; in this way he wanted to bring about a revolution in the Hindu Scociety. But – and this is important before becoming a revolutionary he increased his knowledge. Because of this his toughts were not mere froth. They had a solid foundation of information. This enabled him to pay a very effective part in framing the Constitution of India.Injustice and Humiliation Again
Ambedkar was given a high post Baroda. He had a doctorate, he held a high office – but from the moment he set foot in India he felt the sting of ‘untouchability.’ No one came to welcome him, when he reached Baroda. Worse still, even the servants in the office would not hand over the files to him; they threw the files at him. No one in the office would give him water to drink. He could not get a house to live in. Even though he complained to the Maharaja, it was useless. Even non-Hindu did not treat him properly.
The fire of wrath against the Hindus blazed in Ambedkar’s mind. He returned to Bombay in a few days.
In 1920, Ambedkar left for London for higher studies.
The British Museum in London has a very good library. It used to open at eight in the morning, and every day Ambedkar would be there by eight. He read till five o’clock. In London he came to know a student called Asnodkar. He belonged to a rich family. He was not interested in study. Ambedkar said to him, "Your people may have made plenty of money. But think, you have born a man, what are you going to achieve? The Goddess of Learning will not come to you whenever you want. We must get her blessings when she comes."
In 1922 Ambedkar became a barrister and the nest year he came back to India.
'Mook Nayak; ( The Leader Of the Dumb)
To proclaim and to bring to light the humiliations suffered by the ‘untouchalbes’ and to fight for equal rights, a periodical called ‘Mook Nayak’ was started. Ambedkar gave his support to it. He wrote in the first issued of this paper, "The Hindu Society is like a tower of many stories. It has neither a ladder nor a door to go out…. A Society which believes the God exists even in inanimate things, also says that people who are a part of that very society should not be touched!’
By this time there were signs that the Hindu Society was beginning tounderstand that ‘untouchability’ is unjust.
Sahu Maharaj of Kolhapur made arrangements for the free education of the ‘untouchables’ and secured jobs for many of them.
In 1924, Veer Savarkar, a great fighter for freedom, was released from the Andaman prison; he also began to fight against ‘untouchability’.
Mahatma Gandhi also was taking practical steps to wipe out ‘untouchability’.
Chowdar Tank
Ambedkar had personal experience of the humiliation and the injustice of ‘untouchability’. He did not want the pity of other for the ‘untouchables’. In his view, others could not uplift the ‘untouchables’. Justice cannot be granted by others. Those who suffer because of injustice should themselves secure justice.
Ambedkar felt that the ‘untouchales’ had lost their individuality for centuries; it was impossible to wake up such people through speeches and slogans. He decided to revolt against the blind beliefs of the Hindus. The Chowdar Tank Satyagraha was a result of this decision.
The Bombay Legislature had already passed a bill. According to this, the government had decided that all could use public tanks to wells. On the basis of this decision, the Mahad Municipality in colaba district had resolved that Chowdar Tank could be used even by the ‘untouchables’. But they had not given effect to it.
Ambedkar resolved to raise the flag of equality by using the water of this tank.
On the appointed day Ambedkar touched the water first. Then, many of his followers drank the water. Till then the ‘untouchables’ had not been allowed to go near the tank. Ambedkar proved that water created by God belonged to all.
But after a couple of hours some one spread the rumour that Ambedkar’s men would enter even the Veereshwara Temple. The other Hindus attacked Ambedkar and his men. In this clash, Ambedkar was injured.
This incident opened a new chapter in the social life of India. Many sensible Hindus condemned these actions. They began to say that there is nothing wrong in the ‘untouchalbes’ taking water from wells and tanks.Should Not Hindus, Who Seek Justice, Give Justice?
The ‘untouchables’ are Hindus. Therefore, the doors of temples should be open to them. If the Hindus can touch the Christians and the Muslims, why should they not touch the people who are themselves Hindus and who worship the Hindu Gods? This was Ambedkar’s argument. He gave a call that people who practise and support ‘untouchability’ should be punished.
Some people argued that the ‘untouchables’ were not yet fit for equality. The Hindus say that they want independence and democracy. How can a people who have temple upon all the libertise of a backward group aspire to democracy? Ambedkar argued like this and thundered that these people had no right to speak of justice and democracy.
In 1927 there was a big conference. It resolved that there should be no cast differences in the Hindu Dharma and that people of all castes should be allowed to work as priests in temples.
The Chowdar Tank dispute went to the court. The court decided that tanks are public property.In Action
The ‘untouchables’ who have been subjected to humiliation for hundreds of years should find justice. For this purpose Ambedkar indicated a few clear steps. No section of the Hindus should be kept out of temples. There should be more representatives of the ‘untouchables’ in the legislatures. These representatives should not be nominated by the government. They should be elected by the people. The government should employ the ‘untouchalbes’ in larger numbers I the army and the police department.
A Fearless, Firm Mind
Those who suffer in the Hindu Society should get justice.
This was Ambedkar’s rock-like decision. He was prepared to oppose anybody to reach his goal.
The British Government invited several Indian leaders to discuss the problems of India. The conferences were held in London; they were called the ‘Round Table Conference’. Gandhiji also took part in them. At the Round Table Conference Ambedkar spoke angrily against the government. He said that the backward sections did not enjoy equality with other sections, even under the British Government; the British had just followed the ways of the other Hindus.
This was a time when Gandhiji was very popular in India. Millions of people followed his foot-steps with devotion. Ambedkar openly opposed Gandhiji’s views on how justice should be secured for the ‘untouchables’. He supported the views which seemed right to him.
Ambedkar secured for the Harijans (the ‘untouchables’) ‘separate electorates’ at the Second Round Table Conference in 1931. As a result, the Harijans could elect their representatives separately.The Mahatma's Fast
Gandhiji felt that separate electrorates would only separate the Harijans from the Hindus. The very thought that the Hindu would be devided pained him much. He started a fast against separate electorates. He said he would fast unto death in necessary.
There was anxiety in the country because of Gandhiji’s fast.
Many Congress leaders went to Ambedkar to save Gandhiji.
"Muslims, Christians and Sikhs have obtained the right of separate electorates. Gandhiji did not fast to oppose them. Why should Gandhiji fast to oppose Harijans getting separate electorates?" questioned Ambedkar. "If you are unwilling to give the ‘untouchables’ separate electorates, what other solution is there? It is essential to save Gandhiji. But just to save him I am not prepared to give up the interests of the backward classes," he declared. He said, reserve a larger number of seats for the untouchables’ than the British have given; then I will give up the claim for separate electorates."
At last there was an agreement between the leaders who had gone for a compromise and Ambedkar. It was decided that ten per cent of the seats in the legislatures should be reserved for the Harijans. Ambedkar gave up the claim for separate electorates. Gandhiji ended his fast.
This famous treaty is called the Poona Treaty was another important step in the struggle of the backward people
We Need Dharma - But Casteism Should Go
‘Undouchablity’ is a branch of casteism; until casteism is wiped out ‘untouchability’ will not go – this was Ambekdar’s firm belief. He argued that to wipe out casteism, political power was very necessary. He believed that Dharma was essential for men. But the revolted against those who, in the name of Dharma, treated some of their fellowmen like animals. Many people criticised him. Some newspapers also wrote against him. There were many occasions when his life was in danger. Also, Ambedkar knew from his own experience that even a bright man could not come up in life vacuse of casteism. People give his cast importannce and make him powerless. Ambedkar fought casteism. He was disgusted to find how difficult it was to secure justice and to find how many men were still narrow-minded. He even said that it would be better to give up the Hindu Dharma itself.
Muslim and Christian priest and missionaries learnt about this declaration; they tried very hard to attract Ambedkar. They met and assured him that the ‘untouchables’ who changed their religion would be given equal status in their society.The Modern Manu
Today Ambedkar’s name is remembered in the history of India also because of the role he played in framing the Constitution of India.
India became free from foreign rule on the 15th of August 1947.
Ambedkar became the first Minister of Law in independent India. With one voice all India welcomed his appointment. He took oath as a minister.
The country, no doubt, got freedom. It was to be decided how a country with crores of people should be rules. How should elections take place? What are the rights of the people? How are laws to be made? How should the government works? How should courts of law function? - Such important matters had to be decided, and laws had to be made. The Constitution answers all such questions and lays down rules.
It was a very difficult task to prepare the Constitution. A study of the Constitutions of many countries, a deep knowledge of law, knowledge of the history of India and of the Indian society, the patience and wisdom to weigh different opinion-all these were essential.
On 29 th August 1947, a committee was constituted to frame the Constitution of India. Ambedkar was chosen as its Chairman. Shri T. T. Krishnamachari, a member of the committee, himself has said:
"Though a committee of seven members was formed, one of then resigned. Another was nominated in his place. Another member died. No one took his place. One of the members was very busy with government work. Owing to ill health two other members were far away from Delhi. As a result, Dr. Ambedkar alone had to carry the entire burden of preparing the draft of the Constitution. The work he has done is admirable".
As the Minister for Law, Dr. Ambedkar placed the draft Constitution before the Constituent Assembly on 4th Nobvember 1948.
He gave satisfactory answers to many questions about the Constitution.
The part of the Constitution wiping out ‘untouchanblity’ was aproved on 29th November 1948. Ambedkar’s struggle bore fruit in his own life time. A new chapter began in social life. We should remember the words of Ambedkar in answer to the debate on the Indian Constitution:
"India has lost her freedom only owing to treason of her own people. Raja Dahir of Sindh was defeated by Mahammad Bin Khasim. The only reason for this defeat was that the generals of the Sindh army took bribes from Jahsim’s men and did not fight for the king. It was Raja Jaichand of India who invited Mohammad Ghori to fight against Prithviraj. When Shivaji was fighting for the freedom of the Hindus, other Maratha leaders and Rajputs were fighting for the Mughals. When the Sikhs were fighting against the British, their leader did nothing…. Such things should not happen again; therefore, everyone must resolve to fight to the last drop of his blood, to defend the freedom of India"
The Constituent Assembly accepted the draft India Constitution on 26th November 1949.
Dr. Ambedkar was born in the Mahar Cast; he was pushed away as an ‘untouchalbe’, his very touch was supposed to make the water unclear; by his genius, by his learning and by his unbending will, he rose high and shaped the Constitution of India, and came to be called the Modern Manu. (Manu was a great Law-Giver of ancient India)
Ambedkar’s fist wife, Ramabai, had died. He married a girl belongs to Saraswatha Brahmin – Dr. Sharda kabir; she was working in the nursing home where he was treated for sometime.
In 1951, Dr.Ambedkar resigned his office as minister.
After Resignation As A Minister
In 1952, he was defeated by a Congress candidate in the election for the Lok Sabha. The entire country was shocked by his defeat.
A few later he was elected to the Rajya Sabha. Whenever he felt that the government had not done justice to the Harijans he criticised it sharply. In 1953 the government brought a bill before the pariament. According to this bill those who practised ‘untouchablity’ would be punished; imprisonment, imposition of fines, dismissal from employment and withdrawal of licence to follow a profession – these were the forms of punsihement.To the Path of the Buddha
Soon after the framing of the Constitution, Ambedkar’s mind turned towards Buddha. His mind was thirsting for peace and justice. He attended the Buddist Conference in Ceylon(Sree Lanka) in 1950.
The bitterness of his mind was ever on the increase. In spite of it, he was not willing to embrace the Christian or the Muslim faith.
Finally, Ambedkar decided to become a Buddhist.
This was a great decision in his life, a decision taken after deep thought.
Why did he choose Buddhism?
Ambedkar told his friend Dattopant Thengadi: " I am in the evening of my life. There is an onslaught of ideas on our people from different countries from the four corners of the world. In this flood our people may be confused. There are strong attempts to separate the people struggling hard, from the main life-stream of this country and to attract them towards other countries. This tendency is fast growing. Even some of my colleagues who are disgusted with ‘untouchability’, proverty and inequality are ready to be washed away by this flood. What about the others? They should not move away from the main stream of the nation’s life; and I must show them the way. At the same time, we have to make some changes in the economic and political life. That is way I have decided to follow Buddhism."
There is a way of life which has come down as a steady stream in India for thousand of years. Buddhism is not opposed to it. The backward people must rebel against the injustice done to them; they must wipe it out. But ‘untouchability’ is a problem of the Hindu Scoiety. To solve this, a path which does not harm the culture and the history of Bharat must be followed. This is the basis of his resolution.
He did not believe in the theory that Aryans came from a different land and that they defeated the Dasyus’ (the Dravidians) of this country. There is no foundation for this in the Vedas. The word ‘Arya’ appears some 33 or 34 times in the Vedas. The word has been used as an adjective meaning ‘the noble’ or ‘the elder’. It is said in the Mahabharata that ‘Dasyus’ can be found in all ‘varnas’ (castes) and‘ashramas’ (stage of life). In this way Ambedkar used to support this view.
On 14th Octover 1956 at a big function in Nagpur, Ambedkar, with his wife, embraced Buddhism.
A Life Of Fulfilment
Ambedkar’s entire life was dedicated to one purpose – securing justice and equality to those people who are called ‘untouchalbes’. He had said many times "God will spare me till I complete my work for the ‘untouchables’. "He lived to see ‘untouchability’ declared a crime. The ‘untouchables’ had secured political equality. They should enjoy social equality also – this feeling was beginning to grow in the country.
As early as in 1951, Ambedkar’s health had begun to fail. Yet he continued to work saying that he would not succumb to ill health when there was work to be done.
On 16th December 1956 he breathed his last. Thousand and thousands of people watched the funeral procession and expressed their sorrow and admiration. Five hundred thousand people witnessed the last rites.
Ambedkar was very fond of books. He had set apart a part of his house "Rajagriha’ for them. When he suffered from an eye trouble, he was particularly unhappy that he could not read. Whenever he went abroad, he used to buy books. Once he bought more than two thousand books in New York. "untoucalbes’, ‘Buddha and His Gospel’, ‘Revolution and Counter – Revolution in India’, ‘Buddha and Karl Marx’ and ‘The Riddle of Hinduism’ – these are some of the books he wrote. His books show how widely he had read, how he had gathered information, and how he could think for himself.
Anger, Perserverence, Constructive Work and Kindness
It appears that anger and perseverance are the two most important qualities that stand out in Ambedkar’s life. This is true from one point of view. The Hindus had called some people ‘untouchables’ and treated them very unjustly. This went on for hundreds of years. Ambedkar struggled hard to strengthen his people; he knew that those who are weak are bound to suffer. Once he said,"Goats are sacrificed, not lions.’ He attacked like lightening those who practised injustice. He opposed the British, he opposed the Hindu that were victims of the past, he opposed even Gandhiji, he opposed the Government of free India; he brought justice to the ‘untouchables’. At times his own life was in danger; but he gave no thought to it.
It is important to notice another aspect of his Himalayan personality. He was very learned. At school he was not allowed to study Sanskrit, but later in life he did learn Sanskrit. As the president of the people’s Education Society he opened a number of schools and colleges; as a result people of backward classes could get education.
He spent some days in Aurangabad. He saw that there were no plants or trees in the bit compound of the college. He said that any one who wanted to meet him should plant a sapling; otherwise he (Ambedkar) would not see him. In a few days more than a hundred saplings appeared inside the compound. Once in front of a hostel he saw shrubs. He himself began to clean the ground with a pick-axe and shovel.
The root of his anger was kindness. It is no wonder that at the end he turned to Buddha, ‘the ocean of compassion’. His heart melted in pity when he saw those who, born as men, lived worse than animals, without the respect and the justice every man should receive. That is why he opposed ‘untouchability’. He felt that men need Dharma. "Food alone is not enough. Man has a mind, which also requires food. Dharma gives man hope and makes him active" he said. There was an old man among his followers. Once he went to Ambedkar. He said he had made avow to God and he begged for Ambedkar’s permission to carry out the vow. Ambedkar said with a smile, "Who told you that I have no faith in God? Go, do as you wish." Once an old lady knocked at his door at early in the morning. Weeping, she said, "My husband is very sick. I tried for 12 hours to admit him to the hospital. They said that there was no room in the hospital." Ambedkar himself went with her and admitted her husband to the hospital.
Once, when Dr. Ambedkar resigned as Principal, a boy came to him crying. He was a Brahmin boy. He was very poor. He had a scholarship for two years. He was doubtful whether he would get it during the last year of his stay. Ambedkar was grieved at his story. He comforted him. He made him sit with him for food. Then he gave him fifty
rupees. He patted him on his back and said "if you are in trouble again, come and tell me."
When Ambedkar himself was in poor health, he heard that his gardener was not well. He took another man with him and, using a stick for support, went to see the gardener. "Who will look after my wife, if I should die?" – this thought troubled the gardener. Ambedkar comforted him. He said "Do not cry, everyone has to die one day or the other. I too have to die one day. Be brave. I will send you medicine. You will be all right." He sent the medicine.
The very next day Ambedkar died in his sleep.
A Lion Among Men Ambedkar was born in a cast which was considered as the lowest of the low. People said that it was a sin it they offered him water to drink, and that if he sat in a cart it would become unclean. But this very man framed the Constitution for the country. His entire life was one of struggles. And his personal life was too misirable; he had lost his first wife and sons. But even though he did not lost hid dareness. It is no wonder that everyone called him ‘Babasaheb’, out of love and admiration. Bhimram Ambedkar was the lion-hearted man who fought for equality, justice and humanity.
Rajaji
The last days of the year 1931, in the Central Jail at Vellore. A number of freedom fighters were imprisoned there. Some of them were sitting under a tree in the open yard. As they were chatting, a lean man, wearing dark glasses, and trying to tighten the dhoti he was wearing, walked across the courtyard. The men who were squatting under the tree stood up respectfully. "Who is that?" one of them asked."You don’t know? He is Rajaji, the man who is worthy of being our Governor General" replied Professor N.G. Ranga, who happened to be there. About seventeen years later, Rajaji did become India's Governor General. The Governor General The fifteenth of August 1947.The shackles of India's political slavery were at lasting broken. The country became independent. The determined fight under leaders like Mahatma Gandhi, Sardar Patel and Nehru forced the British to quit India. For a few months, Lord Mountbatten was the last British Governor General. He was to return to England in June 1948. An Indian had to take over as the Governor General.'The Post of the Governor General of free India is really a very high one. Who can worthily fill it? This was the question every where. All eyes turned to Rajaji. Rajaji became free India's first Indian Governor General. He held the reins of administration for some twenty months and proclaimed India a Republic on January 26, 1950. Rajaji was a great patriot, an unequalled statesman, a great social reformer, an able administrator, a popular writer, freedom fighter, an intimate associate of Mahatma Gandhi, one of the makers of modern India, a great leader of the Gandhian era and the founder of the Swatantra Party. The Chakravati Family Rajaji's real name was Chakravarti Rajagopalachari. People affectionately called him Rajaji. How the family got the name of Chakravarti is an interesting story. In Sanskrit, 'Chakravarti' means the King of Kings. Once when an ancestor of Rajaji was bathing in the river near their village, he saw a dead body come floating down the river. Fearing that if left so to float, vultures would only eat up the body, he pulled it out of the river and cremated it. But later, it became known that the dead body was that of a Harijan, considered by Hindus as an outcast. Hence the Brahmins of the village expelled him. One day he had to perform an annual ceremony in memory of a dead ancestor. Such days are very sacred to Brahmins. But no Brahmins would agree to go to his house and partake of the ritualistic meal. Rajaji's ancestor was in great grief and anguish. Just then a person came along and said he was a Brahmin; he said he would perform the worship in that house and partake of the meal. As he was about to leave, he blessed the householder saying "Nallan Chakravarti" meaning a good Emperor. Then he vanished. The people who were they’re thought he was no ordinary mortal, but a super human being. From then on this family got the name of Chakravarti family. So goes the story. Prosperous Lawyer Rajaji was born on December 8, 1878 in Thorapalli Village near Hosur in Salem District of Tamilnadu. His mother was Shringaramma. His father Chakravarti lyengar was not only the village munsiff but also a great scholar in the Vedas, Puranas, and other Sanskrit lore. Rajaji completed his primary education in his native village and then joined the District Board High School at Hosur. Later he passed the B.A. degree examination from the Central College in Bangalore and secured a Law Degree in Madras. When he was studying in the Law College in Madras, an interesting incident happened. Swami Vivekananda visited Madras. He was put in the very hostel where Rajagopalachari was staying. Going round the rooms of the students in the hostel, he entered Raja- gopalachari's room. He saw on the wall a picture of Lord Krishna. He asked, "Why is Lord Sri Krishna blue in hue?" Raja- gopalachari, still a student, answered: "Sir, the sea is limitless. So is the sky. And both are blue. God is also boundless. And so His hue is also blue." Swami Vivekananda was overjoyed. He said the young boy would rise to eminence and would become very famous. It was in Salem that Rajaji began independent practice as a lawyer.He was just twenty years old. He came to be known as an expert in conducting criminal cases. He was so skilful that he won even very complicated cases quite easily. Soon Rajaii became very famous as an advocate in Salem. He was the very first person there to own a car. When he was twenty, he married Alamelu Mangammal. When he was just twenty-one, he conducted very difficult cases independently.His knowledge of law, his intelligence and his fearlessness brought him great fame and wealth in a short time. Just then, the Government had prosecuted a patriot by name Varadarajulu Naidu; the charge was that he had spoken against the Government. Rajagopalachari was the advocate for Varadarajulu Naidu. Whenever Rajaji stood up to speak, the judge would say "Please sit down." Next day, at the very outset Rajaji stood up and made a submission: "I have great respect for the Honorable Judge. But if like a teacher in a classroom, Your Honor always asks me to sit down, I shall not be able to discharge my duty; and it will not add to the dignity of this court." The Judgeapologized to Rajaji. Finally, on the basis of Rajaji's arguments, Varadarajulu Naidu was acquitted. The Municipal President Rajaji believed that the individual was part of society and must make his contribution to social life. In 1917 he becamePresident of the Municipal Council in Salem. No sooner, did he become President than the work of the local body got a new impetus. He started adult education classes and also night schools for factory workers. Schools for Harijans were also opened. Rajaji appointed a committee to prepare a glossary (list of difficult words) in Tamil so those science subjects could be taught in that language. He also drew up a plan for the supply of water to Harijans. A Master plan for the development of Salem was also formulated. Rajaji did much to better the lot of the Harijans. When he admitted Harijan students into a hostel, even some elders whom he respected very much opposed him. But Rajaji did not relent or retreat. With National Leaders Even from his student days, Rajaji was interested in politics. During those days he had the good fortune of being guided by great men like Chidambaram Pillai and Subrahmanya Bharati. He came under the influence of leaders who were trying to awaken the Indian people from slavery. Annie Besant, Bala Gangadhara Tilak and others began to appreciate Rajaji. That Rajaji entered the political arena was not surprising. In 1916, the Government of India arrested Annie Besant. When the train carrying her came to Salem, people gathered in a large numbers to see her. But the authorities would not permit it. Then the people squatted on the rail track. The Collector of Salem called in the police and was about to order them to open fire. Rajaji talked to him, argued, and guaran- teed that the people would be orderly and nonviolent. Then the gathering offered garlands to Annie Besant and showed its gratitude. Rajaji later argued on behalf of Annie Besant in the law court, and she was released. In South Africa, the Government and the Whites were treating non-White population like dirt under their feet. Gandhiji put up a tremendous struggle against that. It was on account of the Satyagraha conducted there that Gandhi’s extraordinary quality of leadership came to the limelight. When Gandhiji returned to India, Rajaji also accepted his leadership. Rajaji suggested to the then Editor of The Hindu, Kasturi Ranga Iyengar, that Gandhiji be invited to Madras. An invitation was accordingly sent to Gandhiji. When Gandhiji came, he stayed in Rajaji's house. For sometime Gandhiji could not make out that it was Rajaji who had invited him and that he was in Rajaji's house. The way Rajaji conducted himself, Gandhiji thought that he too was a guest! Against Untouchability Rajaji held that the removal of Untouch- ability was very important. He admitted Harijans to the "Gandhi Ashram" which he founded. His cook was a washerman. Once it happened that a Harijan devotee entered a temple. He had religious ash- marks on his forehead and arms and was singing hymns. Some fanatics prosecuted him in a court of law. Reading about it in the newspapers, Rajaji was pained. He took up his case in the court and argued on his behalf. In those days Harijans were not allowed to enter temples. Rajaji tried very hard to see that" a bill removing this disability was passed in the Madras and Central Legis- latures. But he did not Succeed. Rajaji was the first to work for legislation for the removal of Untouchability. He had to face intense opposition and many obstacles. But he was undaunted. Rajaji never cared for caste restrictions. He gave his daughter Lakshmi in marriage to Gandhi’s son Devadas. In The Whirligig of Politics Rajaji's political life had a strange course. He was the General Secretary of the Indian National Congress in 1921-22. For two decades from 1922, he continued as a working committee member. He became a frontline leader of the Congress, and was a confidant of Gandhiji. His extraordinary genius was well known to all. He participated in various Satyagraha movements and was imprisoned fivetimes. When Gandhiji began the salt Satyagraha, Rajaji led a procession from Tiruchirapalli to Vedaranya and began making salt on the seashore. They were all arrested by Government and sent to prison. When, for the first time, the Congress participated in the elections, Rajaji became the Chief Minister of the then Madras Province. But he resigned from the Congress in 1942. The Muslim League under Jinnah put forth the demand for Pakistan. It insisted that grouping together Muslim majority provinces and dividing India into two should create a separate nation. In the early stages the Congress opposed the demand. But Rajaji said that it was better to accept the demand for Pakistan. Many Congressmen criticized Rajaji very harshly. Rajaji left theCongress. But the same Congress agreed to the demand for Pakistan in 1946! Rajaji again joined the Congress in 1945. He became a Minister when Jawaharlal Nehru formed a Government on the eve of independence. The state of West Bengal had certain serious problems. Rajaji became the Governor of that State in 1947. When Lord Mountbatten returned to England, Rajaji became the Governor General occupying the highest position in free India. Later, he was Home Minister in the Central Government. By then he was 72 years old, and he needed rest. He gave up the Ministership and returned to Madras and the world of letters. He began a study of the Ramayana. A little later, when the Congress Party in Madras again urged him to take up the leadership, he said, "No. I am old, and I do not want any power or responsibility." But finally he had to agree and in 1952, at the age of 75 years, he became the Chief Minister. He infused a new dynamism into the Congress before retiring. But he became disgusted with the way the country's affairs were going on. He felt that in the havoc created by the control-licence -raj, corruption became rampant and the nation's life was in a shambles. It became clear that if there were no strongopposition party in a democracy, it would only be a travesty of democracy. So, the 82-year-old hero founded a new party called "The Swatantra Party". It was the main opposition party in the Lok Sabha till 1969. Prison And Politics Rajaji hated sloth- even when he was kept in prison, he converted it into a school. He gave of his knowledge to his co-prisoners. He would recount the stories of the Ramayana and the Mahabharata to them. Not only did he seriously study many a book in prison, but he wrote some books too. It was in prison that he wrote his book on the ancient Greek philosopher, Socrates. It became a famous work. Many a time when there were quarrels between the prisoners and the officials of the goal and the situation became tense, Rajaji would step in as peacemaker. So even the prison officials had greataffection and regard towards Rajaji. A feeling has grown that politics means competition and hatred. But the way Rajaji conducted himself in politics was remark- able.The well-known leader Satyamurty and Rajaji belonged to opposite groups in politics. Still whenRajaji was giving up the Presidentship of the provincial congress committee, he tried hard to see that Satyamurty was greatly surprised by knowing this thing. He freely praised Rajaji and said, "I never knew that Rajaji had a heart of gold!" Satyamurty was the only leader who had not courted arrest even sometime after Gandhiji began the Non Co-operation Movement in 1930. All other leaders of Madras were in goal. Rajaji went straight to Satyamurty, though he was his political opponent. He told him, "All other leaders of Madras have gone to goal. It is a question of the prestige of Madras. So you must also participate in the Satyagraha now." Satyamurty agreed. Both of them picketed before a shop selling foreign cloth and courted arrest. That was the first stretch of prison life to Satyamurty. Simple Life Rajaji lived in an utterly simple way throughout his life. He had inherited property.Within a couple of years after enrolment as a lawyer, he was earning two to three thousand rupees a month. But he lived a very simple life. He never left the path of virtue. His life was dedicated to righteousness. He was like Bhishma in righteousness, and in statecraft like Chanakya. Rajaji always wore Khadi. He firmly believed in the need to use Khadi and Swadeshi articles. Even when he was in prison, he used to spin for a few hours every day. As for his clothes, he wore a dhoti, a jubba (a loose, long shirt) and a shawl on his shoulders. That was all. And he wore dark glasses. He had to wear them always because of some eye ailment. Someone once asked him about it. Rajaji humorously said, "When I meet anybody, I must look at him well and know about him. But he should not see in my eyes what I think of him. So I wear these dark glasses." The Fearless Hero There were three prominent traits in Rajaji. The first was fearlessness. Never would he refrain from saying or doing what he thought was correct because it might displease someone or it might be unpopular or those in power mightbecome angry. When he was yet very young, he was an admirer of a Swamiji by name Sahajananda, who was a Harijan. When the Swamiji came to Salem, Rajaji and his friends arranged a dinner for him. Some orthodox persons became wild with anger at this, and they ex-communicated Rajaji and his friends. The priests would not go to their Houses to officiate at religious functions. But Rajaji remained undaunted by any of these things. When he went to Bombay in 1941, he had to face a black- flag demonstration against him. Some threw stones at him in the public meeting. But Rajaji did make his speech. In just a few minutes, there was calm and the people listened to him. Rajaji had unflinching faith in Mahatma Gandhi’s philosophy and principles. He always followed them. He was also very close to Gandhiji. When an association was started in Madras to explain to the people, the philosophy behind Gandhi’s method of Satyagraha, Rajaji was chosen president of that body. Gandhiji was very happy when he heard of it. Of curse, Rajaji was not a man to accept the ideas and views of others without examining them. Gandhiji so even with the ideals preached it. When the question of dividing the country arose, every Congress leader opposed it. Still Rajaji supported the demand for Pakistan. He kept aloof from the 'Quit India' movement started in 1942 to get the country's independence from the British. He was the only leader who did not take an active role in that movement. So he resigned from the Congress in 1942. Some accuse him of being the cause for the rise of Pakistan. He had to face the hostility of the people who thought that he supported the creation of Pakistan. It became difficult for him to speak in meetings. Quite a few leaders also criticized him harshly. But Rajaji faced not only harsh words but also stones, and justified opinion. At the time Rajaji started the Swatantra Party, the Congress Party and Jawaharlal Nehru had tremendous influence in the country. But Rajaji did build this opposition party. And till his last day, whenever he felt that either the ruling party or very popular leader like Nehru was making a mistake, he roundly condemned it. During the Second World War (1939-45), when it seemed the Japanese would bomb Madras in 1942, the Governor of Madras fled the city. The people also started appealed to them. This is our country, not of the British. They may run away. But in those days of run a teashop in the Hindi Prachar Sabha Bhavan. An Extraordinary Genius Secondly, Rajaji was an extraordinary genius. He was known for his sharp intellect. He could grasp any subject easily. He could pinpoint in a split-second the essence of any situation or problem. Because of such clear thinking and sharp understanding, his speech was also balanced, clear and to the point. As an administrator he displayed dareness and a keen intelligence. He was the Chief Minister of Madras in 1937. Then he introduced prohibition. This was being done for the very first time in India. But prohibition meant loss ofrevenue to Government. So he introduced Sales Tax for the first time. Many economists also welcomed the measure. The farmers in our country were bowed and crippled by the weight of debts. Every farmer’s family was in debt, and the every interest on it was enough to ruin the family. A farmer was born as a debtor, and he lived as a debtor and finally died in the same conditions. To remove this pernicious evil, Rajaji brought in a new regulation. He banned the charging of unreasonably high interest. As Chief Minister of Madras, Rajaji had laid for himself a very high code of conduct, others would have found it impossible to follow it. He exercised great caution to see that he and his Ministers remained untouched by corruption. He always went to the State Legislative Assembly ready to answer any question or supplementary. He had asked other ministers also to be similarly prepared. In 1952, Rajaji again became the Chief Minister of Madras. He removed allcontrols on foodgrains. Several Ministers at the Center and also others thought that Rajaji had taken a wrong and hasty step. But soon it was evident that what he did was right. So all over the country, the controls on foodgrains were removed. Two years later he felt that the educational system in the State should be radically changed. There was great opposition to this. So he resigned. Service- minded The third important trait in Rajaji was his service-mindedness. He had become quite rich while quite young. If he had continued as a lawyer and had not entered politics, he could have been very wealthy. He could have led a life of luxury. He gave up such a career for the sake of the country. He went to goal five times. Another Congress leader, Kaleswara Rao, has narrated how he became the Chief Minister of Madras. Rajaji never wanted any position. Vallabha Bhai Patel himself suggested that Rajaji should be the leader of the Party. "I do not want all that," said Rajaji. He just would not listen. Kaleswara Rao became angry. He said, "It is now your duty to lead the Party. If you do not wish to do your duty, why are you here? You can go anywhere.Go to theHimalayas. But this is not the place for you. Yes, please go away." Rao was shouting in fury. Finally, with great effort, Patel had to persuade Rajaji. As Governor General, he had held the highest position in the country. Any one else in his position would have said, "I was the Governor General of India. How can I accept a lower position?" But Rajaji had no such thought. Hebecame a Central Minister and later the Chief Minister of a state. When he felt that his work was over, he promptly laid down office. When he started the Swatantra Party he was a very old man. He wanted no position for himself. Building up a new party meant hard work, he could expect no personal gain. But he felt that in a democracy there should be a strong opposition party. If there is no such party, the Government will Becomeirresponsible. So he started and nursed and built up the new party. It was only once that Rajaji went outside India. Representing the Gandhi Peace Foundation, he visited Britain and the United States of America in 1961. At that time, he was 83 years old. The old sage went out only to utter a few words of wisdom. Powerful nations of the world were competing among themselves; they wanted to make atom bombs and even more destructive weapons. Rajaji was troubled. He thought that if it went on, all mankind’s would be destroyed. So he wished to warn that even the mostpowerful nation must consider the welfare of humanity at large. He went as the leader of a mission, which wanted to appeal, that suicidal atomic experiments should stop. He talked to the then President of the United States, John F.Kennedy, for forty-five minutes. Kennedy later said that the discussion brought him the great influence of a pure and gentle culture. Popular Writer Rajaji was a very popular writer in Tamil and English, Some of his books have a unique place in the world of letters. He has also translated some Kannada stories into Tamil. He has written more than thirty books. His books on the ancient Roman King Marcus Aurelius, on the Bhagavad- Gita, the Ramayana, the Mahabharata and the Upanishads are all very famous. Even a common man can read and understand his writings. Rajaji said, "My books on the Ramayana and the Mahabharata are my greatest service to my people." There is no exaggeration in it. Their simple style is very attractive. They are books, which every Indian should read and enjoy. By translating the Ramayana and the Mahabharata into simple and beautiful English, Rajaji has made it possible for the people of the Western countries to read and enjoy these great epics of India. The Mahabharata written in English by Rajaji is a textbook for Oriental Studies in five American Universities and more than three lakh copies of it have already been sold. Two lake copies of the Ramayana have been sold. Rajaji spoke and wrote very simple language. He was a great scholar, but his language was never pedantic. When people heard him speak, they were amazed that difficult and profound ideas could be expressed in such simple words. The same feeling comes when we read his books. Rajaji's stories have their own charm. He had a fine sense of humor. Even while speaking in the legislature, according to the situations he was telling some stories. He wrote many articles in the "Swarajya". He dealt with every subject in the country's affairs. Any article by him on any subject always presented a new angle. It would make the readers think again. But the language was quite simple. It was Rajaji who introduced teaching of Hindi compulsory in Madras. But twenty years later Rajaji himself led the agitation against Hindi. He felt strongly that in the eagerness to spread Hindi as the national language, the regional languages should not be adversely affected; their development should not be harmed. Words Of Wisdom Like many a great person, Rajaji also could foresee the future. Even when he was in prison in 1921, he wrote in his diary; "Freedom will come; but immediately thereafter or even for a long time it may not bring the people happiness or a good government. As soon as freedom comes, there will be a scramble for electedplaces; in its wake will come corruption, injustice and the wickedness caused by money and an inefficient administration. The life of the people will be like hell. Many will feel that the older regime, which was comparatively more just, efficient and honest, was better. What we get from our independence will be only freedom from indignity andslavery. Our future lies in making our youngsters good citizens by giving them from early days an education, which is likely to create good conduct, righteousness and mutual love. If that is not done, it is certain that they will be crushed under the wickedness of injustice and wealth." Many of Rajaji's ideas deserve serious consideration. Rajaji had something interesting to say about celebrating birthdays. He felt that in our country we went too far in the matter of celebrating the birthdays of grown-up persons. Suppose we admire a leader we celebrate every birthday of his-the fifty- second, the fifty-third, the fifty-fourth and so on. Is this quite necessary? Suppose we celebrate his 50th birthday, his 60th birthday, his 70th birthday and so on. We shall be honoring him once in ten years. Is this not enough? It is different withchildren. There is nothing wrong in observing it every year for a little one. But there is certainly no propriety in observing the birth anniversaries of our grown-up leaders every year as we may do for children. We do go too far in declaring holidays. We seem to think that the best way to show respect for a great person or a great event is to give up work on that day. The folly is self-evident. Rajaji never sought fame. He did not attach any importance to it. He knew that he was not exceptionally popular; he knew that quite often those who agreed with his views were very few. Once somebody mentioned this to him. Rajaji replied,"Our ancient sages did not give up their firm belief in their ideals just because they did not have many followers". Some persons once went to Rajaji to discuss with him about the celebration of Gandhi’s birth centenary. Rajaji said, "But we do not see Gandhiji in the political, social or economic spheres in the country. In this state of affairs you are thinking of celebrating the Gandhi birth centenary. You are brave men!" There was a touch of humor, but the pain in his mind was obvious. Not After Popularity Or Happiness Rajaji's interest in the affairs of the country and his concern for the future always remained the same. They did not diminish a whit till the very end of his long life. He was troubled deeply that people of the country were not happy, that moral standards were going down in public life and that persons in public life did not have even basic honesty.This unequalled intellectual passed away on December 25, 1972. He was then 94. Rajaji received in his life both great honor and violent criticism. He heard theharshest words of criticism from his owncolleagues. People who could not understand him pelted stones at him. He withstood all that. And he was the Governor General of India. He was also the recipient of the highest award, the Bharata Ratna. Rajaji, who explained the meaning of the Bhagavad- Gita in his books, had imbibed its essence in his own life. Praise did not elate him; malicious words did not upset him. So many people reproached him saying that he encouraged the creation of Pakistan. Rajaji also did want an undivided India. But he came to the conclusion that India could not get freedom unless Pakistan was conceded to the Muslims. If some people want Pakistan, why keep them with us by force? Let us give them what they want let them experience the happiness or the misery or their new state. This is political wisdom. So ran his thoughts. Gandhiji himself once said, "If I had made over the leadership to Rajaji, I would not have had to see the bloodshed that occurred for the division of the country. He can see six months ahead of me." Rajaji did not get much happiness in his family life. When he was just thirty-five his wife died. He was very young and also had a very good income. Many relatives and friends told him that he should marry again. Rajaji, who had five children, said in his own humorous way, "If I marry again, I would have to look after the sixth child along with the five I have." Constructive Work Rajaji was proud of India. He had studied deeply the history of India, its literature and culture. His pride was rooted in this knowledge. He always thought of the welfare of the country. He worked for it in several ways. He practiced the teachings of Gandhiji. Gandhiji had told his followers that it was not enough to fight against the British, their sacred task included hard work for developing our motherland, Rajaji always wore Khadi, and never failed to spin even in prison. He set up and ran a Gandhi Ashram in a village called Pudupalayam. He supplied. Spinning wheels and cottons not only to those in the Ashram but also to people in the villages around. He made arrangements for the sale of the yarn spun by the villagers. There was a school in the Ashram. Quite often Rajaji was found teaching in the classes. His son, who was a doctor, attended on the people in the Ashram and the villages nearby. Rajaji periodically visited the villages. He arranged Jor the digging of wells. He advised people to give up liquor. He started bee keeping in the Ashram and taught people to earn money in this way. He was convinced that the two great evils of Indian society were drinking and Untouchability, so he fought against them tirelessly when he was in power and later too. He was also responsible for starting over two hundred co-operatives. A Child Of India's Culture and a World Citizen Rajaji was a child of Indian culture. At the same time he saw all mankind as one family. It seemed to him that selfishness and foolish notions of prestige blinded the powerful nations of the world. They were madly making most modernized weapons of mass destruction. They would plunge themselves and the whole of humanity in misery. Even in extreme old age, Rajaji tried to prevent this. Rajaji was grieved that freedom did not bring happiness and joy to the people of India; he was unhappy that the greed for money and power was ruining national life. He was the center of a hundred controversies. Different people may find this or that view of Rajaji unacceptable. But there can be no difference of opinion that Rajaji was the most brilliant leader of India in the twentieth century, and one who spoke fearlessly for the weal of India and the World.
