TATTVA

DARSANA Quarterly

IN THIS ISSUE

Editorial:

Bhagavad Gita—A Universal Scripture -- Sadhu Rangarajan 2

Kumbhabhishekam of Mahameru &

Gopuram of Sri Bharatamata Mandir 7

Jayanti of Yogi Ramsuratkumar And

Anniversary of Sri Bharatamata Mandir 9

Development: What, How, Why! -- Prof. M.D. Apte 11

Glimpses of A Great Yogi—Part II -- Sadhu Prof. V. Rangarajan 17

Saint Poet Ramprasad—

His Songs on Divine Mother—XV -- Deba Prasad Basu 23

Social Philosophy of

Mahakavi Bharati—I -- Sadhu Prof. V. Rangarajan 25

News and Notes 37

Front Cover:

Gopura Kalasha Pooja and Mahameru of

Sri Bharatamata Mandir, Bangalore

October-December 2011 Editor: Vol.28, No4

Sadhu Prof. V. Rangarajan

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2 TATTVA DARSANA

Editorial

BHAGAVAD GITA —A UNIVERSAL SCRIPTURE

Bhagavad Gita which forms part of the Bhishma Parva of the great epic, the

Mahabharata, contains the essence of all the basic scriptures of the Bharatiya

philosophy. As the fundamental teachings of the Gita are suited to all times

and all societies, it serves as the foundation of a Universal and Eternal

religion, Sanatana Dharma. Bhagavad Gita etymologically means the ‘Song

of the Lord’. The scripture consists of 18 chapters with 700 stanzas. Each

chapter of the Gita is called an “Upanishad”. The scripture is in the form of a

dialogue between, Lord Krishna and Arjuna in the battlefield of Kurukshetra.

The message of the Bhagavad Gita is indeed, the message of the Supreme

Being to an individual soul trapped in the battlefield of worldly life and

groping in darkness. The Central theme of the Bhagavad Gita is the Truth

proclaimed by the Upanishads. The following stanza in the Gita dhyanasloka

points out the greatness of the scripture:

Sarvopanishado gaavo dogdaa gopaalanandanah

Parthovatsa sudheer bhoktaa dugdam gitaamritam mahat

— “All the Upanishads are cows. Krishna is the one who milks the cows.

Arjuna is the calf. The good people are the consumers of the milk and the

nectarine milk is the Bhagavad Gita.”

Adi Sankara says, "From a clear knowledge of the Bhagavad-Gita all the

goals of human existence become fulfilled. Bhagavad-Gita is the manifest

quintessence of all the teachings of the Vedic scriptures." From the beginning

to the end the Bhagavad Gita presents the universal philosophy of Hinduism.

As Mahayogi Sri Aurobindo has rightly pointed out, "The Bhagavad-Gita is a

true scripture of the human race, a living creation rather than a book, with a

new message for every age and a new meaning for every civilization." Swami

Vivekananda points out: "The secret of Karma Yoga which is to perform

actions without any desires for fruit is taught by Lord Krishna in the

Bhagavad-Gita."

Edwin Arnold, the foremost among those who translated the immortal poem

into English verse under the title ‘The Song Celestial (The Bhagavad-Gita)’

points out in his introduction: “The poem has been turned into French by

Burnouf, into Latin by Lassen, into Italian by Stanislav Gatti, into Greek by

Galanos, and into English by Mr Thomson and Mr Davies, the prose

transcript of the last-named being truly beyond praise for its fidelity and

clearness.” Bhagavad Gita’s first Russian translation came out in 1788. Gita

was a favourite with Leo Tolstoy. Mrs Manning, author of ‘Ancient and

OCTOBER-DECEMBER 2011 3

Mediaeval India’ says, “Bhagavad Gita is one of the most remarkable

compositions in the Sanskrit language.” Juan Mascaro, eminent scholar who

taught at Oxford University, remarks, “The greatness of Bhagavad Gita is the

greatness of the universe, but even as the wonder of the stars in heaven only

reveals itself in the silence of the night, the wonder of this poem only reveals

itself in the silence of the soul.” Albert Einstein says, "When I read the

Bhagavad-Gita and reflect about how God created this universe everything

else seems so superfluous." Dr. Albert Schweizer opines, "The Bhagavad-

Gita has a profound influence on the spirit of mankind by its devotion to God

which is manifested by actions." According to Aldous Huxley, "The

Bhagavad-Gita is the most systematic statement of spiritual evolution of

endowing value to mankind. It is one of the most clear and comprehensive

summaries of perennial philosophy ever revealed; hence its enduring value is

subject not only to India but to all of humanity." Ralph Waldo Emerson says,

"The Bhagavad-Gita is an empire of thought and in its philosophical

teachings Krishna has all the attributes of the full-fledged monotheistic deity

and at the same time the attributes of the Upanishadic absolute." Rudolph

Steiner remarks, "In order to approach a creation as sublime as the Bhagavad-

Gita with full understanding it is necessary to attune our soul to it." Henry

David Thoreau, who exerted a tremendous influence on Mahatma Gandhi

said, "In the morning I bathe my intellect in the stupendous and cosmogonal

philosophy of the Bhagavad-Gita, in comparison with which our modern

world and its literature seems puny and trivial." Herman Hesse commented:

"The marvel of the Bhagavad-Gita is its truly beautiful revelation of life’s

wisdom which enables philosophy to blossom into religion."

Such an immortal and eternal scripture which has influenced the thoughts of

great western philosophers like Immanuel Kant has now been drawn to the

court of law in Russia by a Christian group which seeks a ban on the holy

book. The Bhagavad Gita trial in Russia is the trial of the Russian edition

of Bhagavad Gita As It Is initiated in June 2011 by the state prosecutor's

office in Tomsk, Russia, on charges of religious extremism. The case says the

translation of the Bhagavad Gita is extremist because it insults non-believers.

Based on an "expert testimony" by three Tomsk State University professors,

who concluded that the Bhagavad Gita As It Is is an anti-Christian teaching

that fosters "social discord" and discrimination, the prosecutor's office

requested the court to include the book in the Federal List of Extremist

Materials, and to ban its printing, possession, and distribution. The trial is

reportedly instigated by the local branch of the Russian Orthodox

Church along with the FSB in order to restrict the activity of Hare

Krishna followers. “Bhagavad Gita As It Is calls for hostile activities against

different social and religious groups, among them women and people who

don’t follow Krishna,” the Moscow Times quoted the complaint.

The move to ban Bhagavad Gita is not a trans-Russia sentiment at all. It is an

outcome of the uneasy relations between ISKCON and the local Russian

4 TATTVA DARSANA

Orthodox establishment a property dispute appears to have been the

complicating factor. In mid-December 2011 the trial caused a storm of highly

critical publications in the Indian and international media and a consequent

groundswell of multi-partisan political support in the Indian Parliament. “We

will not tolerate an insult to Lord Krishna,” members of parliament shouted,

until the house speaker adjourned parliament for several hours. Rajya Sabha

deputy chairman K Rahman Khan said "the entire house agrees with this and

joins in condemning this". Bharatiya Janata Party leader Sushma Swaraj

demanded in Lok Sabha that the government declare the Bhagavad Gita a

"national book". Protesters gathered outside a Russian consulate forcing

Russian officials to offer apologies and assurances that they will take all the

necessary remedial measures to prevent the possible ban. Stating that it was

the work of "misdirected and motivated individuals", External Affairs

Minister SM Krishna sought to clarify the government's position in the Lok

Sabha, "The officials of India in Moscow and our ambassador have been in

regular touch with representatives of Iskcon. We have taken up the matter at

highest levels with the Russian government."

As the controversy escalated, Russian ambassador Alexander Kadakin said

that he condemned the "madmen" seeking the ban, and underlined that Russia

was a secular country. "Russia is a secular and democratic country where all

religions enjoy equal respect… Even more applicable it is to the holy

scriptures of various faiths -- whether it is the Bible, the Holy Quran, Torah,

Avesta and, of course, Bhagvad Gita -- the great source of wisdom for the

people of India and the world… I consider it categorically inadmissible when

any holy scripture is taken to the courts. For all believers these texts are

sacred," he stressed.

Nelly Krechetova, Human Rights Ombudsman, Tomsk Region, says: “This

book is considered sacred by more than a billion people the world over, and

in Russia itself the book (translation by Swamy Prabhupada) has been in

circulation for 20 years. A ban on the book would amount to violation of

constitutional rights of citizens to freedom of conscience and faith.” A

resolution adopted at a meet organized by Russian newspaper Moskovsky

Komsomolets says: “There is no basis for conducting such a trial and the very

fact of initiating a trial by the public prosecutor is an insult to the religious

feelings of followers of Vaishnavism in India and Russia and it will give a

body blow to Indo-Russian relations.” The newspaper Vechernyi Tomsk

reported: “Trial of Indian book brings shame to Tomsk.” The newspaper

Gazeta.ru carried a satirical piece on how a work that was created 5,000

years ago has suddenly become an extremist document.

Maulana Abdul Qasim Nomani, Vice-Chancellor, Islamic Seminary Darul

Uloom Deoband, condemned the “Russian diktat against the holy scripture of

Hindus” and said, “Allegation portraying Gita as extreme literature is totally

baseless and highly objectionable”.

OCTOBER-DECEMBER 2011 5

It is highly ridiculous and manifestation of total ignorance to call Bhagavad

Gita a scripture pertaining to any particular sect or religion. Following the

declaration of the Vedic seers, Ekam sat, vipraa bahudaa vadanti--´The

Ultimate Reality is One, men of wisdom call It by different names”—

Bhagavad Gita emphatically proclaims that all religions are different

pathways to one Absolute, Universal and Supreme Consciousness which is

adored and worshipped by the entire humanity in various names and forms.

Ye yathaa maam prapadyante taams tathaiva bhajaamyaham

Mama vartmaanuvartante manushyaa paartha sarvashah (B.G. IV-11)

—“In whatever way men approach Me, even so do I reward them; My path

do men tread in all ways, O son of Pritha.”