Motilal Nehru
There are few in this country who have not heard of Jawaharlal Nehru. Motilal was his father and Swaroop Rani his mother. Vijayalakshmi Pandit who was India’s High Commissioner in England andambassador in America and Mrs. Krishna Huthisingh the famous writer were the two daughters of Motilal. And Jawaharlal’s daughter is Mrs. Indira Gandhi, the Prime Minister of India.Thus every one in the Nehru family attained fames.Childhood In Hardship Motilal was born on 6th May 1861. The great poet, Rabindranath Tagore, also was born on the same day. Motilal was not fortunate enough even to see his father. His father was Gangadhar and his mother was Jeevarani. In 1857 during India's first struggle for freedom Gangadhar was a Police officer in New Delhi. He escaped from Delhi with great difficulty and came to Agra. Early in 1861 he passed away. A few months later Motilal was born. His elder brother Nandalal who was then a junior lawyer in Allahabad brought him up.As a boy Motilal learnt Arabic and Persian languages. After joining a College in Allahabad he attained proficiency in English too. He was more interested in sports than in studies. He was very hand- some and lively. Every one liked him. Thinking that he had not done well in the first paper, he did not take the rest of the B. A. examination. And he never got his B. A. degree.The Wealthy Lawyer Motilal had not a scrap of property. Nor did he get his B. A. degree. What was he to do next? Deciding upon the legal profession he entered for the examination in law. He studied hard and got the first place. In 1883 he started practice as a lawyer in Cawnpore, working as a junior in the office of Preethinath,a senior advocate and a family friend of the Nehru.Later, because of his sincerity, diligence and intelligence, Motilal became an outstanding lawyer. Added to these qualities was his magnetic personality. Very soon he made a name as a very able lawyer. Clients came in search of him. Offering- fabulous fees they entreated him to take up their cases. A case relating to a lady called Rani Kishori used to fetch him twenty-five thousand rupees a month. The case dragged on for thirty years. When it was concluded he received a lakh and fifty two thousand rupees in a lumpsum. -No other lawyer in the world would have so ably handled this very tough case," said Sir Grimwood Mears, the judge. This case testifies to the abilities and the efficiency of Motilal. When he was an old man of 62, he was earning two thousand rupees a day by way of fees.Motilal was barely twenty when he was married. His wife bore him a baby. But both the mother and the baby died. Sometime later Motilal married again. His second wife Swaroop Rani was from a Kashmiri family. She was very sweet looking. Life in Motilal's house was very happy and gay.Their first born, a son did not live long. The second one, a son again, was born on November 14,1889. This son was Jawaharlal Nehru. Vijayalakshmi was born in 1900, and Krishna in 1907.In The Lap Of Glory
Motilal was a very generous man. Petty thoughts or mean acts were miles away from him. As money poured in through one door, it flowed out, like the Ganges in full spate, through another. As his income rose his style of living also changed. He bought a big bungalow on the outskirts of Allahabad. It was named Anand Bhavan. He added to its grandeur with an indoor swimming pool and lovely gardens. The swimming pool was brightly lit with coloured electric lights. People used to come in large numbers just to see this splendid sight. All the children learnt swimming. Select furniture to furnish Anand Bhavan and a variety of Dresden china and Venetian glassware were brought from London and Pads. A motor car also was brought. It was the first car in the district. Motilal himself used to drive it. The family had scores of servants of all communities.
Motilal was very fond of horses. He invariably bought and took home every good horse he saw. There were five or six Arab horses, and coaches in the house. Children rode on horse back even before they started walking. There were several hunting dogs at home. Hunting in the nearby hilly woods on horseback, with a gun on the shoulders, to avoid boredom at home was common. The house was a veritable free feeding centre. There were three kitchens. There used to be a dinner party every evening. Friends and big officers both Indian and English including even the Lieutenant Governor were the guests. Hindus, Muslims and Christians all mixed freely. They were served according to their religious customs. Motilal was not a vegetarian. Foreign drinks were poured in abundance. People considered an invitation to these parties as a signal honor. Every party providing not only excellent food but also sparkling conversation. Motilal would charm the guests with his lively table talk and jokes.
The Western Influence
Motilal had made six trips to Europe; he had taken his family too. Once he went to Russia with his family. After every visit to Europe he came back more westernized. He brought from England a governess by name Hoover to teach English to his children. She lived with the children in the same house. Motilal encouraged every one in the family to speak in English. Three rooms were set aside for Motilal's clothes of different styles and fashions. Whenever he visited London or Paris he would bring new suits, hats and shoes. Reputed tailors used to make his suits.
In spite of his aping the western ways of life se much, he never bowed to western people. He always maintained his self- respect and conducted himself as one equal to them. They also treated him with great respect.
His Daughter's Birthday Party
Once he went to Germany with his wife and his daughter Vijayalakshmi. 'Nanny' was his affectionate name for his daughter. She was then five years old. They were put up in a hotel in Bedems, a small town. He wanted to celebrate his daughter's birthday grandly. He hosted a tea party in the hotel for ali the children of the town. The children called Nanny an Indian Princess and shook hands with her and played and danced with her. The whole town was there to see the gala celebrations. The hotel premises were crowded. The hotelkeeper and the guests showered flowers on Nanny. She walked about with the dignity of a princess. It was all very exciting. Motilal was beside himself with joy.
Swaroop Rani, the wife of Motilal did not like western ways much. She observed Hindu customs. She never failed to celebrate a Hindu festival. Motilal also used to take part in these religious celebrations.
The British Emperor's Guests Of Honour The coronation of King George V was celebrated with great pomp in New Delhi in 1911. Kings and princes, titleholders, high officers and dignitaries were invited to the royal court. To accommodate the guests a new township sprung up over an area of 25 squire miles near Delhi. All modem amenities were provided. The Emperor invited Motilal and his family.With his wife and two daughters Motilal traveled in a special train to Delhi. His tent was next to that of the Lieutenant governor who had been asked to look after Motilal. Motilal had been told what clothes he should wear for the royal court. Jawaharlal was studying in England then. He got the clothes; socks, gloves, shoes and hat specially made in London and sent them to his father. A renowned specialist had made each article.Short Temper Motilal's was a dynamic personality. His power and his anger were those of a volcano. Once at a dinner party in his house one of the attendee’s wiped a plate with the sleeve of his shirt. Motilal noticed it. He got terribly angry. He rushed to the man and started pummeling the poor fellow. Wiping a plate with his shirt s1leeve instead of a towel was his entire fault. It was only after servant apologizedprofusely that Motilal cooled down. The Darling Son Jawaharlal was the only son of his parents. Naturally both father and mother doted on him. Motilal wanted his son to be a great man. He feared that his son might get spoilt if he mixed with other boys. So his children were educated at home. An English governess was engaged to teach English and a Muslim mould to teach Arabic and Persian. The children were experts in horse riding, swimming and riding bicycles.Motilal feared that too much pampering might spoil his son.Once it happened that Motilal had left two pens on his writing table. 'How could father need two pen?" thought the innocent Jawaharlal and put one into his pocket. "Who took my pen?" Motilal started inquiring. He was furious. Jawahar was afraid to tell the truth. He ran to his mother and hid himself behind her. Motilal pulled him out and whipped him; welts rose on the boy's back. The father felt miserable at what he had done. He himself applied healing ointments to the welts.The Son In England It was customary for aristocrats in England to send their children to the Harrow Public School. Motilal also decided to put his son in that school. Jawaharlal was then fifteen. Motilal went to England with his family and got his son admitted to Harrow Public School.After completing his studies in this school Jawahar joined Cambridge University. He passed in the second class. Then he studied in a law college and got a degree. The father thought that his son should study for the Indian Civil Service (I.C.S.) Examination. But for this Jawaharlal would have to stay in England for another two years. But the parents could not bear to be separated from their son so long.Moreover Indian students were treated unfairly at this Examination, because of color prejudice. For these reasons Motilal asked his son to return to India.Thousands of rupees had been spent on the son's education. Jawahar used to spend all the money sent to him. Once he lent some money to an Indian student who was in trouble. It was never paid back. So he was hard up for money. He wrote to his father asking for more money. The fathergot angry. He wrote back, "How did you spend so much money sent to you? Send me detailed accounts for six months. "The son also lost his temper. "Do you expect me to write down how much I spent on buses or trains, on books, and snacks? Should I account for every pie? I can't do it. If you have trust in me, send me money, otherwise, don't. I shall work as a porter even and earn my maintenance and complete my education," so he wrote back curtly.Motilal felt unhappy for having wounded his son's feelings with his letter. He spent a sleepless night. Finally he wrote to his son, "it is not that I want to leave you enormous property. Is it money or love, you shall never have to suffer for want of either. You alone are the most invaluable treasure for me in this world. What you may earn laboring hard throughout a year, I can earn in a day. For whom should I earn so much? Don't you worry? I shall send as much money as you want." And he sent the money. The son was dear as his own life.While studying in Cambridge Jawahar wrote to his father asking for a car. Motilal could easily afford it. But he had been reading in newspapers about car accidents. So he wrote back, I can get you a car. But I will be ever in anxiety haunted by the thought that you might meet with an accident. So do not think of a car now."In The World Of Politics When Jawahar was studying in England father and son used to write long letters to each other. They wrote not only about matters relating to their home and family but also about the affairs of the nation. Motilal would often send newspaper cuttings about important events. He was not interested in politics. But the son had a keen interest in it. While the son was radical demanding quick changes, the father was a moderate preferring slow and steady progress.Gradually Motilal also was dragged into politics. When Gokhale visited Allahabad in 1907 he was the guest of Motilal. When he gave a public lecture Motilal presided over it. When it was decided to convene a meeting of the moderates. Motilal had to take the chair Motilal criticized the Government in his speech. But his son in England felt that the criticism was very mild.Lala Lajpat Roy, popularly known as the Lion of Punjab, was a great patriot. He was arrested and sent to Mandalay by the British Government in 1907. This enraged both the father and the son. "Could we ever co-operate with such a government?" said the son. There was a good deal about Indian politics in the letters between the father and the son. The difference of opinion between the 18 - year-old son and the 48-year-old father were becoming sharp. Once about an article written by his father Jawaharlal wrote in his letter to him, had I not known you so very well, I would have thought this article had been written by a very loyal subject of the king.""Boys should be boys" replied the father.In 1910 Motilal contested the election to the Legislative Assembly of the United Provinces and won. From the very first day he attended the Assembly session, he started questioning the decisions and policies of the government. "How many Police reporters sent by the Government to political meetings know short hand?" Questions of this sort would often embarrass the government. Motilal would fearlessly criticize the government in his speeches.Some people started a journal called 'The Leader' to keep the public properly informed of all that was happening in the country. Madan Mohan Malaviya was its editor. The first Chairman of the Board of Directors was Motilal.In July 1912 Jawarhalal returned to India. A Home Of Joy After returning from England, Jawaharlal started his legal practice as junior to his father. On 8th February 1916, Jawaharlal married Kamala, the daughter of Jawaharmal Kaul. The celebrations were spread over ten days and there was great pomp and splendor. After their return to Allahabad there were banquets for several days.Difference of Opinion Between Father and Son Jawaharlal returned from abroad; he brought with him a political storm too. Father and son used to exchange views. The son was fiery. The father was moderate in his approach. Jawaharlal's stand was radical. No country should be a slave to another; there should be no slavery anywhere in the world; all countries should live in freedom -this was Jawahar stand. India should have freedom in internal matters, but should remain within the British Empire, argued Motilal. There were frequent debates between the two. Sometimes the debate would be quite hot and sometimes mild. The father feared that his son might support violence. The mother Swaroop Rani was afraid that the angry father might expel the son. Naturally Kamala was worried. The children were scared. The happy atmosphere of Anad Bhavan had been true to its name, but for some time it was disturbed.Then Came Gandhji Gandhiji returned to India from South Africa in1915. Because of his brave-fight against the unjust treatment of the coloured people by the whites and their Government in South Africa, Gandhiji was already known as a great leader. Motilal and Jawaharlal came to know him. This new friendship changed the course of the Nehru family.In 1919 Gandhiji became the national leader of the fight for freedom. He gave definite shapes and direction to the agitation against the unjust Rowlatt Act imposed by the British Government. Jawahar liked very much the idea of courting imprisonment by participating in the national movement. But his father’s reactions were different. Could any one get rid of the Government by merely launching Satyagraha and going to jail? He doubted it very much.
Besides, Motilal was worried about one thing. If his son also took part in the Satyagraha (nonviolent noncooperation), and went to prison, he would have to eat the unhealthy food served there, and sleep on the hard floor. Should the son, who was brought up in such utmost comfort as even princes envied, suffer this?Motilal tried sleeping on the bear and hard floor to experience what it was like. After this he was even more worded to think of his son's lot in the prison.He knew that his son was eager tobecome a follower of the Mahatma. So he decided to go straight to Gandhiji and express his distress. Though they’re political views differed, there had developed a sweet friendship between them. Motilal was older by eight years. "Please advise my son properly. Do not allow him to join Satyagraha. I cannot live if I am separated from him. It is after many years that my son and daughterin-law have come home," appealed Motilal to the Mahatma.Gandhiji knew Motilal's great love and attachment to his son. He told Jawaharlal, "Look here, Jawahar, you know how much your father and mother love you. Do not do anything that may make them unhappy. You have returned to India just now. You better study the conditions here very Well. Don't be in a hurry. There is ample time to serve the nation. Wait a little and go slow."Jawahar heeded the words of the Mahatma, and did not immediately jump in to the fight.
The Atrocities of The British Government
The historic Jallianwala Bagh tragedy took place on 13th April 1919. A public meeting had been called there that evening. Government issued orders prohibiting it. Still people gathered. General Dyer of the British army learnt this news. He wanted to teach the people whom he considered as law breakers a good lesson. He went to the spot with armed soldiers. The meeting place was a small open area surrounded by a wall. Thousands of people had gathered there. All on a sudden the General gave orders to fire at the mob. Bullets were showered. People could not even run away because of the high wall.
The dead bodies piled up. After this, marshal law was imposed. People were subjected to tortures in addition to humiliation.
Motilal's Eyes were Opened The government appointed a commission to enquire into this incident. The Congress boycotted this commission. It appointed its own Inquiry Committee. Mahatma Gandh! Motilal Nehru, Chittranjan Das and some others were among its members. This committee conducted the inquiry and gave a two - volume report, which was published. The monstrous act of the government was severely condemned. After this great tragic incident, Motilal lost all faith in the Government.The same year the All India Congress Session was held in Amritsar. Motilal was elected President of this session. He condemned outright the Jallianwala Bagh massacre and the policies of the government. He was not allowed to argue in the court in defence of two persons. They were innocent but yet they were sentenced to death. Motilal's faith in the Government was shattered to pieces.The Calcutta Congress Session passed a resolution to launch a non co-operation movement. People were advised to boycott courts, government schools and legislative assemblies. The lawyers were to give up their profession and never co-operate with the Government. The Congress appealed to all people to wear Khadi and to encourage native products. Foreign things were to be boycotted.Goodbye to Luxury Motilal's monthly income as an advocate amounted to thousands of rupees. The clients who were very rich used to wait anxiously for Motilal to accept their cases. They were happy if he agreed to take up their case. In spite of all this Motilal gave up his practice in accordance with the resolution of the Congress. He quit the Legislative Assembly and stoppedsending his daughters to school. The entire expensive western clothes? Vessels, crockery and the furniture were removed from the house. Some of the things were sold. Some of the things were given as gifts. Some others were burnt. All the members of the family began wearing Khadi clothes. The horses were sold. The number of servants was reduced. A life of luxury and pleasure gave place to a simple and austere life. But Motilal said it was no lowering of their status but in fact, an elevation. So enormous was Motilal's wealth that even prices could not equal him. But now, he found in a life of sacrifice and simplicity, such happiness, as he had never experienced before. A strong will and determination, patriotism and great love for and attachment to his son - these sustained him in the new way of life.Jawaharlal began taking more and more interest in politics. He traveled in third class compartments in trains. His father could not bear even this.The Consequence The expenses were cut down; but yet money was needed to maintain the family. But its bank balance was waning. There was no income as Motilal had given up his practice. He had to borrow money. Seeing this a rich man known to Motilal came forward to give financial help. Motilal's pride and sense of self-respect would not allow him to accept such help. Could a tiger feed on grass?One client offered a fee of one lakh and entreated Motilal to take up his case. Going to a court of law was against the principle of non-cooperation. Motilal's little daughter was then sifting by his side. He asked her, "What do you say, my dear, shall I take this money?""No, daddy, don't," said the little o And that was a command.Jawaharlal was not earning. He was then the Secretary of the Congress. He could have got a salary. Even Gandhiji told him to take it. But Motilal did not consent.To The Prison
At this time the Prince of Wales was coming to India. The government had planned a grand welcome to him. The Congress declared a boycott of all the functions in connection with his visit. Both the father and the son carried on a campaign in favor of the boycott. It was a great success. The government was furious that of all people Motilal who had been once invited by the British Government as an honoured guest should take such a stand. Several charges were leveled against both the father and the son. They were kept under house arrest. When they neither yielded nor sought a compromise the government finally arrested them. The officer who came to serve the arrest warrant grew nervous and began stammering. The trial was just a farce. Neither of them took any interest in it.
During the trial Motilal was fondling his granddaughter Indira in his arms. Both the father and the son were sentenced to six months' imprisonment, and ordered to pay a fine of a hundred rupees each. Carpets and other articles worth thousands of rupees were taken away from Anand Bhavan because Motilal and Jawaharlal were sent to Lucknow jail.
Motilal had once been arguing that India should enjoy dominion status within the British Empire. The same British Government had taken away his personal freedom. When Motilal had to attend the Emperor's court in Delhi, he had got his clothes and footwear from England, now the same man went to jail with his son as a freedom fighter.
Released From The Jail Thousands of Satyagrahis followed their leader to jail. Gandhiji had fixed a date for starting the No Tax Disobedience Movement. But the violent turn at Chauri Chaura in Uttar Pradesh came as a big set back. A mob of excited peasants set fire to the Police station and 22 men were burnt in it. Gandhiji was deeply pained at this incident.He thought that people had not learnt to give up violence, and did not understand the nature of nonviolence. So he decided to suspend the civil resistance movement.Motilal and Chittranjan Das who came to know of this in jail were upset. Still Motilal knew that India badly needed Gandhi’s guidance. After being released from the jail, he came out and supported Gandhi’s stand.The Congress appointed a special commission to find out how successful the non co-operation movement had been. Motilal was made its Chairman. He traveled all over India to collectinformation. His findings were that India was not yet ready for a nonviolent movement. But this report was not accepted by all. So there was a rift in the congress.The Leader Of The Opposition There was no party, which could play the role of a powerful opposition in the Legislative Assembly. So it was easy for the government to get even unpopular laws passed. This should not be allowed, thought Motilal, C.R. Das and some others; they should enter the Legislative Assembly as elected members to oppose the government. This led to the formation of the Swaraj Party.Motilal first became the Secretary and later the President of this party. He became the Leader of the Opposition in the Central Legislative Assembly. Government had to experience many defeats at the hands of the leader. But the Viceroy had the power to approve the bills, which were rejected by the Assembly. So the bills became laws. Therefore the opposition did not gain anything by winning. Launching the non co-operation movement once again became inevitableSon In The Jail During this time a strange incident happened. Nabha was a small state. It had a bad ruler. So the people of the state rose against him. Jawaharlal with two friends, Gidwani and Santhanam, went there to study the political movement. Ail the three were arrested. Jawahar and Santhanam were handcuffed together. A policeman leading them as if they were a pair of dogs held a long chain attached to the handcuff. They were tried and sentenced to two and a half years of imprisonment.
Motilal got this information. He was then running temperature. With great difficulty he reached Nabha. But he could not get permission to see his son. He telegraphed to the Viceroy. He saw his son in a dirty dark room. He felt miserable. The Government of India released all the three. Jawahar's health was affected. For a change of climate both father and son went to Europe and Russia.
Son Succeeds Father as President The All India Congress Session was held in Calcutta in 1928. Motilal was the President. The -next year the conference was in Lahore. Jawaharlal was elected President. Motilal felt extremely happy that his son had become President at such a young age. He showered flowers on his son in the procession. At this session the Congress declared that the goal of the country was Complete Independence. It gave a call for a non-co-operation movement. The crown of leadership, transferred from the father, adorned the son's head. What a blessing!"Don't Release Me" Again Motilal tendered resignation and walked out of the Legislative Assembly. Mahatma Gandhistarted his famous Dandi March or Salt Satyagraha.This march on foot to Dandi stunned the whole world. During this march Motilal and Jawaharlal met Gandhiji on his way to a village called jambusara. They had decided to donate their house Anand Bhavan to the Congress. They had built a small cottage for themselves on the same premises. Thereafter Anand Bhavan became the property of the Congress, and was named Swaraj Bhavan.Government arrested the supreme leader of the movement, Mahatma Gandhi. After this Motilal, Jawaharlal and other leaders were also arrested. Both the father and the son were sent to the Naini Jail. Motilal's health was seriously upset. Jawaharlal was nursing him. His condition did not improve. On the other hand, it got worse. A number of people from all over the country sent telegrams to the Viceroy requesting him to order the release of Motilal. But from the jail Motilal sent a telegram to the Viceroy saying, "Please do not release me on any account." It was to avoid any mis- understanding.The Light Goes Out The Government was afraid that it would get a bad name if such a great leader were to die in jail. So it released Motilal. He came to Allahabad. He was able to spend just a few minutes with Jawahar and Kamala only. The Police arrested Jawaharlal and sent him to Naini JaiI. Motilal went to see his son in Naini. On seeing his father in such bad health, his body emaciated and weak and face swollen - Jawahar was alarmed.At about this time, the daughter Krishna, the daughter-in-law Kamala and the son-in-law Ranajit were all arrested and brought to the same jail. The entire family found itself in jail. Motilal felt very happy, on the one hand, to see all the members of his family join the army in the War of Independence. On the other hand, he was much worried about their suffering in the prison. Motilal's illness grew worse. The doctors felt that he might not live long. Government released Gandhiji, Jawaharlal's and all members of the Nehru family. Jawaharlal was released on 11 Th October, so that he could be by the side of his father who was seriously ill. But on October 18th he was arrested again and sent to jail. Motilal lay waiting in his bed expecting his son and daughter-in-law to return from a public meeting. The daughter in-law came home alone and broke the news of Jawahar’s arrest at the entrance to Anand Bhavan.Motilal was taken in a car to Lucknow for treatment. The strain of the journey made him more ill. But he did not lose courage. He was thinking only of his country. He was in his usual self-cracking jokes. He called his children to his bedside and blessed them.He clearly knew that his end was nearing. He called Mahatma Gandhi to his bedside and said, "I am not fortunate enough to see India free and to die at the lotus feet of a free Mother India. But I have no doubt you will have that good fortune. I have done my duty. I have rendered my bit of service to the country, I am happy about it."On the 6th of February 1931 Motilal breathed his last. He was then seventy.The War Trumpets Sound In Old Age The National Congress declared on 31 St. December 1929 that India should aim at complete Independence. The flag of freedom was hoisted. Everybody clearly knew that the path of Mahatma Gandhi led to prison, to suffering and to poverty. Motilal was then sixty-nine. Many of his friends advised him not to jump into the fire of the freedom struggle. Motilal wrote to a friend as follows: "Believe me, I know quite well what will happen to me and my family if we join Gandhiji and plunge into the freedom struggle. I know that in this old age, with all my responsibilities and physical weakness, I am taking a big risk so daringly. Why then, do I do it? There is only one reason. It is my strong conviction that the time has come for determined efforts and the greatest sacrifice. I hear the war trumpets of my country, and I am responding to that call."
Tulsidas
'Tulasi Ramayana' is a very famous and great epic of North India. It relates the story of Sri Rama. It was written by Goswami Tulasidas. (Goswami means one who has renounced the world and has become a sanyasi, that is, an ascetic.) That is why it was popularly known as Tulasi Ramayana. Tulasidas gave it the title, 'Ramacharitamanasa'. Valmiki, the first poet, told the story of Sri Rama in his 'Ramayana'; after him hundreds of poets have retold it in their own way. 'Tulasi Ramayana' is one of the most popular and venerated Ramayanas. Many poets of our country were saints. They were great scholars as well as great devotees. They lived as rishis. Goswami Tulasidas too was a great scholar well versed in Vedic lore, philosophy and mythology. People say that Tulasidas, by virtue of his perfect devotion, was so fortunate as to meet Anjaneya, the renowned servant of Sri Rama. It is said Anjaneya helped him to see with his own eyes Sri Rama and Lakshmana. Tulasidas declared: 'Bhakti is the only way leading to God's grace. Sri Rama is the Supreme God (Parabrahma). He is the ideal man. And he is the Lord of this world. His words and deeds themselves form the code of human conduct in this world.' In his 'Ramayana' Tulasidas has narrated the story of Sri Rama; he has also taught the principles of right living through different characters. The lessons taught in that work are valid to this day. The epic gives beautiful pictures of the right relation between father and children, and of the affection among brothers. It also shows how the husband and the wife, mothers-in-law and daughters-in-law, should conduct themselves. Tulasidas describes the affection of a teacher for his disciples and the respect of the disciples for their teacher. But his poem is not just a moral Piece. Tulasidas has narrated the story of Sri Rama in a moving and delightful way. As we read it we feel as if we see Rama, Seetha and Lakshmana before our very eyes. The Age Of Tulasidas
Goswami Tulasidas was born at the close of the 15th century and lived upto the beginning of the 17th century.
It was a bad period for the Hindus. They had lost their freedom and had to struggle hard to maintain their unity. All their scriptures were in Sanskrit; so many people found them difficult to understand.
As the Hindus had no freedom, it was difficult for them even to attempt to expound the ideas of their religion.Women and also some groups among the Hindus did not have equality.
This state of affairs made gifted and liberal-minded poets unhappy.
Sri Ramananda was a disciple of Sri Ramanujacharya, the founder of the Srivaishnava faith. He and his disciples lived in North India. He opened the doors of 'Bhakti' (devotion) to all and brought hope into the lives of the masses.
It was at this time that Sri Ramananda spread the cult of Rama Bhakti by preaching that Rama is the protector of all people. Saint Kabirdas extolled the greatness of 'Rama - the formless God' saying that Ram and Rahim were not different. Thus he tried to bring about unity among the Hindus and the Muslims.
Sri Tulasidas set before the people the image of Sri Rama as all virtuous, all powerful, the Lord of the World, and the very embodiment of the Supreme Reality (Parabrahma). He gave them the light of 'Bhakti' and thus dispelled the darkness of fear from their minds. Sri Rama shone as an ideal man and the protector.
Opinions differ regarding the exact date and place of birth of Sri Tulasidas. The majority of scholars hold that Sri Tulasidas was born in Rajapur of Uttar Pradesh in the year 1544 of the Vikrama Era (that is, 1488 A. D.). Some scholars say that he was born in 1532 A. D. Others mention different other dates also.
Forsaken By His Own Father
Atmaram Dube of Rajapur was a great scholar in Vedic literature and astrology. His wife was Hulasibai. They were happy in every way but had no children. They worshipped Anjaneya and,prayed to him with devotion to bless them with a son. One auspicious day Hulasibai gave birth to a beautiful baby son.
The newborn babe started saying 'Ram, Ram' instead of crying. So it was given the name Rama Bola (one who said Ram). So goes a story.
Tularam was a baby of a few days when he lost his mother. His father also forsook him. People give many reasons for this. Here is one story. Pandit Dube cast the horoscope of his son. All the planets were favorable. But the child's star? The star was 'Moola'. The father thought, 'This is a bad star. It will bring me bad luck. I must go away. Otherwise I am doomed.'
He left the town once and for all. The unfortunate child was brought up by his old grand-mother. Thus Tularam lost the love and the care of both the father and the mother.
He became the favorite of all his neighbors. They tended him, and played with him, gave him something to eat and blessed him.
When Tularam was able to stand on his legs, he began to go round the town begging for food. He lived on whatever he got.
In one of his songs Tulasidas recalls how exceedingly difficult it was for him, as a boy, to get even four grains of gram.
After a few years his grandmother passed away. Then he became the child of the whole town. The devotees gave him to eat whatever was offered to God and that was his daily food. "The temple is my shelter. God is my father and mother," Tulasidas has said. "Anjaneya is my father who fed and brought me up" says Tulasidas recollecting those childhood days; he then actually lived in a temple of Anjaneya and every day partook of the food offered to God there. The Guru
Naraharidas was a reputed scholar, philosopher and storyteller (he gave discourses on mythological stories of devotion). Once he came to Rajapur. He stayed in the temple of Anjaneya. At the request of the people he began a series of discourses on the Ramayana.
Tularam was filled with pleasurable excitement. Discourses of this type, which blended music and literature, were a feast to him. He used to attend them every day without fail. Devotion to Rama lay like a seed in his heart; as he listened to the discourses, it began to sprout.
Every day the boy sat right in front of Naraharidas and listened to the' discourse with rapt attention. and also the boy joined the general Bhajan, singing melodiously. Naraharidas grew interested in the lad. He saw the boy's handsome looks, hisdelicate figure, large eyes and prominent forehead, and the bright radiant face. He recognized the mysterious power in the boy. He pitied him when be learnt that he was an orphan. One day he asked the boy. "Will you be my disciple?" Tularam touched his feet with reverence and burst into tears.
Naraharidas lifted him up and patted him on the back.
From that day Tularam became a disciple of Pandit Naraharidas. In one of his songs Tulasidas has said of this incident, 'I got for my Master God Parameswara Himself in human form.'
After his discourses in RajapurNaraharidas set out for another place. Tularam bowed to Lord Anjaneya and followed his master.
Wherever Naraharidas went Tularam went with him. His duty was to sing Ram Bhajan before and discourse began. He sang melodiously. The whole day was spent in studies. The master taught him various subjects like the Vedas, the Upanishads, philosophy, mythology and languages - Sanskrit and Prakrit. Bhajans were held at night. Thus they traveled far and wide for fourteen years and came to Soro in Uttar Pradesh. By that time Tularam had mastered all subjects. He was acquainted with the life of the people. He could sing much better than his master. He could not only give discourses on the Ramayana, but also compose poems. Naraharidas felt extremely happy at his disciples, accomplishments.
Marriage And Renunciation
Tularam had attained scholarship in all branches of learning; the teacher Naraharidas himself arranged for his marriage.
Tularam married Ratnavali, a very beautiful and accomplished daughter of a Brahmin by name Deenabandhu Pathak.
Parting from his master who loved him more than a father was very painful to Tularam. Yet bound by the master’s wish and his own duty he became a householder.
Tularam had everything-good looks, youth, education, honour and a good income too. Rich people used to invite him now and then to their houses, honour him and offer him money.
His wife Ratnavali was a beautiful and a virtuous girl. Tulararn loved her very much. They led a happy life. No wonder that, in his state of joy and contentment, he thought less and less about God.
He loved his wife so much that for years he did not send her to her parents’ house at all.
One day Pandit Tularam went to neighboring village to give a discourse.
The some day Ratnavali's brother came to see her. Ratnavali had not as much as glanced at her parents' house ever since her marriage; when she saw her brother she remembered her parent and began to weep.
The brother in fact had come only to take her home. He comforted his sister. He said, "Come, let us go home sister you can stay with us for a few days and come back. Mother is longing to see you". Ratnavali loved her parents’ home so much that for a moment she decided to go. But she hesitated. She said, "My husband is not at home. How can I come without his consent? Besides he cannot bear to be without me event for a short time. Let him come home; you can talk to him about this. I too will request him. Then we can go."
But the brother argued with her and persuaded her. She locked up the house and left the key with the neighbor and said: "Please give this key to my husband when he comes home, and tell him that I am returning the day after tomorrow." She then went with her brother.
It was dark when Pandit Tularam came home. When the neighbor gave him the key and his wife’s message, he became very angry. Without his wife the house looked bleak as a cave. Every hour his boredom grew. He lay down but could not sleep. It was past midnight. He' decided to go to his father-in-law's house. And he started at once.
It was the month of Shravana. The sky was heavily overcast with clouds. It was dark all around. He had just stepped out of his house when there was a heavy downpour of rain accompanied by thunder and lightning.
But Tularam did not change his mind. He walked on getting wet in the rain, and came to the banks of the river Ganga. The river was in full floods. He asked the ferryman to take him across the river.
"What? You wish to cross the flood, in this rain and wind? Impossible," said! the ferryman.
At the sight of the racing walkers of the Ganga in floods, Tularam's heart sank. But the infatuation for his wife drove him on. He gathered courage, tucked up his dhoti firmly and jumped into the river. He swam against the current and reached the other bank.
He did not stop even to wring –his clothes.
He raced to his wife's house and shouted, 'Ratnavali, Ratnavali'.
Ratnavali wondered who could have come in such heavy rain. She opened the door and there stood Tularam! His clothes were all wet and water was dripping. He was shivering with cold.
Ratnavali was amazed. She was also happy to think of his intense love for her. At the same time she pitied his condition. Could he not stay alone for one day? How foolhardy it was to swim across the river in high floods! The thought made her angry.
She said, "What can I say, my lord? Aren't you ashamed of yourself? You have come running after me! If you had the same intense love for Sri Rama, He Himself would have appeared to you. Then you would have been saved from the cycle of births."
These words of his wife struck Tularam like a thunderbolt. Drenched in the rain he was shivering, but now he began to perspire. His mind reeled and his heart was in turmoil. The veil of attachment that had covered his devotion was torn asunder.
He went away without looking back even once.
What happened to Ratnavali after, Tulasidas left her? We do not know. Tulasidas has not mentioned her name anywhere in his books.
Tulasidas
‘ Is there another fool like me? Entangled in the love of my wife, I forgot Lord Rama and I have just wasted all my time! Never again shall I forget Sri Rama and never shall I think of woman. Sri Rama is everything to me. ‘ So resolving, Tularam became ‘Tulasidas" from that day.
What his mater had been saying in his discourses came back to his mind: ‘Sri Rama is all merciful and all-powerful. He is so magnanimous that he will never forsake his devotees.’
-Well, then swill Sri Rama forsakes me?
Tulasidas’s, mind was made up. He now traveled to Chitrakoota.
On his way he visited many holy places. He was in the company of devotees and saints.
What worry could an ascetic have? Where he halts is his town, where he rests is his home. The devotees of Rama are his relations. The earth is his bed and the sky is the roof.
Tulasidas formed a brotherhood of the devotees of Rama. He sand and composed songs. He wrote books and preached to people.
Though he was learned in Sanskrit, he composed poetry in the languages the people spoke. They were only different dialects of Hindi used in North India. He wrote for the common man and not for the learned, it was in the languages actually used by the people that he gave talks and discourses glorifying Bhakti. The Path Of Bhakti
‘Sri Rama is the Parabrahma. He is all-powerful. He is Purushothama (The Man Supreme). His deeds, word manners and conduct alone are the models of an ideal life. Singing hymns in His honour as his servants is the on way to attain His grace and a salvation. Knowing Him to be their master, The duty of human beings is to offer their services to Him.' This is the sum and substance of the Bhakti cult of Tulasidas.
After some time Tulasidas began to think of leaving Chitrakoota. This was because he had a feeling that he would not be able to see Sri Rama there. So he went to Ayodhya, the birth place of Rama. For a long time he did 'tapas' (leading a very strict life, giving up all pleasures and devoting all the time to the contemplation of God) there. But even there he did not get the vision of Sri Rama. His mind was not at ease. Day by day his desire to see Sri Rama grew more and more intense.
One day it suddenly flashed to his mind that God Anjaneya's grace 'was essential for him to see Sri Rama. Yes. Anjaneya was the greatest devotee of Sri Rama. Only he could help Tulasidas see Sri Rama. So the first thing was, to see Anjaneya.
The Meeting With Anjaneya People say that Tulasidas got the opportunity of seeing Anjaneya because of the help of a Brahmarakshasa (a spirit under curse). Kashi (Banares) is a holy place on the banks of the sacred river Ganga. The famous temple of Lord Vishweshwara is in Kashi. And it is also the home of Hindu culture. In one part of Kashi there was a temple of Anjaneya. Tulasidas made it his home. He used to bathe in the Ganga every day and then go to theVishweshwara temple to offer prayers; thereafter for hours he would be immerse in meditation. In the evening he gave discourses. In this way a few years passed. One day as usual Tulasidas poured water out of his vessel at the foot of a tree. As Tulasidas was returning with his head bowed, suddenly a brahmarakshasa appeared before him, and saluted him. The water was sanctified by the touch of Tulasidas; it fell on the rakshasa and he was freed from a curse. Full of gratitude the liberated spirit said to Tulasidas, "Please tell me, sir, what I can do for you." There was but one wish that haunted Tulasidas day and night and that was to see Sri Rama by winning the grace of Anjaneya. So he said to the brahmarakshasa "Please help me to meet God Anianeya." The spirit said: "An ugly old man comes to listen to your discourses in the temple every day. Probably you have not noticed him. He is the first to come and the last to go. His looks are disgusting. But he is none other than Anjaneya. Look for him." So Anjaneya himself had been attending his discourses! Tulasidas jumped with joy. In the evening Tulasidas went to the discourse hall full of devotion. The ugly old man was already there in a corner. Tulasidas felt like running to him, and falling at his feet and crying out, "Show me Lord Sri Rama." But he checked himself. The discourse began. The entire discourse that evening seemed to be meant only for that old man. All the time Tulasidas's eyes were fixed on him. The discourse concluded with Ram Bhajan; the audience dispersed. The old man also slowly got up and began to walk away. Tulasidas followed him. The old man left the main road and took a path leading to a forest. Tulasidas noise lessly walked behind him, praying within himself to Anjaneya. They were now in the heart of the forest. Tulasidas suddenly ran up to the old man and fell at his feet, praying: "My master, please show me Sri Rama. Lord Anjaneya, have mercy on me." The old man pretended to know nothing. Shaking him off he said, "What is all this? I am not Anjaneya. Let go my feet." But Tulasidas persisted. I know it all now. You are Hanumantha, the trusted servant of Sri Rama. I won't leave your feet unless you reveal your true self to me and fulfil my wish, come what will. Even death" said Tulasidas. He implored and entreated him in several ways. Then Anjaneya appeared in his true form and said, "Look, hide yourself behind this bush. Sri Rama and Lakshmana will come this way shortly. Then you can see them." There are several stories about how Tulasidas saw Sri Rama and Lakshmana. Here is one story. Sri Rama And Lakshmana
Tulasidas felt immensely happy and once again touched Anjaneya's feet in reverence. He danced in ecstasy chanting Sri Rama's sacred name and crouched behind the bush as directed by Anjaneya. He was all eyes as he watched.
Tulasidas waited and waited. Two princes on horse-back passed that way. Tulasidas sat there, his mind fixed on Lord Rama. But Sri Rama and Lakshmana did not come at all. After a long, time
Anjaneya appeared in the disguise of the same old man. Tulasidas once again clasped his knees and prayed: "Lord Anjaneya, I have waited so far, but Sri Rama and Lakshmana haven't come
Don't you pity me even now? Won't you show me Sri Rama and Lakshmana no at least?" Anjaneya said with a smile: "Did you not see two princes on horseback? They were Sri Rama and Lakshmana." Tulasidas was very unhappy as he realized his own ignorance. "Miserable that I am, my own eyes turned out to be my enemies," he said weeping. Once again he prayed to Anjaneya.
He seemed to hear Anjaneya speaking from the sky: 'Go to Ayodhya; you will have darshan of Sri Rama, Seetha and Lakshmana in their gracious form.'
There are other stories also about how Tulasidas was able to see Sri Rama and Lakshmana.
It is said that after some years Tulasidas had another opportunity of seeing Sri Rama; it is also said Sri Rama asked him to put a mark of sandal paste on his forehead.
There is an episode in the 'Ramacharitamanasa'. When, after crossing the river Yamuna, Sri Rama,
Seetha and Lakshmana step into Chitrakoota, a young hermit prostrates a their feet. He is overcome with devotion and forgets himself. Seetha Devi bestows her blessings on him.
It is said that, at this point, Tulasidas recalls how he had seen Sri Rama; the young hermit, it is said, is Tulasidas's picture of himself. 'Ramacharita- manasa'
Tulasidas left Kashi and went again to Ayodhya. While he was in Kashi he seems to have composed two poems; 'Janaki Mangala' and 'Parvathi Mangala'. In Ayodhya he did rigorous tapas in, utter solitude for some time. Then he' made up his mind to write the 'Ramacharitamanasa'. He himself saw Sri Rama, Seetha and Lakshmana in this epic; and he enabled the readers, too' to see them.
Tulasidas has depicted most effectively in his 'Ramacharitamanasa' how by his own example Sri Rama, the God born as man, set an ideal before the people of this world. Just as Sri Rama is sketched as an ideal leader and king, Seetha Devi is portrayed as a gem of ideal womanhood. She shines as a bright lamp placed on the threshold, illuminating two homes - that of her parents and that of her husband. She was dear not only to her parents but also to her servants.
At the time of sending her to her husband's house, all the queens and their companions were sad. The very parrots in golden cages cried, "O, where is Seetha?"
This is just one example to show how Tulasidas's picture of the simplicity and goodness of Seetha Devi is different from Valmiki's picture. There are some very touching episodes in the ‘Ramacharita- manasa', which are not found in other Ramayanas.
These delicate flowers of the poet's imagination give forth a sweet fragrance of Bhakti.
One such episode reveals Guha's Bhakti. He is the chieftain of the boatmen and a staunch devotee of Sri Rama.
When Sri Rama, Seetha and Lakshmana come to the forest Guha serves them in many ways.
The next day Guha is to ferry them across the river. Sri Rama is about to step into the boat. Then Guha behaves n a way which at first seems stange. He says to Rama, 'My Lord, pardon me; I Cannot allow you to get into the boat until I wash your feet. The mere touch of the dust of your feet turned a stone into a woman, the wife of a sage. What am I to do it my boat turns into a woman at the touch of the dust of your feet?" (Ahalya had become a stone by a curse; the divine touch of Sri Rama made her again a woman).
Tulasidas has depicted this situation very touchingly. In the words of Guha, a fine sense of humour, innocent devotion and Rama's divinity are all reflected at the same time.
Tulasidas has also brought out Bharatha's intense love for his brother, the affection of Dasharatha for his son, the simplicity of Sumitra. Rama's magnanimity and grace in' his treatment of Shabari and Jatayu and many other such virtues.
The scholars of Tulasidas's times thought that epics ought to be composed only in Sanskrit. Tulasidas knew that scholars would object that his epic was in Hindi, the language of the common man. But he believed that good poetry, like the sacred river Ganga, should be accessible to one and all and should reach everyone.
On the whole, Tulasidas's 'Ramacharitamanasa' preaches the traditional values of truth and righteousness, but presents them in greater splendour in a new context. When people had lost courage and were groping in darkness, Tulasidas's 'Ramacharita manasa' appeared as a guiding light of culture; it showed them the divine figure of Sri Rama in the bright light of Bhakti.
A Challenge
Tulasidas thought that Kashi was the best place for the publication of his work. So he went again to Kashi. In the same cottage, the old activities of the day and the evening discourses were resumed. But now he recited passages from his .own 'Ramacharitamanasa' and explained them.
The scholarship and genius of Goswami Tulasidas won the admiration of the people of Kashi.
They regarded him as the incarnation of Valmiki. Several scholars became his disciples. Thousands of people realized the greatness of Bhakti and became devotees of Sri Rama.
Has there been an age without the wicked and the jealous? There is a story about how the attempts of such people to discredit the 'Ramacharitamanasa' ended only in confirming its greatness.
The detractors joined hands. They planned to insult the 'Ramacharitamanasa' and destroy its popularity. One day a conference of scholars was held in the temple of Lord Vishwanatha. All reputed works of literature, religion and philosophy were read out. The 'Ramacharitamanasa' also was recited. Then all the works were arranged in a pile. The crooked fellows put the copy of the 'Ramacharitamanasa' at the bottom, as a deliberate insult. But the next morning when the doors of the temple were opened the 'Ramacharita manasa' was found on top of all the books. Then everybody realised the merit of the 'Ramacharitamanasa' and the greatness of Tulasidas.
Another such incident happened.
The opponents of Tulasidas joined together. They took a copy of the 'Ramacharitamanasa' to Madhusudan Saraswathi, a great master and exponent of Advaita philosophy and said, "Please tell us what you think of this book, sir."
Madhusudan Saraswathi was an advaiti, Tulasidas did not belong to this school of philosophy. So the crooked fellows thought that Madhusudan Saraswathi would surely condemn that book. Then they could easily carry on their propaganda against the work. But what happen6d was entirely different.
Pandit Madhusudan Saraswathi read the entire work, then he said: "There is a plant called Tulasi in the garden of poetry. Sri Rama is the bee buzzing about the flowers of poetic beauty that have blossomed on its branches."
The Will Of Maruthi
The reputation of Goswami Tulasidas was not limited to Kashi only. It spread all over North India. Many Muslims also became Tulasidas's followers and worshipped Rama. There is a story associated with Emperor Jahangir. The fame of Tulasidas reached the ears of Jahangir. He wanted to see Tulasidas.
When Tulasidas visited Agra, the emperor invited him and treated him with great respect.
The emperor said, "I hear that you perform miracles. Let me see a miracle."
Tulasidas modestly replied, "I don't perform miracles. All powers belong to Sri Rama."
The emperor was stubborn. He said, "I won't let you go until you show me a miracle." He imprisoned him in the fort of Salimgad (Gwalior). 'Everything is Anjaneya's will,' said Tulasidas and sat down with folded hands.
All of a sudden a band of monkeys burst into the palace. They rushed into the queens' apartment and caused great havoc. They were not afraid of even the soldiers. It was only after Tulasidas was released that the emperor was free from their menace.
From that time Tulasidas and his followers were never troubled by the emperor.
So goes a story.
Historians say that, during this period, Tulasidas wrote 'Satsai' - a book of 700 verses. Krishna And Rama Are One
Gradually the number of followers of Tulasidas grew enormously. Poets like Nabhadas, Pranachand Chowhan, Hridayararn and Agradas became his disciples, too. Inspired by his preachings and ideal life they devoted themselves to the task of spreading the cult of Rama Bhakti.
Once Tulasidas came to Mathura, the centre of Krishna's devotees. Goswami went to the temple of Krishna. He was greeted and welcomed warmly by the holy men there. They said to him, "Sir, we believe that you are a matchless devotee of Sri Rama. Is it true you never sing of any gods other than Sri Rama?"
Tulasidas said, "No. It is not so. In fact Sri Rama is Sri Krishna." And then he composed on the spot a song on Sri Krishna and sang it. Though it was on Sri Krishna, the attributes were those of
Sri Rama. The saints and sages gathered there were highly pleased. It is said that a miracle took place. Even as Tulasidas's song ended the idol of Sri Krishna (with a flute in his hand) in the inner shrine appeared as the idol of Sri Rama holding a bow in his hand.
People who witnessed this sight stood amazed. They were full of praise for Tulasidas who showed that Sri Rama and Sri Krishna were one.
After this Tulasidas composed his 'Krishna Geetavali'.
Goswami Tulasidas had visited all the holy places. He spent his last days in Kashi. It is said that in his last days he suffered from pain in the arms. Having lived a fruitful and saintly life of 136 years
Tulasidas passed away in 1680 of the Vikrama Era (i.e. 1623 A. D.) in Asighat of Kashi.
Scholars say that Goswami Tulasidas has written 37 books. But only 12 of them have survived. A Great Man
Tulasidas was a great man. He suffered much hardship from his early years. He did not know the care and affection of father and mother. He was brought up by the charity of the people. Even after he became a sanyasi, difficulties did not cease. When he settled down in Kashi, many blamed him, and many made fun of him. But he was always patient and calm. Once he said, "Some say that Tulasi does bad deeds. Some call him a big cheat. Some others say that he truly is a devotee of Rama. I can bear all comments. My mind is untroubled. Whatever is to happen to Tulasi, good or bad, is in the hands of Rama."
Kindness and courage were blended in him A Brahmin, it seems, had done something bad. So he came to Kashi to purify himself. The orthodox people kept him at a distance as an outcaste. But Tulasidas treated him as one of his own people. He knew full well that the orthodox people would be furious; he knew he would have to face severe criticism. Yet he ate the food prepared by that brahmin.
Tulasidas was a very great scholar. He had made a profound study of Indian philosophy and literature. But his scholarship did not make him arrogant. For him meditation on Rama was more important than all other things. Whatever the difficulties one should not lose zest in life. One should always do good to others treating all as the children of God, making no distinction of caste, status or rank. This was the way he showed to others and this was how he himself lived. Immortal Poet
Tulasidas showed the way of Bhakti. It is a good way of life even today. The characters he has sketched such as .Sri Rama, Lakshmana, Bharata, Seetha, Anjaneya, Vibheeshana, Jatayu, Guha and Sugreeva are ideal figures of Hindu culture. We should rejoice that such a great poet and a saint of such high order as Goswami Tulasidas was born in this country, and lived and carried on his mission here.
Kalidas
There are hundreds of languages in the world. However, great and classical literature which people in all countries need to read is found only in a few languages. One such great language is Sanskrit. It is one of the oldest languages. It is the mother of several Indianlanguages such as Hindi, Bengali and Marathi in the North. Kannada, Telugu and other languages in the South have also been nourished by it.It needs the genius of poets who create literary epics and great thinkers for a language to achieve world-renown. Sanskrit is eminently lucky in this respect. Sages' celebration of the wonders of nature, the sky, the stars, mountains and rivers, the sun, the moon, the clouds, fire ('Agni') and their devout offering of prayers to the Universal Power are all found in the Vedic classics which/are in Sanskrit. Puranas and historical epics like the Ramayana and the Mahabharata vividly describe the battle between the good and the evil. They also portray the virtues like devotion to truth, a sense of sacrifice, heroism, cultured living, etc. In Sanskrit there are also beautiful stories of birds and animals like Panchatantra; stories extolling good and basic qualities of wisdom and intelligence. Sanskrit can also justly boast of a rich treasure house of plays, poems and many scientific and philosophical treatises.A poet who has made a distinct and glorious contribution to this sumptuous Sanskrit literature is Kalidasa. He has pictured in his works the beauty in life and pondered upon how we can give pleasure to others by generous and graceful behavior.His portrayals are vivid and heart- warming; his wordpower is unique. In a few words he is capable of bringing out the entire meaning intended. His writings touchingly show up a noble, meaningful mode of life for the people to pursue. His works are an intellectual treat to thinkers and common readers alike.A Great Scholar - Poet Who is this Kalidasa? When did he live and where in India was he residing? Much discussion has taken place for a long time now about his life and times. Not many queries on this score have elicited definite answers. Several legends have sprouted around him. For instance, one story says that he was the son of a Brahmin and lost his parents while he was a baby of six months. A cowherd brought him up; he had no schooling of any sort. At that time, a king named Bheemashukla ruled over Kashi (Banaras). He wanted his daughter Vasanti to marry Vararuchi, a scholar in his court. But she refused saying she was herself a greater scholar than he was. Vararuchi was furious.One day, the King's minister happened to see this cowherd-boy sitting atop a tree in a forest and attempting to fell the tree by axing its roots. " What a fool! He should be an ideal husband to Vasanti!" rethought and brought the boy to the capital. The minister and Vararuchi instructed the boy not to say anything except 'Om Swask to any questions put to him at the palace, dressed him up in elegant clothes and took him to the royal presence. The boy was good-looking and they made Vasanti to believe that he was a great scholar.Vasanti married him and only later came to know of the truth. She was grief-stricken. She was a devout worshipper of goddess Kali and taught her husband to worship her. However, no amount of his devotional prayer could please the Goddess and finally, he vowed to offer his life in sacrifice if She did not bless him. The goddess relented and inscribed some letters on his tongue. He then became a great poet- scholar. Since goddess Kali blessed him, he assumed the name of 'Kalidasa' (devotee of Kali).This is one of the most popular legends about Kalidasa.There are several other stories but they lack authenticity.It appears Kalidasa was at the court of emperor Vikramaditya. The place and time of this king are also not definite. But it can be said with some certainty that Kalidasa lived before the 6th century A.D., i.e., about 1400 years ago. But when exactly he lived before the 6th century is not firmly established. Though a deep affection for the city of Ujjain is discernible in his works, it cannot be said with certainty that he lived there. But we can assume that, wherever he may have been born, he had lived at Ujjain.Kalidasa, however, had good knowledge of the whole of Bharat. In his poem 'Meghaduta', his descriptions of mountains and rivers and cities and villages stretching from Ramagiri in Central India up to Alakanagari in the Himalayas are very beautiful. In another epic poem 'Raghuvamsha', Kalidasa, while portraying the conquests of emperor Raghu, describes the places and peoples, their modes of living, food-habits and trades and professions, rivers and mountains in almost the whole country -- Assam, Bengal and Utkal in the East; Pandya and Kerala in the South and Sind, Gandhara and other places in the North-west.Reading these pen-pictures, one cannot help but conclude that the poet must have had a personal knowledge of these areas. In short, he must have traveled widely across the length and breadth of the land, seen those places, talked to the people and studied their modes of living.Kalidasa possessed that distinct intellect which makes one a great poet. He was a scholar and his works display his poetic genius as well as scholarship. Also they are marked by a belief of what is good in life and people's noble goals of life. He could describe the rich and wealthy life of a royal palace and the serene, simple and peaceful life at a hermitage with equal understanding. He could, likewise, describe the joys of the marital life of a man and his spouse as well as their pangs of separation. He creates scenes of a serious and thoughtful nature as also hilarious scenes of light comedy. In his works is found an excellent combination of art-consciousness, unmatched wordpower and an unparalleled capacity for vivid portrayals.Kalidasa wrote seven works. 'Kumarasambhava' and 'Raghuvamsha'are his two epic poems. 'Malavikagnimitra', 'Vikramorvashiya' and 'Abhijnana Shakuntala' are his celebrated plays. 'Meghaduta' and 'Ritusamhara' are also poetical works of great distinction.'Kumara- sambhava' One of Kalidasa's greatest works is 'Kumarasambhava'. Critics maintain that Kalidasa wrote only the first eight chapters of the epic poem. The work describes the marriage of Lord Shiva and his consort Parvati. It begins with a fine description of that giant among mountains, the Himalaya. Kalidasa writes: "Himalaya is rich in life. Living there are the Siddhas. Kinnaras and Vidyadhara beauties. Clouds in front of the caves look like curtains. You can trace the track of lions' by looking at the precious stones spilled from the heads of elephants and not by bloodstains. You have to know the paths they tread by recognizing 'Sarala' trees against whose stem the elephants rub themselves attracted by the sweet milk exuded by the trees. All the things needed for a sacrifice ('Yajna') are available here. Brahma (the God of creation) himself has made this the king of the mountains." It is not only a place for lovers who want to find happiness in life; it is also an ideal retreat for those who want to meditate.Parvati is the daughter of Parvataraja, the King of the Himalayas. In course of time she blossomed into a girl of matchless beauty. She was very good-looking, like a fine portrait drawn by a master-painter. Women wear jewelry with a feeling that their beauty is enhanced by it. But the neck of Parvati appeared to enhance the beauty of the necklace itself. Parvati's speech was sweet as the playing of the Veena. And her bearing reminded one of a deer.Narada, a great sage in our epics, is a wandering minstrel. He once came to the court of Parvataraja, and predicted that the king's daughter would marry Lord Shiva. But Parvataraja was doubtful whether Lord Shiva would accept the bride. Neither he volunteered to ask Shiva nor did the latter came forward to ask for the hand of Parvati. Shiva was in penance atop one of the biggest mountains in the Himalayas. Parvataraja sent his daughter to serve the Lord who acquiesced to have her near him. Parvati served him with utmost, pure hearted devotion; she would daily cleanse his place of penance, and keep ready the articles of 'Tapas' like pure water, leaves of grass, flowers, etc.While Shiva sat thus in penance, a 'Rakshasa' named Tarakasura began to trouble the Devas. They, in panic, went to Lord Brahma, the creator of the universe, and sought salvation. He told them that Parvati had. To marry Lord Shiva and that the son born out of their wedlock would be able to defeat demon Taraka. But then, how to make Lord Shiva, in deep penance to awake physically and consent to marry Parvati?Devendra is the king of the Devas. One of the Gods at his court was Kama (Manmatha) whose wife was the beautiful Rati. Kama had the capacity to make any one desire to marry.Devendracommanded him to see that Lord Shiva would develop a wish to marry Parvati. Kama, Rati and their friend Vasanta (Lord of spring) set about the task.Though it was not the season, Kama created all the glory and beauty of the spring. Mild, pleasant breeze began to blow from the south. Flowers were sprinkling down from 'Ashoka' trees. Birds and the bees began to savor the fresh flower of the young mango leaves.But all this would not deter Lord Shiva from his penance. Kama went there. Shiva was doing his penance sitting on a tiger-skin under a Devadaru tree. Kama was overwhelmed on seeing the exquisite grace of Lord and the cupid's bow and arrow fell down without his being aware of it. At this time, Parvati arrived on the scence to attend to her daily chores of service to the Lord. She wore a saree colored like the bright red rays of the Sun. Nice spring flowers adorned her plait. A diamond chain shone on her forehead. Her gait was like that of a delicate flower- creeper.This great beauty of Parvati inspired Kama, who hitherto was somewhat, dejected, again to strive to fulfil his task. Parvati raised her hands to offer her garland of lotus flowers to Shiva who also eagerly came out of his penance to accept the offering. Kama was waiting for such a moment and exercised his 'sword of love'. Shiva eyed Parvati once and immediately realised that he had been weaned away. From his penance. How could this happen?Kama, Cupid, was ready with his and arrow for action.Lord Shiva was angry and opened his Third Eye. A great fire flowed forth. Kama was burnt to ashes and Shiva then disappeared. Rati, seeing her husband destroyed collapsed unconscious. Parvati's father sorrowfully took her to his home.Regaining consciousness after some time, Rati lamented that she too would end her life. Then a voice from the sky told her that Kama would come back to life when Lord Shiva married Parvati.Meanwhile,Parvati sat for a highly strenuous penance. She would setup a huge fire around her and standing amidst the fire in blazing Sun would stare at the Sun God. She would sit unmoved in pouring rain and biting cold and winds. To test this damsel engaged in such severe penace,Lord Shiva himself appeared before her in the guise of a 'Brahmacharf (a young lad who had his 'Upanayana' or sacred thread ceremony) and began to pour abuse on Shiva thus; "Why do you wish to accept the hand of one whose bracelet is a snake? Why do you, a damsel in glorious silk, seek unison with one wearing an elephant-skin? Don't people laugh to see you driving around with Him sitting on an old, emaciated ox? Add to his grotesqueness his three eyes! Why did you? Have to choose such a groom?"Not knowing that the lad was Shiva in disguise, Parvati naturally was angry with him for abusing Shiva. She asked her aide to' send the boy away and she herself rose to leave the place. Shiva then appeared to her in his true form. Parvati on seeing his divine form was overwhelmed. She stood glued to the ground not knowing what to do. The poet's description of this scene is extraordinarily beautiful.Parvati sent word through her maid to Shiva to ask him to talk to her father about their marriage. Shiva thereupon sent a message to him through the seven great Sages. The king of the Himalayas gladly agreed. The marriage took place in a grand style.The part authored by Kalidasa in 'Kumarasambhava' ends here. The remaining episodes such as the birth of the son Kumara to Shiva and Parvati, his becoming the Commander of the Devas' forces and the slaying of the demon Tarakasura are written by another poet.Kalidasa's works are known for their triple qualities -- a sense of beauty, a capacity for appreciation of the aesthetic values and our traditional culture. Kalidasa's portrayals of the great Himalayan mountain and of the mode in which the season of spring (vasanta') blossomed are some of the most lyrical expressions in the language. His descriptions are vivid and heart-warming; it is as if we are seeing the events happening before us. Kalidasa's portrayal of Parvati's grace and beauty magnificently shows his ability as a poet. Rati's lament upon Kama being consigned to flames moves us to tears. Kalidasa is equally at ease in portraying the happy marital life of Shiva and Parvati as a couple deeply in love as also of picturing the grace and beauty of both nature and man, Feelings of joy and sorrow and all other emotions.