Recognizing the freedom of worship, Bhagavan says:

Yo yo yam yam tanum bhaktah shraddhayaarchitum icchati

Tasya tasyaachalaam shraddhaam taameva vidadhaamyaham (B.G. VII, 21)

—“Whatever form of manifestation of Divinity, any devotee wishes to adore

with faith, I make his faith steadfast in that very form of Divinity.”

Even if some people out of ignorance and blind faith in and attachment to the

name and form of divinity which they worship as their personal God,

consider that to be Supreme and greater than the Gods worshipped by others,

they will also ultimately reach Him, the nameless, formless, Absolute Reality

or Brahman. They worship Him alone even though without realizing that He

is beyond all names and forms:

Yepyanyadevataa bhaktaa yajante shraddhayaanvitaah

Tepimaameva kaunteya yajantyavidhipoorvakam (B.G. IX-23)

--“Even the devotees of other Shining Ones who worship full of faith, they

also worship Me, O son of Kunti, though contrary to the ancient rule.”

Great philosophers like Shankara, Ramanuja and Madhva who have founded

different schools of philosophy like Advaita, Vishisthaadvaita and Dwaita

and spiritual luminaries who have propagated different cults like Shaiva,

Vaishnava, Shaakta, Gaanaaptya, Kaumaara and Shoura have all drunk the

nectar of Bhagavad Gita and drawn inspiration from the spring of the Eternal

Wisdom.

In the tenth chapter called Vibhooti Yoga, Bhagavan declares that He is the

Supreme Consciousness which manifests in various forms of divinities that

are worshipped but He can never be the object of comprehension.

Na me vidu suraganaah prabhavam na maharshayah

Ahamaadirhi devaanaam maharsheenaam cha sarvashah (B.G. X-2)

—“Neither the hosts of Gods nor the great Rishis know My birth or glory

because in every respect, I am the source of Gods and of the great Rishis.”

6 TATTVA DARSANA

As Sri Ramakrishna says, a salt doll merges into ocean when it attempts to

measure the depth of the ocean. He, however, identifies Himself with each

and every manifestation of divinity. There is no demi-god or quart-god. All

are the One, Absolute, Omni-potent, Omniscient, Omni-present, Ultimate

Reality seen in various names and forms. In the ancient Vedic system of

worship, there is what Max Mueller calls as ‘Henotheism’—elevating one

form of God above others for a particular purpose and period of worship.

Indra, Mitra or Varuna will become Supreme in turn in the Vedic rituals

according to the need and purpose, but they are never different from each

other. Sometimes Mitra-Varuna combined is worshipped. Even in the Puranic

forms of worship, Brahma, Vishnu and Shiva are none other than the three

aspects of One Reality—the creative, sustaining and dissolving aspects—yet

they are worshipped as different personal gods at different times and by

different people and sometimes as Shankara-Narayana or Dattatreya, the

Three in One. As Swami Prabhpada himself points out, “ If we continue and

patiently take the time to complete the Bhagavad-Gita and try to ascertain the

truth of its closing chapter we can see that the ultimate conclusion is to

relinquish all the conceptualized ideas of religion which we possess and fully

surrender directly unto the Supreme Lord."

Sri Ramakrishna Paramahamsa practised various forms of worship, like

Hindu, Christian and Muslim and in his intuitive consciousness, realized the

unity of Gods and all forms of worship. Mahatma Gandhi who had the

recitation of Bible and Quran also in his prayer meetings had written

commentary on Bhagavad Gita and declared: "When doubts haunt me, when

disappointments stare me in the face, and I see not one ray of hope on the

horizon, I turn to Bhagavad-Gita and find a verse to comfort me; and I

immediately begin to smile in the midst of overwhelming sorrow. Those who

meditate on the Gita will derive fresh joy and new meanings from it every

day." Annie Besant, the leader of the Theosophical Movement, along with

Bhagavan Das, gave an English translation of Bhagavad Gita. Lokamanya

Bal Gangadhar Tilak wrote “Gita Rahasya” which was acclaimed by

scholars in East as well as West. No court of law could sit in judgement of

the merit of Bhagavad Gita as a universal scripture and no university could

make its assessment on the claim of the scripture. It is time that Semitic

religions give up their fanatic and fundamentalist outlook, tendency to

suppress all other religions and desire to convert entire humanity to their

chosen path. The whole world is today turning to Bharatavarsha which has

presented to the world the universal, eternal and man-making spiritual values

propounded by the most ancient prophets of the world, the Vedic seers.

Bharatamata is bound to become the Loka Guru, the preceptor of the entire

world. Vande Mataram!

OCTOBER-DECEMBER 2011 7

KUMBHAABHISHEKAM OF MAHA MERU

&GOPURAM OF SRI BHARATAMATA MANDIR

The Kumbhaabhishekam of Mahameru and Gopuram of Sri Bharatamata

Mandir took place on Sunday, 23rd

October 2011. The auspicious

consecration was performed by the Chief Guest, Dr. R. L. Kashyap, a

renowned personality in the field of science and Vedic studies. The function

started with a prayer song by Ms. Premakumari.

A very warm welcome was extended by Sri B.K. Srinivasamurthy ji to the

gathering and he pointed out the significance of this event at Bharatamata

Mandir as a life time dream of Sadhu. Prof. V. Rangarajan.

The Presidential address was delivered by Dr. Shivakumara Swami, President

of the VHP Karnataka. He stressed on the importance of worship of

Motherland by quoting a few mantras from the Bhoomi Sookta of the Vedas.

He requested the audience to feel proud of our Motherland and Hindu

Sanatana Dharma. He expressed how honoured he felt to be part of the

function and recalled his association with Sadhu. Prof. V. Rangarajan.

Shri Jagadish, Dakshina Madhya Kshetriya Saha Sanghatana Karyadarsi,

Vidya Bharati, delivered a speech to the audience citing how old we are as a

Nation. He briefed on the glorious past, how we have been leaders in every

aspect and the only way to return back to its old glory is by adoring and

worshipping our Motherland.

Sadhu Prof. V.Rangarajan in his speech briefly elaborated his life time dream

of consecrating a Bharatamata temple and the uniqueness of this temple. He

briefed the audience on the unsuccessful attempt of a renowned freedom

fighter and saint, Subramania Siva, to build a temple for Bharatmata, on the

lines of worship of Bhavani Bharati conceived by Mahayogi Sri Aurobindo,

and how this dream has been fulfilled now. He also mentioned out, how close

this project was to the heart of his Deeksha Guru, Yogi Ramsuratkumar of

Thiruvannamalai. Many years before he had promised this Sadhu that this

project will be successfully completed by the blessings of Father. He had

guided this Sadhu in every aspect for the completion of this dream project all

through these years. Sadhuji insisted that unlike any other temple there would

be no restrictions in Bharatmata Mandir, anyone could walk in and do

abhishekam and poojas to Bharatamata.

The Chief Guest Dr. R. L.Kashyap delivered an inspiring speech where he

briefed on the power of cosmic rays present in the atmosphere. Also he

pointed out that the cosmic rays would enter into the Meru within the Gopura

that was consecrated in the Mandir. He motivated the gathering to read Vedic

books in search of true knowledge and made special mention to Gayatri

8 TATTVA DARSANA

Mantra as an absolute surrender. He explained how the nature provides us

with all the resources for our livelihood and in turn our contribution being

very minimal. The only way to show our reverence is to worship our

Motherland which has been fundamental to our existence. He stressed out the

point that a Hindu as a one, who irrespective of religion and caste, adores and

worships our Motherland. He briefed how the Moghul rulers and the British

spread a misconception on the origin of the name Hindu. Finally he thanked

the gathering for providing him an opportunity to be part of this remarkable

event.

Special mementos and gifts were presented to the distinguished guests by Sri.

Bharati, Trustee of Sri Bharatmata Gurukula Ashram and Sri. Vivekanandan.

Finally, the vote of thanks was delivered by Sri. Vivekanandan, He thanked

the guests on the podium, audience and all the volunteers involved in

organizing this event. The event came to an end with a prayer song from Ms.

Premakumari and singing of the National Anthem, Vande Mataram.

--Report by Kartick Bala

(Photos 1to 4): 1. Sadhuji, Dr. R.L. Kashyap, Dr. Sivakumaraswamy and Sri

Jagdish; 2. Abhisheka to Mahameru; 3 Gopura and Bharatamata Mandir;

4. Ganapati, Durga and Navagraha Homas.

OCTOBER-DECEMBER 2011 9

JAYANTI OF YOGI RAMSURATKUMAR AND

ANNIVERSARY OF SRI BHARATAMATA MANDIR

The Jayanti of H.H. Yogi Ramsuratkumar, Godchild, Tiruvannamalai,

Anniversary of Sri Bharatamata Mandir and the Mandala Pooja of Mahameru

of Sri Bharatamata Mandir was celebrated with grand Vedic rites, special

poojas and a Abhisheka at Sri Bharatamata Mandir, Krishnarajapuram,

Bangalore, on Sunday, December 11, 2011.