Crowning all these pen-pictures of things that are beautiful and sweet in life is Kalidasa's extolling of a noble culture. What does 'culture' mean? It is a sense of decent behavior - in body and mind; it is the blossoming of the mind and heart to savor the rich and colorful beauty around us -- such as the color and fragrance of flowers which gladden the hearts of one and all. The thought, word and action of a man's mature mind give happiness to others. Besides describing these in a masterly style and imagination, Kalidasa also exhibits his powers of perception while recognizing what we can call as 'beauty in action and behavior'. Episodes such as the Parvataraja's not going by himself to see Shiva even when sage Narada tells him that Parvati was to marry Shiva, his agreeing for Parvati's desire to go to serve Shiva, her sitting for penance, his acceptance of Shiva's offer, sent through the seven Sages, to marry Parvati -- all these enable us to weave in our minds his personality shining with full grace and honor. Parvati allows no distraction of her mind and engages herself with singular devotion; she sits for a strenuous penance to make Shiva accept her and would not tolerate anyone abusing Him. All these show the high culture in which she is molded. Though stirred a bit on noticing the beauty of Parvati, Shiva, in his anger at being disturbed in his penance, burns down Kama, puts Parvati's mind and thoughts to test, sends the seven Great Sages to Parvataraja -- thus exhibiting his maturity ofmind. In fact, Shiva was not enamoured by the physical beauty of Parvati and only destroyed Kama who attempted to make him desire her physically. Actually he admired her several fine, noble qualities and her devout penance. Both he and Parvati were performing penance and leading a life of sacrifice -- i.e., 'tapasya'. Both were embodiments of purity. Born to them was Kumara. His parents' penance fortified him with strength to destroy the demon Taraka.
Kalidasa's poem gives us a vivid picture of what a good, meaningful life a man could and should lead as propounded by our learned ancestors.
'Raghuvamsha' Kalidasa's second epic is 'Raghuvamsha'. There are nineteen chapters ('sargas') in this poem. The epic describes the history of the kings Dileepa, Raghu, Aja, Dasharatha, Sri Rama, Lava and Kusha. It also deals briefly with the twenty kings from Nala up to Agnivarna.In thebeginning, the poet extols the fine qualities of the kings of Raghu dynasty.The dynasty is a noble one. Those belonging to it have their early education at the right time from distinguished teachers. They are married at the right age and rule justly adhering to 'Dharma' (law of righteousness). As they grew old, they renounced the kingdom in favor of the younger incumbents and led a life of saintly renunciation and ultimately renounced the mortal life by way of 'yoga'. They earned wealth so that they would offer it to the worthy who are in need. They liked to conquer a kingdom for the thrill of success. Culprits were punished. Those kings were ever vigilant, generally un daunted and strove their best to achieve their goal. They ruled a kingdom stretching up to the seashore. They would even drive a chariot right up to the Heavens. The poet asserts that his main aim in writing this poem is to celebrate the ideal royal qualities of the kings of the clan of Raghu and to portray the history of a galaxy of such men. The story begins with king Dileepa.Dileepa, as portrayed by the poet, was a majestic personality. He was impressively built, broad-shouldered, tall. In effect he personified Wshatradharma' (the royal tradition). His intellect matched his physique. That intellect matched his vast learning. His actions were dictated by his superior knowledge and the results were true to his efforts. His consort Sudakshina was an ideal wife worried at not having children; they go to the 'ashram' of the great sage Vashishta who suggests to them that they offer obeisance to Nandini, the calf of the Heavenly Cow Kamadhenu.Accordingly, Dileepa follows Nandini to the forest daily and serves her for twenty-one days. On the last day, a lion attacksNandini and when Dileepa tries to draw an arrow from his bow to kill the beast, lo, his hand gets stuck on the bow. The lion, speaking like human beings, tells him to return to the ‘ashram’, as the cow was his meal. Dileepa thereupon offers his own body as food for the lion. Then the lion disappears. In fact the lion was the creation of Nandini herself to test the king. She blesses him and says he would beget children when he drank her milk.They return to the 'ashram' where the royal couple drink the milk and return to the capital. In due course, Sudakshina gives birth to a son who was named Raghuraja. The poets' description gives us a fine picture of a great king devoted to truth and highest moral and spiritual ideals. The close contact between the kings and sages and the fact that great personalities are born when the heroic king is blessed by a sage whose life is a saga of purity, are narrated memorably.The poet then goes on to tell us the story of Raghu. Even while he was the Prince, he had displayed his prowess byprotecting the horse his father had sent out on a victorious march at the time of conducting an Ashwamedha (a sacrifice featuring a highbred horse). A fierce battle rages between Raghu and the king of the 'Devas' Indra at the time of Dileepa's one hundredth 'Ashwamedha' sacrifice. Impressed by Raghu's heroism, Indra blesses Dileepa to enjoy the fruits of the sacrifice. Thereupon, Dileepa hands over the reigns of the kingdom to his son and goes away to the forest to spend his last days in penance.Raghu defeated several kings and expanded his domain, conducted a great sacrifice called Vishwajit Yaga and then gave away all his worldly riches in charity. At that time, Kautsa, the son of a sage, comes and asks for some money to pay as 'Gurudakshina' (tribute to his guru). But the king had by then donated all his wealth and belongings. The king could only offer him sanctified water from an earthen bowl. When he learnt of the need of the sage's son, he decided to wage a war against Kubera, the God of Wealth, but the latter hastens to aid Raghu and fills his treasury to enable him to fulfil the desire to make the gift to Kautsa.A son is born to Raghu and. is named Aja. He was extremely good-looking and of a tender nature. On coming of age, he goes to the Swayamvara (where the bride choose her groom from amongst several aspirants) of princess Indumati of the province of Vidarbha. As she entered the Swayamvara Hall, her maid Sunanda introduces each prince describing his physical features, heroism and prowess. None appeals to the princess. Sunanda then introduces prince Aja and extols his fine qualities and his illustrious family. Indumati garlands him accepting his hand in marriage. Kalidasa's description of this Swayamvara is a very pleasant one. The princes' descriptions are not overdone, Their physical strength, heroic disposition, riches are all described with absorbing interest. None has been belittled. Indumati does not reject other suitors because of any defects in them.However, each person has a nature distinct to himself, the poet feels, and one cannot reason out why a person particularly falls in love with another. The narrative here shows the poets' high taste, aesthetic awareness of beauty and also a lively light-heartedness.The marriage of Indumati with Aja is performed in a grand manner. But then, the disappointed princes attack them vengefully and fierce battle ensues. Aja defeats all of them and triumphantly returns to his capital with his bride. Raghu instantly recognizes his son's heroism and majesty, gladly hands over the reigns of the kingdom and goes to live in a hermitage on the outskirts of Ayodhya. A father who ascends a seat of renunciation ('Yoga') and a son who ascends the throne -- the stance and actions of the two personalities are narrated with moving lyricism and understanding. The father is guided by sages and the son is assisted by ministers. The former has conquered all the worldly desires in him while the latter has defeated enemies outside. Raghu's life displays a personality that shows how one can achieve that exquisite serenity and peace if only one could concentrate on total devotion to God. Likewise, the pleasures of living a man of sterling qualities can achieve and enjoy are evidenced in the life of Aja. Though both Dileepa and Raghu are great men, we notice a difference in them.As laid down by our learned ancestors, a man should have four goals before him: spiritual awareness or righteousness ('Dharma'), acquisition of wealth ('Artha'), love or a desire for physical pleasure ('Kama'), and ultimately salvation ('Moksha'), Neither the desire to earn wealth nor the urge for pleasures of life is wrong but they should be accompanied by a sense of righteousness. One should try to acquire wealth through moral means; he should earn it in a manner, which does not do any injustice to others.
He should spend money for right and good causes. He should not take to wrong or harmful ways, which may hurt others. He should live a life, which could bring him salvation when death approaches and seeks to be one with divinity. We see that Dileepa's life is dominated by 'Dharma'. He is so self-sacrificing as to offer himself as food for the lion, which comes to attack Nandini. And we find the true meaning of 'Artha' (acquisition and spending of wealth) in the life of Raghu. While conquering many domains, he gives away all his riches to those he found deserving and at last he is left with only an earthen bowl for himself!Aja's rule had earned the affection of all his subjects. One day he was holidaying in the garden outside the city with his wife. Sage Narada was passing through that sky-route when a heavenly garland adorning his Veena slipped down and hit Indumati who instantly collapsed, and breathed her last. His aides shock Aja to unconsciousness and wakes up after ministrations. Resting Indumati's head on his lap, he laments: "Should a flower take away your life? Why don't I die even as I hold this garland? It's God's will that poison could turn into nectar and the latter may change into poison. You were everything to me--wife, counselor, aide and my disciple in learning of arts. By snatching you away, death has robbed me of everything".Aja had a son Dasharatha who at that time was still a young boy. The king managed to live for eight more years when he hands over the crown to him; he then goes to the confluence of the rivers Ganga and Sarayu and breathes his last in that holy spot.The poet has illustrated 'Kama' ('desire for pleasure') in the life of Aja. Here we see the portrayal of his happy life with Indumati as well as of his anguish upon her sad demise. Aja Paines for her and ends his life by drowning in the river as he cannot bear the pangs of separation from his beloved wife. It is an excellent example of devoted love. The stories of king Dileepa, Raghu and Aja are told in the first eight 'sargas' (chapters) and the subsequent chapters deal with the lives of Dasharatha, Sri Rama and the brothers Lava and Kusha. The poet presents here the theme of Ramayana in a condensed form. The story of Ramayana is quite well known but Kalidasa's narration can be said to be unique. Valmiki's original narrative is marked by simplicity and grace, shining likes a pure diamond. Kalidasa's handling of this theme makes this diamond shine more glitteringly by expert processing.After Kusha, his son Atithi ascends the throne. Kalidasa is full of praise for this young king and emphasizes that he ruled as dictated by 'Dharma', successfully protected his kingdom from enemies; sages were performing their penance unhindered.
Kalidasa lists twenty kings belonging to the Raghu dynasty who ruled after Atithi. According to the poet, Agnivarna, the last of this clan, was a pleasure-seeker who forgot his kingly duties and obligations. It was said that he would bestow anaudience to those who came to see him by relaxing at window stretching his legs on the windowsill. Disease bedeviled him and upon his death, his wife fulfilled the obligation as a queen with the help of wise old ministers. Thus ends the description of the Raghu clan on a sad note.
'Raghuvamsha' depicts our ancient, historical culture and tradition. Our ancestors had discussed in detail about such matters as to who could be a good ruler, who is a man of 'tapas' (penance), how one should lead a good, purposeful life and the like. The poet has portrayed diverse characters like Vashishta, Dileepa, Raghu, Aja and others. Agnivarna is an example of a king who could be termed as 'depraved'.
'Shakuntala' The Master piece 'Malavikagnimitra' is Kalidasa's first play. The author shows his humility and is uncertain whether people would accepts play. He pleads 'Puranamityeva Na sadhu sarvam,Na chapikavyamnavamityavadyam' (Everything old is not good, nor is every thing knew badly). There may be some thing, which may not be of much use in the old, and the new may also be good. The theme of the play is the love-story of Agnimitra and Malavika.
Kalidasa's second play 'Vikramor -vashiya' is about the loves and tribulations of king Pururava and the heavenly damsel 'Urvashi'.'Abhijnana Shakuntala' is Kalidasa's greatest creation. This literary masterpiece has been translated into several languages around the world.The story of Shakuntala appears in the 'Adiparva' chapter of the epicMahabharata. King Dushyanta, whiles on a gaming expedition (safari), and arrives at the hermitage of sage Kanva. The latter was away and his adopted daughter Shakuntala looks after the distinguished guest's needs. Dushyanta, immediately on seeing her, is struck by her beauty and offers to marry her. Shakuntala lays down a condition that the king should promise to hand over the kingdom to the son born to her and Dushyanta agrees. They marry and spend some happy days, after which the king returns to the capital. Shakuntala, in course of time, gives birth to a son who is named Sarvadamana.Six years pass and still Dushyanta does not send for his spouse and son. Sage Kanva voluntarily decides to send Shakuntala to the nalace. When she arrives at Dushyanta's abode, he refuses to recognize her. Shakuntala is grief- stricken. Then amidst her lament a heavenly voice commands Dushyanta: "He is your son. Accept him." The king then takes him in and the boy later comes to be renowned as Bharata.Kalidasa weaves a great play basing on this Mahabharata theme. The first meeting of Dushyanta and Shakuntala is a lively, 'colorful sequence in the play. Dushyanta, in the course of his huntingExpedition arrives at Kanva's hermitage and there in the garden he sees Shakuntala engaged in watering the plants along with her maids. Mesmerized by her beauty, he desires to marry her while Shakuntala also is deeply impressed by the sight of the royal dignitary. They then marry in the 'Gandharva' style. The king returns to the capital while Shakuntala, left behind does not directly ask for the king's promise to make her son the prince consort to succeed him. It is supposed to be understood. After the king returns, sage Durvasa comes to call on sage Kanva. The latter was away and Shakuntala was so lost in her thoughts of king Dushyanta that the sage's words: " 1, a guest, have come" fell on her deaf ears. The sage is enraged and always quick to anger, curses her: "May the person about whom you are thinking forget you!" Later, he relents and says: "When he sees an object, which he has given you and recognizes it, he will remember you."Unfortunately, Shakuntala loses the ring given by Dushyanta who just forgets her. Kanva sends Shakuntala, now pregnant, to the court of Dushyanta along with his disciples. (Mahabharata pictures her child, about six now, who is very active.) Kalidasa portrays the farewell of sage Kanva to Shakuntala very touchingly. The whole ashram is plunged in sorrow. Kanva, Shakuntala's maids, all shed tears at departure; even the trees, plants, and birds bow down with grief.Upon her arrival, king Dushyanta cannot recognize Shankuntala. He even thinks it improper to eye a damsel who is astranger to him. He could not believe that this woman is his wife. The ring is lost on the way and Shankuntala, overcome with grief after being rejected by Dushyanta, collapses and is then carried away by a divine light. After a few days, the ring is found in the stomach of a fish and Dushyanta, upon seeing it, remembers everything. He feels sad that he rejected Shakuntala. Later, on his way back from Heaven where he had gone to assist Indra on an errand, he visits the hermitage of Mareecha. There he sees a boy daringly attempting to bare the jaws of a lion's cub. On inquiry, he learns that he is none other than his own son Sarvadamana.Dushyanta, his consort and their son are happilyunited.At the end of the play, one feels sad at the sufferings of Shakuntala and we are at a loss as to whether we should blame Dushyanta or the 'Divine Power' for these happenings. In the last act, we see Shakuntala wrapped in a very ordinary saree, but she is a picture of grace and dignity. Though young in age, she speaks but a few words in a profound sense. She is a real Tapaswini (one who wants to sacrifice life for eternal salvation). One wonder at the manner in which she has transformed herself from a pleasure- seeking young girl into a young woman imbued with a sense of total renunciation and service. Through portraying scenes of Shakuntala's maids teasing her, sage Kanva's far-sightedness, the King's paining for Shakuntala’s love when she is away, Shakuntala's unsullied sense of love, the divine grace which brought about the happy reunion, the playwright presents before us a large canvas on which all the vicissitudes of life are touched upon.'Meghaduta' is a beautiful love-lyric. A 'Yaksha', who is forced to be separated from his mistress for a year, sends her a message. The lady is residing at Alakanagari. 'Go and tell her that I told so', instructs the Yaksha to the cloud who becomes his messenger. The very fact that a cloud ('Megha') is chosen to be a messenger of love is something unique. The poet fascinatingly describes the travels of the cloud from Ramagiri to Alakanagari. The rivers, hills and mountains, cities and towns, vast fields, farmers' daughters as well as girls in the cities, the birds and the bees -- are all described by the poet vividly. It is a total picture of a beautiful world. His descriptions of Alakanagari, the Yaksha's house and the garden around, theYaksha's wife playing the Veena and her grace and beauty are captivating.'Ritusamhara' is a somewhat small-scale poetical creation depicting the six seasons. However, it is equally appealing. The poet here sees beauty in everything. Each different facet of nature he sees in each of the seasons fascinates him; it is a romantic sight.In sum, it gives us great aesthetic pleasure to read Kalidasa's works. His descriptions enthrall us. With him we are in the company-cultured a highly civilized, cultured personality. It is like a flower which, in bloom, spreads its fragrance all around. And a man's mature, ripened mind and intellect brings pleasure to those around him. In Kalidasa's creations, we enter the world of people pure in mind and body and who are graceful. We learn here the manner in which man's nature can reach high, moral levels. It pleases us deeply to come into contact withcharacters like Parvati, Dileepa, Raghu, Aja, Shakuntala, Dushyanta and Kanva. It is for this wonderful experience that we as well as people in other countries read Kalidasa.
Chanakya
On the banks of the river Ganga stood the city of Pataliputra, also calledKusumapura. In front of a choultry in the city, a man walked as if in haste, on a hot afternoon. He was a brahmin, with bright and shining eyes.
The Grass Uprooted In his hurried walk, he stumbled on a stump of grass and was about to fall. He became very angry. The roots of that type of grass go deep into the earth. But he was undeterred. He wrath would brook no opposition. He sat down right there in that burning sun, removed that grass to its root from the earth, and then resumed his journey.
His name was Chanakya. Seeing all this stood another man, at the door of the choultry. He was young but looked bright. He was Chandragupta, and was the officer in charge of the choultry. And he thought, "What a determined man! Such a person's help is worth having."
He went to Chanakya, addressed him very respectfully, and took him into the choultry with all courtesy.
Chanakya made inquiries about him and asked, "Who are you? You seem to be worried."
"The Kingdom Is Yours" The officer with great reverence said, "Sir, my name is Chandraguta."
"You look as if you have gone through a lot of suffering and have great worries. You can tell me why."
"I am in dire trouble, Sir," said Chandraguta. "But should I worry you with my troubles?"
"Still you can tell me. I shall see if I help you," said Chanakya, with a degree of assurance.
I am the grandson of kingSarvarthasiddhi," Chandragupta, began his tale of woe. "He had two wives, Sunandadevi and Muradevi. Sunanda got nine sons called the
Navanandas. Mura had only one called Maurya and he was my father. We were a hundred brothers. The Nandas, out of jealousy, tried to kill all of us. All others were killed and somehow I have survived. I am really disgusted with all that has happened. This is my painful story. I have suffered much because of the Nandas. Would you help me to come out of my agony?"
Chanakya was greatly moved by this tale of woe. He thought that somehow he must help Chandragupta. I will get you the Kingship Chandragupta," he consoled him. "But look, these Nandas have not directly, offended me in any way. With some ruse, I will first see that they ill-treat me. And then, you may feel sure, your work is done."
"Till I Destroy Your Family" It was a hot and sultry afternoon. It was lunchtime in the choultry. Banana leaves and been spread in many rows. Hundreds of persons were sitting there for their lunch.
Just nearby was also a throne. Chanakya had his bath and going straight to the throne, sat on it. Just then the Navandas also came there. They were very angry that on the throne where- kings should be seated, an ordinary man was sitting. They had Chanakya pushed out. Chanakya's tuft became untied and the hairs were loosened. He was in a fury. Hissing like a cobra he said, "You wicked fellows, I will not tie up my hair until I destroy your whole family. This is my oath. Remember it!" Thundering like that, he walked off with resounding steps. The Nandas were not afraid. "What nonsense from a begging Brahmin! It is prattle to be ignored," they said contemptuously, and went back to the palace.
The Nandas had a very intelligent minister. He was Amatya Rakshasa. He was brave and capable. In statecraft he was highly experienced. He protected the Nandas as eyelids do an eye. But Chanakya was not discouraged. He singly stood opposed to the might of the Nandas and the brain of Amatya Rakshasa. He dethroned the Nandas, put Chandragupta on the throne, and also installed Amatya Rakshasa, who was trying his utmost to destroy Chandragupta, as the minister. This is the story about Chanakya, popular in our country for hundreds of years. However, according to historians, this is not completely true.
Whether all the events took place as this story mentions them or not, the one thing that has to be accepted is that it truly reflects the nature of Chanakya.
Extraordinary Person Chanakya was a very brilliant person. He was full of determination in achieving any objective. He was well versed in all 'Shastras' or branches of knowledge, an expert economist; a statesman par excellence. He was a master in the four methods - of persuasion, enticement, sowing dissension, and punishment or war. He was mature in the strategy of war, and very intelligent. None could makeup what was going on his mind. So secretive was he in his method, and far-sighted. In any endeavor, his calculations never went wrong and he never missed his aim. He was at the same time very religious and given to strict renunciation. Apparently of a harsh nature, he could employ various methods carefully at the right time to destroy enemies. There was no branch of knowledge, which he had not mastered. He was widely experienced in the world. There seemed to be nothing, which he did not know. He was, in other words, a conglomeration of all things that make a genius. Considered in any way, persons equal to Chanakya are very rare in the world. An expression "like the strategy of Chanakya" has become proverbial. He is the memorable man who destroyed the despotic Nanda kings, put Chandragupta on the throne and brought into being the great Maurya dynasty of rules.
Chanakya had the other name of Kautilya also. Some say that he got the name Chanakya because he was born in China. A great book which clearly shows his genius is still extant. It is called the "Artha-shastra." It has been translated into many other languages including English, French and German.
Unfortunately, what is authentically known about him is not much. We can only add various points and scattered material available in several books and present what could perhaps be his biography.
Student At Takshashila Chanakya had his education at a famous school in a city well known in those days as Takshashila (corrupted later into 'Taxila'). The teachers at Takshashila were great scholars known all over the world. Students from different parts of Bharat went there for their education. Even kings sent their sons for education there. It is said that a certain teacher there had one hundred and one students and all of them were princes!
Generally a student entered the University of Takshashila at the age of sixteen. The four Vedas, archery, hunting,elephant-lore, and eighteen arts were being taught there.
The faculties there, which taught law, medicine and warfare, were famous not only in Bharat but also abroad.
Such was the center where Chanakya had his education. With this education, his inherent brilliance because like a polished diamond.
" I Will Dethrone You" Chanakya went from Takshashila to Pataliputra, which was famous as a center of learning and was known to honor scholars. Pataliputra sheltered scholars who were intellectual giants in different branches to knowledge. Chanakya went
They to get recognition for his scholarship. One of the Nandas by name Dhanananda was the king there at that time. He was very avaricious. He was never satisfied with the amounts of money he received, never content with the number of taxes to collect money. People were complaining that there was tax on hides, tax on wood and tax even on stone. No one knew how much wealth Dhanananda himself had amassed. It was believed that he had buried all his wealth under a boulder in the bed of the river Ganga.
By the time Chanakya came to Pataliputra, there was a change even in Dhanananda. He was giving gifts also. He had formed a trust or committee to administer his gift and. charities. A great scholar would be the president of the trust. Even the other members of the trust would be well-known scholars. It is said that the president had powers to make gifts up to ten million gold coins. The juniormost member of the trust would make gifts up to one-lake gold coins.
Chanakya possessed an extraordinary scholarship. The scholars of Pataliputra recognized his genius and honored him. Chanakya became the president of the 'Sangha' (Trust).
The work of the Sangha was to administer the king's grants and charities. Therefore the president of the Sangha had to meet the king often.
When the president of the Sangha met the king for the first time, the king felt disgusted at the ugliness of Chanakya. He developed contempt towards Chanakya. There was no refinement in the words and conduct of Chanakya. He always spoke bluntly and straight. He was, besides, filled with intense egotism.
The king had been receiving only praise and obedience from all. So he did not like the ways of the new president. He removed Chanakya from thepresidentship.
Chanakya was very angry. He had not committed any mistake. All other scholars had accepted that his scholarship was extraordinary.
In his anger Chanakya erupted like volcano and told the king:
"Your position has made you arrogant. You have removed me from presidentship for no fault of mine. You think that there is none to question you, whatever injustice you commit and however you behave. You have removed me from my rightful place, and I shall also dethrone you."
The King of course would not keep quiet hearing such words. He was also very angry. He ordered that Chanakya be arrested.
Chanakya disguised himself as a sanyasi -a monk - and fled from the capital.
This Is The man Later Chanakya met Chandragupta.
Even of Chandragupta, very little is known. Several things are said about his family. Probably he belonged to the Moria community. (He got the name of Chandragupta Maurya afterwards and his royal lineage came to be known as the Maurya dynasty). His mother was perhaps a daughter of a village headman. His father, king of a forest area called Pippatavana, died in a war. The mother came to Pataliputra with her son.
The boy grew up as a village lad among other village boys. But he was a leader by birth. Even as a boy he was accepted as a leader by all other boys. His word was law to them.
Chandragupta and other boys used to play in a field. There was a tall boulder. The boy Chandragupta would be seated on the rock. In there games hewas always the king.
The other boys were all his * subjects. They would bring up their quarrels and disputes before him. He would hear the arguments on both sides and pronounce his degree.
Once Chanakya was passing that way. He was attracted by the dignity with which the boy was seated and the radiance of his face. He stood watching the play.
Chanakya was astonished by the sharp intellect and the style of the boy's speaking while judging the disputes.
'If king Nanda were dethroned, the realm would need an able king. Chanakya thought this boy would make a good king.
He stood there until game was over. Then he talked to the boy. Chanakya's physical features were ugly. That was why king Nanda had treated him with contempt. But the boy Chandragupta became aware of the intellect behind that face, and developed great respect for Chanakya.
Chanakya talked to him affectionately. He came to know who he was and his circumstances. He went with the boy to his house and spoke to his mother and other elders.
He said, "Send the boy with me. He will have his education at Takshashila."
Chandragupta's mother was at first unwilling to send the boy with a stranger. But what future did the boy have in a village? And how to educate this fatherless boy?
Schooling in Takshashila would be a boon, a divine gift. This chance might not come again.
She was highly impressed by the brilliance of the stranger's face and also by his good words. Chandragupta left for Takshashila with Chanakya.
For seven or eight years Chandragupta had his education there, and that, with teachers selected by Chanakya. The art of warfare and the art of government were mastered by him equally well.
The Greek Invader By then, significant events in the history of Bharat were taking place under the very eyes of Chanakya and Chandragupta.
A young prince came from Greece with a big army. He had already conquered many realms. He was Alexander.
Even as Chanakya and Chandragupta were looking on, the soil of Bharat was going under foreign yoke. The people of Bharat did fight bravely. It looks as if even women took part in the fight. But not being united, they were defeated.
In Chanakya's eyes, foreign rule was poison. It was his belief that alien rulers would exploit, loot and impoverishes the country.
It is said that Chandragupta metAlexander. As he talked boldly and defiantlyAlexander was enraged and ordered his arrest. But Chandragupta somehow escaped.
Chandragupta's education was over, and Chanakya thought that their first task should, be to drive out the Greeks.
Troops Are Amassed Details are not available as to how exactly Chanakya and Chandragupta fought against the Greeks. Chandragupta was not a king, nor had he any position. It would by no means be easy for such an one to gather a big army. But even this seemingly impossible work was made possible because of Chanakya's expertise. Both of them toured in different areas. They gathered soldiers mainly from the mercenary communities.
Chanakya felt that this was not enough. He befriended a king by name Parvataka, or Parvetesha of the Himalayan region and secured his help for Chandragupta. Thus Chandragupta could get the support of the strong Himalayan soldiers.
Alexander had settled some Greeks wherever he went. But they did not wish to stay there and wanted to return to Greece. Alexander had divided the realms he conquered in India into some regions and had appointed 'Satrraps' to rule them. Some of them were Greeks and some were Indians. The Greeks always lived in the fear of mutinies and murders. As soon as Alexander left a Satrap in charge of a province, there would be rebellion and sometimes the Satraps would be murdered. Philip, who was very able and experienced, was thus killed. Alexander who was at a distant place could not do anything. Satraps who were Indians were burning with frustration. They were only waiting for the proper time to rebel and become free. After Alexander went out of India and died suddenly in distant Babylon in 323 B.C., all his Satraps declared themselves independent.
Freedom From The Greeks By now Chanakya had made the rustic boy playing the role of kings in boyish games into a great leader educated at Takshashila. He had made him a military commander too.
The source of strength for Chandragupta and his army was the power of mind and the towering personality of Chanakya. In that war of independence for Northern India, Chandragupta was the physical instrument, while its thinking brain was Chanakya.
In the primary task of elimination the Satraps, one Satrap by name Nicossar was killed even when Alexander was alive, and another, Philip, was killed after his death. After Alexander's death in Babylon, all his Satraps were either killed or dislodged, one by one. Alexander's lieutenants divided his empire among themselves in 321 B.C. No realm east of the Indus - the river Sindhu -wasmentioned in that settlement. It meant that the Greeks themselves had accepted that this region had gone out of their rule.
The First Mistakes The next task before Chanakya and Chandragupta was to dethrone the Nanda Ring. The Nanda kings were ruling cruelly and imposing taxes as they liked on the subjects, and had earned the hatred of the people. People were praying for liberation from their oppression. Chanakya's fight against the king was not merely because of personal insult, which had been meted out to him, but also with a desire to free the people from unbridled taxation and the oppression.
But dethroning the Nanda king was not an easy task. The Nanda king had conquered several kingdoms and built a vast empire. He had a powerful army. His army consisted of two lake foot soldiers, twenty thousands horses, two thousand chariots and three thousand elephants.
Chanakya and Chandragupta had t contend with this mighty force.
Unfortunately, even about this great fig no historical details are available.
In the early stages they had to suffer defeat. Chandragupta began his fight in the middle of the kingdom. He was defeated. Then he changed his strategy.
There is a story about this.
A spy of Chandragupta was functioning in a village. He happened to be in a hut where a woman gave a chapati (wheat- cake) to her child. The boy ate the middle portion and threw away the edges.
"You eat the chapati in the fashion of Chandragupta waging his war," said the mother.
"How did Chandragupta wage the war?" the boy asked.
The spy now was all ears.
"You ate only the middle portion of the chapati and threw away the edges. Now Chandragupta wants to be king. Instead of beginning his attack from the borders of the kingdom and taking in the towns on the way, he has begun the fight in the central parts. His army is encircled and beaten into bits," the mother explained.
The words reached Chanakya through the spy. He was impressed, and changed the method of his attack.
This is a story handed down from old days. It is difficult to say how much of it is true.
Defeat Of The Nanda King With the change in strategy, Chanakya and Chandragupta began the attack on the borders of the Magadha Empire. Again there were mistakes. The troops were not stationed in the areas conquered. So when they marched forward, the people of the conquered areas joined together again and encircled their army. Thus those who had been defeated had to be fought again and again.
Chandragupta and Chanakya learnt lessons from these mistakes. They now stationed troops in the conquered regions so those enemies would not rise and cause any trouble. Chanakya with his cleverness had earlier won the friendship of King Parvataka (or Porus Second). Now Parvataka, his brother Vairochaka and son Malayaketu came with their armies to help them.
The Nanda king had the support of a big army. The other equally important support was the guidance of his very able minister, Amatya Rakshasa. This minister was very intelligent and had unlimited loyalty to the king. Chanakya knew that defeating Amatya Rakshasa was as important and necessary as vanquishing Nanda's army.
Chanakya told his friend Indusharma, "My dear friend, you must disguise yourself and be in the company of Amatya Rakshasa. Pretend to be a friend and be his astrologer. Change your name to Jeevasiddhi. Keep me informed of all developments there through your disciples very carefully. Your help is very necessary for me to destroy the Nandas. And be very cautious."
So he sent Indusharma to Amatya Rakshasa. Disciples of Indusharma- Vegasharma, Siddhartha and Masopavasi also took up jobs under Amatya Rakshasa and under army officers.
The Nandas and Amatya Rakshasa made all preparations to face the attack of Chandragupta and Chanakya.
Details are not clearly known regarding the war between the Nandas on the one hand and Chandragupta and Chanakya on the other. But it was a keen and bitter fight. The Nanda king died. His sons and relatives also died.Even Amatya Rakshasa became helpless. Chandragupta was victorious. The only survivor was Sarvartha- siddhi, the father of the Nandas. He was very old. "I do not want anything. I will go to the forest for meditation. Please permit me," he begged. Chanakya and Chandragupta agreed.
The old king and his wife retired to the forests. It is said that after some days Chanakya had the old king and his wife killed, because he thought that it Amatya Rakshasa made them take a son by the rites of adoption, then there would be claimants to the throne: he wanted that the lineage of the Nandas should be totally eliminated.
Two Ways But personal revenge was not the aim of Chanakya. He wanted that the kingdom should be secure and that the administration should go on smoothly, bringing happiness to the people.
He thought there were two ways to ensure this: First, Amatya Rakshasa had to be made Chandragupta's minister; secondly, a book must be written, laying down how a king should conduct himself, how he should protect himself and the kingdom from the enemies, how to ensure law and order, and so on.
Amatya Rakshasa To bring Amatya Rakshasaas Chandragupta’s minister! Chanakya's thought appears at first sight very strange indeed. Amatya was totally loyal to the Nandas. Would he agree to be Chandragupta's minister?
It appears even after the death Nandas, Amatya Rakshasa made several attempts to get-Chandragupta killed; and Chanakya had to protect Chandragupta with utmost care, until he finally made Amatya Rakshasa agree to be the minister. This is the theme of a famous drama entitled "Mudra Rakshasa" written by Vishakha- dutta. All that this literary work expounds cannot be accepted as history. But by and large it portrays the struggle between the two statesmen, each of which was an intellectual giant.
Amatya Rakshasa tried in many ways to have Chandragupta killed. Once when Chandragupta was getting a new palace called "Kumara Bhavana" constructed, Amatya sent for an official by name Bhuvanapala and told him - "My friend, you must help me in a big way. Please decorate Kumara Bhavana on a very grand scale. Let it have all royal amenities for Chandragupta to live therein. In the bedroom, fix large full-size mirrors near the cot, and behind them let there be niches in the wall so that armed soldiers can hid there. They must wait for the right times a kill him. Let this be done very secretly. Here is a bag of gold for you."
Bhuvanapala made these arrangements in Kumara Bhavana as suggested by Amatya Rakshasa, without giving room for any suspicion to Chandragupta.
When Chandragupta expressed his desire to change his residence to Kumara Bhavana, Chanakya said - "Yes, but I will first see that place. If everything is all right, you can move in there on an auspicious day. "
Chanakya went with some trusted soldiers to Kumara Bhavana. The decorations were all really good. Yet his eyes were very sharp. He said - "This mirror does not suit the place. Shift it there. That portrait should not be there. Bring it here."
And then the soldiers hiding in the niches with drawn swords were discovered. They had been stationed there by Amatya Rakshasa to kill Chandragupta. Chanakya had them arrested and executed.
Chandanadasa To The Gallows When Amatya Rakshasa fled from Pataliputra, he could not take his wife and children with him. His wife was pregnant. He left his wife and children with Chandanadasa who was a very intimate friend of his.
Chanakya tried very hard to find out where Amatya was hiding. He found that his wife and children were in Chandanadasa's house. He sent for Chandanadasa and talking of sundry matters, he suddenly asked, "By the way, Amatya Rakshasa's wife and children are in Your house, aren't they'?
Chandanadasa trembled. He understood why he had been sent for. He could guess that his very life was at stake now. 'What if?’ he thought. 'One should never betray a friend. To surrender Amatya Rakshasa's wife and children would be against all canons of good conduct and virtue. Chanakya is a very cruel person., He might not hesitate to do anything to them. Even if I die, I should not betray my friend.' So resolving, Chandanadasa said, "Your Honour, I do not know anything about them".
Chanakya's eyes were red with anger. He said, "Think well and speak the truth, Chandanadasa. Remember that traitors to the king get only one punishment, namely death. "
Chandanadasa knew that his end was near. He saluted Chanakya and replied, "Sir, your pleasure. You are capable of doing anything. But I can only say that I do not know anything about Amatya Rakshasa's family."
Chanakya in his heart appreciated his loyalty. He thought, 'Whatever the circumstance, this true friend will not betray. He should not be killed. Anyone must appreciate his loyalty to his friend. Killing one with such loyalty is no virtue. But if an order is proclaimed that he is being hanged, and if it is made to reach Amatya, then he will surely come here."
In outward anger, he thundered, "Throw this traitor into prison." He proclaimed that Chandanadasa would be hanged.
Amatya Arrives Chanakya saw to it that the news, that Chandanadasa would be hanged, did reach Amatya Rakshasa. His spies were there, even near Amatya. Hearing it, Amatya was in an agony. Since this was the direct result of Chandanadasa's giving shelter to his wife and children, Amatya's grief knew no bounds. He was determined to save his friend and came to Pataliputra.
He reached the garden skirting the city and sat for a while there beneath a tree,thinking of what should be his course of action. He was so familiar with every area in that city. He had come back to thecapital after such a long time. Remembering the glorious days he had spent with the Nanda kings, and the royal splendor of those days, his eyes were flooded with tears. It was all God's game, he thought. Just then he heard some one shout, 'The traitor Chandanadasa will be hanged today.' He was stunned.
He heard sounds of crying. Chandanadasa 's wife and children were walking with a loud wail, as the soldiers marched Chandanadasa towards the gallows. "All of you, go back," the soldiers shouted hoarsely, with drawn swords.
Seeing all this, Amatya approached the soldiers and said, "Leave him, he is my friend. You can hang me in his place, and I am ready."
The soldiers said, "But we need a royal order. The reverend Chanakya should agree. If he permits, it can be done. All right, till then we shall not execute the traitor." Four of them brought Amatya Rakshasa to Chanakya's hermitage.
"One Condition" Amatya and Chanakya, face to face with each other! Two who fought each other for long period with obstinacy, each equally loyal to one side! And the life of Amatya was now in the hands of Chanakya!
Chanakya got down from his seat, and walked towards Amatya. He spoke to him with great respect.
Amatya Rakshasa was amazed. He thought within himself, 'What brilliance there is on the face of this great man! And a sage with renunciation, and with such wealth of wisdom!'
Chanakya offered him a seat, and then asked, "Amatya, don't you wish that your good friend Chandanadasa should live?"
"Certainly," replied Rakshasa. "He is more than a friend. He is my life." his voice was choked.
"Then you have to do something. There is one condition," said Chanakya, in a firm voice.
Rakshasa was surprised and also apprehensive. What would Chanakya say further?
"All right," he replied.
And Chanakya told him - "You must agree to be the Prime Minister in the Empire of Chandragupta. You must, day and night, work for the welfare of the realm."
Rakshasa could not believe his own ears. He said, "What? I must be Chandragupta's Prime Minister! ?"
"Yes.
And Amatya Rakshasa accepted the high post of Prime Minister of the Maurya Empire with a full heart.
The next day the coronation of Chandragupta took place according to rituals.
Chanakya's vow was fulfilled. And also the kingdom of Magadha had got a good king.
What happened too Chanakya later is not known with certainty. Some say that he continued with Chandragupta and later with his son Bimbasara for some time as minister. Some also say that after a few years Chandragupta became a Jain and then differences arose between the two. It is also said that after Chandragupta's coronation he went away for penance.
According to a few books of Jainism the Chandragupta came to Shravanabelugola along with his Guru-Bhadrabhaus Bhattaraka and he took Sallekana vratha afterwards he ends his life in Shravana- belugola - Karnataka. Regarding this point even Meghastanis 'India' gives sufficient details.
Artha-Shastra' The great book 'Artha-shastra' written by Chanakya is world famous. Even European politicians, sociologists and economists study this book with interest.
It begins with a narration of how to bring up royal princes and how their education should be. How to choose ambassadors and how to use spies is then explained. How to protect a king against dangers and risks is also dealt with. Law and order, the duties of the police, how to control the wealthy citizens and motivate them to make gifts for charitable purposes, methods of preventing wars, duties of the astrologer, the priest and others, tricks to be employed to eliminate enemy kings, ways of inducing sleep in human beings and animals-these and numerous other subjects are discussed by Chanakya in the treatise. The wide range and variety of the subjects is itself surprising.
His sharp intellect is astonishing. According to Chanakya, the primary duty of a king is to protect "Dharma" or righteousness in society. That king who upholds righteousness and virtue will have happiness in this world and also in the next. Another significant statement made by Chanakya is that a king who uses his power improperly and unjustly also deserves to be punished.
"The sacred task of a king is to strive for the welfare of his people incessantly. The administration of the kingdom is his religious duty. His greatest gift would be to treat all as equals."
"The happiness of the commoners is the happiness of the king. Their welfare is his welfare. A king should never think of his personal interest or welfare, but should every try to find his joy in the joy of his subjects."
"These words were written two thousand and three hundred years ago by Chanakya, the expert statesman and wise sage. And Chanakya is also another name forcourage and perseverance.
Jawaharlal Nehru
Jawaharlal Nehru is famous for a number of reasons. He was the first Prime Minister of India, as well as the father of the most famous Prime Minister - Indira Gandhi. He was a patriot, a freedom fighter as well as a highly regarded statesman. Early InfluencesBorn on 14th November 1889, to a famous lawyer of high nobility, Motilal Nehru and his wife Swaroop Rani, Jawaharlal had a good start in life. His father wanted to give him the best education possible and so sent him to Harrow, a boarding school in England, in 1905. Harrow was famous for educating most of the to be Prime ministers of England. Nehru then went on to get his M.A. degree from Cambridge University and returned to India as a barrister. In 1916, he married Kamala Kaul, who supported his patriotism and was a devoted wife in all respects. Fate Had Other Things In Store Even though he had a brilliant academic record, the legal profession did not attract him. Instead, he wanted to join the freedom struggle under the influence of Gandhiji. For a while he was the Chairman of the Allahabad Municipal Committee as a member of the Congress and then he joined the Home Rule League established by Bal Gangadhar Tilak and Annie Besant. During the freedom struggle, he courted arrest many a times, and had been jailed 14 years in all. He was elected Congress President 5 times, and it was under his influence in Lahore, that the Congress adopted complete freedom as its goal. In 1947, after India gained its independence, he was automatically elected first Prime Minister. As India's First Prime MinisterHe headed the Indian government for 17 long and brilliant years. He wanted India to develop into a world - recognised nation. He supported technological and scientific progress and encouraged art and literature. He wanted to eliminate discrimination from the face of the world and encouraged peaceful co-existence. Nehru did not believe in aligning himself with the military political blocks and wanted to end the cold war. He was awarded the Bharat Ratna in 1955. Nehru as a PersonalityNot only was he a brilliant orator, a charming, warm and noble thinker and philosopher, but also a fantastic writer. He has written a few wonderful books 'Discovery of India', 'Glimpses of World History' and ' Letters from a father to a daughter''. On May 27, 1964, India lost a great influence. In the words of Dr. Radhakrishnan "As a fighter for freedom he was illustrious as a maker of a modern India, his services were unparalleled. His life and works have had a profound influence on our mental make-up, social structure and intellectual development."
Shankaracharya
Amala-kamalaadhivasini
maanaso vaimalyadaayini manoine i
sundara-gaatri susheele
tava charanaambhoruham
narnaami sadaa ii
(O Goddess, You live in the lotus of purity,
You make the mind pure, and You are known by the inner mind.
You are beautiful as well as virtuous. I offer my salutation at Your lotus feet at all times.)
This hymn on Goddess Saraswati, so well known and familiar in our country, was composed by Sri Shankaracharya. "it is not possible to describe His form in any specific way. But great is His Glory."
This statement is made about God. It occurs in Vedas. The same thing may be said of sages, seers and philosophers-the most glorious personages who were responsible for the growth and development of our national culture. They did not want to fill the pages of Indian history with physical and material information such as dates, place, birth, period of life, etc. This is the characteristic of our culture. Their vital spirit is still present all around us. Their works alone testify to their spiritual, intellectual and creative powers. These great men will appear to us as God-men, when we understand their works. Their actions appear as superhuman. As they are beyond our ability to understand, we tend to think of them as miracles. But these extraordinary men are far above those miracles also. Leaving aside these miracles, if we just take their life story, even that would be wonderful and interesting. The lives of such persons with their pristine purity . reveal the very heart of Indian culture. Sri Adi Shankaracharya belongs to the galaxy of such men. The history of Indian culture, in fact, is the stream of lives of such great souls. In order to recover from the crises-the religious, moral, that crop up ideological or political in the society from time to time, the country anxiously awaits the help of inspiring and glorious personalities. It may be said that Sri Shankaracharya's birth took place in the same way, as a result of India's spiritual longing for redressal of its all-round suffering. It is the opinion of scholars that he belonged to the period between 788 and 820 A.D. God's Grace
It is stated that Sri Shankaracharya was born of God's Grace to his parents. Kalati is a beautiful village Kerala. Even today this fine village may be seen on the bank of river Poornaa. There lived a couple It name Shivaguru and Aryamba. Theirs was an orthodox Namboodri brahim family. Though rich, they led simple life Both the husband a wife were well educated. More than that, they were devoted to God. They were worried only about not having any children even after long time. They made vows an appeals to all gods. At last, suggested by close friends, they we to Trichtir for rendering devotional service to God Vrishaachaleshwara. The divinely graceful idol of the God attracted them. They spent many days there with a feeling that serving Him is the only way known to them One night Vrishaachaleshwara appeal in their dream. It was a wonder experience.. God posed a question to them.. I am pleased with your steadfast devotion. I shall- grant your prayer. But there is one question, Does it suffice if you are given only one son of short life who will be a great teacher of the whole world, or do you want many children of long life but dull wits?"
Would the God who is not easily accessible put an easy question? The couple who had such boundless faith in God found completely a different way out. They left everything to His decision only. Then the Lord said, "Your son, born as an aspect of Shiva, will become an universal teacher." So, saying, He disappeared. Shivaguru and Aryamba felt very happy and stayed there for several more days offering their worship and service to god Ishwara. Afterwards they returned home.
A son was born to Aryamba by the full Grace of Ishwara. The baby was named Shankara. Calculating according to solar calendar, the auspicious day has been said to be the fifth day of the bright fortnight of the month of Vaishakha. The devotees celebrate - "Shankara Jayanti On that- day every year.
Shankara, being a divine incamation grew up right from his childhood as a prodigy in every respect. It is said that at the age of eight he had understood the four Vedas. By the time he was twelve years of age, he had understood all branches ofknowledge. And by sixteen he had written commen- taries on those Vedanta which are considered to be his major works. Sharp as his intellect was, so was his heart very broad. Even at a young age Shankara, had become proficient in Prakrit Magadhi and Sanskrit languages. At The first year of his age he had learnt both Malayali, his mother tongue, and Sanskrit, the language of the Vedas. During his second year he was able to read and write in these languages. During his third year he was able to read and explain epics and mythology. Thus is it stated in some books written about him. Considered from an ordinary standpoint, one might feel that much of this may be an exaggeration. But instances of child prodigies endowed with a divine gift of brilliance are not uncommon. At Gurukula
At the age of five Shankara's Upanayana was performed. By that time his father Shivaguru was dead. Only the mother had to bear the responsibility of bringing up the child pupil. Shankara was sent to the nearby Gurukula on the banks of river Poornaa. Under the guidance of Guru he studied the Vedas and its branches and also all other subjects. His brilliance brought credit to the entire Gurukula. From an incident that happened during his stay at the Gurukula one can understand his deep concern for the poor and distressed persons.
There is a convention that the pupils in a Gurukula should get their food by begging. Accordingly the boy Shankara went round to beg. He stood at the door of a house and shouted, "Mother, please give alms. He repeated the appeal twice. There was no reply. He repeated it several times. Then a woman came out and stood with a sad face. There was nothing in the house to offer to this boy. Hence that piteous look. Tears welled up in her eyes.
Shankara understood the situation. "Mother, I shall be content with whatever you give me. Thereby may there be no scarcity in your house," he said. But how to give anything when there was nothing? What is there to give? At last she remembered the gooseberries grown in the backyard. She brought some gooseberries and gave them to Shankara. Shankara then prayed to Shreedevi, the Goddess of Wealth, to show her mercy on this humble and virtuous woman. Then, as Written in the books, there was a shower of golden gooseberries in the house. This means that as a, result of Shankara's prayer to the Goddess, that family became rich and Prosperous.
Shankara stayed in the Gurukula for eight years. By then he made such a thorough study of all the subjects that he had them at his finger-Ups. More than any other subject, he was greatly interested in the Vedanta, the most advanced part of the Vedas, which is said to be the very came of spiritual truth. This is the highest and the culminating point of all knowledge. "By knowing which everything will be known, and that is what the Vedanta aims at," say the learned. Even at such a tender age Shankara was attracted towards that goal. This shows the greatness of his personality.
For The Sake Of Mother
Many instances that reveal the divine spirit of great men are available at every stage of their lives. It was so in the case of Shankara also. After completing his education in the Gurukula, it was the time when Shankara was at home rendering service to his mother and also teaching some pupils. Aryamba had fallen ill. But still she insisted on having her daily bath in the river Poornaa. Though the river-bed was in front of her house, it had dried up because of summer, and the slender flow of water was far away. Aryamba had to cross the vast sand-bed to reach the water. One day she managed to finish her bath and was returning home. While crossing that sand-bed, not being able to withstand the sun and strain, she fainted and fell down on the way. Shankara got the news and rushed to the spot. He attended to her. When she recovered a little, he brought her home.
The summer might be unbearable and the water might be flowing at a distance across a broad bed of sand. But Aryamba would never agree to change her routine. So the next day, would she not go again to the river for bath? this worried Shankara. He folded his hands in salutation to the river goddess, Poornaa Devi. He prayed to her to flow in full, extending her waters up to their house, in order to facilitate his mother's ritualistic bath. Maybe in answer to his prayer, or maybe by a seasonal phenomenon or due to both, there was a continuous downpour of rain throughout the night. The next morning river Poornaa was found flowing fully over the breadth of her sands in all her grace and majesty. This is as good a miracle as having brought the distant river very near.Whether spirituality has or has not the power to awaken the static power latent in Nature and make it dynamic is a matter for thought. All the people of Kalati joined the ailing Aryamba in praising and blessing Shankara. Mother's Longing And Anxiety
Who is not astonished at the routine of an eight year old boy being engaged in Vedic studies, contemplation on Vedantic thoughts and teaching the same to others? In addition to this he had to attend on his aged mother.
As days were passing like this, one day two Brahmin’s who were both old in years and in wisdom came to Shankara's house. Aryamba and Shankara received them with respect and treated them hospitably. The guests found the atmosphere of the house extraordinary. They were enchanted by Shankara's brilliance, modesty and godly qualities. They felt that only to work for the welfare of the world God must have endowed this boy at such a tender age with all those abilities and achievements. While departing, those old men told Shankara's mother: "May your son live long. May he become a stalwart in establishing the Vedic tradition firmly and gloriously in Bharat which is now passing through a crisis, and may he thereby accomplish the welfare of the world."
The mother's heart was also yearning for the same. She prayed to Ishwara to grant her son a long life and to make the blessings of those Magis come true. But how is it that God Ishwara Himself appearing in the dream told, "Your son may have a short life but he will be the teacher of the world"? Then what does the blessing of these old Magis mean? Aryamba was puzzled. But she consoled herself saying, "May it be as He wills it."
The son seems to have understood her anxiety. He tried to comfort her by saying, "Mother, don't you see that incidents of everyday life point only to the transitory nature of life? If we make use of all the time at our disposal in the service of God, is there a better fortune than that?"
Shankara,The Ascetic
There is not the slightest doubt about an unseen hand shaping the life of Shankara. As if to confirm this, there happened an incident.
One day Shankara was bathing in the river Poornaa. A crocodile caught his leg and began to pull him into the river. However strong one might be one can't fight with a crocodile in water and succeed. What could the plight of boy Shankara be then? He felt that his life had come to an end. He loudly called out to his mother. She came running. He told her, "Death isapproaching, mother, as I have been caught by a crocodile. I am unable to free myself from its grip. I see only one way out. I must take sannyasa before I die. Please permit me to take 'instant sannyasa'. (Taking sannyasa in essence means to give up one life' and get a new one. So by the decision to take sannyasa he would get over the death caused by the crocodile. Either way he would attain an exalted state. If he survived he would have a new life. If he should die, even then he would have a new life after casting away his body.) The son’s plight and his pathetic appeal moved the heart of the mother. She wasconfused. If he could live at least by becoming a monk, may it be so. She only wanted him to live. So, with a firm faith in Ishwara she gave her consent saying, "My child, may it be according to His will."
Probably it was the will of God that Shankara should be freed from worldly life. The crocodile left Shankara unhurt and swam away in the water! Shankara. Crossed over the sorrow and misery of worldly life. By mere resolution of the mind, he became a Sannyasi and attained a new life.
Mother was grieved about his becoming an ascetic. A few days after this incident, the boy-monk told her about his life’s mission.
He requested her to permit her to leave Kalati.
He was her only son. And was a gift of God to her.
But when she realised that he was born only to render service both to God and to humanity, she blessed him and bade him farewell saying, "Attain great fame, my dear son."
Shankara requested the elders and his dear friends of neighborhood to have good care about his mother and then he got ready to leave Mother could not control her grief "Shankara," she said, "will I see yet again once at least before I die? Shankara, having understood mother., heart, assured her, "Mother, remember me at the time death. I will come to you wherever I may be. I am praying to God to grant me the ‘good fortune of serving my mother during her last days." This was a reply of one who had supreme faith in God. To divert his mother's attention towards God, he installed at home an idol of Sri Krishna. Leaving his mother to his gracious care, Shankara left Kalati. 'O, Mother Parvati, Give Me Alms'
After visiting many pilgrim centres of this holy land of Bharat, Sri Shankara came to Kashi. His object was to have darshan of God Vishweshwara on the banks of sacred Ganges. His march of religious conquest was to start in Kashi.
Shankara in Kashi felt that his first and foremost duty was to have darshan of Sri Annapurna, the presiding deity of the city of Kashi, that she should give him the first alms. But the alms that Shankara begged of her was unusual:
Jnaana-vairaagya-siddhyartham
bhikshaam dehi cha Parvati
"O Mother Parvati, give me alms such as will enable me to attain wisdom and austerity." The humility and the intense feeling with which he was appealing to the mother of the universe, the radiance which far exceeded the tender age of that handsome boy-monk surprisedeverybody. If some thronged around him to listen to the ecstatic songs dominated by a note of devotion which Shankara sang in his divine voice, many others came to listen to his enlightening discourses on Vedanta. Still many more experienced peace in his company under a spiritual influence. In this way, before long the boy-ascetic won a place in the hearts of the people.
During Shankara's stay in the city of Kashi an incident happened as ill to test his inner development.
The day was about to dawn. Shankara was on his way to the river for bathing. A man whom people called pariah (of a low caste) came across the road. Shankara, it seems, shouted at him, "0, untouchable, keep away." The answer the other man gave was startling. "To which are you referring as untouchable, this body or the Self? Is not this body also made of dust in the same way as your body? Does the Self ever get polluted? And how can the Self which is present everywhere keep itself at a distance? Is there any difference between you and me the way it has pervaded?" It is a situation in which any one might get confounded. But Shankara’s reaction was entirely different. Throwing away all his pride, he fell prostrating at the feet of that man. "This is not an ordinary man. One who has ‘described the nature of the Self in such a simple and lucid language is really not ordinary: He is no other than God Himself. Is not this inner enlight-enment a form of Vishweshwara’s Grace?" he said to himself and felt happy. Shankara even after experiencing the Advaita doctrine was caught for a moment in the illusion of high and low. He offered his salutation to that God in human form who had dispelled his illusion.
One Vishnu Sharma at Kashi prayed with great devotion. "I wish to be freed from the bondage of worldly life, please show me the way, Sir." He became the first disciple of Shankara. It is this person who later became known as ‘Padmapadacharya’. Commentaries
Shankara, a scholar of tremendous capacity, had one important task to do. The Upanishads, BhagavadGita and Brahmasutras are sacred scriptures of the Hindus; but it is not easy to understand them. Shankaracharya decided to write commentaries on these texts. He wrote first on the Upanishads and the Bhagavad Gita. They became very popular. He was to write the commentary on BrahmaSutras. Hindus believe that Bhagavan Vyasa is still alive in Badari, the pilgrim centre. This centre is located at the foot of the Himalayas, at an altitude of 12,000 feet. Travelling was not easy in those days, about 1200 years ago. ButShankaracharya went to Badari itself to write his commentary on the BrahmaSutras.
Dedicating himself to the service of Ishwara and Bhagavan Vyasa, he launched upon his work. The writing of commentary went on smoothly. It is said that Vyasa himself gave darshan to Shankara and blessed him. As it happened, according to his expectation Shankara continued his work with a new vigour. This doubled his life-span as it were. Mainly this new vigour-call it longevity - was needed for the fulfil- ment of Shankara’s project. The heavy task of spreading the meaning of these great texts was also waiting. Shankara’s mission in life would not be completed without doing this. So in order to carry out this responsibility, a new vigour in the form of God’s Grace and Guru’s blessings was needed. Shankara, having got this, devoted the rest of his life to carry out his mission. This, as may be called, was the period of Shankara’s conquests.
As the first step of his conquests Shankara came to the city of Ruddha. There he was to encounter one Kumarila Bhatta in argument and win over him. Kumarila said, "If you want to debate on Vedanta you should go to MandanaMishra; and if you win over him in an argument, then surely you can expect victory for Vedanta everywhere."
Mandana Mishra was an outstanding scholar. Even the most learned men would feel nervous to argue with him. He lived in a town called Mahishmati. Shankaracharya went there. Mandana Mishra agreed for a debate.
What is the stake?
The loser should become the winner’s disciple.
Both were stupendous scholars. Who should be the judge competent to decide as to who had won and who had lost?
The wife of Mandana Mishra was Ubhaya Bharat. She too had astounding scholarship. She was regarded as the incarnation of Saraswati (the Goddess of learning). She was made the judge.
The debate with thundering argument and counter-argument on for several days.
Mandana Mishra at last accepted his defeat. As per the agreement he became a sannyasi and disciple ofShankaracharya.
This victory of Shankara was of tremendous consequence, we should say. It was the triumph of Shankara Charya's teaching. Besides, he got a brilliant person like Mandana Mishra as his disciple. It was this disciple who rendered memorable service to Vedanta and became known as 'Sureshwaracharya.'
After this event Shankara went to the sacred Srishalila. His intention was mainly to defeat Ugra Bhairava who was notorious in Tantric field such as witchcraft and black magic. That Kaapaalika could not win over Shankara's pious and spiritual Vedic doctrines. He with his black art even attempted to kill Shankara, but fell himself a prey to it. From Srishaila Shankara went to Gokarna, another famous pilgrim-centre. And then he proceeded along the Sahyadri range to the Mookambika Temple at the foot of Sahyadri hills.
A Matchless Guru For A Matchless Disciple
Now Shankara's main aim was to search for a Guru. His intense desire was to have as his Guru only a person who had realised Brahman. If this is the expectation of a disciple, is not that Guru most fortunate? . Shankara went towards North. He came to the banks of river Narmada after passing through many hermitages. There he found the hermitage of a Mahayogi. And this was Govinda Bhagavatpada. Seeing him in a state of deep samadhi, Shankara's heart was filled Iwith satisfaction. His expectation had been fulfilled. What did Govinda Guru see when he woke to his conscious state? A boy-ascetic with a bright and radiant face, standing there with folded hands. The inner spiritual development was writ large on his face. After prostrating before the Guru, Shankara introduced himself. He requested that he may be accepted as a disciple. Govinda Yogi felt happy at the very first meeting as h e had found the very type of person - the fittest disciple – for whom he had been waiting. Let alone teaching the pupil the mysterious secrets of the Vedanta, was it not a great pleasure for the Guru to find there a disciple who had not only digested the very philosophy of Vedanta but looked every inch the embodiment of that philosophy? Taking initiation from the Guru in a regular way to ascetic life, Shankara carried on his studies with all devotion.
For the boy Shankara who had obtained a marvellous success in comprehending the Advaita philosophy, "The spiritual Yoga" was very necessary. A person who at his will could forget himself and the world and enter the indescribable state of supreme peace! Such was the Guru. And the disciple was one who was qualified to attain that state. This was a preparatory step of Shankara in getting dynamic power which would facilitate the great work he was to do in future. Understanding the truth is different from experiencing it. Govinda Bhagavatpada enabled Shankara to attain this state of glorious experience. The wise who have attained this state call it the experience of the Infinite. This experience gave rich nourishment to Shankara's personality. The entire world appeared to be full of Brahman to him. After this the only thing that remained to be done was to communicate the bliss he had known and experienced to one and all through Vedanta. This work was assigned also to him by his Guru Govinda Bhagavatpada. He was asked to write, in the light of truth he had realised, commentaries on the three basic texts, namely the Upanishads, Bhagavad Gita and Brahmasutras which are the spiritual treasure troves of Bharat. The Guru blessed him saying, "Whatever you wish, it shall be fulfilled by the power you have acquired from yogic practices." The next period of Shankara's life was devoted to the propagation of Vedanta.
'Hastamalaka'
Here he was to get one more great disciple. Prabhakara was a brahmin. He had a son who was a dumb boy. He appeared to be dull. But Shankara felt that he was a yogi. Instead of asking the parents who had brought the boy ‘Why is the boy like this? since when?’ he asked the boy straightaway : "Who are you, my boy?" What else could be so sacred a place as the one where the divine master was standing for the yogi to break his silence? One who was dumb poke in answer, "I am the eternal self and not dead matter." This was the simplest form of expressing the nature of the self. By the grace of the master, the dull and the silent son of that couple revealed himself to be a great and wise sage. The master felt happy and taking him as disciple, named him 'Hastamalaka'.
The Four Regional Monasteries
The next important event in Shankara’s life was his coming to Shringeri. This place is situated on the bank of river Tunga in Karnataka. It is the loveliest of spots. Long, long ago, great sages like Vibhan- daka, Rishyashringa and such others had carried on their penance there. Since then it had been a very sacred place.Enchanted with the tranquillity of that place, Shankara established his first Vedanta JnanaPeetha. He installed there the idol of Sri Sharada, the Goddess of Learning, and placed Sureshwara as the Head of that Sharada Peetha.