(Photos 1 to 3)

1. Sadhu Prof. V. Rangarajan,

Swami Chandreshananda and Sri

Haraa Nagarajachar; 2,

Bharatamata Alankar and Pooja;

3. Abhisheka of Mahameru

Lalitha Homa, Ganapati Homa, Navagraha Homa and Vishnusahasranama

Parayana preceded the Abhisheka and Alankara of Sri Bharatamata and

Mahameru. Swami Chandreshananda, President of Sri Ramakrishna

Vivekananda Sadhana Kendra, presided over the valedictory function and

spoke about the grand concept of adoration of Sri Bharatamata as envisaged

by great patriot saints like Swami Vivekanaanda. Sri Haraa Nagarajachariar,

Founder of Sri Haridasa Sangham, spoke on the goal of Sadhu Rangarajan in

setting up a temple of Sri Bharatamata to promote the ideal of spiritual

patriotism. Sadhu Prof. V. Rangarajan, Founder of Sri Bharatamta Mandir,

pointed out that the ideal of setting up a temple of Sri Bhavanibharati was

propounded by Mahayogi Sri Aurobindo and patriot monks like Sri

10 TATTVA DARSANA

Subramania Sivam promoted the sampradaya of Sri Bharati, adoring and

worshipping of Bharatamata as Mahakali, Mahalakshmi, and Mahasaraswati

as depicted by Rishi Bankim Chandra Chatterjee in his immortal national

song, Vande Mataram. Sadhuji said that integration of the whole country and

all sections of the people will be possible only when all Bharatiyas rise above

narrow sectarian religious attachments and consider themselves as children of

the Supreme Mother, Sri Bharatamata. He said, Sri Bharatamata Mandir at

Krishnarajapuram, Bangalore, was unique in that Sri Bhavani Bharati has

been consecrated on Sri Chakra according to Tantric science. The Gopura

Kalasha acts as an antenna to attract cosmic vibrations which are stored in the

Mahameru right above the sanctum sanctorum and transmits the energy

through the idol of Sri Bharatamata to the devotees visiting the temple.

The children of Balavihar of Sri Bharatamata Mandir presented classical

dances in the function.

OUR GRATEFUL THANKS !

Our grateful thanks to patrons and members of Sister Nivedita

Academy, Bharatamata Gurukula Ashram & Yogi Ramsuratkumar

Indological Research Centre, Yogi Ramsuratkumar Youth

Association, Sri Bharatamata Mandir and Sri Guruji Golwalkar

Hindu Resource Centre & Library whose kind and generous donations

including books, CDs, DVDs, furniture, book shelves, laptops, printer,

etc., have made our Research Centre well-equipped to extend our best

help and support to students and research scholars hungering for

intensive and extensive knowledge and wisdom of the seers, saints,

scholars and scientists of Bharatavarsha and their impact on the

intellectual world. Our growth in leaps and bounds is only because of the

benign grace and blessings of our beloved Master, H.H. Yogi

Ramsuratkumar Maharaj.

TATTVA DARSANA Quarterly is completing twenty eight years of

yeoman service in spreading Hindu thought and culture inside and

outside the country and inculcating the ideals of patriotism and

nationalism in the hearts of children of Mother Bharat. The issues of the

journal are now presented in our website, sribharatamatamandir.org,

so that devotees in any part of the world could download the materials.

We have been receiving books and publications from authors and

publishers for favour of review and we intend to resume our Book

Review column in our journal from the ensuing issue. The books and

journals received by us are also preserved in our Resource Centre Library

for the benefit of students and research scholars.

—Sadhu Prof. V. Rangarajan

OCTOBER-DECEMBER 2011 11

DEVELOPMENT: WHAT, HOW, WHY?—II

Prof. M. D. Apte

Man is expected to develop himself while living in this world. Every man has

certain feelings like anger, love, hate, negative thoughts, positive thoughts,

selfishness, jealousy, liking and disliking etc. His efforts are always to try

and get what he likes and avoid what he dislikes. Actually ‘he’ means the

senses through which his body enjoys the subjects of their interest. In short,

he likes to keep his senses happy by getting items of their liking, and

avoiding those that they dislike. Since the taking in the items of liking to the

senses results in sorry state once the enjoyment of the item is over (after a

very short time), his efforts to get similar ones are re-initiated. This procedure

continues till he realizes that hankering after the likeable/attractive

items/subjects of his senses from outside gives pain and sorrow instead of

happiness that he desired. Then he gets frustrated and slowly leaves the

efforts and struggle to receive only likeable items. Thus one reduces his

desires and tries to turn the senses away from the external attractions.

The mind of everyone appears to be flickery. It has thoughts of varying

nature and continuously changing its subjects. One feels therefore that mind

is not stationary by nature. It likes to jump from one thought/subject/location

to another without the individual’s control. 6 Actually the mind does not find

any suitable and interesting object/place to stabilize itself. Since it is subtle in

structure, it needs an interesting object (only if it is) subtler than itself. The

Being or the Soul is such entity. Since the Soul is part of the Brahma, it is

subtler than anything and larger (to be covered) than anything. This is the

reason, the saints have kept their minds at the God or Paramatmaa where they

remain stable quite happily without problem. This is Bhakti-Yog. Then the

mind does not worry about keeping the senses happy by offering some

outside objects for their (temporary) enjoyment. In Dnyaan-Yog the persons

turn their minds (from external sense-satisfaction mission) through the

conscious-subconscious mind to the super conscious portion of the mind

across the Transcendence. The mind becomes stable at the higher

consciousness and the individual starts to become a witness to the birth and

growth of his thoughts. Under both conditions the individuals get their minds

stabilized and at peace, the most suitable situation for Nature to commence

development. The concept of mind as manifested from our Upnishad and

Bhagavadgeetaa is shown in Figure -1 herein.

Once he starts observing the mind and its situation, the sanskaars etched on

the inside of the lower conscious portion of the mind start getting wiped out

and the bad habits and characteristics start getting cleansed. The mind gets

12 TATTVA DARSANA

cleaner, the transcendence starts getting clearer and one starts settling down

in higher conscious portion of the mind. He leaves his asmita and ego. He

starts on the road of (self) development. He starts progressing himself

towards Godhead naturally. All obstacles stand removed from his selected

path to development.

While functioning in lower consciousness portion, he has to be in any one of

the three consciousnesses; Waking, Sleeping and Dreaming (and NOT as per

his choice). While he is in any one of these consciousnesses he KNOWs that

the other ones are non-existent and therefore false. Once he gets frustrated

from continuous failure of getting happiness after having sensual wants

fulfilled, he becomes inward--oriented and makes his efforts to overcome the

Transcendence between the lower and higher consciousnesses. He changes

from BADDH to MUMUKSHOO.

As per spiritual thoughts every man has four stages in his developmental

progress. One is Baddh when he is enjoying life here and is busy and

attached to the sansaaric COSMIC OCEAN OF ENERGY & INFORMATION

BRAIN TRANSCENDENCE ENVIRONMENTDREAMING SLEEPING WAKING

COMMUNICATION FROM NATURE AUTO-CHANGING LOWER

CONSCIOUSNESS HIGHER CONSCIOUSNESS responsibilities fully. When

he develops nausea about the desires (as described above in the Sansaaric

functioning) he starts thinking about getting towards Adhyaatma and he

becomes Mumukshoo. While thinking on these lines he undertakes sincerely

the Adhyaatmic Saadhanaa like penance, Gurusewa, Tapas, Vedavidyaa

studies etc, he is known as SADHAK. Once he is fully established in

OCTOBER-DECEMBER 2011 13

Adhyaatma and reaches the highest stage therein, he is called SIDDHA. Then

he can be called to be fully developed. Being Siddha for sometimes he gets

the capability to initiate some Mumukshoo on Development path.

Once an individual has stopped being a baddha, his efforts towards keeping

his mind at peace get push and he remains in the (natural) path of

Development. When many people in a nation are on this path, the Nation can

be called developed Nation. The people who are not (currently) on

developmental path get pulled into the same because of the force of those

who are doing sadhanaa. An Individual can be called Developed when he

attains the status of nispruha (not desiring any personal gain/s).

Advantage for an individual who is Developed one, is that, he can get any

information that he needs directly from the ocean of Information & energy

spread in the cosmos as in figure – 1. Thus even if he is not a learned person

he can use this capability to overcome any problem that he may face. He thus

can be knowledgeable or pandit also. Due to his sustenance in the higher

consciousness he develops approach to reach the specific zone of the ocean to

find necessary information.

It must be noted however, that for this the person must be established in the

higher consciousness. Merely being at the transcendence due to premature

death of a sadhak in previous birth or being a good Fauji will not be

adequate. There is always a chance that such sadhak gets crowded with

praising followers and due to the praise the person may not adopt Bhaktiyog,

Karmayog or Rajyog to cross the transcendence for staying in higher

consciousness in this life. His ego will start shining and his tapas will all be

lost.

As per ‘Ashtaang-Yog-Darshan’ by Mahaamunee Patanjalee while

progressing towards Siddha status an individual who wants to progress on his

own efforts, he must be strong willed. Totally there are eight steps in this

Darshan progressively from yam, niyam, asanaa, pranaayam, pratyaahaar,

dhaaranaa, dhyaan and samaadhi. He has to progress step by step from yam.

These are the five rules or laws which the individual needs to follow while in

society and ensure abiding by all the five of them before progressing to the

next step i.e. niyam. There are five rules which the individual must abide by,

as they are related to his own behaviour. After this, he needs to do only those

yogasanaa that are needed by him so that he can comfortably sit in a position

(of his body) for at least an hour. Once he finds this possible, he can go to

praanaayaam to confirm that the breathing that is being carried out by him

(unintentionally) is proper and without any defect or irregularity in the

activity. These five steps concern the physical fitness of the individual for

undertaking the journey for Development.

14 TATTVA DARSANA

Pratyaahaar is a step which puts in efforts of the individual to stop any

inputs to his senses. The principal sense is ‘view’. Once one closes his eyes

and doesn’t accept any view for mind to analyze, other senses also slowly

‘retire’ and stop providing any inputs to the mind through them. Once this

position is achieved by the individual, he can be considered to have stabilized

in this 5th

step. This is likely to take appreciable time. Hence a location is

chosen away from hustle bustle so that the senses can conveniently reach this

stage. Next step is Dhaaranaa. If you refer to the concept of mind in figure –

1 above, this step covers your efforts to cross the transcendence and go to the

upper region of mind. The individual has to look within his mind (with eyes

closed) and breathe comfortably and under observation by ‘Being’. Once

stabilized in Dhaaranaa, the individual will start occasionally to experience a

calm not experienced before, may be for a fraction of a second. This period

indicates his succeeding efforts to reach the upper portion of mind. Since,

however he has not a veteran in his efforts, he immediately slips back, across

the transcendence, to lower portion of mind. Now he has to put in more

efforts to stay at the higher portion with more ‘shraddhaa’ and regularity and

slowly this period will start enhancing. Once he gets appreciable period in

upper portion of mind he will be reaching the next, i.e. 6th

step ‘Dhyaan’.

While one continues with this step regularly and sincerely he starts

experience of freeing oneself from the body. This is commencement of

Samadhi step. Once you are continuing Dhyaan with shraddhaa, this period

of Samadhi will be enhancing and sometime even beyond your control. This

is the stage that we were making all the efforts of Ashtaang-Yog.

While you are in Dhaaranaa-Dhyaan steps, the sub-conscious mind starts

getting cleansed of the etched bad habits that you had acquired till then. In

short, your development will start. Of course for this natural phenomenon as

well, you have to continue Meditation practice regularly and sincerely as you

have realized that you are on correct path. In addition, you must not deviate

at any time from the earlier five steps as well. They are the foundation for

continuing the Meditation step successfully to reach Samadhi. This is the way

of Development if you are simple saadhak.

While we are intending to develop ourselves there is another method brought

out in Bhagavadgeetaa; karmayog. As per Bhaarateey philosophy. Whatever

action you take, you need to accept the result of that action and suffer for it.

In case action is good, the fruit (that you will get will be good and for wrong

or bad action you will suffer. Both these will be as per the seriousness of the

action or Karma. Unless you do not earn any fruit (for your actions if any)

you are not likely to develop fully. Since you have been born on this earth,

during your life time you cannot be inactive. A remedy for this ‘catch 22’

situation has been suggested by Bhagavaan Shrikrishna in 2nd

Chapter of

Bhagavadgeetaa that you can do any karma but do not consider yourself as

karta or doer. Do all activities or Karma in the name of Him. Do not take

OCTOBER-DECEMBER 2011 15

credit for any good work and therefore you will not get any debit for a bad

work as well. By this way you can develop. This is known as karma-yog.

In case you are confident about your will power and knowledge, it is possible

even to reach this stage by a simpler way. Determine that you will always

observe the first two steps, continue to study Vedas and Vedantic literature as

well as do Eashwarseva, do not fritter away your time indulging in

vishaysukh and materialism. Then selecting a proper secluded spot in the

house itself, start Meditation after learning it from a Guru. Maharshi Mahesh

Yogi and his organization have opened many Ved Vignaan Bhawan

Aashrams in cities and towns in Bhaarat as well as in other countries. At

these Aashrams authorized Meditation teachers have been located to teach

the technique to anyone desiring to learn. Your progress in the technique can

be checked by them. And after about 3 months of your satisfactory practice

they may agree to teach you the TM-Siddhi Programme as well. Then really

your Meditation practice will go places and you can plan to get yourself

located in Developmental path with adequate period of practice as per

instructions received from your Guru in Ved Vignaan Bhawans. You will

know yourself your progress to development and nobody else will be wiser

about it. Once you are in this path of Development, the earlier steps of the

ashtaang-Yog will be naturally abided by you with your strong will power.

Of course, you must not (even by mistake) overlook these steps, failing

which your Tapas till then, will have to be repeated.

Third way to be in path of development is to join a Gurukul or in a ved

pathashaalaa and learn Vedas and practise Vedaant. You will require around

12 years to complete the course and come out as a snaatak. All the learning

that you might have undergone will be filling your mental body with the

Vedas (knowledge) and mind will get cleaned of all etchings of bad habits

and vices from the subconscious portion and you will become ready for

development. Your selfishness is not likely to come up while you are taking

any decision. The decision being without ‘self’ will also be helped by the

Nature so that effect of your decision will be as you desired. Regarding the

problem, whatever additional information you may require (before taking

and/or implementing the decision), you can use the approaches available to

the cosmic ocean of information and energy from your mind and get it.

Indian Society for Training & Development (ISTD) is an organization

affiliated to World organization of Training & Development. The aim of this

Organization is to impart training to participants to develop them. Normally

their training covers routine management aspects as provided to industrial

employees with more stress on man management. While delivering Shroff

Memorial Lecture to the ISTD members at their annual convention in

Mumbai in Feb 2006, well known Management Guru, Padma Bhushan Prof

N S Ramaswami gave as a handout, a list of over 20 topics which according

to him were ‘must’ topics for training for development. These included, from

16 TATTVA DARSANA

spirituality to human characters and values to philosophy to mind-body

linkage. Thus Development is not possible by training in one or few more

topics to the individuals. They must be made all-rounders; at least they must

be aware of all the topics they must know. Current Education system of ours

is linked to only stressing one or few topics and hence needs changing for

development of students. Vedavidya and Upanishad training is considered to

be most suitable to achieve this objective. All the sciences and arts are

covered in Vedas, as per Maharshi Mahesh Yogeejee. It may be another way

for making people developed.

Every individual till he is 10 years old is innocent and therefore eligible for

developmental path. He or she of course cannot be considered for any

appointment–as developed individual-since he or she is a minor. But these

minors are selfless individuals and altruism is their primary characteristic. As

they grow beyond the age of 10 years, due to the interaction with parents and

other elders, their peers and the environment, their minds may pick up bad

habits and vices as well as unfulfilled vasanaas from previous birth/s get

manifested and start getting etched on the inside of their sub-conscious

minds. Then they grow like ‘normal’ people with selfishness as a prominent

trait.

Even in grown up people you will find some people on developmental path

on their own. Consider the people employed in Defense Forces, as soldiers,

sailors & airmen. Especially officers have to take an oath at the time of their

passing out from their academies. This oath has been written down in large

letters in its Chetwode Hall of IMA Dehra Dun (for Army Officers). Its

meaning is “ I shall take all decisions/actions with consideration of the Safety

and Welfare of the Nation first, always & everytime; I shall consider the

Safety and Welfare of my sub-ordinates and juniors next, always &

everytime, and my own Safety and Welfare will be considered last, always

and everytime.” As every officer takes this oath at the start of his career with

sincerity it is abided by and can be verified by anyone. In every war

including Kargil, one shall see that number of officers killed is, rarely if at

all, less than that of their juniors. They are always in forefront to face the

danger. Due to nearness, this quality does manifest in lower cadres as well.

Even our politicians (after election) and bureaucrats (after recruitment) do

take oath of office to remain faithful to the Constitution. This is taken in

writing and their signed papers get filed in their service records as a proof.

However since they have taken their oath and signed it on a paper in their

service documents, their mind is routinely free from its pressure. They are

free to think as an individual. As per Western concept, every person is selfish

and does not do any altruistic acts till fulfillment of his self-interest.

Therefore, these categories of individuals hardly are in a position to abide by

their oaths taken at the time of commencement of their responsibility. There

OCTOBER-DECEMBER 2011 17

are a few exceptions who do try to abide by the oaths taken by them. But

more or less they remain (ignorant?) aloof from the oath (unknowingly).

Due to the oath taken by the defense service officers from depth of mind

(only?), they always make sincere efforts to abide by it. They try to always

push raj and tam gun to the background, bringing satwa gun in front at all

times in carrying out their duties. Since satwa is in dominating situation, the

defects that are etched in the inside of their sub-conscious minds start getting

faint and therefore in-effective in polluting the thoughts growing from bottom

of minds. Of course, since they have not put in any other efforts on their own

for cleansing their mind etchings, they have a chance to become brighter

again after the persons remove their uniform and become civilians. During

their service period their juniors are always around them and therefore they

have hardly any occasion to forget their oath.

It will be apparent from above that Defense officers are better as persons in

power as compared to civilians . The civilians are more interested in their

own self-interest first. Moreover the politicians are in a position to carry out

any modifications—call amendment/s--to the Constitution (with co-operation

of others). Therefore in case any one of them is found to be contravening the

oath taken by him, somehow or the other, the politicians can manage to

amend the Constitution suitably, to remove the guilty feelings (if any) from

minds of the accused. That is the reason, they do not have to give that much

importance to the oath that they take.

We can also see that many politicians as well as bureaucrats in USA have a

background of service in Armed Forces. There is a policy of compulsory

Defense Service for all citizens in USA. The spirit inculcated in them during

the service is useful in their civilian jobs after retirement from Service

careers, whereby they can do (at least) some activities (with less self-interest)

better for the country and people, As a corollary, one can see that politicians

of UK are without such experience and UK citizens are even weary of voting

to any candidate in the general elections (as per Newspaper reports in Feb

2010).

It must be noted, however, that this conduct of the Armed Forces officers is

taking place autonomously because of their determined minds. Once they

take out their minds from the oath, they may become ‘normal’ i.e. selfish

persons like others. Of course many of them are likely to retain their mental

attitude of altruism even after retirement. They do not become developed in

proper sense but only ‘on the road to development’. In case they maintain

selfishness and their bad habits in the background, they may become nearly

developed without any conscious efforts on their parts. That’s all. There is no

chance of this happening in civilian leaders, as indicated above, since they do

not have their juniors around them while conducting their functions and

18 TATTVA DARSANA

therefore they are likely to develop (in addition) likes & dislikes about their

juniors and subordinates.

In uniform, the officers’ consciousness does stay in the lower portion of

mind, no doubt, but it is as near the transcendence as possible. This indicates,

if they decide, they can get developed by following dnyaanayog and maintain

their functioning continues in the upper portion of the mind. (Refer Figure -

1). These–on the road to Development--defense officers also do slide back to

the level of civilians, in case, after retirement they pursue the civilian route to

enrich their livelihood and start adopting those techniques and ways that were

anathema to them during their service life.

Democracy or no democracy, no individual agrees that some individual/s can

give orders to him for behaviour etc. Since all are equal, why should a person

or some persons can be considered to be capable of ordering people about

anything? Man needs some superior entity to order him. That was the basic

reason man created God who takes interest in functioning of men. The moral

and ethical behaviour was acceptable to people since it was from God or

Nature or some Superior entity like ‘Developed Individual/s’. The religious

books like Veda, Bhagavadgeeta, Bible, Qu’ran are given respect by people.