In Acharya Shankara’s view the entire Bharat was a holy land. Its welfare and unification was to be based on Dharma only. In connection with this unification, Acharya’s plan was to establish four centres in four corners of Bharat for spreading Vedanta and for guiding persons practising Vedanta. The founding of Sharada Peetha was the first step in this project. This was meant to provide guidance for South India. He established the Govardhana Peetha in Jagannath for the East, the Kalika Peetha in Dwaraka for the West, and the Jyotih Peetha in Badarikashrama for the North. These Peethas are called ‘Amnaya Peethas.’
The Disciples
How at Shringeri during his stay Shankara showered his blessings on a disciple called Giri is very interesting. The co- students used to look down upon Girl thinking that Vedanta for him was a hard nut to crack. Once Shankara at the time of his lecture said, "Let us wait for Giri." The other pupils said, "Why should we wait for him, Sir? A wall is much better than that dullard."
Shankara felt pained when such a student as was devoted to the service of his master was jeered at. "What do you know about his nature and spiritual achievements? His ability will reveal itself shortly," said the Master. "Isn’t it enough if Master knows my merit? Should it be made known to others also? Let me not have such conceit" - so Giri used to feel within himself and was serving his master silently. On that day as usual he came late and did obeisance to Acharya. Acharya said with a smile, "Look Giri, We want you to give a discourse on the Self and its nature. We have been waiting for you."
It was the master’s command as well as blessing. The so-called dullard Giri, in a very modest way and full of devotion expressed in his eyes, presented the very gist of Vedanta in Trotaka Vritta, a highly complicated metrical form, but very enlighteningly as if he was making with all reverence as offering to the Master. The other students felt ashamed of their folly. They apologised to both Acharya and Giri. Shankara, thus revealing the literary ability latent in Giri, called him "Trotakacharya" to make this incident remembered for a long time.
Among the disciples of Shankara the most prominent are four Padmapada, Sureshwara, Hastamalaka and Trotaka. Shankara nominated them as the chiefs of the four Vedanta centres he had established: Sureshwara for shringeri the South zone center, Padmapada for Kalika Peetha of a, Trotaka for Jyotih’ peetha Dwarak of Badari, and Hastamalaka for Govardhana Peetha of Jagannath. He told that at their lives should be dedicated to re-organise ancient Hindu Dharma.
Service To Mother
Meanwhile Shankara felt that the end of his old mother Aryamba was nearing. Accordingly he returned to Kalati. When Shankara came to know that she was to die shortly, he offered ‘Shiva Bhujanga Stotra’ and ‘Vishnu Stotra’ which have a power to save the soul, and prayed that she might die peacefully and attain heavenly abode.
Shankara’s mother died. Her body was to be cremated. But none of Shankara’s relatives came forward to help. A monk cannot perform the funeral rites of anyone, not even of his parents. Still Shankara- charya felt, is it not a sacred duty to perform the funeral rites of the dead when required to? Shankara had to carry" the body himself with great difficulty to the burning place and light up the pyre. By doing this last service to his mother, he felt gratified.
Shankaracharya paid a visit to Sharada Nilaya in Kashmir known as Sarvajna Peetha (the seat of the all knowing). Those who are not all-knowing are not entitled to sit on it; no one could claim to be an expert in any religion or philosophy without sitting on it. Shankara did not wish to show himself off as Sarvajna. He felt that Sri Sharada Nilaya with Sarvajna Peetha was by itself a place worthy of visit by all devotees. Besides, Kashmir is the crown of Bharat. So he resolved to g 0 there, lest the ancient Hindu religion should perish there.
There are four gates in four directions for entering Sharada Nilaya. Eminent scholars and philosophers had entered it from various directions and had established their scholarly merit But no one so far had adorned this chair of Sarvajna. And also till their no one had even attempted to enter the temple through the Southern gate May be this gate was waiting for Acharya Shankara. only who was from the South! Scholars of many group and communities were waiting for him in ‘ the premises of Sir Sharada Nilaya All were filled with a feeling of reverence to see him who was learned in both Jnana and Vijnana Yet the scholars in religious philosophies of Jaina, Bouddha, Samkhya, Yoga, Nays and Vaisheshika confronted him at the time of his entry to the temple, Shankara defeated all of them in philosophical debate and then entered the temple through the Southern gate.
Acharya went to ascend Sarvajna Peetha. Sri Sharada, the presiding deity of all learning, herself set a test for him. Shankara passed this test also. After this the Goddess Herself blessed him, proclaiming his omniscience. So say the ‘Shankara Vijayas’.
We can take this to be an allegory of all the struggles Shankara had to face in his life. Ascending the seat of Sarvajna situated in Kashmir of the North is a symbol. The meaning of it is that Shankara reached the peak of spirituality. We can get an idea of his greatness from the fact that a person of just thirty had ascended the throne of all knowledge.
The Path That Shankara Showed
By that time the Acharya had probably gone round the whole of Bharat two times. He had travelled from Rameshwara and Kanyakumari of the South to Kashmir of the North, from Jagannath of the East to Dwaraka of the West, and had visited many places of pilgrimage. He got many temples renovated and inspired many to a righteous living.
Sri Shankaracharya showed I example how a man should live. The life should shine forth with pious qualities like knowledge, devotion and asceticism. He preached the way Advaita. That means everything in the world is Brahman and all are one. The world is constantly changing. These changes are neither important nor real. The reality that lies behind all these things and activities Brahman. One should develop an eye to see God everywhere and in everything. People who have that vie, take the whole world for the mother- land, and treat all human beings as their brothers.
Shankara wrote philosophical book to help the people understand Hindi Dharma. Alongside he wrote man, hymns that nourish devotional feelings in people. The hymn ‘ Bhaja Gowindam composed by him has been a very popular song all over Bharat . "If you want to get rid of the miseries of life and fear- of death, pray to Govinda."
The Guiding Light
It cannot be said definitely where the Acharya spent his last days. It is common and natural for people everywhere to take pride in saying that such and such a Mahatma was born in their own town or visited their town and sanctified that place by walking on it, or that he entered eternal peace in their place.
People claim the signs of Shankara’s Mahasamadhi in the holy towns of Kanchi, Trichur and Kedar. There is nothing surprising in this. The Acharya was in all such sacred places and he had gone beyond them. If the samadhi of the Southern Acharya is in Kedar of the North, it only signifies that his personality had extended over the whole of Bharat.
Acharya Shankara, at the early age of 32, cut asunder all bonds of relation with the ‘world and attained the state of Brahman. Ordinary people will have to spend 32 years even for being able ask "What is the meaning of life?" But the Acharya during his brief life-time had brought about a great religious renaissance all over Bharat. By his memorable works on religion and philosophy he had pointed out the unique feature of our ancient religion. He found fulfilment of his life by consolidating the history of Bharat from the point of view of culture. He gave a concrete form to the truth that the whole of India was one by establishing spiritual centres in various zones.
May the divine life of such great men be a guiding light to us.
SwamiVivekananda
"Brothers and sisters, the long night is at last drawing to a close. Miseries and sorrows are disappearing. Ours is a sacred country. She is gradually waking up, thanks to the fresh breeze all around. Her might no one can overcome."
"Are you prepared for all sacrifices for the sake of our motherland? If you are, then you can rid the land of poverty and ignorance. Do you know that millions of our countrymen are starving and miserable? Do you feel for them? Do you so much as shed a tear for them?"
"Have you the courage to face any hurdles, however formidable? Have you the determination to pursue your goal, even if those near and dear to you oppose you? You can be free men only if you have confidence in yourselves. You should develop a strong physique. You should shape your mind through study and mediation. Only then will victory be yours."
"I loved my motherland dearly before I went to America and England. After my return, every particle of the dust of this land seems sacred to me."
Do you know who carried this message to every nook and corner in the whole continent of Asia? It was Swami Vivekanda.Spirited But Mischievous He came to be known as Swami Vivekanda only when he became a sannyasi or monk. His parents called him Narendra. His father was Vishwantha Datta and his mother Bhuvaneshwari Devi. Narendra was born on 12th January 1863 in Calcutta. As a child he was very lively and naughty.
When Narendra stepped into boyhood, his naughtiness grew. He was a natural leader of the children in the neighborhood. His companions bowed to his decision always. Once a landlord threatened the children saying, "There is a demon in the tree and he swallows children." Narendra was not impressed by this threat. He settled down on a branch. The other boys took to their heels. Narendra waited for several hours, but the demon did not appear. So, he declared that the landlord's story was a spoof. Narendra loved to tease his sisters. Meditation, too, was a sport to him. But as he meditated he became oblivious of the whole world. Not even a lizard or a snake moving near him could disturb his concentration.
Even as a child Narendra had great respect for sannyasis or ascetics. He would give away anything to anybody if asked for. On his birthday, he would wear new clothes, wouldn't he? If a beggar asked for alms he would give away the new clothes. From that day, his mother would lock him up in a room whenever a beggar passed by the house. But every beggar knew Narendra's nature very well. So beggars would stand near the window of Narendra's room. He would throw to them anything he had. The spirit of sacrifice and renunciation was already blossoming in him.
In her leisure time his mother would tell him the story of the Ramayana. He could not sleep unless she told him a story. Then he would be all ears, forgetting his study and play. He had great reverence for Lord Hanuman. Once he sat before the idol of Lord Shiva, with his body all smeared with ash. His perplexed mother asked him, "Naren, what's all this?" He smiled and said, "Mother, I'm Lord Shiva." The mother feared that her son would become a sannyasi, like his grandfather.Greatness Foreshadowed Narendra's father was a lawyer. So every day his house used to be crowded with his clients belonging to different castes. The house was like an inn; the clients had breakfast and lunch there. It was the custom to provide the guests with hukkas (long pipes) o smoke after food. There was a different pipe for clients of each caste. Narendra wondered what would happen if he smoked the pipe mean for people of a different caste. Finally he experimented nothing untoward happened. He concluded that caste had no meaning.
The maxim "The child is father of the man" was entirely true of the compassionate boy, Narendra. Once there was a display of physical exercises in a localgymnasium. Accidentally an iron bar fell on a sailor among the spectators. He fell down unconscious. The people who had gathered there ran away lest the police should question them. Narendra, with the help of two friends of his, gave the wounded sailor first aid. Then he took him to a doctor. He even raised some money for the wounded man. On another occasion Narendra pulled out one of his friends who had been caught under the wheel of a coach drawn by horses. Likewise he helped a little boy who was a total stranger. The boy was lying on a road with high fever. He took him home. Narendra never knew what fear was.It was not that Narendra excelled only in sports; he was quick and alert in his studies as well. After a single reading he could remember any lesson. His memory was amazing. Concentration was the key to his success in studies.The Parents Whenever Vishwanath Datta found time he would give his son advice. "You need fear no one so long as you keep to the path of truth and Dharma (Virtue). One should not be browbeaten. One should guard one's self-respect. Love of one's religion should not mean hatred of others religions. Patriotism is essential for man's welfare. Foreign enemies may invade a country, but they cannot take away people's ancient and potent culture." He loved to listen to his son's sweet voice. Narendra's face would become radiant when he sang devotional songs.
His mother was dear to Narendra as his own life, and to him she was a veritable goddess. In his eyes, there was no one as ready to make sacrifices as the mother. She must have the highest place not only in the home but also in society. He had great respect for his father too. But this did not come in the way of his freedom and independent thinking. He gave expression to what he felt even about his father. "Hospitality is certainly a great virtue. But is it right to feed the lazy? Is it right to provide them with cigarette and pipe to smoke?" This he would often question his father. But his father would say, "You do not understand their misery, my boy. When they much tobacco, they at least for a while forget the bitterness of their life."
By 1880, Narendra passed his Matriculation and Entrance Examination. He joined a college. Day by day, his thirst for knowledge increased. He would borrow from the library books not related to the prescribed courses and read them, and so satisfy his thirst. HE was particularly fascinated by the secrets of God's creation. Apart from history and science, he was well read in Western philosophy. As he advanced in his studies, his thinking faculty developed.Doubts anduncertainties overtook him. He gave up blind beliefs but could not realize the Truth.
He placed his doubts before eminent scholars and sought their guidance. These scholars excelled in debate. But their logic did not convince Narendra. Their line of thinking was stale. It did not convince him, for none of them had direct experience of God.In Search Of The Guru Sri Ramakrishna was a priest in the temple of Goddess Kali. He was not a scholar. But he was a great devotee. It was being said of him that he had realized God. Scholars who went to him became his disciples. Once, Narendra went with his friends to Dakshineswar to see him. Sri Ramakrishna sat surrounded by his disciples; he was immersed in discussions about God. Narendra sat in a corner with his friends. All at once Sri Ramakrishna's mind was in turmoil. He was thrilled. Indistinct thoughts upset his mind. Memories of an earlier meeting seemed to stir in him. For some time he sat still as if in a trance. Narendra's attractive figure and shining eyes filled him with wonder. "Can you sing?" he asked Narendra. Narendra sang a couple of Bengali songs in a melodious voice. As he listened to the music, the Bhagavan went into a trance. After some time he took Narendra into a room. He patted Narendra on the back and said, "My child, why are you so late? I have grown weary, waiting for all these days. I wanted to share my experiences with the right person. You are not an ordinary man. You are Lord Vishnu in human form. Do you know how much I have been craving for you?" And he broke down.
Sri Ramakrishna's behavior puzzled Narendra. He thought the elderly man was mad. "Will you come again? Promise me you will", pleaded Ramakrishna. Eager to escape from him, Narendra said, "Yes".
After the Bhagavan finished his discourse Narendra asked him,"Have you seen God?" "Of course I have. I have seen him just as I'm looking at you. I have even talked to him. I can show him to you. But who is yearning to see God?" replied Ramakrishna. Narendra said to himself, "Till today no one had told me he had seen God. This m an looks mentally deranged; possibly he is even mad. However, it is not proper to judge without investigating."
A month passed. Narendra went alone to Dakshineswar. Ramakrishna was resting on a cot in his room. He was pleased to seen Narendra; him sits on his cot. He went into a trance and put his leg on Narendra's lap. Narendra forgot the outer world. He felt that he was dissolving. He shouted, "What's this you are doing to me? My parents are still alive. I should go back to them." Smilingly Sri Ramakrishna said, "Enough for today," and drew back his lap. Narendra became normal once again.The Attraction And The Test As days passed, each was attracted towards the other. Neither could bear to be parted from the other. It did not take a long time for Sri Ramakrishna to realize the greatness of Narendra. Moreover, he was guided by the will of Goddess Kali. But young Narendra would not accept Ramakrishna as his guru without a test. Ramakrishna used to say that, in order to realize God, one should give up the desire for money and women. One day Narendra hid a rupee under his pillow. Sri Rama krishna, who had gone out, came into the room and stretched himself on the cot. At once he jumped up as if bitten by a scorpion. When he shook the mattress, the rupee coin fell down. Later he came to know that it was the doing of Narendra.
Narendra was Ramakrishna's favorite disciple. But he would not accept as gospel truth all that Narendra said. Narendra was highly critical of people who worshipped idols. He rejected the theory of "Advaita" (monism). He had no faith in mystic experiences. Advaitic assertions such as "I am Brahman", "I am Shiva" did not impress Narendra.But Sri Ramakrishna would always bring him back to the right path by saying, "There are many roads to reach a destination. No one has the right to say that the path the other man takes is not the right one. It is improper to pass judgement on anything that one does not understand."
One day Sri Ramakrishna took Narendra to a secluded place. He said, "I have attained some powers after a long period of meditation. They will give whatever a man wants. I have given up all desire, and so I have no use for these powers. Shall I bestow these powers on you?" "But will they help me to realize the Self?" - asked Narendra. "No," said Sri Ramakrishna. "Then I do not want them. More than anything, I want to realize God." Narendra's reply filled Ramakrishna with joy. The Master had tested Narendra, and Narendra had passed the test.
Gradually Narendra turned towards renunciation, giving up all worldly desires. The parents came to know of this. He was then studying for his BA degree examination. They planned to bring him back to worldly life through marriage. Sri Ramakrishna became unhappy on hearing this. HE advised Narendra that if bound by family ties, he would not be able to serve mankind. At times, Narendra would lose faith in Ramakrishna would first touch him with his hands. Then Narendra would lose contact with the world around. When he regained consciousness he would surrender to his Guru's teaching. Thus the Guru gradually gifted all his powers to the disciple.
In 1884, Narendra passed the BA degree examination. A friend of his hosted a party. As Narendra was singing at the party, the news of his father's death came like a bolt from the blue.
Poverty hit the family immediately after the father's death. The moneylenders began to harass the family. Some of them even went to a court of law. Narendra wandered far and wide looking for a job. His clothes were tattered and torn; and it was difficult even to get one meal a day. Many a day he fasted so that his mother and his brothers and sisters might have something to eat. HE would tell them that he had eaten with a friend. Sometimes he would faint with hunger and fall down in the street. But in spite of such overwhelming misfortune he never lost faith in God. Sri Ramakrishna would console him saying, "You are here to serve mankind and do mother Kali's work. You should be brave."
One day he said to himself: "God gives whatever my Guru seeks. So it is best to seek my Guru's help." He went straight to his Guru and said, "On my behalf kindly pray before the Goddess to rid me of this poverty. She will give you whatever you wish for, won't she?" The Guru said, "My child, you have no faith in Her, why then will she listen to my prayer? You approach Her yourself. Then she will fulfil you need." So in the dead of night Narendra stood before the idol of Goddess Kali. He lost himself in deep meditation. He begged the Goddess, "O Mother, bestow on me the spirit of renunciation. Let me see you, that is all I beg of you." When he came out, the Guru asked, "Did you submit your prayer to Her? And what did She say?" Narendra said in dismay, "O! Forgot about it completely." "Then go back and ask Her," said the Guru. Again he forgot to speak about his poverty in his prayer to the Goddess. Again the Guru sent him. Back came Narendra and the same thing happened. The Guru's joy knew no bounds. "My child, you should not crave for only food and clothes. They are not the ultimate goals of man. Have faith in God. He will look after the welfare of your family," said the Guru.
Later Narendra took up the profession of teaching. For some time he taught in the Vidyasagar School. Now the family had at least enough food. While he worked as a teacher he continued his study of law. His Guru's health broke down. Sri Rama krishna developed a tumor in the throat. Narendra gave up both his hob and his studies and devoted all his time to nursing his Master.
Once, while Narendra was in meditation he shouted, "Where is my body?" Others had to touch his body and convince him of its existence. When Sri Ramakrishna heard this episode, he was happy that at last his desire to find a worthy disciple had been fulfilled.The Guru Is No More The disciples nursed the Guru to the best of their ability. But the thought that the Guru would not recover from the illness agonized them. His end was drawing near. On the last day he called Narendra to his bedside and touched him. He invested Narendra with all his spiritual powers. He said, "Naren, now you are all-powerful. All these are my children. It is your duty to take care of them." These words filled Narendra's heart with grief. He went out of the room weeping like a child.
After the passing away of Sri Rama krishna, the young disciples went to live in a rented house in Baranagar. Although old, the house was far away from the noise and bustle of the city; and it was on the banks of the river Ganga. It was very close to the tomb of Sri Ramakrishna. So, the Mutt (monastery) was opened there. The young monks had two goals-salvation and the service of fellow men. Some young men left their homes and became monks and joined the Mutt. Narendra became a monk and headed the institution. The young sannyasis were unmindful of lack of food and clothing. But even when they fasted they did not neglect their studies and meditation. Narendra taught his brethren Sanskrit and Philosophy. To visitors he expounded the teachings of the Master.Pilgrimage As a sannyasi, one cannot be tied to a particular place. Even the Mutt is a kind of a prison. Attachment to a particular place is also wrong. It was the great good fortune of India that Narendra took to sannyasa and became ' Vivekanda'. Bharat became his home and its inhabitants his brothers. The sacred task of wiping the tears of his unfortunate brothers was dear to his heart. He had to travel all over the country. His assets were - a saffron robe, 'Kamandalu' (an ascetic's waterpot) and 'danda' (staff). On his way he visited many holy places. He lodged at huts and choultries and slept on the bare ground. He satisfied his hunger by begging for food. He was in the company of sadhus, spending the time in religious discussions and holy rituals.
He traveled on foot or by any vehicle whose driver was hospitable. Varanasi was the first city that Vivekanda visited. During his stay there, he met many scholars and exchanged ideas with them. In philosophical disputations he triumphed over them. In Ayodhya, his imagination pulsated with the memory of Sri Rama and Seta. In Agra the Taj filled him with wonder. On his way to Brindavean, he smoked a hukka borrowed from a passer-by that was a fisherman; he drank water in a pariah's house; begged for alms and accepted food from a cobbler. As he stepped into Brindavan (where Lord Krishna is believed to have lived) he was in ecstasy.
At Alwar, some Muslims became his disciples. While Swamiji used to eat in their houses, he became acquainted with Maharaja Mangal Singh. Initially the Prince had no faith in the Swami. There was a heated debate between the two. "Swamiji, I have no faith in idol worship," said the Maharaja. The Swamiji replied, "An idol is only a symbol. It is not something to sneer at. Every devotee has his own way of realizing God. It depends on the individual's devotion." The Prince was not satisfied with Swamiji's explanation. There was a portrait of the Maharaja on the wall. The Swamiji asked the Diwan (chief minister) by his side, "Whose picture is that?" "The Maharaja's," replied the Diwan. Vivekananda said, "Spit on it." The Diwan was taken aback. "Why are you unhappy?" asked the Swamiji. The Diwan thought this man was certainly mad. Swamiji explained: "After all, the photograph is just a shadow of your Maharaja. It is devoid of flesh and blood." "But then it reminds us of the Maharaja, does it not?" said the Diwan. Wisdom then dawned on the Maharaja. He apologized to the Swamiji. Later the Swamiji went to Mount Abu, passing through jaipur and Ajmer. He spent some time in tapas (prayer and meditation) in a cave.Some Experiences While Swamiji was travelling by train, in Rajasthan an interesting incident took place. He was resting in a second class compartment. Two Englishmen were profusely hurling abuses at him. They were under the impression that the Swamiji did not know English. When the train reached the station. Swamiji asked an official, in English, for a glass of water. The Englishmen were surprised; they asked Swamiji why he was silent though he could understand them. Swamiji snapped back, "This is not the first time I have met fools." The Englishmen were enraged, but Swamiji's formidable physique silenced them.
During his travel, Swamiji could travel by train only if somebody bought him his ticket. Otherwise, he had to travel on foot. He had to starve most of the time for he had no money. Once it happened that a merchant travelling with him was helping himself to varieties of eatables. Swamiji was hungry and tired. But he did not beg for food. The merchant spoke to him tauntingly and said, "You are an idler. You wear the saffron clothes only because you do not want to work. Who will ever feed you? Who cares if you die?" Just then, a sweetmeat seller offered Swamiji some eatables and said, "I saw you in my dream this morning. The Lord Sri Rama himself introduced you to me." The haughty merchant was put to shame when he saw all this. Plans To Go To America
In Mysore, Swamiji got to know Diwan Swshadri Iyer and also the Maharaja of Mysore. The Swamiji's discourse in Sanskrit at a gathering of scholars deeply impressed the Maharaja. One day he questioned the Swamiji as to his future plans. "India is the land of many religions and schools of philosophy. The Western world has progressed in science. Human welfare is possible only by a reconciliation of the two. Therefore, I want to go to America in order to propagate Vedanta," said Swamiji. The Maharaja said, "Then I shall bear all the expenses of the visit." Swamiji thanked the Maharaja for his offer and promised him that he would make use of it when he needed it, and took leave of him.
Swamiji next visited Ramanad. Bhaskara Setupati was the ruler of Ramanad at that time. He discussed with Swamiji the problems that the country was facing. The prince treated him with great respect. "You should attend the Conference of World Religions in America. I shall bear all your travel expenses," said the ruler. Assuring the prince that he would give serious thought to his suggestion, Swamiji went to Rameshwaram and from there he finally reached Kanyakumari. He swam to a rock and sat on it. Surrounded there by the sea, he reflected on the state of affairs in India. The thought of the poverty of the masses in this country made him miserable. He decided that unless casteism was rooted out, there could be no salvation for his countrymen. He concluded that his first task was to go Western countries and expose the spiritual values of India. He would then return to awaken his own slumbering land.
It was in Madras that the little lamp that appeared in Bengalis Narendra became the blazing light of all India asVivekananda. It was there that pressure mounted on him to go to America. The fame he won in Madras traveled to Hyderabad. Thousands gathered at the meeting addressed by him there. It was the first ever-public meeting addressed by Swamiji.
After he returned to Madras from Hyderabad, he started makingpreparations for his tour abroad. Contributions towards his travel expenses poured in from all parts of the country. But he kept with him only as much money as he needed for the journey. He returned the rest of the money to the donors. On Foreign Soil Swamiji reached the city of Chicago in the middle of July. On his way he touched at the ports of Colombo, Singapore, Hongkong and Tokyo. He chose a hotel for his stay. He made inquiry about the opening of the Conference of World Religions. It was still three months away. How was he to stay so long in s strange place? The money he had was fast disappearing. Meanwhile, an international fair was going on. Swamiji was wandering in the premises of the fair. Just then he spotted a Maharaja from India. He approached the Maharaja. But the Maharaja turned away with wry face.
Since Chicago was a big city and very expensive, Swamiji moved to the nearby city of Boston. On the way he met a lady. She was from Boston. She was amazed at Swamiji's strange attire, his magnificent physique, and his bright eyes. She decided that he was no ordinary man. She begged Swamiji to be her guest. He agreed. Occasionally he addressed meetings at small clubs. The subject of his talk was Indian Culture and the Hindu Dharma. Gradually many scholars became his friends. Once of them was John Henry Wright University. He was greatly impressed by Swamiji's scholarship. The delegates to the Conference of World Religions had to submit their letters of introduction to the organizers. But Swamiji had lost his letter of introduction. Wright himself wrote the letter of introduction, in which he called Swamiji "A scholar who surpasses all of us professor."
Swamiji went back to Chicago. When he reached the city he found that he had lost the addresses of some people. The people of the city were mostly Germans and could not understand English. As a consequence, Swamiji could not stir out. Finding no way out, Swamiji curled himself in an empty box, which was lying in the railway station. The next morning he wandered about in the streets. Unable to bear his hunger, he begged for alms at some houses. He could not get anything. On the contrary he was insulted and humiliated. He was sitting on the footsteps of a playground. A lady came out of a house facing the playground and asked him, "Are you a delegate to theconference of World Religions?" The Swamiji replied, 'Yes'. The lady said, "Please come to my house. You can bathe and have food. Then I shall take you to the Conference." Her name was Mrs.George Hails. Thunderous Response The conference state on 11th September 1893. Thousands of delegates belonging to deferent countries of the world had gathered at the conference. Vivekananda was the youngest of them all. When it was his turn to speak, his throat went dry. Besides, he did not have, like the other delegates, a prepared speech. He requested the President to let him be the last speaker, His turn did come as the last speaker, He prayed fervently to Sri Ramakrishna and Mother Sharadadevi, and stood up to speak.
When he began his address in his pleasing voice with the words "Brothers and Sisters of America," there was a thunderous applause; it lasted for a full three minutes. When it subsided at last he continued his short speech. He said that people born in different religions finally reach the same God, as river born in different places finally reaches the sea. He emphatically declared that no religion is superior and none is inferior. The delegates, every one of them, praised his speech. Newspapers carried his photographs and his speech. In later days people flocked chiefly to listen to his speech. He became the darling of the crowds. Whenever he rose to speak there was deafening applause.
Even as the conference was in session, many institutions and associations extended invitations to Swami Vivekananda. Rich people begged Vivekanda to honor them with a visit.Within a short time he became world famous. Wherever he went, he dwelt at length on the greatness of Indian Culture. He spoke with spontaneous ease on every topic, be it History, Sociology, Philosophy or Literature. He deplored the malicious propaganda that had been unleashed by the Christian missionaries in India.
"He speaks without a scrap of paper in his hand. We see in him some of the qualities of Jesus himself. A strange attire, a radiant personality, a rare elegance, the skill to epitomize Hinduism superbly-with these gifts he has won the hearts of our people. He is mesmeric. He is unsurpassed in conversation. His mastery of English is exceptional. A man like him appears only once in age. We are fortunate that we can see him and hear him, "- thus the newspapers went into raptures.
Till then Americans had the impression that Indians were superstitious and ignorant. Thanks to Swamiji's persistent efforts, India was elevated to an honored position not only in America, but in the entire comity of progressive nations.
Wherever Swamiji went, people flocked to listen to him and waited patiently. After the speech they would invite him to their houses and treat him as an honored guest. They would entertain him lavishly. At such times, Swamiji was constantly and painfully reminded of the poverty and squalor of India. The opulence around him would become unbearable. He spent many a sleepless and tearful night.
Meanwhile, he received pressinginvitations from England. A rousing reception awaited him in London when he arrived there. The newspapers were all praise for the Hindu Yogi's oratory and outlook. Many became his disciples. Among them was Margaret Nivedita'. She came to India and settled here.
Swami Vivekananda returned to India after his foreign tour lasting four years.Fulfilment By the time he arrived in India, Swamiji's fame had spread far and wide. When he landed in Colombo on 15th January 1897,he was accorded a welcome that befitted and Emperor. When he reached Madras there was an unprecedented crowd at the railway station. He was carried in procession in a coach drawn by an admiring crowd. Innumerable addresses and garlands were presented to him.
Thereafter, wherever Swamiji went, he disseminated the message of his master. To those who came to him for guidance he taught the importance of spiritual development. To his fellow monks he explained the importance of dedicated service. He repeatedly told them that it was mere selfishness to look for personal salvation. He used to say, "I do not want salvation, as long as there is a single sorrow-stricken man in India." He had realized that social service was possible only through the concerted efforts on an organized mission. That is why he started Sri Ramakrishna Mission in 1897 and formulated its ideology and goal. During the next two years he bought a site at Belur on the banks of the Ganga, constructed the buildings and established the Ramakrishna Mutt.
The body is no more, but the voice is deathless. Swamiji's health was constantly eroded owing to tireless work. He visited many hill resorts in the Himalayas. But even there his missionary work continued. He visited many cities in North India in response to public demand. He visited America again at the invitation of his American disciples. He participated in the Conference of Religions n Paris and returned home.
In spite of the entreaties of his disciples he would not rest. He became more inward looking. The body grew weak, but the mind and the soul remained alert and active.
On 4th July 1902 he performed his daily routine. He taught his disciples as usual. He rested for a while after food; after some time he had a shock. He spent a pleasant time talking to his followers and even cracking jokes. That night at nine 'o' clock he looked tired and his hands were trembling. He cried and sat up. He breathed a deep sigh and went to sleep. Within a short while he attained eternal bliss. His disciples and fellow-teachers felt orphaned and cried like children.
Although Swamiji is no longer with us, his words live. His message has continued to inspire millions of his countrymen. His voice can comfort the suffering and sanctify their lives.
Listen again: "You rejoice that you belong to the race of the great sages. But until those who belong to the upper classes help to uplift the downtrodden, and until exploitation ends, India will only be a grave. May Mother India step forth anew from the humble dwelling of the peasant! May she appear in the hut of the fisherman! May she step forth from the cottages of the cobbler and the sweeper! May she become manifest in godowns and factories! May the song of New India echo and reverberate amidst mountains and in forests and valleys!"
Sir. C V Raman
RamanOne day in 1903, Professor Eliot of Presidency College, Madras, saw a little boy in his B.A. Class. Thinking that he might have strayed into the room, the Professor asked, "Are you a student of the B.A. class?""Yes Sir," the boy answered."Your name?""C.V. Raman."This little incident made the fourteen- year- old boy well known in the college. The youngster was later to become a world famous scientist.A Child Genius Tiruchirapalli is a town on the banks of the river Cauvery. Chandrasekhara Ayyar was a teacher in a school there. He was a scholar in Physics and Mathematics. He loved music. His wife was Parvathi Ammal. Their second son was born on 7th November 1888. They named the boy Venkata Raman. He was also called Chandrasekhara Venkata Raman or C.V. Raman.Raman grew up in an atmosphere of music, Sanskrit literature and Science. He stood first in every class and was. Talked about as a child genius. He joined the B.A. class of the Presidency College. In the year 1905, he was the only boy who passed in the first class. He won a gold medal, too.He joined the M.A. class in the same college and chose Physics (study of matter and energy) as the main subject of study. Love of science, enthusiasm for work and the curiosity to learn new things were natural to Raman. Nature had also given him the power of concentration and intelligence. He used to read more than what was taught in the class. When doubts arose he would set down questions like 'How?' 'Why?' and 'Is this true?' in the Margin in the textbooks.The works of the German scientist Helmhotlz (1821 - 1891) and the English scientist Lord Raleigh (1842 - 1919) on acoustics (the study of sound) influenced Raman. He took immense interest in the study of sound. When he was eighteen years of age, one of his research papers was -published in the 'Philosophical Magazine' of England. Later another paper was published in the scientific journal 'Nature'.Officer - Scientist Raman's elder brother C.S. Ayyar was in the 'Indian Audit and Accounts Service' (I.A.A.S.). Raman also wanted to enter the same department. So he sat for the competitive examination. The day before this examination, the results of the M.A. examination were published. He had passed in first class recording the highest marks in Madras University up to that time. He stood first in the I.A.A.S. examination also.On May 6, 1907, Raman married Lokasundari Ammal.