They consider that these books are revelation of some Superior power and

hence they accept to follow them. Man needs a hero to worship and follow.

That is why he needs mahaajan for following in their footsteps. Mahaajano

yen gata: sa panthaa:l They are Nispruh and are interested in the welfare of

people. These mahaajan that the people got in ancient times were the Rishi-

Munees who were developed individuals having no self-interest to be

fulfilled before others’ while giving advice. They had all satwa gun

overwhelming raj & tam portions that they had. In Figure -1 above their stay

was normally in the higher consciousness portion of mind and therefore no

bad habits or vices were existent inside their sub-conscious. This made them

Developed Individuals and people were ready and eager to follow them in all

instances. In ancient times when kings ruled their states in Bhaarat they used

to have such Developed Individuals as their advisers. They used to rule under

the control of these advisers. They were knowledgeables and therefore were

called Brahmins. They had no self interest in anything that was being done

and they were fully understanding and following Natural Laws. Because of

this every one of their decisions would prove to be beneficial to the State,

Nation and the people. Moreover their decisions did have the backing of the

Natural laws and therefore results were regularly even better than expected.

In democracy, people vote for the candidate that they like or feel to be useful

in fulfilling their own needs/requirements in life. Due to majority of votes in

a Constituency, one of the candidates gets elected and considers himself to be

representative of the whole constituency. He needs to be some party

affiliation for proper functioning since single person –in the House--is not

likely to have much power of decisions. The majority party has surely better

chance to get appropriate policies/resolutions of the Government passed in

OCTOBER-DECEMBER 2011 19

the House. The voters have elected the representatives for fulfillment of some

needs. However every voter is likely to have different need/s. The

representative may even know them. However the laws or policies are passed

as per the Ruling Party’s intentions and majority votes. They may not agree

with some of the needs of any of the voters. Those people whose needs get

neglected become dissatisfied and may even agitate for fulfillment of the

same if they are of higher priority to them. This is the main conflicting

condition in democratic set up. In case the representatives in the Parliament

are developed enough, they can put their self-interest in the back burner,

while passing any resolution which may be in the interest of the Nation and

the Janata. They therefore will not be acting in a selfish manner while

conducting State business.

In Bhaarateey Ethos, the developed individuals are not likely to stand for

election and get elected in current Democracy in turmoil due to involvement

of huge quantum of money and strength or power. Such people are trying to

get power only to do any good for the country and the people. In current

system of democracy, the candidate who gets maximum votes in a

constituency gets elected. Such ‘good’ persons are not likely to be popular

and even if someone is popular and gets elected in a constituency, being

alone in the House of plus few hundred representatives, he is not likely to be

effective enough. His ideas are not likely to be passed the muster in the

House and may remain with him. Such situation in the long run may make

him frustrated and he may not contest next time. For election purpose he is

not likely to be giving (high and false) promises to the electorates thereby his

popularity for the purpose may be adversely affected. He may also not be

able to spend money for getting popularity since it may be against his

principle/s. Therefore only OTHER type of people may come to power. In

democratic administration, the group forming majority becomes the ruling

Party or Government and others as opposition (to keep check on Government

functioning). Unless developed individuals in large number get elected and

form a group (having majority in the House) to become Government, no

useful purpose can be resulting. Since their aim in contesting election is

same, if elected, all such persons will definitely form one group in the House.

As we are seeing in Bhaarat, the Government rarely if at all gets bothered

about the views expressed by opposition inside or outside the House, in their

functioning and so these individuals may get frustrated to be in the opposition

for one (complete) tenure even. They as a routine, maintain their work

schedule full and instead of any progress in their purpose of getting elected,

they are subjected to heckles and denouncement by their opponents as a

regular feature, it will surely make them disgusted and frustrated, isn’t it?

That is the reason, ‘good’ people (under present system of administration) are

not likely to be participating in the election process. Lot of people are calling

on such people that their participation would improve the politics. It however

does not appear to be the case. (Continued on page 39)

20 TATTVA DARSANA

GLIMPSES OF A GREAT YOGI Part II— The Deekshaa Guru

as Seen by the Shishya

Sadhu Prof. V. Rangarajan

CHAPTER 7

THE HIMALAYAS OF HUMILITY January 10, 1989, was a Tuesday, the day of weekly fast for this sadhu. Yet

he decided to undertake a visit to Tiruvannamalai to have darshan of his

deeksha guru, Yogi Ramsuratkumar. A devotee, Nageswara Rao, devotee of

Kali Vara Prasada Babu of Kali Gardens, Guntur, Andhra, and a South

African devotee, Niranjana Naidoo, accompanied this sadhu. We reached the

abode of the Master in the afternoon. A family, whose head was held by the

police for a drunken brawl, was sitting in the presence of the Master praying

for his ‘intervention’. The Bhagavan whose compassion knows no bounds

assured the family that He will pray to His ‘Father’ to see that the head of the

OCTOBER-DECEMBER 2011 21

family is forgiven and released by the police. The family left with the

assurance of Bhagavan.

Two devotees from United States of America, Mr. Joseph Ruffalo and Ms.

Elkaa Saal, were also seated in the presence of the Master. The Master

received us raising His hand of blessing and made us also sit in His presence.

This sadhu introduced the devotees who had accompanied him. Bhagavan

enquired about Vivek and Nivedita. This sadhu gave Him a detailed account

of the National Youth Day—Swami Vivekananda Jayanti Oratorical Contest

for school children, held under the auspices of Yogi Ramsuratkumar Youth

Association at Chennai on Sunday, January 8, 1989. We placed before the

Master the list of prize winners in the contests, and the cups and prizes to be

distributed to them. Bhagavan took them into His hands, blessed them and

showed them to the guests from abroad. We presented a copy of the “Make

History” magazine which carried article on Him and He gave it to the guests

for reading.

Bhagavan showed this sadhu the article of Sujata Vijayaraghavan on Him

published in the Philosophy Congress Souvenir. In all humility, He expressed

His view that He was just a beggar and praising Him was “making a

mountain of a mole”. This sadhu at once commented, “Bhagavan, it is rather

attempting to study the greatness of the Himalayas, but reaching only one

peak!” Bhagavan burst into hilarious laughter. He then gave copies of this

sadhu’s “Glimpses of a Great Yogi” and the latest issue of TATTVA

DARSANA Quarterly to the foreign guests as presentation on our behalf.

After seeing them off, Bhagavan took this sadhu and the devotees who

accompanied him into the house. He enquired Niranjana about her family.

When she narrated to Him about her health problem and the Ayurvedic

treatment she was undergoing in India, He blessed her for quick and

complete recovery. He asked Nageswara Rao about his activities. When the

latter asked His guidance, Yogiji told him to take my help for the spiritual

activities in Kali Gardens.

My Master then turned to me and asked about the progress of activities of

Sister Nivedita Academy. He was very particular to know about the financial

position of the Academy and this sadhu told Him, by His grace and blessings,

our work progressed without any let or hindrance for want of funds. He

enquired about my lectures and tour programme and blessed for the success

of this sadhu’s work. He then brought some poems that Lee Lozowick had

sent him and made this sadhu read them before He handed over them for

publication in TATTVA DARSANA. He also presented a copy of a book by

Prof. Sankararajulu of Madurai. He blessed Niranjana by presenting to her

His photo. Before we took leave of Him, he gave us milk and lemon juice

brought by a devotee, Swaminathan. When this sadhu prostrated before Him

and got up, He held this sadhu’s hand tightly for several minutes, looking

22 TATTVA DARSANA

into this sadhu’s eyes and accompanied him up to the front door to see him

off. Before leaving Tiruvannamalai, we visited Ramana Ashram where Sri

T.V. Venkatraman and Sri Ganeshan received us and enquired about Vivek

and Nivedita. We introduced to them the devotees who had accompanied us.

With the blessings of Bhagavan Yogi Ramsuratkumar, the National Youth

Day—Swami Vivekananda Jayanti Oratorical Contest was held under the

auspices of Yogi Ramsuratkumar Youth Association in the premises of

Hindu Senior Secondary School, Triplicane, Chennai, on January 12, 1989,

Dr. K.V. Srinivasa Iyengar, Principal of Venkatramana Ayurveda College,

Chennai, presided over the function which was also addressed by Smt. Prem

Dulari, Principal of Hindu Senior Secondary School and Dr. C.V.

Radhakrishnan, President of the Yogi Ramsuratkumar Youth Association.

The prizes and cups which were blessed by Bhagavan were distributed to the

prize winners. There was also a film show on Swami Vivekananda.

On 13th

January, this sadhu’s talk on Welfare Philosophy of Mahatma Gandhi

was recorded in the studios of All India Radio, Chennai. This sadhu began

the talk invoking the grace of Bhagavan and concluded it with His message.

On Monday, January 16, 1989, this sadhu visited Kali Gardens, Guntur, to

address the 41st day Aradhana of the Mahasamadhi of Sri Hanumat Kali Vara

Prasad Babu. This sadhu was received by Swami Lalithananda Saraswati and

the new Peethadhipati, Chandrama Seshamba. The devotees and authorities

of Kali Gardens showered their love and affection on this sadhu. Before

returning to Chennai, this sadhu visited Panakala Narasimha Temple and

Rajyalakshmi temple of Mangalagiri. He was also received with temple

honours at Kanakadurga and Mallikeswara Swami temples in Vijayawada.

While taking leave of devotees in Kali Gardens, Mataji Chandrama

Seshamba gave a cordial send off to this sadhu and he returned to Chennai.

On January 18, when this sadhu arrived at Chennai, there was a big surprise

waiting for him. He found a full page advertisement with a big standing pose

of his Master, Yogi Ramsuratkumar, with the names of many prominent

saints and Mahatmas. It was really shocking to this sadhu to find his name

also included in the list of spiritual leaders. The advertisement was given by

Sri AR.PN. Rajamanickam, an ardent devotee of Bhagavan, who was also

representing a political party and seeking Bhagavan’s grace. When this sadhu

reached home, he found a devotee, Chandra Theva from London, his son

Arvind, and many others were waiting for him. We immediately arranged a

car to visit Tiruvannamalai in the afternoon. We reached Master’s abode by

sun set. There were a lot of people sitting in His presence and therefore He

asked this sadhu to spend some time in the temple and come a little later. We

checked into Udipi Brindavan Hotel and then visited the Arunachaleswara

Temple where Sreedhara Gurukkal received us. After spending some time in

the temple, we came to Master’s abode again. He received this sadhu and the

devotees who had come with him. He enquired about Vivek and we pointed

out that he was with us. He was very happy to see him. He also enquired

Nivedita how she was. He had always a special corner in His heart for the

OCTOBER-DECEMBER 2011 23

children. We introduced the guests to Him. Bhagavan was in a happy mood

and he started singing a Bangla song, “Hari Bol, Mana, Hari Hari, Hari

Hari, Hari Hari bol”. He then brought a poetic epistle of Lee and asked this

sadhu to read it. Later our discussion turned around the origin of the word

‘beggar’ from the word ‘precare’’ which in turn came from ‘prayer’. Yogiji

jovially added, “This beggar, however, calls Himself a sinner, etc.” and

laughed loudly.

This sadhu presented before Him a brief report about his visit to Kali

Gardens and hinted that there was a proposal to visit Calcutta also. Bhagavan

enquired about this sadhu’s radio talk on Mahatma Gandhi and when this

sadhu told Him that he concluded it with a message of Bhagavan, He

showered His blessings by raising His hand and uttering, “My Father blesses

you!” He also blessed this sadhu to accept an invitation from Reunion. “Go

and come”, he said. We told Him about the big advertisement in the

newspaper which we saw. He remarked, “People do many things, but we

cannot control all!” After spending more than an hour with us, he blessed all

of us and saw us off. We retired to the hotel room for the night.

In the early morning, accompanied by Chandra Theva and other devotees,

this sadhu again went to the abode of the Master, but He was not there. We

then found Him sitting in front of a vessel shop with some devotees. He was

taking tea with them. When He saw us, He got up, took leave of them and

brought us back to His abode. We spent an hour or more with Him. He asked

His boy attendant to bring tea for all of us. When the boy brought tea and was

serving to us, Bhagavan asked the boy whether he knew that He was a

beggar. The boy nodded his head in affirmation. He then asked him who

Rajiv Gandhi was. The boy replied that he did not know because he had not

seen him. The Yogi then laughed and said, “This Beggar speaks about God

without seeing Him!” Yogiji then quoted a statement of Sri Ramakrishna

Paramahamsa and said, Ä salt doll went to measure the depth of the ocean,

but it merged into the ocean and became on with it.” He then added, “So

when we see Him, we become He!”

Bhagavan spoke of the greatness of Bharatavarsha and about the patriot

monk, Swami Vivekananda. He then turned to Nivedita and started talking to

her about her studies. He jovially asked her, “What is +2 and what is -2?”

Speaking to Chandra Theva, Yogiji smilingly remarked, “Scientists landed

on the moon, but they could not find Deva (God) there. They brought some

pieces of rock”. He turned to Nivedita and told her, “Your father goes

everywhere to spread Hinduism like Vivekananda, but this beggar sits here

doing nothing.” Chandra Theva wanted to take Yogiji’s photo, but He did not

permit. He came out to see us off. When Chandra Theva tried again to take a

photo from outside His house, Bhagavan waved His hand and asked us to

move on.

24 TATTVA DARSANA

We returned to the hotel and after some rest, visited Narikkutti Swami’s

ashram on the top of Tiruvannamalai Hill. We also visited Alamara Guhai

(Banyan Tree Cave) where Bhagavan had initiated this sadhu. Later, we

drove to Ramanashram. Sri T.N. Venkatraman, Sri Mani and Sri Ganeshan

received us. We had a pleasant surprise when we were leaving the Ashram

after darshan of Bhagavan Ramana in the shrine. Joseph Ruffalo and Elka

Saal, who were introduced to us by Bhagavan Yogi Ramsuratkumar in our

earlier visit to His abode, were found there. They came to this sadhu,

expressed their intention to become Patrons of Sister Nivedita Academy and

offered their contribution in US Dollars. We gladly accepted their patronship

donation and gave them copies of our publications which we had with us. We

recalled how in our previous visit Bhagavan was eagerly enquiring about the

financial position of Sister Nivedita Academy. It was indeed His grace which

came in the form of donation from the American devotees.

We returned to Chennai after visiting Kancheepuram where we called on

Jagadguru Shankaracharya of Kanchi Kamakoti Peetham and visited

Kamakshi Amman and Varadaraja temples. On the next morning, Sri

Parthasarathy, an artist who drew a life size portrait of this sadhu’s Master for

Yogi Ramsuratkumar Youth Association even without seeing Him in person

called on us with his family and we blessed him with a cheque on behalf of

our Master. We also came to know that the shot that Chandra Theva took on

his camera from outside the Master’s house proved to be blank. What is this

leela of Master?

On 25th January, 1989, this sadhu wrote the following letter to Bhagavan:

“Poojyapada Gurudev,

“Vande Mataram! Aum Namo Bhagavate Yogi Ramsuratkumaraya! Aum

Sri Ram Jaya Ram Jaya Jaya Ram! My humble salutations and prostrations

at your holy feet!

“I am sending by separate book post a copy of LIFE SKETCH OF

YUGACHARYA SHRIMATH SWAMI PRANVANANDA by Poojya

Swami Keshavananda of Sanatana Dharma Mandir, New Delhi. The author is

a very aged Sannyasi of Bharat Sevashram Sangh, and as he has pointed out

in the introduction, I requested him sometime back to write this biographical

sketch of the Acharya. He readily responded to this humble servant’s request.

I feel, you would like to go through this small book.

“I did not go to Calcutta as the programme of visit was cancelled in the

eleventh hour.

“I have been invited to participate in the Republic Day Celebrations

organized by a Youth Association in Triplicane, tomorrow. As usual, I will

OCTOBER-DECEMBER 2011 25

speak on the message of Yogi Ramsuratkumar to the children of Mother

India.

“My talk on THE WELFARE PHILOSOPHY OF MAHATMA GANDHI is

to be broadcast by AIR , Madras-A Station on Monday, 30th

January 1989 at

8-30 PM. As the speech has concluded with the message of Yogi

Ramsuratkukmar on the mission of Mahatma Gandhi, I will be immensely

happy if your holiness hear the talk and bless this humble disciple.

“Chi. Vivek, Kumari Nivedita, Smt. Bharati and our brethren in the Yogi

Ramssuratkumar Youth Association want me to convey their humble

prostrations to your holy feet.

“With Pranams,

“Your obedient disciple,

“Sd/- V. Rangarajan”

As usual, Bhagavan listened to this sadhu’s talk on the Radio in a transistor

which was carried to His abode by Ramachandra Upadhyaya of Udipi

Brindavan and sent his blessings to this sadhu.

VISION OF SRI AUROBINDO

“This beggar believes in the vision of his spiritual teacher, Sri Aurobindo,

who had a dream and vision of a universal unity and peace on Earth and,

furthermore, of a race of spiritual supermen.”

“Sri Aurobindo told at the time of Indian Independence that the partition

of India itself was wholly wrong. But our leaders at that time did not listen

to it. Sri Aurobindo has even predicted that India will be united again. The

integration of India is unavoidable. That will happen soon. Then India will

lead the entire world. The spirituality of the Hindus will be spread

throughout the world. The prediction will come true very soon.”

“India has now to play its part in the World. Europe played its part—

material part. Now India has to play its part, by taking mankind in the

spiritual path, to God.”

“In the 21st century, Indians will learn languages of many other nations, go

there with the philosophy of Vivekananda, Aurobindo, Mahatma Gandhi

and shape the people of the world. We do not want to rob, we want to raise

them (these other nations) along a spiritual line.”

—H.H. Yogi Ramsuratkumar

26 TATTVA DARSANA

SAINT POET RAMPRASAD—

His Songs On Divine Mother--XV

Deba Prasad Basu Song 36

Amar sadh na mitilo asha na purilo sakali phuraye jai ma.

Janamer sodh daki ma tore kole tule nite ai ma.

Prithibir keu bhalo to base na e prithivi bhalo basite jane na

Jetha ache sudhu bhalo basa basi setha pran jete chai ma.

Baro daga peye basana tajechi baro jwala soye kamana bhulechi

Anek kendechi kandite parina amar book phete bhenge jai ma.

Translation:

Mother, my desires and hopes are not fulfilled. My life is ending. I call you

for the last time. You come and take me. In this world nobody loves, nobody

knows to love. I want to go to a place where there is only love. I have left

desires and ambitions after lots of sufferings. I wept a lot and cannot weep

any more. My heart breaks from sufferings.

Notes:

In this poem, Ramprasad has expressed to Divine Mother that his ambitions

and desires were not fulfilled as people don't know to love here. He wants to

go to a place where only love is there. Sadh--desires. Asha--hopes or

ambitions. Sodh--finally, at the end. Daga-- shock from heat.

Song 37

Ma ma bole ar dakbo na.

Oma diyecho ditecho katoi jantrana.

Chilam griha basi karili sannyasi

Ark i kshamata rakhis elokeshi.

Dware dware jabo bhiksha mege khabo

Ma ma bole ar kache jabo na

Daki bare bare ma ma boliye

Ma ki royeche chokshu karna kheye.

Mata bidyamane edu kho santane,

Ma male ki ar chele banche na.