At the age of nineteen, Raman held a high post in the government. He was appointed as the Assistant Accountant General in the Finance Department in Calcutta. And the same year something happened to give a new turn to his life. 210, Bow Bazaar Street One evening Raman was returning from his office in a tramcar. He saw the name plate of the 'Indian Association for the Cultivation of Science' at 210, Bow Bazaar Street. Immediately he got off the tram and went in. Dr. Amritlal Sircar was the Honarary Secretary of the Association. There were spacious rooms and old scientific instruments, which could be used for demonstration of experiments.Raman asked whether he could conduct research there in his spare time. Sircar gladly agreed. Raman took up a house adjoining the Association. A door was provided between his house and the laboratory. During the daytime he would attend his office and carry out his duties. His mornings and nights were devoted to research. This gave him full satisfaction. So he continued his ceaseless activities in Calcutta.From Accounts To Science At that time Burma and India were under a single government. In 1909, Raman was transferred to. Rangoon, the capital of Burma. When Chandrasekhara Ayyar passed away in 1910, Raman came to Madras on six months' leave.After completing the last rites, Raman spent the rest of his leave period doing research in the Madras University laboratories.The Science College of Calcutta University was started in 1915.There a chair for Physics was established in memory of Taraknath Palit, a generous man. Raman was appointed Professor. He sacrificed the powerful post in the government, which brought a good salary.The Indian Science Congress was started in 1913. Its aim was to bring together scientists engaged in research; theyshould meet and exchange ideas. Its first session was held in 1914. Asuthosh Mukherjee was the President. Raman was the President of the Physics section. Later he worked for many years as the Secretary of the Science Congress. He presided over its annual sessions in 1929 and 1948. Professor Raman In 1917, at the age of 29, Raman became the Palit Professor. He continued research along with the new assignment.Raman was very deeply interested in musical instruments such as the Veena, the Violin,the Mridangam and the Tabala. He began to work on them. Around 1918 he explained the complex vibrations of the strings of musical instruments. He later found out the characteristic tones emitted by the Mridangam, the Tabala etc.Amritlal Sircar, who was devoting all his time to the welfare of the Indian Association for the Cultivation of Science, passed away in 1919. Professor Raman became its Honarary Secretary. Two laboratories - those of the College and of the Association - were under him; and this gave a new stimulus to his researches. Both his body and his mind could do all the work that had to be done. Many students came to him from different parts of the country for post-graduate studies and research. 210, Bow Bazaar Street and the University Science College Laboratory - these became the active research centers of India. Research workers like Meghnad Saha and S.K. Mitra, who became famous later, worked at these centres.The Great Teacher That was a time when Raman was completely immersed in experiments and research. According to the terms of the Palit Chair, he could have remained free from teaching work, doing research only. But Raman had great pleasure in teaching. Students were inspired by his lectures. They were eager to listen to him. He would not stick to one particular textbook. His lectures brought the fragrance of fresh research. They reflected Raman's great curiosity about the secrets of nature. Usually the lecture was of an hour's duration. Forgetting the time in the discussion of the subject, Professor Raman would sometimes lecture for two or three hours. Any doubt or question from a student would stimulate new scientific ideas.Not a Minute to Waste Absorbed in experiments, it was not unusual for him to forget food and sleep. Sometimes working late at night, he would sleep in the laboratory on one of the tables.In the mornings too, most of his time was spent in the laboratory. He worked in informal clothes. At 9.30 a.m. he would rush home. After a shave and a bath he would dress up and send for a taxi. HeWould finish his breakfast in two or three minutes and get into the taxi. Racing over a distance of four miles, he would reach the class on time. He never wasted time.In England The Congress of the Universities of the British Empire met in 1921 in London. Raman went to England as the represen- tative of Calcutta University. This was his first visit abroad.Raman lectured in the ‘Physical Society’ of London. People came in large numbers to listen to him. He was introduced to J.J. Thomson and Ernest Rutherford, the famous English Physicists. Raman visited St. Paul’s Church in London. A whisper at one point of the church tower is heard clearly at another point. This effect, produced by the reflection of sound, aroused his curiosity.The Blue of the Sea Raman’s journey to England and back was by sea. In his leisure hours, he used to sit on the upper deck of the ship and enjoy the beauty of the vast sea. The deep blue color of the Mediterranean Sea interested the scientist in him. Was the blue due to the reflection of the blue sky? If so, how could it appear in the absence of light? Even when big waves rolled over the surface, the blue remained. As he thought over the problem, it flashed to him that the blue color might be caused by the scatter- ing of the sun’s light by water molecules. He turned over this idea in his mind again and gains. Immediately after his return to Calcutta, he plunged into experiments. Within a month, he prepared a research paper and sent it to the Royal Society of London. Next year he published a lengthy article on the molecular scattering of light.Raman never held the wrong belief that research could be carried out only with foreign-made or very complicated equipment. No doubt, he imported some equipment. No doubt, he imported some equipment. But he prepared much of the equipment he used with the help of his students.New Contacts Scientists of many countries appreciated the research papers of Raman and his colleagues. The Royal Society, the oldest and the most important science society of England, honored Raman in 1924 by electing his as its ‘Fellow’ (that is, a member).The annual session of ‘The British Association for the Cultivation of Science’ was held in the same year in Toronto (Canada). Raman inaugurated the seminar on the scattering of light. R.A. Millikan, the famous American Physicist, who also attended, was full of admiration for Raman. They became fast friends too.At the Mount Wilson Observatory in California (U.S.A), a telescope of 100-inch width was in use. Those were the times when discoveries in the field of astronomy (study of stars and planets and their movements) filled people with wonder. Raman was always eager to learn new things. He spent a couple of days onMount Wilson. During the nights he viewed the Nebula (bright or dark patch in the sky caused by distant stars or a cloud of gas or dust.) Through the telescope and was thrilled.He went to Russia in 1925 to participate in the twohundredth anniversary of the ‘Russian Academy of Sciences’. The Guide Many scholars were working in the Calcutta laboratories to unlock the secrets of sound and light. To all of them Professor Raman was the 'Guru' and the leader. He had observed the blue color of the deep glaciers (mass of ice or snow) in the Alps mountain ranges. Taking the clue from this, some of the research workers studied some scattering of light in ice and quartz crystals. They also studied the scattering of light in liquids such as pure water and alcohol, as well as in vapors and gases.With a complete mental picture of the phenomenon, Raman would proceed to experiment systematically. After that he would write the research paper based on the results of the experiments and arrange for its early publication. Sometimes it would be late in the day by the time the final copy was prepared. Then he would rush to the General Post Office in a taxi to catch the last mail. Then he would enjoy a feast of Rasagulla with his students.He started 'The Indian Journal of Physics' in 1926 to make the prompt publication of research papers possible.Raman wanted the young men working with him to take up indepenent positions and to serve the nation. He felt that his laboratory was a centre of training for young talent, but not a permanent storehouse.Raman's research on sound became famous allover the world. 'Handbuck der Physic', a German Encyclopaedia of Physics, was published in 1927. Raman was the only foreign scientist invited to contribute an article to it.Raman Effect Sometimes a rainbow appears and delights our eyes. We see in it shades of red, orange, yellow, green, blue, indigo and violet. The white ray of the sun includes all these colors. When a beam of sunlight is passed through a glass prism a patch of these *color- bands are seen. This is called the spectrum. The Spectro- meter is an apparatus used to study the spectrum. Spectral lines in it are characteristic of the light passing through the prism. A beam of light that causes a single spectral line is said to be monochromatic.When a beam of monochromatic light passes through a transparent substance (a substance which allows light to pass through it), the beam is scattered. Raman spent a long time in the study of the scattered light.. On February 28, 1928, he observed two low intensity spectral line corresponding to the incident mono- chromatic light. Years of his labor had borne fruit. It was clear that though the incident light was monochromatic, the scattered light due to it, was not monochromatic.Thus Raman's experiments discovered a phenomenon which was lying hidden in nature.The 16th of March 1928 is a memorable day in the history )f science. On that day a meeting was held under the joint auspices of the South Indian Science Association and the Science Club of Central College, Bangalore; Raman was the Chief Guest. He announced the new phenomenon discovered by him to the world. He also acknowledged wit h affection the assistance given by K.S. Krishnan and Venkateshwaran, who were his students.The phenomenon attracted the attention of research workers all over the world. It became famous as the 'Raman Effect'. The spectral lines in the scattered light were known as 'Raman Lines'.Is light wave-like or particle-like? This question has been discussed from time to time by scientists. The Raman Effect confirmed that light was made up of particles known as 'photons'. It helped in the study of the molecular and crystal structures of different substances.World-Wide Interest in Raman Effect Investigations making use of the Raman Effect began in many countries. During the first twelve years after its discovery, about 1800 research papers were published on various aspects of it and about 2500 chemical compounds were studied.Raman Effect was highly praised as one of the greatest discoveries of the third decade of this century.After the 'lasers' (devices that produce intense beams of light, their name coming from the initial letters of 'Light Amplification by Stimulated Emission of Radiation) came into use in the 1960's, it became easier to get monochromatic light of very high intensity for experiments. This brought back scientific interest in Raman Effect, and the interest remains alive to this day.The World Honours Raman Raman received many honors from all over the world for his achievement. In 1928 the Science Society of Rome awarded the Matteucci Medal. In 1929 the British Government knighted him; thereafter Professor Raman came to be known as Professor Sir C..V. Raman. The Royal Society of London awarded the Hughes Medal in 1930.Honorary doctorate degrees were awarded by the Universities of Freiburg (Germany), Glasgow(England), Paris (France), Bombay, Benaras, Dacca, Patna, Mysore and several others.The Nobel Prize, Too The highest award a scientist or a writer can get is the Nobel Prize. In 1930, the Swedish Academy of Sciences chose Raman to receive the Nobel Prize for Physics. No Indian and no Asian had received the Nobel Prize for Physics up to that time. At the ceremony for the award, Raman used alcohol to demonstrate the Raman Effect. Later in the evening alcoholic drinks were served at the dinner. But Raman did not touch them. He remained loyal to the Indian traditions.A Keen Eye However minute the results of an experiment, they could not escape the searching eyes of Raman. And his mind retained every detail of what he observed. An incident, which took place at Walter, the seat of Andhra University, may be mentioned. After the discovery of the Raman Effect, spectra of different substances were being studied there. On one of his visits there, Raman found the research workers puzzled at not getting the expected spectral lines. Raman examined the plate containing the spectrum and exclaimed with joy, "There it is, you see!" He immediately got a projector and made the weak spectral lines clearly visible on the white screen.In Bangalore He came to Bangalore as the Director of the Tata Institute (the Indian Institute of Science) in 1933. The Tata Institute soon became famous for the study of crystals. The diffraction of light (the very slight bending of light around corners) by ultrasonic waves (high frequency sound waves which we cannot hear) in a liquid was elegantly explained by Raman and Nagendranath. This became known as the 'Raman-Nath Theory'. Raman's Day Raman was an early riser and used to take morning walks regularly. The sight of tall trees against the sky at dawn delighted him. By six in the morning he would be in the chamber where he worked. Up to 9 a.m. he would devote his time to discussion with students who were experimenting and to the study of research papers. At 10 o'clock he would be in the Directors office. He would complete the office work and return to the laboratory. He would be immersed in research till 8.30 p.m. He used to arrange two or three seminars every week. At these seminars all the workers would come together to discuss various problems of their research. 'Use A 10-Kilowatt Brain' Whenever students showed new results, Raman was delighted. He would guide them to do further work. If they appeared to be depressed he would inspire them to fresh efforts.A student was once experimenting with an X-ray tube of one-kilowatt power. He learnt that a scientist in England was experi- menting on the same problem with a five-kilowatt X-ray tube, and grew depressed. When Raman, who was on his rounds, came to know of this, he said with a smile, "There is a very simple solution; use a 1 0-kilowatt brain on the problem."Raman possessed supreme self- confidence and he generated -it in his students also.
Raman used to enquire about his students even after they left his Institute. If they had any difficulty he would help them as best he could Judging Talent Raman had his own method of judging the merit of a student. Once he set a question concerning the vibrations of theMridangam at the Post-Graduate Examination of the Allahabad University. This was different from the other questions based on textbooks. Only one student answered it and he had spent all the allotted time on this one answer. Raman was pleased with his talent and personally congratulated him.Once a candidate attended an interview for a research post in the Tata Institute. He had passed in the first class. He was asked, "Are there any scientific problems you would like to work on?" There was no satisfactory answer. Physically also the candidate was weak. Raman advised him, "Research is strange work. Success in it brings limit less joy whereas failure pushes one to deep despair. Joy and despair - both require bodily strength. You should first improve your bodily strength through sports and exercises."The Indian Academy Of Sciences In order to encourage scientific research in India, Raman established the Indian Academy of Sciences in 1934. From that year the science journal 'The Proceedings of the Academy' is being published every month.The Government of Mysore granted 24 acres of land to promote the activities of the Academy. It was his earnest desire 'to bring into existence a centre of scientific research worthy of our ancient country, where the keenest intellectuals of our land can probe into the mysteries of the Universe'. He fulfilled his wish by establishing a Research Institute atHebbal, Bangalore. He did not seek help from the Government but have away all his property to the Institute. The Executive Committee of the Academy named the centre 'Raman Research Institute'.The Raman Reasearch Institute In 1948 this great scientist entered on one more active phase of life when he became the Director of the Raman Research Institute. The Institute became the centre of all his activities. A garden and tall eucalyptus trees surrounded it. He used to say, "A Hindu is required to go to the forest in old age, but instead of going to the forest, I made the forest come to me." At the Institute he could concentrate on things that interested him. He was alone with his work and was happy. At the entrance to the Institute was a board bearing the words, "The Institute is not open to visitors. Please do not disturb US."He did research on sound, light, rocks, gems, birds, insects, butterflies, sea shells, trees, flowers, atmosphere,weather and physiology of vision and hearing. His study covered such different fields of science as Physics, Geology, Biology and Physiology. Among them sound and colors particularly attracted him. Once he even went round shops to select sarees of different color designs.Delight In Colour and Light Raman collected rocks and precious stones. His invaluable collection included hundreds of objects such as sand that melted due to lightning, rock indicating the lava flow during a volcano and diamonds, rubies and sapphires. Many fluorescent minerals (that is,minerals having the property of receiving short invisible rays and sending out long visible rays) were kept in a dark room. There he could create a small twinkling world by switching on the ultra-violet light. Thin layers of some crystals were prepared for study. No color was seen when they were viewed perpendicularly. But the viewer had only to change the angle – and blue, green and yellow colors delighted the eye. After a deep study of diamonds Raman explained many of their characteristics.Once in Paris he went shopping for diamonds and crystals. There two beautiful butterflies with blue wings in a shop window attracted him. He bought them and later collected thousands of specimens.Raman loved flowers for their colors. He grew many flower plants. He used to visit flower exhibitions to examine flowers.Raman used to announce his newscientific discoveries at the annual sessions of the Academy. At the Madras session (1967) he discussed the influence of the earth’s rotation on its gaseous envelope. Next year he put forward his theory of the physiology of vision. Many countries and institutions continued to honor him. The membership of the American Optical Society (1941), the National Professorship of India (1948), the Franklin Medal of the Franklin Institute (1951), the International Lenin Prize (1957), the Membership of the Pontifical Academy of Science (1961) -these were some of the honors conferred on him.The greatest honor the Government of India confers on an Indian is the award of 'Bharat Ratna'. Raman became a 'Bharat Ratna' in 1954.Interest in Music Raman was a great lover of music. He used to say, "I should live long, because I have not heard all the music I want to hear." He was a frequent visitor to a shop selling musical instruments in Balepet, in Bangalore. He collected a variety of musical instruments like the Mridangam, the Tabla, the Veena, the Violin and the Nagaswaram.'The Catgut Acoustical Society' of America is devoted exclusively to the study of violins. It elected Raman as its honorary member.'A General Practitioner in Science' When Raman stepped into the field of research, Modern Physics was in its infancy. It developed numerous branches by the time he began working in his own Institute. Then research workers had access to modern equipment and methods, which were not available six decades earlier. They tended to study a small field and to specialize in it. But Raman never limited his activities and interests to a narrow field.Raman once inaugurated the 'General Practitioners' Conference' in Bangalore. A general practitioner is a doctor who treats common illnesses. Raman humorously commented on that occasion that he was a general practitioner in science. He liked all scientific problems whether they were small or big. His interest and satisfaction lay in finding a solution to the problem.In 1969, the daughter of Nagendranath (who had been a research student under him thirty years earlier) was married; Raman and his wife attended thereception. Raman drew Nagendranath aside and explained his new problem; he was trying to find a theory of earthquakes taking into account the actual shape of the earth and the wave-like nature of the quakes. Raman was not a person to be satisfied with his past achievements. He was always seeking new and vaster fields of study.Raman was a delightful speaker. Sprinkled with good humor, his talk was usually focussed on realities. Raman used to say that the color of the sea interested him more than the fish, which lived in it. He thought that we should have our own ships for oceanographic research (the study of the sea). He often said that India lost her freedom because she took no interest in the seas.A Lion's Heart Friends and admirers organized a special function at the Annual Session of the Academy at Ahmedabad to honor him on his eightieth birthday. Many people expressed warm sentiments. Raman never took much interest in birthday celebrations. Still, at the end. He thanked the organizers; and with a twinkle in his eyes, he said, "I wish some one had said that I had a lion's heart!" All who had spoken forgot to make mention of his great asset, namely courage.The True Research Student Raman was studious. He kept in touch with the latest developments in science in the world around him. He had personal contact with many scientists. He used to read new books and research papers from different centres. On one occasion he was addressing the students of Presidency College, Madras. Like an elder brother he told them, "How much can you learn in an hour's lecture? Spend more time in the library." Studying and experimenting, he remained a student throughout his life."The equipment which brought me the Nobel Prize did not cost more than three hundred rupees. A table drawer can hold all my research equipment’s," he used to say with pride. It was his conviction that if the research worker is not inspired from within an amount of money can bring success in research.He hoped that scientists of free India would win worldwide fame by their discoveries. "If there are no facilities here, what is wrong with their going abroad and spreading the fame of India? Did not the workers of the East India Company come and rule India?" he used to say.Raman was not conservative in his outlook. He used to spell out his opinions boldly., When he was called 'India's illustrious scientist' he would correct the description with humility: "I am just a man of science." When scientists were criticized he would retort with confidence that they were the salt of the earth.His God And His Religion Raman would not speak much about God and religion. Science was his God and work his religion. He believed that new discoveries confirm the existence of God; if there is God we have to find Him in this universe.A journalist once asked him, "What do you feel about the long and eventful period of your scientific work and achievements?" Raman replied promptly, "I have no time to think of the past and I am not inclined to do so. I spend my life as a scientist. My work gives me satisfaction."As he was completing his 82 year Raman organized a weeklong conference of the members of the Academy in September 1970. On that occasion he invited young scientists to present papers on different subjects.Every year he used to deliver a popular science lecture on the Gandhi Jayanthi Day. In 1970, he spoke on the new theories about hearing and the eardrum. This was his last lecture.A few days before his 83 birthday Raman suffered a mild heart attack. But there was quick recovery. He never dreamt of a life without work. He had told his doctor, "I wish to live a hundred- per-cent active and fruitful life."Raman, a seeker of truth throughout his life, passed away on the 21st of November 1970.Radhakrishnan, his younger son, became the Director of the Raman Research Institute.Without much encouragement, Raman had entered the field of science in his early years. Deeply attracted by the secrets of sound and light, he marched ahead in the world of science. By his achievements and self-respect he earned a honored place for India in the world of science. He laid the foundations of a scientific tradition in India by building up institutes for research, by publishing science journals and by encouraging young scientists. Truly he was the 'Grand Old Man of Indian Science'.Raman possessed the curiosity of a little boy to know new things, and the intuition of a great genius in understanding the secrets of Nature. The life of this great scientist was truly the life of a great seer.
Vikramsarabahai
When a great man dies, the first question people ask is: "After him, who?"Generally, this question is soon answered. But, sometimes, it remains without a answer for a longer time because it may be difficult to find another person of such abilities as the dead man. This shows how great the dead man was.Homi Jahangir Bhabha was one such man. He was a world-famous physicist. He was the Chairman of the Indian Atomic Energy Commission. Several countries in the world were making atom bombs. Should India also do so? When this question came up, some people said, "It costs a lot of money to make an atom bomb. India is a poor country and if she spends such huge amounts, she will be in great trouble for money." At such a time Bhabha calculated the cost of making an atom bomb and showed it would not be too expensive and India could produce it. This great scientist died an untimely death in an airplane crash in 1966. Then "Who, after him?" -this became a big question. Who could replace such a great physicist?Four months later, every one's answer was: "Vikram Ambalal Sarabhai."Thus, in 1966, Vikram Sarabhai succeeded Dr. Bhabha as the Chairman of the Atomic Energy Commission. What A Guru! "He’s coming; tell him.""I didn’t damage it. You tell him yourself.""No, I can't. You tell him. I am afraid. "Two persons were engaged in this conversation. Just then Vikram Sarabhai came to them. "What is the matter?" he asked."The Electric Meter has gone out of order, Sir. We allowed too heavy a current to pass through it." "Is that all? Don't mind it too much. Such things do happen when students are learning. If students don't make mistakes, how can they learn? It is enough if you learn to be more careful in future."The above dialogue took place in a small research laboratory in Ahmedabad in1948. R. P. Kane and another student were conducting some experiments in the Mahatma Gandhi Science Institute, in the - physics laboratory. 'During an experiment, because of the heavy current, the meter was burnt. At that time, it was very difficult to get such meters in the market. For want of one meter, many important experiments had to be suspended for months. Vikram Ambalal Sarabhai had started this laboratory in a very recent time. So the students were afraid of what Vikram Sarabhai would say when he would come to know of what had happened. That is why the two were discussing the matter. But, when Sarabhai was told about it, let alone becoming angry, he did not even show a trace of irritation or annoyance in his f ace. Instead, he spoke to them comfortingly.Praful D. Bhavsar had taken his B.Sc. (Bachelor of Science) Degree. In 1948, he went to Poona to study for the Master of Science Degree. He could not secure admission to any college there. Then, Dr. L. A. Ramdas (of the India Meteorological Department at Poona) told him of the Physical Research Laboratory that Vikram Sarabhai had recently started at Ahmedabad. He told Bhavsar that if he met Vikram Sarabhai his problem would be solved. Bhavsar went to see Sarabhai.By that time Sarabhai was in a small room, engaged in, blowing a piece of glass tube. He was wearing white Khaddar trousers and a bright green coat. Vikram welcomed Bhavsar with a smile and requested him to wait till his work to be completed. He appeared very simple and free from vanity. Bhavsar had his own mental picture of a great experimental physicist. That picture seemed to have come to life in Sarabhai. Therefore, Bhavsar was ready at that very moment to accept Sarabhai as his Guru (teacher). Sarabhai put him many questions. After finding out why he wanted to study physics, how keen his interest in the subject was and such other details, he admitted him to the Laboratory.These incidents show how powerfully Vikram Sarabhai influenced his students.After India became free, Vikram Ambalal Sarabhai was among the few scientists who devoted their entire life to the progress of science in this country. Early Education Ahmedabad is the capital of Gujarat. It has a large number of textile mills. The Sarabhais are famous industrialistsand social workers of that city. They are also very rich. In this family was born Vikram on 12th August 1919. It was the Garuda Panchami Day, auspicious for sisters and brothers. His father was Ambalal and his mother, Sarala Devi. They had eight children.When their first daughter, Mridulaben, was just three years old, they considered how and where she should be educated. No existing school was found suitable. Just at that time, the Montessori System of Education was gaining fame. But there was still no school, which had adopted this system. So the Sarabhais started- such a school in their own house. As the children grew up, the needs of the school also increased. In this school, -there were separate teachers to teach languages, the sciences, the arts, gardening, technology etc. There were laboratories and work shops also. At one time, there were thirteen teachers in the school for the eight children of the Sarabhai family. Of these, three were Ph.Ds, trained in Europe and three ordinary graduate’s two teachers from Andhra and Bengal were teaching the arts. Gurudev Rabindranath Tagore him- self selected an artiste to teach dancing. The children studied in this school up to matriculation and went to government schools for their Matriculation Examination.Vikram was influenced not only by the school but also by many great men of the land who were well-known to the Sarabhai family. Gurudev Rabindranath, J. Krishna Murthi, Motilal Nehru, V. S. Shrinivasa Shastri, Jawaharlal Nehru, Sarojini Naidu, Maulana Azad, C. F. Andrews, C. V. Raman and such great men used to stay with the Sarabhai family when they visited Ahmedabad. The greatest of them all, Mahatma Gandhi him, stayed in their house while recovering from an illness. There is no doubt that this close contact with such great men deeply influenced young Vikram. His intelligence developed, and he gained interest in spiritual matters. His teacher, Shri Badami, has said, I never saw Vikram lose his temper and shout at people."When Vikram was five or six years old, the entire family went to Simla for the summer. There, the little boy noticed that his father was getting many letters every day. He wished he, too, could get letters. So he took some envelopes from his father's office, affixed stamps wrote his own address and posted them in the box. When his father found that Vikram was receiving letters every day, he asked the boy about the letters. Vikram laughingly replied, I am writing letters to myself!"From his childhood, Vikram loved adventure. When he was eight, he learnt to ride a bicycle. He would astonish his people with many tricks with the bicycle. As the bicycle shot forward, he would raise his hands, stretch his legs forward, close his eyes and pedal. He would not listen to anyone who pleaded him not to perform such dangerous acrobatics.There was a pool in their compound; there was also a boat. Vikram would take a servant and one or two children for boating. On one occasion, the boat capsized and every one fell into the water and began to shout for help. The gardeners working nearby heard their cries for help, jumped into the water and saved them.Vikram showed greater earnestness and interest in his studies than the others. He was very enthusiastic about mathematics and science. His teachers have said he would work hard without leisure in the holidays and, when the school reopened, he would be far ahead of other students.When Vikram was two years old, the poet Rabindranath Tagore visited the family. It appears that when he saw this little child, he predicted that he would become a famous man.After completing his college education Vikram Sarabhai went to England to continue his studies at Cambridge University.For centuries two universities in England have been very famous -Oxford University and Cambridge University. To get a degree from one of these universities is considered an honor. In 1939, when Vikram was only twenty, he passed the Tripos Examination in Physical Sciences. With C.V.Raman And H.J.Bhabha The Second World War broke out in 1939. Soon after, Vikram returned to India. Right from his boyhood, Vikram had great love for physics. During the forties, the most famous center for scientific research in India was the Indian Institute of science (the Tata Institute) at Bangalore. Its Physics Department was headed by the world-famous scientist, Dr. C. V. Raman. The highest award in science is the Nobel Prize. Dr. C. V. Raman was awarded this prize as early as in 1930. When Sarabhai returned to India, he came down to Bangalore to carry on research under Dr. C. V. Raman. The famous Dr. Homi Jahangir Bhabha was also at the institute by that time; he was engaged in research on Mesons and Cosmic Rays. The Study Of Cosmic Rays What are mesons and cosmic rays? If we split any substance on the Earth we get only three fundamental particles - electrically charged negative particles (electrons), positive particles (protons) and neutral particles (neutrons). If the weight of the electron is taken as 1, then the weight of protons and neutrons is 1836. But it has been discovered that there are other types of particles besides these three in space. The weight of particles not belonging to these classes is different from the weights of electrons, protons or neutrons. These other particles are called mesons. Scientists who have done research on mesons are of the opinion that they are produced by cosmic rays. Cosmic rays are very fine and very powerful and come from somewhere outside the Earth. They race to the earth from al directions.Every minute, day and night, about 600 such cosmic rays pass through the human body. They can pass through rocks hundreds of meters thick.Vikram Sarabhai conducted research on the changes in the intensity of cosmic rays. His very first scientific paper was on the periodical variation of the intensity of cosmic rays' It was published (1942) in Bangalore in a scientific journal. This research helped him later to take up the studies of interplanetary space (space between planets), the relationship between the sun and the earth and earthmagnetism.During this period, he did research for sometime a, the Poona Central Meteorological Station. Here he got the idea of establishing a cosmic ray research institute. In 1943, he went to the Himalayan peaks in Kashmir to study the intensity of cosmic rays at such high places. There he conceived a brilliant idea. This was to establish a research center at a great height above the surface of the earth.In 1945, the Second World War ended. Sarabhai again went to Cambridge to continue his study of cosmic rays. In 1947 he got his Ph.D. for this work.A student does not get the Ph.D. Degree by passing an examination. He has to choose a professor to guide him. The professor suggests a subject for deep study and research. The student has to study the subject by himself under the professor's guidance; he has to organize the information he gets from his experiments; he has to draw his own conclusions, and gather all these into a large scientific article or 'thesis'. This thesis is then sent to four specialists in the subject. Only if they agree that the work and the thesis deserve a doctorate will the Ph.D. Degree be conferred on thestudent. It is, therefore, no easy task to secure a Ph.D. Degree.
Although Sarabhai went to Cambridge in 1945, he had started his work for the Ph.D. Degree in 1942. His family used to go to Kashmir every summer. Vikram would carry his cosmic ray research equipment to Kashmir. Apharwat, on the banks of Lake Alpathari, is about 13,000 feet above sea level. It was here, that Sarabhai continued his research. In his Ph.D. thesis he included photographs of the equipment he used there.Shortly after he returned from Cambridge he established the Physical Research Laboratory (mentioned earlier) at Ahmedabad. A scientist by name Dr. K. R. Ramanathan was appointed as its first Director in 1948. The Institute was started with only a few Students and Laboratory Assistants. In a few years this group developed into a dedicated team of scientists and research workers. In spite of his many duties in later years, Sarabhai maintained close contact with this Institute till his end. At first he was Professor of cosmic ray research; from 1965 he worked as the Director. This Institute sponsored a cosmic ray research center established in 1955 at Gulmarg, in Kashmir. The work done at this center attracted the notice of the Atomic Energy Department of the Government of India and won its appreciation. This Department established a full-fledged High Altitude Research Center at the same place -the only research center ' in the world to be set up at such a high altitude. At last, Sarabhai's long dream became a reality. Later on, similar centers were opened at Kodaikanal in Tamilnadu and at Trivandrum in Kerala.One thousand and two hundred years ago Adi Shankaracharya established four religious centers or Mutts at Shringeri, Puri, Dwaraka and Badrinath for the revival of Hindu Dharma and left his foot prints there. Vikram Sarabhai established centers for scientific research in several places from Kashmir to Kanyakumari and has left his footprints there Successor To Bhabha Dr. Homi Bhabha, Chairman of the Atomic Energy Commission, died in 1966. He was a very capable man. Many thought no one in India could replace him. In this depressing atmosphere they found in Vikram Sarabhai the man to continue Bhabha's work at the Atomic Energy Commission. He did his work quite ably and showed his capacity to direct and continue Successfully the work of the Commission.On 29th December 1971, Sarabhai was in Trivandrum to guide the work at the, Rocket Launching Station, Thumba. He was staying in a hotel there. He talked with every one as usual and went to bed. He never got up again. The man who at birth was blessed by Lakshmi, the Goddess of Wealth, but who worshipped Saraswathi, the Goddess of Learning, died when he was busy with his research. He was then 52.Vikram Sarabhai had married the famous dancer Mrinalini Swaminathan in 1942. They had a son, Karthikeya and adaughter, Mallika. Scientific Achievements For a long time, only some individuals were interested in science and devoted themselves to it. That science is important for the development of the country and that the entire nation should take interest in it and help in its progress are modern ideas. In olden days some persons got interested in science, and then they did not think of food or water; they forgot their families and the whole world, and dedicated themselves to scientific research. Archimedes, Newton and Faraday are examples of such dedication. It was only a hundred years ago that nations began to realize the importance of science and scientists, and began to help them. After atomic science developed, it became difficult for any one individual to carry on research, without help from others. So teams of scientists undertook research. In addition, atomic research had to be carried on by several scientific institutes as no one institute could have all the facilities. So scientific research, which was only of individual interest, gained national importance.In fact, science has now crossed even national boundaries and has attained international status. That is, scientists of several countries share their knowledge and results, and work in cooperation. Space research which began in 1957 is responsible for this international cooperation. Even though one country may be engaged in such research, it cannot progress without the cooperation of other countries. Americans may launch an artificial satellite that revolves round the Earth.But its movement has to be studied at different points of the world. Only then all the necessary information about the experiment can be put together. So other countries have to put up tracking or observation centers. If it is a communication satellite – one, which receives and sends radio messages and television pictures from one country to another, thousands of miles away -such communication, will not be possible without the cooperation of other countries.Vikram Sarabhai was one of the leading scientists engaged in space research. During his studies on cosmic rays he discovered that the intensity of the cosmic rays changes twice a day. This discovery helped to understand the nature of inter- planetary space and its elect rd- magnetic properties.(If a small wire is wound round a piece of iron and electricity is passed through the wire, the iron becomes a magnet. If the magnet is moved about a wire, an electric current is produced in the wire. This production of magnetism by electricity and of electricity by magnetism is known as Electro- magnetic property.)As stated before, space research was started in 1957. Sarabhai made use of this research to find out if the results of his cosmic ray experiments were correct. America and Japan had set up a joint High Altitude Research Station at Chakaltaya in Bolivia. There they had set up equipment to discover mesons. Sarabhai sent a post-graduate student of his to yielded good results. Sarabhai conducted experiments in Trivandrum, Allbagh, Honalulu and Gulmarg; he showed that the reasons for the changes in the Earth's magnetism which was accepted by scientists till then, were wrong;the changes were due to other reasons. (The Earth behaves as a magnet. The Earth's magnetic power is known as the Earth's Magnetism.) Personality Sarabhai was a genius. His fame had spread to many countries. We have to remember him forever for his work on cosmic rays and atomic power. There is also another important reason toremember this great man. He tried to secure for our country an honored place in the scientific world. He was always earnestly thinking how our lives can be improved and our objects achieved through science.Vikram Sarabhai was a very modest and simple man. He always spoke gently. He was very polite. He was a great scientist and an efficient administrator; moreover, he treated others with friendliness and sympathy. He had very heavy work; his responsibilities, too, were great. He had no leisure at all. But yet, to the last, he remained a lover of beauty. He was not the kind of scientist who sits alone on a mountain peak far from all, living beings and society. For twenty years he looked after the group of the industrial concerns of his family. He had the unique fortune to combine extraordinary learning rich industrial experience and great wealth. Those who have even one of these are usually not modest and friendly. But Sarabhai, who held learning, power and money in the palm of his hand, was very modest and friendly. Sometimes, people who did not know how busy he was would waste his time with their long tales of difficulties and misfortunes. Sarabhai would listen to them patiently and comfort them. If some one asked, "Aren't they wasting your precious time?", he would reply, "In our vast land people come from many backgrounds. Not every one is lucky enough to have the education we have. So, we have to listen to everything they say to understand what is in their mind."To be in the company of Sarabhai was itself a pleasure. Even if he did not speak a word, his very smile would encourage his fellow workers. Even if a man carried a number of problems to him the moment the man saw Sarabhai's bright and hopeful eyes and smile, he would feel that he could himself solve his own problems. He inspired such confidence in his men. He was always ready to help any one who was in trouble or difficulties. One day, a coolie was drawing a handcart loaded with heavy boxes. He was finding it difficult to draw it inside the Institute. When Sarabhai saw this, he ran to his help and pushed the cart. In the early days of the Institute, he would not seek anybody's help to move heavy equipment from room to room. He would do it himself.