Bhane Ramprasad mayer eki sutra

Ma hoye holi ma santaner satru

Diba nishi bhavi ar ki karibi

OCTOBER-DECEMBER 2011 27

Dile dibi puna jathar jantrana

Translation:

I shall not call you any more mother. You have given and still giving so

many pains. I was a householder; you made me a monk, What other power do

you keep? I shall go from door to door, beg my food, but shall not go near

you and call mother. Even after calling mother so many times (there is no

response). Have you lost your eyes and ears? In the presence of mother the

son gets sorrows. If mother dies, then also son survives. Ramprasad says,

what type of judgement is this? Mother, you have become son’s enemy. Day

and night I am worried. What more trouble will you give? Probably rebirths.

Notes:

Ramprasad laments that even after becoming a monk, he is not getting

mother’s help. Elokeshi—Divine Mother Kali . Bhane—speaks. Sutra—

rule.Jathar jantran—rebirth.

Song 38

Bal ma Tara dadai kotha

Amar keho nai Shankari hetha

Mar sohage baper adar e drishtanta jatha tatha

Je baap bimatare shire dhare eman baper bhorosa britha.

Tumi na karile kripa jabo ki bimata jatha.

Jadi bimata karen kole ghuche jabe maner byatha

Prasad bale ei katha ma beda jnyane ache gatha

Je tomar naam kare tar hadmala sar jhuli kantha,

Translation:

Mother, tell me where I shall stand, I have nobody here. Father will care if

mother wants. This is very common. If father gives too much importance to

stepmother, then he becomes unreliable. If you don’t help me, shall I go to

stepmother? If she gives shelter, then my mind will be free from sorrows.

Prasad says, this truth is written in scriptures. He who depends on your name

will get nothing in this world.

Notes:

Ramprasad has clarified here the benefits of mother’s kindness to get help

from father. Shankari—Divine Mother, wife of Lord Shankara. Beda

jnyane—scriptures. Hadmala / jhuli kantha—Things of no value.

28 TATTVA DARSANA

SOCIAL PHILOSOPHY OF

MAHAKAVI BHARATI—I

Sadhu Prof. V. Rangarajan

VARNA DHARMA VS CASTEISM AND UNTOUCHABILITY

Bharatavarsha, the most ancient nation on the planet earth is also hailed as

Jnanabhoomi or Vedabhoomi, the land of knowledge and wisdom, which

produced in the remotest period of human history the great Vedic preceptors

who in their intuitive consciousness had the vision of the Ultimate Reality

from which everything arise, by which everything is sustained and into which

everything merges. They also discovered that the process of evolution which

has reached the pinnacle in the emergence of man endowed with six senses

was moving from material realm to a spiritual realm where mankind will seek

its identity with the Divine Consciousness. Accordingly they set the values of

life—purushaarthas—to be attained by every individual and the way of life

by which everyone could ascend from any stage in life to the highest realm of

knowledge and wisdom—Brahmanhood. The four Vedas known as srutis

proclaimed these and the later scriptures like smritis and puranas elaborated

it for the enlightenment of humanity. Bharatavarsha thus emerged as the

preceptor of the world long before the dawn of civilization and culture on

other parts of the globe and called upon the entire mankind to sit at the feet of

the preceptors of the land of Bharatavarsha to learn the meaning and purpose

of their life. Seekers of wisdom and spiritual realization came from different

corners of the world to Bharatavarsha.

However, whenever there was decline of Dharma and people of

Bharatavarsha lost sight of the values of life and the glorious way of life set

by the great preceptors, reformers and saints appeared on the scene to revive

and revitalize the spiritual culture of the land. When the Vedic injunctions

were distorted and blind and superstitious rites and rituals and animal

sacrifice polluted the religious life of the people, the great Buddha

incarnated. Mahavira Jina came to preach absolute penance and renunciation.

In a later period, when the principles of ahimsa were taken to such ridiculous

extreme as to weaken the entire Hindu society and pose a threat to national

existence, religious reformers appeared on the scene to revive and revitalize

the Sanatana Dharma preached by the Vedic seers. Shankara, Ramanuja,

Madhwa and a line of philosophers proclaimed the truth about the ultimate

goal of life and the Vedic way of life.

The Islamic invasions and later European colonialism posed a grave threat to

Hindu society and nation and the period from the early fifteenth to the late

OCTOBER-DECEMBER 2011 29

nineteenth century saw the advent of many great spiritual preceptors, social

reformers and prophets of patriotism and nationalism. Saints like Kabir,

Nanak, Ramananda, Chaitanya, Jnaneswar, Ramdas and Basaveswar,

appeared in different parts of the country. The greatest disintegrating factor in

the Hindu society which was taking a cancerous shape was the distortion of

the four-fold Varna system proclaimed in the Vedas and emergence of

casteism. Social reformers like Raja Ram Mohan Roy, Swami Dayananda

Saraswati, Saint Ramalinga Vallalar and Sri Narayana Guru fought tooth and

nail against the caste system. Arya Samaj, Brahma Samaj, Ramakrishna

Mission and Theosophical Movement arose to clean up the Hindu society and

infuse new blood into it. The nationalist movements in the eighteenth and

nineteenth century took up as their first and foremost task the eradication of

all caste distinctions in the Hindu society, the integration of the country and

arousing the ideals of Hindu Nationalism. Mahakavi Subramania Bharatiyar

of Tamilnadu, inspired by national leaders like Bankim Chandra, Swami

Vivekananda, Lokamanya Tilak, Lala Lajpatrai, Bipin Chandra Pal, Sister

Nivedita and Sri Aurobindo not only emerged as the bard of freedom and

nationalism, but also as a modern reformer who gave new interpretation to

the Hindu Dharma.

Varna Dharma Vs Casteism

The Vedas nowhere speak about caste system. Manu emphatically declares,

"Janmanaa jaayate shoodrah, samskaarena dwijah"—“ all human beings are

born as Shudras—unrefined—and by samskaara—refinement, one becomes

a dwijah—twice born, i.e., one among the Brahmanas, Kshatriyas and

Vaishyas.” The classification of the four Varnas are not based on birth.

Krishna says very clearly in the Srimad Bhagavad Gita—"Chaaturvarnyam

mayaa srishtham, guna karma vibhaagashah"—"I have created the four

Varnas on the basis of quality and temparament". The classification of the

four Varnas mentioned in the Purusha Sookta, as rightly pointed out by Sri

Guruji Golwalkar in the "Bunch of Thoughts", speaks about the Raashthra

Purusha. The men in whom wisdom is predominant and who are inclined to

spiritual life are the Brahmanas—spokespersons of the Jnaanabhoomi,

Karmabhoomi, Mokshabhoomi Bharat. Vasishtha, Viswamitra, Gautama and

other rishis of highest enlightenment guided kings and emperors like

Dasaratha and Janaka. Men in whom the emotion, prowess—strength of the

shoulder--, patriotism and the qualities of a warrior are predominant, become

Kshatriyas, the protectors of the nation and society. Men in whom

entrepreneurial skill is predominant become Vaishyas or traders. The

common run, whose interest and inclination to do casual work and eke out a

living are Shudras. All the four Varnas are various limbs of the Rashtra

Purusha. Nowhere it is said that one cannot move from one Varna to another.

Mahakavi Bharati echoes these truths in a very forceful manner in his poetic

and prose writings. He did not remain just a prophet, but a practical reformer

30 TATTVA DARSANA

too in his short span of earthly life. In his address to his countrymen, Bharati

says:

“By birth all human beings are born as animals. By training and on basis of

qualities and action, they become parts of different Varnas. Bhagavan says,

‘Chaaturvarnyam mayaa srishtham gunakarma vibhaagashah’….

“In ancient Bharat, Varnaashrama Dharma was as I have said. For this the

scriptures like Vedas, Upanishads, Puranas, and Itihasas are witnesses. …

“I will tell you briefly. Brahmins are the protectors of the wisdom of a

people. They are peasants for the wisdom crop. Each one should master

whatever scriptures one can and taking into account the rights of people

belonging to other Varnas, teach them different scriptures. For teaching like

this, they should not accept any remuneration other than what is needed for

their meal. Yagnavalkya says, ‘one who keeps grain in his house for his next

day’s food cannot be a Brahmin’….

“Only one who is rooted in spiritual wisdom can claim the name of Brahmin.

Vajrasoochi Upanishad explains this very clearly. However, in practice,

Brahmins are those who teach people knowledge. To be well versed in all

fields of knowledge, teaching them to all people and help in promotion of all

jobs, disinterested in worldly glory,--these are in short the essence of

Brahmana Dharma.”1

Stressing the need to eradicate caste distinctions to create unity among people

and promote the ideals of patriotism and nationalism, Bharati emphatically

declared: “Is it dharma to denigrate a limb of Virat Purusha as low caste

people? How will they develop patriotism if we treat our brethren, the people

of the fifth varna who have been living in our land for ages, in this manner. If

the foreigners treat them in a better manner, they become victims to their

enticement….At least now we should support the people of fifth varna,

educate them to make them follow good manners and make them equal to us

in civilization. If we do like that and unite All people, there will be no power

on the earth who could gain victory over us.” 2

Crime of Caste

Bharati considered the perpetration of caste distinction as the greatest crime

against society. Emphasising the need to wipe out the ideas of casteism from

the minds of the people right from the days of infancy, Bharati sings

addressing a little child:

cat ikq f ; l f̂l y F papfpa!--K l t f

t az fcfci u y afcfci ecal fl l f pav mf!

nIt i, u y afnft mt i, k l fv i--` [ fp<

niA by u A dy v afkq f EmEl aaf.

OCTOBER-DECEMBER 2011 31

“Jaatikal illaiyadi paappaa!—kulat

taazhchi uyarchi sollal paavam!

Neeti uyarntamati kalvi—anbu

Niraiya udaiyavarkal melor” 3

“There are no castes, Oh baby! It is sin to speak of upper and lower classes.

Those in whom righteousness, higher intellect, education and love are in

ample measure are noble.”