He looked 'on all men as equals. Even a servant could approach him freely, without feeling inferior. He would offer him a seat and let him speak frankly and without hesitation. Sarabhai believed that all men, whatever their status, should be treated with respect. He would' not ignore any man just because the man was poor or ignorant or illiterate. He firmly believed that a man should be judged not by his salary but by his work and responsibility. He wanted every one to work hard for the good of the organization of which he was a part.
His clothes were always simple. In the beginning he was fond of loud colored shirts; on one day he wore bright green, on the next day dark blue, on another day red and so on, changing the color every day. Later on he changed over to pyjamas, ordinary kurta and sandals.
With Students One of the objects of the Physical Research Laboratory at Ahmedabad, was to train young scientists.Although Sarabhai had various duties and was very busy, he never neglected this training. He encouraged about 20 students to conduct advanced research and get their Ph.D. Degrees.Sarabhai working in his laboratory even at midnight was a common sight. Even at that hour his uppermost thought was the research work of his students. Even when he was waiting to board a plane he would be seen in a corner of the airport discussing with his students their problems.
In Baroda, there was a big pharmaceutical factory (a factory to produce medicines) of the Sarabhais. Every Friday he would go to Baroda to supervise the work of thefactory and give instructions. He did not wish to waste his time during the railway journey from Ahmedabad to Baroda. He would take one or two students with him and discuss with them their problems.He went abroad several times. However busy he was with his own work, he would spare sometime to meet Indian students in foreign countries; he would encourage them to return to India and continue their research in their motherland. But he also encouraged students to go abroad for higher studies, to get acquainted with the latest developments in science and technology and to return to our country to serve the motherland. He was sure that if a proper atmosphere was created in India for the young scientists to pursue their chosen line of research, they would gladly return. He had such great confidence in our young scientists. Sarabhai's Hopes & Views Even when the study of atomic energy was still in its early stages, Dr. Homi Bhabha dreamt a dream. He dreamt of an India, which did not depend on foreign countries for experts. He wanted India to have her own specialists in every field. For this purpose, he established several organizations and research institutes. Vikram Sarabhai also had his dream. That was to use atomic energy for a variety of purposes - for the development of agriculture and industry, for communication satellites, for national integration and the promotion of literacy, for weather forecast and for exploration of mineral wealth etc. To his last breath he worked for the realization of this dream.It is possible to produce atomic energy independently with our own knowledge, machines, equipment and men. To do so we must have our own heavy water factory and nuclear fuel manufacturing plant. That was his great desire and he took the first steps to establish these factories. But he did not live to see their completion.A nation's progress and prosperity depend on how well the people use science and technical knowledge for development purposes. Only by the planned use of the fundamental sciences, technical knowledge and industrial experience can there be rapid economic development. Before harnessing our natural wealth and resources, we should gather enough capital, give good training to our young men and women and produce great scientists. We should find out the needs of the country and prepare a technical plan to produce them. This planning should not take too much time. We should learn the most advanced and new research techniques from all parts of the world. At the same time, we should encourage the growth of such research techniques in our own country. This was Sarabhai'sapproach to the progress of India. Greatness Recognized Usually the President of the All India Textile Research Association would not be a mill owner. Sarabhai belonged to a mill owner's family. But yet, in 1955 the members of the Association requested Sarabhai to be their President.In 1956, the Productivity Congress met in Japan. The Indian Government selected him as the leader of the Indian delegation. He was only 37; and he was the first Indian to attend this Congress.The only institution which reviews the progress of science in this country is the Indian Science Congress. Sarabhai presided over the Physics Section of the Conference in 1962. Very few have achieved such a distinction at the age of 40.The Government of India awarded the Shanti Swarup Bhatnagar Medal in Physics to Sarabhai in 1962. In 1966 he received the Padma Bhushan Award. In the same year he was appointed as the Chairman of the Atomic Energy Commission. When he was the Chairman he prepared a master plan for the development of Atomic Energy and Space Research for the decade 1970-80. In 1968, the United Nations organized a Conference on Exploration and Peaceful Uses of Outer Space. Sarabhai was the Chairman. After his death, the Government conferred on him, in 1972, the title of Padma Vibhushan.The Creator Of Organization Sarabhai was immersed in scientific research. He wanted that science and technology should grow together, thatintelligent young men should be trained in science and technology and that the right atmosphere for their work should be created in the country. For this purpose he established several organizations. The very first one was his, own Physical Research Laboratory at Ahmedabad. In this, he formed the 'Group for the Improvement of Science Education', in 1963.In 1947, when he was only 28 years old, he was entrusted with the organization of the Ahmedabad Textile Industry's Research Association. He ' had then no experience of textile mills or textile technology. Yet, with great confidence, he built up the institution.In 1963, he established the Nehru Foundation for Development, for the study of social and educational problems. In 1966, under its auspices, he established the Community Science Center, whose object was to spread scientific knowledge, to create interest in science and to promote experimentation among students, teachers and the general public. To train efficient managers of factories, he started the Indian Institute of Management at Ahmedabad.Of all the institutions he established the most important were the Indian Space Research Organization with Centers at Thumba (near Trivandrum), Ahmedabad, Shriharikota (north of Madras) and Arvi (near Bombay). At Thumba and Shriharikota he established Rocket Launching Stations.
There is an organization called Pugwash Continuing Committee whose aim is to establish peace on earth and promote disarmament, particularly of dangerous weapons, all over the world. Sarabhai founded the Indian Branch of this Committee.In the midst of all this work, he had set apart sometime for the pharmaceutical industry. He was one of those who wanted to preserve the highest standards in the manufacture of drugs.Capsules Of Wisdom Vikram Sarabhai used to repeat constantly two sentences. They are capsules of wisdom. Every one should ponder over these sentences:'No great importance is to be given to mere experience.''He who can listen to the music in the midst of noise can achieve great things.'
Jagadishchandra Bose
Suppose there is a lush green plant and its leaves are a sparkling green in the shining sunlight. We feel like pulling out a leaf to feel it. But we do not think of what goes on inside the plant. May be, we feel that the plant does not suffer like us. But the plant does suffer. In fact the pulsation of the plant stops where the leaf was plucked. In a short time the pulsation again begins at the spot, but this time very slowly. And then it completely stops. That spot is as good as dead for the plant.
It was Jagadishchandra Bose, an eminent Indian scientist, who explained that plants also suffer pain like us. Though he wored in other fields of science, he is best know for his research into the life of plants.
The Parents
Jagadishchandra Bose was born on the 30th of November 1858 in Faridpur in Dacca District. Faridpur was a part of India until 1947; now it is in Bangla Desh. His mother Abala Bose was a tenderhearted and affectionate woman. His father Bhagawanchandra Bose was a man of excellent qualities. Bhagavanchandra Boise was the Deputy Magistrate of Faridpur. He helped very generally the poor and the needy. He would comfort people in sorrow. There was a famine in Bengal in the year 1880.Bhagavanchandra Bose spent his own money to help the poor villagers. In the year 1874 hundreds of families suffered because of wide spread malaria. Thousands of children lost their parents and became orphans. Bhagawanchandra Bose helped these orphans. He spent money from his pocket to start a factory and provided had to spend a lot of money on these. By the never regretted doing so.
Early Education
In the days of Jagadishchandra Bose’s boyhood, the well educated and the well to do. ; People wee attracted by Western culture. A man was proud if he had learnt English. But Jagadishchandra Bose’s education was really remarkable; it was dye to his father. As long back as a hundred year ago, Bhagawanchandra Bose started schools in which children were taught in Bengali. Jagadishchandra also received his early education in this school. Jagadish mixed with the poor boys freely and played with them; so he gained first hand knowledge of the sufferings of poor people. He learnt much more. He learnt how the fisher folk moved on the broad rivers in their boats, how the fishing rod was cast in the flowing water, how ploughing the land and sowing seeds in it grew the crops and how the cattle were taken to graze on the distant hills. He was all ears when the fishermen and the farmers gave such accounts. He was thrilled by their adventurous life and it made him more courageous in life.
There was another interesting person in his early life. This was a servant who used to take Jagadishchandra to school every day. He had been a dacoit in the past Bhagawanchandra Bose as a judge had sent him to prison. After some time the dacoit came out of prison. But how was he to live? Bhagawanchandra Bose was a very good-natured man. So he employed him as a servant. The dacoit used to tell little Jagadishchandra. events of his past life the robberies he had committed and his cruel deeds. His adventures made a lasting impression on the boy.
Young Bose was all curiosity. He wanted to know about everything that happened around him. What is, a glow-warm? Is it fire or spark? Why does the wind blow? Why does the water flow? He was always ready with a string of questions. His father would answer as many questions as he could. But he never tried to impress upon his son that he knew everything. If he could not answer a question, he would frankly tell his son so. Thus Jagadish chandra's parents took great interest not only in his studies but also in everything that shaped his character. They narrated stories from the Ramayana and the Mahabharatha to him. Kama of Maha- bharatha was an ideal to him. (Karna was a great hero but, more important still, very generous.) He went with his parents to see the performances of folk drama. (These were staged in open-air theatres.) They treated al-I his friends alike. Such was the environment for Jagadishchandra in his boyhood. He grew up to be ' broad- minded, patriotic, obedient to elders, affectionate towards his fellowmen. He never made any distinction between the rich and the poor; all men were equal in his eyes.
Generally it is easy to understand a subject if it is taught in the student's language; it becomes difficult if it is taught in some other language. Jagadishchandra did not face this problem, since he studied the subjects in his own language. He understood them easily. He was in the habit of thinking for himself whenever he studied. He learnt many things on his own by studying at home. But he was not a bookworm. He was very enthusiastic about games too. Cricket was his favorite sport.
In Calcutta
Jagadishchandra began a new chapter in his life at the age of nine. He had to leave his hometown. He went to the big city of Calcutta for further education. He was admitted to Saint Xavier School there. There was a world of difference between the previous school and this one. . In Faridpur he had studied everything in his own language. But here in Calcutta his schoolmates knew only English. The city boys, especially the English boys, teased him. One of them even hurt Jagadish chandra in a bout of boxing. Jagadish was provoked and he taught the boy a well- deserved lesson. That was the end of any teasing.
While he was studying at Saint Xavier's, Jagadishchandra was staying in a boarding house. He had no friends and was lonely here. But he was a born scientist. Even as a boy he had many hobbles which showed his scientific interest. He used to breed frogs and fishes in a pond nearby. He would pull out a germinating plant and observe its root system. He had also a number of pets like rabbits, squirrels and non-poisonous snakes. Even in Calcutta he continued these hobbies to get over his solitude. He grew flower-bearing plants and had animals and birds as pets. He did well in his studies and was in the forefront. The teachers liked him for his intelligence. Jagadishchandra passed the School Final Examination in the First Class.
He joined the B.A. class in the college. In those days, science subjects formed a part of this course. He was most interested in Biology (the science of life). But Father Lafont, a famous Professor of Physics, inspired in Bose a great interest in the science of Physics and Bose became his favourite student. Even so, Bose was always interested in any branch of science. Botany, the science of plants, still attracted him much.
In London
By nineteen, Jagadishchandra was a Bachelor of Arts. He wanted to go to England for higher studies. He wished to try his luck at the Indian Civil Service Examination or to study medicine. If he entered the Civil Service, he would be a government officer. This would mean subordination; his father did not want Jagadish to work under others. And he did not have enough money to send the boy abroad. Besides, he wanted that his son should become a teacher and serve his people and his country. Even Jagadish chandra's mother was not quite willing to send him, because she thought it was against their religion. She was pained at the thought that her son would be far away from her. Jagadishchandra Bose did not wish to do anything against the will of his parents.
Finally, his good mother allowed him to go. She had saved some money. She also wanted to sell her jewels to meet the expenses of her son's voyage. Bhagawan chandra Bose prevented her and he managed to find the money on his own.
At last Jagadish was on his way to England. The year was 1880. Twenty- two-year-old Jagadishchandra Bose stepped into the ship; he was stepping into a new phase of life which laid the foundations of a brilliant future.
In London he first studied medicine. But he repeatedly fell ill. So he had to discontinue the course. He then studied Natural Science in Christ Church College, Cambridge. It was necessary to learn Latin in order to study Natural Science; Jagadish had already learnt it. He passed the Tripos Examination with distinction. In addition to the Cambridge Tripos Examination, he passed the Bachelor of Science Examination of London University also.
The Young Scientist - His Own Smith, Too
Jagadishchandra Bose was back in India. He joined the staff of the Presidency College, Calcutta. There was a peculiar practice in that college. The Indian teachers in the college were paid one third of what the British teachers were paid! So Jagadishchandra Bose refused his salary but worked for three years. He could not even get the scientific instruments he needed for research. He was not shown the respect due to him. This did not continue for long. His deep knowledge zest for work and cultured behavior won over those in charge of the college. They saw to it that he was given the full salary of the post and not one-third.
Teaching the same lessons year in and year out was very tedious to Bose. His was an alert mind, always on the look out for new ideas. He wanted to do research, to widen his knowledge and discover new things.
A laboratory is necessary for research. Many scientific instruments are required. Jagadishchandra Bose had no laboratory and he did not have the instruments. But he was not disheartened. For eight or ten years he spent as little out of his salary as possible, lived a very strict life, saved money and bought a laboratory!
Generally Marconi's name is associated with the invention of wireless. (This made possible the use of the radio.) Jagadish chandra Bose had also conducted independent research in the same field. Marconi was able to announce the result of his work and show how wirelesstelegraphy worked, earlier than Jagadishchandra Bose. So he is called 'the father of the radio'. In the year 1896 Bose wrote a research article on electro-magnetic waves. This impressed the Royal Society of England (which is famous all over the world). He was honoured with the Degree of Doctor of Science. He needed money to continue his work. Bengal,his homeland, came forward to bear the expenses. Those were days when the British Government would not help an Indian to go abroad for studies. Bose had the honour of getting encouragement even from the British Government. And he made excellent use of this.
Bose became famous in the world of science. In India and in other countries there was a strong belief that only Westerners could achieve anything worthwhile in science. Bose proved this wrong concept. He showed that there were geniuses elsewhere too. He visited England again, this time to explain his discoveries to the scientists of the West.
Bose needed scientific equipment. But the instruments he needed were not available. But this did not hamper his work. Early in his life he had learnt to make hisequipment with his own hands. The scientific instruments he took to England were those he himself had made.
Electricity was then his special field of work. He had successfully worked at transmitting electro-magnetic waves from one place to another. He had determined the type of instruments required both at the transmitting end and at the receiving end; he had found out what the distance should be between these two ends. He was using the instruments he had himself made. Bose demonstrated his discoveries at the Royal Society in England. The gathering of scientists were profoundly impressed. They praised this achievement as a singular one from a citizen of India. Our country was until then famous only as the home of philosophy and religion. Bose won respect for Indians in science too. The renowned papers of London namely 'The Spectator' and 'The Times' were all praise for this Indian scientist. For, without proper facilities and with the available material, Bose had achieved wonderful results and he had done his research along with his teaching work.
Fame
After he lectured at the Royal Society, scientific associations in many other countries invited Jagadishchandra Bose. He visited France, Germany, America and Japan besides England. He lectured at several places and explained his discoveries.
When electricity passes through a man, animal or plant, we say there is a 'shock'. When it is passed through a living being the being gets excited, 'irritated'. Bose developed an instrument that would show such a reaction of the organism on agraph. When electricity was passed through zinc, a non-living substance, a similar graph was obtained. So he came to the conclusion that living and non-living things were very similar in certain reactions.
In Paris he gave a lecture on this similarity between the living and the non-living world. Have you heard of 'radar`? This is a very wonderful scientific device. Sailors on the sea use it; it is also used to get information about aeroplanes coming towards a place. So you see how useful it is during a war. If the aeroplanes of the enemy try to attack a city, the radar shows their movement. J.C. Bose worked out some details of very great importance; these are being used in the working of the radar. When Jagadish chandra Bose again visited England, Cambridge University honoured him as a Professor.
Generally, when a man invents something new he declares that nobody can make use of it without his permission. If anybody desires to, make use of it, he will have to pay him money, Why? Because the inventor has worked hard and he has used his time and brains for his invention. It is not right to make use of his work without paying him. An inventor can make lakhs of rupees by just one or two inventions. Bose had invented many instruments. They have since been used by many industries. When he was offered money for these he did not accept it. He was very generous and noble; he felt that knowledge was not any one's personal property. He permitted any one the use of the fruits of his work.
The Davy-Faraday Research Institute is a very famous scientific institute for scientific research in England. This institute requested Jagadishchandra Bose to continue his research there. Many eminent scientists pressed him to do so. Hence tie worked there for some time and discovered new things. When an outside stimulus is applied to the muscles of a man or a non-living thing (says a mineral), they respond to it. Bose wondered whether this could happen in a plant also. To test this he brought a leaf, a carrot and a turnip from the garden. He applied the stimulus, i.e., and electricity. It was confirmed that plants also respond in a similar way. Jagadishchandra Bose explained this at a meeting of the Royal Society. While explaining his discoveries he said that the Indian sages had under stood such principles thousands of years ago. He modestly added that his discoveries were an insignificant part of the great truth that our ancient sages had realized.
Challenges
When anything new is discovered, there will always be people who question it. The results of Bose's work, too, were not accepted by all. There were people who challenged them and even said that there was not much truth in them. Bose gave a lecture at the Linnean Society next year to a gathering of scientists. He explained with suitable experiments how plants respond to stimuli. Even those who had challenged him could not find fault with his experiments or conclusions.
There is an interesting story about a demonstration that Bose gave in England. On that day he wanted to show some new things that he had found out. He had come to the conclusion that plants can feel pain like animals; that when we pinch them they suffer; and that they die in a few minutes after they are poisoned. Bose wanted to show experiments to prove these conclusions. A number of scientists and other leading men and women had gathered to hear him. Bose started the experiments by injecting poison into a plant. The plant should have shown signs of death in a few minutes. On the contrary, nothing happened. The learned audience started laughing. Even at this adverse moment Bose showed admirable calmness. He thought quickly. The poison that he injected into the plant did not kill it. So, he supposed that it would not hurt him also. With full confidence he got ready to inject the poison into himself. At that instant a man got up and confessed that instead of poison he had put similar colored water. Now, Bose conducted the experiment again with real poison, whereupon the plant withered and died as expected.
Jagadishchandra Bose continued his work and made new discoveries. He found that plants shrink a little during the night. He found out why plants always grow towards light even if they have to bend. He also found out the reason why some plants grow straight and some do not. He explained that this was due to the 'pulsation' in plants. This pulsation quickens by heat and slows down by cold in plants.
Jagadishchandra Bose did remarkable work, - and scientists outside India had honoured him. Yet there were people who opposed him. As a result even the Royal Society delayed publishing his valuable work in its publications, But nothing could make him give up his work. He was sure that years of research had led him to the truth. So he did not feel that it was very necessary to depend on scientific journals only. He wrote books and published them on his own.
By this time Bose had made a name for himself as a great scientist. The instruments he had developed were being used in some Western countries too. He visited Europe and America in 1907 and 1914; scientific institutions invited him to explain his discoveries. He visited Japan also.
Most of us have seen a peculiar kind of plant called the mimosa (touch-me-not') which spreads on the ground. It has very small leaves. It is extremely sensitive. If we just touch one leaf, that leaf and the leaves nearby all fold up. The greater the force we use, the larger the number of leaves which fold up. The whole row of leaves of the branch can be made to fold like this by touching it with a little greater force. Why does only this plant react like this? We have often wondered, haven't we? Bose wondered, too. And he went on to find out. He found that other plants also react to a man's touch in the same way. The only difference is this: We cannot see the reaction of other plants but we can see the reaction of the mimosa. But Bose wanted to study the reaction of other plants, too. He designed delicate instruments that would show such reactions in them. When he went abroad he took these instruments and also some of the plants with him. It was very difficult to' keep the plants alive in the, climate of foreign countries. Jagadishchandra Bose showed the experiment in Cambridge and Oxford. The scientists were fascinated by the extreme sensitivity of plants; they were also filled with wonder when they saw the excellent instruments Jagadishchandra Bose himself had made. No one had done work of this kind in Biology. It was news that plants could also experience different sensations like us.
Jagadishchandra Bose continued his search for new knowledge. His achievements were many. The British Government honoured him more than once. In 1915 when retired from service he was made an Emeritus Professor. He was to get Rs. 1500 a month as long as he lived.
He was honoured as a Fellow of the Royal Society (F.R.S) in 1920. In 1927 he presided over the Indian Science Congress.
A New Temple
Bose had worked all along without the right Wind of scientific instruments and laboratory. For a long time he had been thinking of building a laboratory. The result was the 'Bose Research Institute' which is in Calcutta. Even now it is famous as a centre of research. Bose had been collecting funds for this Institute for quite some time. More than sixty-five years ago, he had realized the importance of a research institution in India. While inaugurating the Bose Research Institute he said, "This is not a laboratory but a temple." Such was his devotion to work. He felt everybody must have the same enthusiasm for research in a country. In the Bose Research Institute research is conducted in Botany and Physics - the two branches of science in which Bose had won fame.
He worked in this laboratory for 20 years, up to the very end of his life. We should not depend on others to do our work, we ourselves must do our work; but before we can do this we must get over our pride - this was his firm belief. He confessed that he had learnt this lesson from his parents.
The Questioning Boy-The Great Scientist
Nature had always been a source of attraction right from his early age to Bose. There are flowers on plants; flowers give fruits; the leaves fall off; seeds germinate into new plants - we see all these around us.
But Bose was interested in these happenings, which to many people seem quite ordinary. He asked others questions; he asked himself, too: 'How do these things happen?' Not always could he satisfy his curiosity. But it was his way to try to find answers to any questions arising in his mind.
We may consider here the more important of his discoveries. Plants respond to stimulus from outside. We draw away hand when it touches fire. When it is extremely cold we may even die. Plants also experience heat and cold in this way. This can be measured with a thermometer. At 60 degrees Centigrade a plant will faint because of the extreme heat and at very low temperatures it will react similarly to cold. Plants always react to the rise or fall of temperature in the atmosphere around them. When heat or cold is extreme, plants will faint or may even die. Bose had designed very delicate instruments that could record even this. When a plant is hurt at one point, the shock of this is transmitted to all the other parts and the whole plan gets tired and it bends down. Plants grow every second by 1/50,000th of an inch! How is this to be measured - it is so very, very, very small? Bose himself devised a delicate instrument, which could measure even this length.
Plants do not grow in a perfect straight line. There are small twists and turns, Why? The answer Bose found out is very interesting. He said, that plants have positive and negative charges. If one of these pushes a part of the plant forward, the other pushes it backward. The growth of the plant is affected by these pushes and it becomes slightly curved instead of being straight. Plants grow towards light even when kept in a dark place, why? The roots of plants always grow downwards, why? Bose found answers to all these questions.
We all know that the lovely flower, the lotus, opens up as the sun rises in the sky. When the sun sets the lotus closes its petals. The popular belief is that this is because the lotus loves the sun. But Bose explained this peculiar behaviour of the lotus. It opens when there is a raise in the temperature and closes as thetemperature drops. The same is true of the sunflower. He called this peculiarity 'the thirst for light'. The other peculiar thing he demonstrated was the way plants behave differently at different times of the day. He established that from 6 in the morning to 3 o'clock in the afternoon the, plants behave in one way; and from 3 in the afternoon to 6 in the morning plants behave differently. As an example he choose a palm tree in Faridpur-
This palm in Faridpur would bend down every evening. The people of the place had their own explanation. They believed that the soul of some holy man lived in the tree. Every evening when the temple bells rang, this holy spirit bowed in devotion - this was their belief. But Jagadishchandra Bose discovered the real cause. He gave a scientific explanation. The tree bent down in the evening and raised itself in the morning because of the tall and the rise in the temperature.
Water is very essential to plants. The root of the plant absorbs water. But even without roots plants can take in water. This was demonstrated by Bose. He showed that when the root is cut and the plant stem is placed in, water it starts taking in water. Suppose you remove the plant from the soil, and place it upside down (with the branches below and the roots above); what happens? The leaves and the stem absorb water. Bose proved this by means of experiments.
The cells of a plant function like a man's heart. The heart contracts and expands to pump blood; in the same way, the cells of a plant expand and contract.
This had to be proved by experiments. So, Bose himself devised a new instrument; this could show how the cells worked.
Spirit Of Adventure
Jagadishchandra Bose had to face a number of difficulties and problems in his life. But he never lost courage. His thinking was clear, even in the most adverse situations. This was seen even in his very early years. When he was only five, he used to go to school on horseback. Once there was a local horse race. Young Jagadishchandra was also there to watch the race. Somebody s-aid, "Why don 't you also ride?" The horse should be bridled and the rider should have stirrups, to ride. But young Jagadishchandra's horse was not even bridled. There were no stirrups. Yet he patted the horse and away the horse galloped. The boy's legs were bruised and blood flowed. But the rider and the animal completed one full circle on the racetrack. So young and brave, he was the centre of appreciation.
There was another hazardous ride he undertook early in his youth. He had gone out hunting on horseback. While returning he had an attack of fever. He was all alone. The horse he was riding was rather a troublemaker. He started to run at full gallop. There used to be a bridge on the way. But the floods had washed away this bridge. Jagadishchandra's horse was heading for this broken bridge. Jagadish chandra was very weak because of the fever. But at the very last moment he pulled the bridle very hard. The horse changed his course and crossed the stream on another bridge nearby.
Scientist And Man Of Letters
Jagadishchandra Bose was famous as a scientist. He brought laurels to his motherland. But his interests were many-sided. He was especially interested in literature and fine arts. The great poet Rabindranath Tagore and Jagadish chandra Bose were very good friends. The first time Tagore visited Bose, he was not at home. Tagore left a bunch of champak flowers. This was the beginning of their friendship.
Tagore invited Bose to stay with him for some time. Bose agreed to do so on one condition. The condition was that Tagore should narrate a story to him every day. This is how a number of Tagore's stories came to be written. Have you read the story 'The Cabuliwallah'? It is very fine story; it narrates how a deep and strange friendship grew up between a rough pathan and a tine Bengali girl. This has been translated into several languages and is well known in a number of countries. Tagore wrote this story when Bose was staying with him.
And Bose, the great scientist , was also President of the Bengali Sahitya Parishat.
Patriot And A Good Friend
We have already seen how Bose honoured hte Indian sages of the past. Scientists of other countries praised Bose's important dicoveries; Bose used to say, "The sages of India knew all this long ago".
He loved to visit the various shrines of India. Accompained by his wife he would make these trips whenever he could find time. He used to take photographs of the places he visited and had quite acollection of these photographs. He went to places of historical or mythological interest. The famous sculptures and the temple architecture of our land always thrilled him. He visited Sanchi, Chitorgarh, Ajmer and Nainital as well as the cave temples of Orissa and the famous Ajanta and Ellora Caves. He visited the Puri Jagannatha swamy Temple. He also visited well-known places of pilgrimage of South India like Rameshwaram, Madurai and Tanjore. He visited the shrines at the foot of Himalayas; Kedarnath particularly appealed to him.
Jagadishchandra Bose was not a proud man. He was simple, affectionate and warm. It is not surprising that many great persons of the day were his friends. Prafulla Chandra Ray, another famous scientist, was one of his close friends. Eminent men like Gopalakrishna Gokhale and Mahatma Gandhi knew and respected him. Sister Nivedita was another good friend. She was an Irish lady; her name was Margaret Nobel. She was the disciple of Swami Vivekananda. She settled down in India and spent her life in the service of the people of this country. She recognized the genius in Bose. Bose toiled hard to educate the people about the importance of science, and Sister Nivedita admired his efforts. So she was keenly looking forward to the birth of the Bose Research Institute. In memory of her, Bose placed in front of the Institute the statue of a woman stepping forward with a light in her hand.
He had another good friend, one Mrs.Bull. While touring America he was her guest. She had taken care of him as a mother. When he fell ill in Paris, she traveled to Paris, made arrangements for his treatment and personally looked after him. There were two other friends of his, two giants of the literary world. They were George Bernard Shaw, the English dramatist and Romain Rolland, the French writer. Both of them dedicated one book each to Jagadishchandra Bose.
Abala Bose, A Worthy Wife
Jagadishchandra Bose was very busy throughout his life. He had no time to think of the problems of the household. His wife Abala Bose looked after their home all by herself; he did not have to think of the management of the house. She was herself a student of medicine when her marriage to Bose was settled. Bose's parents were very kind and generous; they had helped many people with money. So, at the time of Bose's marriage the family was in heavy debts. Jagadishchandra Bose had to repay the debts. So Abala Bose was very, very careful in spending money, and saved as much as possible. Unfortunately the Bose couple had only one child, which did not live long. They looked after the students as-their children. Abala Bose started girls' school in Calcutta and took upon herself the responsibility of maintaining it. She went with her husband when he went to foreign countries, and even helped in his scientific work.
Jagadishchandra Bose has a permanent place in the world of science, especially in Botany. He began the Age of Modem Science in India and deserves honour for this. He had all the qualities that research requires. He had keen powers of observation and he was patient. He was also a very good lecturer. His students loved his lectures. He did not teach only for the sake of the examination. Students should study books and study what the teacher teaches; but this is not enough; they should use their brains and think for themselves; they should be eager to discover new knowledge - this is what he taught his students. He encouraged them to observe, to experiment and to think, without depending only on books and teachers.
Jagadishchandra Bose died in November 1937. To the very end he was busy with research.
Wealth and power never attracted Jagadishchandra Bose. He toiled for science like a saint, selflessly. This great scientist is a great example to all.