In his thought-provoking article in English, titled “Crime of Caste” Bharati

points out how the Varna Dharma of the Vedic period was distorted and

destroyed to give room to caste system and calls upon the Brahmin

community, who are supposed to be the protectors of Dharma to wake up and

put an end to this pernicious casteism:

“ ‘Four Varnas were made by me according to variations of character and

work.’

“The Gita says this, and it specifies the occupations and traits pertaining to

each Varna. Everyone knows what they are. I may be permitted to call this

Chaturvarnya (Four Varna System) by the name of “The Gita theory of

society” although it is well known that the same ideal is upheld in most of the

ancient writings. …..

“But the caste law is leagues away from the Gita theory. For the Brahmanas

have long ceased to make Vedas and Shastras; they have long ceased to think

seriously of eternal verities or sciences of this earth. They have totally

forgotten the meaning of the older and purer writings. They adopt all

professions. They are cake-sellers, railway clerks, and police constables. And

their general intelligence and character are naturally on a level with their

pursuits. The Kshatriyas have long ceased to govern,

“The Vaishyas and Shudras have followed the great chaos. They are honest

but they are very ignorant and down-trodden—very far indeed from

performing their duties as prescribed by the Gita ideal of society. And instead

of the four Varnas, you have four thousand castes. …

“The sole remedy is inter-dining and inter-marrying. The others are mere

quack remedies of an anaesthetic character…..

“From Buddha to Vivekananda, many have been the sages who condemned

this chaos. But it persists. It is in the blood of the Indian people…..

“Who knows? Who knows that the Brahmanas may not purify themselves by

the waters of knowledge and then recognise that no cast can be irredeemably

32 TATTVA DARSANA

impure? Who knows that the other castes which have been out-heroding

Herod, the castes which are fonder of their chains than the Brahmanas

themselves, even they may not behold the vision of the age and proclaim

democracy?

“If only the Brahmanas of today will read aright the sign of the times, then

they will see that Democracy, far from being a thing to be dreaded, will be as

great a joy to them as to any other class. The three watchwords of France—

Liberty, Equality, and Fraternity—when fully understood by men, will really

prove to be the highest guides of human evolution….

Commenting on Bharati’s article, “The Crime of Caste”, C. Rajagoplachariar

says: “The worth of the remarkable poet of Madras has not been at all

sufficiently recognised by the people, for love of whom he has made

irrevocable and unmeasured sacrifice. The call of the Mother has been so

well heard by this poet that the false love that misleads other and lesser men

does not mislead him.” 4

Quoting the prophet-patriot, Swami Vivekananda, Bharati asserts that caste

system is diametrically opposed to the Vedantic ideals: “According to Swami

Vivekananda, caste system has nothing to do with religion. He says, ‘All

reformers from Gautama Buddha to Ram Mohan Roy have committed a

blunder. They considered caste as a religious institution and tried to destroy

caste, religion and all. Therefore they failed in their attempt. Whatever the

priest-class may blabber, there is no doubt at all that caste is only a social set

up. That institution did its work and now it has started putrefying. Its odour is

now spread in the Indian atmosphere. …Casteism is opposed to Vedantic

religion’.” 5

Bharati cites the great Karnataka saint, Nandanar, who came from the so

called lowest caste and rose to the heights of the greatest devotee of Lord

Krishna, as the ideal Brahmana. The legend is that the Lord of Udipi turned

around to give special darshan to the saint through an opening in the wall of

the sanctum sanctorum of the temple when the so called upper caste people

prevented his entry into the temple through the front door.

nnft [̂ pf Epal fo R paafpfpa[ f--; nft

nadfF[ il f ; l f̂l ; K ] mf nl fl t ay i[ f,

' nft kf K l t ft i[ Er { mf--u ] af

v i[ fpmf ` A dt l f ' q iet [ kf k] fEdamf.

“Nandanaippola oru paarpaan--inta

naattinil illai; gunam nallataayin

Enthak kulattinarenum--unar

vinbam adaital elitenakkandom 6

OCTOBER-DECEMBER 2011 33

“There is no Brahmana like Nandan in this country. If one is of noble

qualities, to whichever class he may belong, it is easy for him to attain

highest bliss.”

Brahminize All

Maharshi Dayananda, the founder of Arya Samaj, echoed the call of the

Vedic Rishis and proclaimed. ´Krinvanto vishwam Aryam”—“Aryanize the

whole world” or in other words, make the entire humanity noble—and

Swami Vivekananda boldly declared that his mission was to convert all

people into Brahmins. Following their foot-steps, Mahakavi Bharati also

declared that his mission was to elevate every human being to the realm of

enlightened Brahmin. The great poet-patriot-prophet of Tamilnadu, who had

close association of Mahayogi Sri Aurobindo and Maharishi V.V.S. Iyer

during his exile in Pondicherry, himself rose to the realm of an Acharya by

translating the Vedic Hymns, Bhagavad Gita and Patanjali Yoga Sutras into

Tamil. He wanted to carry the Dharma Shastras to the door-steps of the

common masses. He wrote:

“By imparting knowledge to people of different classes all the people could

be made equally wise. Non-vegetarians should give up eating meat. Then, our

Veda Shastras give clear cut authority to prove that it is possible to convert

all into Brahmins as envisaged by Swami Vivekananda. It is my opinion that

by this method if entire India could be converted into a Brahmin country, it

will be good. To whichever caste a person belongs, he must be persuaded to

give up non-vegetarian food, he must be given Yajnopaveeta and taught

Gayatri Mantra. This is the plan given by Swami Vivekananda. As far as

possible, this is the best plan. However, the best means is that the people of

higher community must give up their superiority complex and mix with

people of lower community.” 7

He emphatically proclaimed that all those born in this holy land of

Bharatavarsha are of noble birth and equal in all respects. He sings:

j at i mt g fk q̂ pf paEramf--u y af

j [ fmmf; t f Et ct ft il f ' y ft i[ r ay i[ f

Ev t iy r ay i{ mf o [ fEb--` [ fbi

Ev B K l t ft i[ r ay i{ mf o [ fEb

Jaati matangalaip paarom—uyar

Janmamittesattil eitinaraayin

Vediyaraayinum onre—anri

Verukulattinaraayinum onre 8

34 TATTVA DARSANA

“We will not look into the caste or community of the people. Those who have

attained a noble birth in this nation, whether they are Brahnins or belonging

to any other clan, all are equal.”

In the middle ages, ‘Yagnopavita’, known as ‘Janoi’ in Northern India and

‘Poonool’ in Tamil, was reduced to the status of a mark of a Brahmin as

most of the Hindus belonging to other Varnas gave up wearing it or used it

only on occasions like marriage, etc. Since times immemorial, ‘Yajnopaveeta

dhaarana’ is considered to be ceremony of initiation into a spiritual life and

granting eligibility to perform rites and rituals according to Vedic

injunctions. Bharati who had broken all the caste restrictions imposed by the

so called Brahmins did not even care to wear a Yagnopaveeta. It is said, on a

Sravan Poornima day, when the Brahmins in the agraharam (Brahmin

colony) at Kadayam where Bharati was staying, were all deeply absorbed in

the performance of pranaayaama and sandhyaavandana with Gayatri Japa

for changing their Yajnopaveeta, Bharati walked into the colony holding a

donkey calf in his hand and the Brahmins got annoyed and shouted at him.

Bharati retorted telling them that they were holding their noses doing

praanaayama and chanting Gayatri Mantra to have the vision of the

Brahman, but he was right then holding the very Brahman in his hand which

they could not recognize. However, Bharati upheld the right of every Hindu

aspiring for a nobler spiritual life to wear the Yajnopaveeta, study the Vedas

and practice religious rites like the Brahmins. He declared: “All those who

want can wear Yajnopaveeta. It came into existence in those days as external

symbol for Yaga. Hindus who want to wear Yajnopaveeta can wear it. The

others can also be equal to them. Whether one has Yajnopaveeta or not, all

Hindus are of one family. Love will save. Love is Taraka.” 9

Bharati not only advocated the right of every Hindu to raise himself to the

realm of Brahmin, but he himself raised a low caste Hindu by giving him

Yajnopaveeta and initiating into Gayatri Mantra. “Many have written

elaborately about the life of Bharatiyar in Pondicherry. A remarkable incident

is Bharatiyar giving initiation into Gayatri Mantra to Ra. Kanakalingam

belonging to low caste, giving him Yajnopaveeta and declaring to him, ‘From

today onwards, you are a Brahmin….’ Referring to this, Kanakalingam said

very gratefully: ‘Long before Gandhiji paved the way for Harijan uplift, the

ideal set by my Gurumaharaj, Bharatiyar attracted me and Valluava

Pandaaram. I feel that the present temple entry movement is the result of the

seed sown by Bharatiyar’.” 10

Call to Brahmins to Wake Up

Bharati did not hesitate to criticize the pseudo-Brahmins who had little

knowledge of the Shastras but vain-gloriously asserted their superiority over

people of other castes: “Out of ten thousand Hindus, nine thousand nine

OCTOBER-DECEMBER 2011 35

hundred and ninety nine people are ignoramuses. Almanac is totally wrong.

In the Uttarayana Dakshinayana calculation, there is a mistake of twenty two

days. In between twenty two and twenty three. That means, Panchanga is

useless. Our year, month, date are all wrong. There is no saviour to look into

this. The fight about Avani Avittam is stormy! Alas ignoramuses!” 11

Bharati warned the Hindu religious leaders that when they treated the

members of the lower castes as untouchables, they themselves would be

considered as out-castes or inferior slaves by the white foreigners. He cited

the conditions of Indian settlers in countries like South Africa, Fiji and

Mauritius in his time. He remarks ruefully that if religious leaders like the

Jeer and Sankaracharya held in great reverence in India ever set foot in South

Africa, the Apartheid rule of South African Government would without any

compunction reduce them to the status of untouchables: “What we do in the

forenoon, we will reap the consequences in the afternoon. What we did to the

Pallas and Pariahs are done to us by others in other countries. If the Jeer

Swami of Vanamamalai Mutt and Sringeri Shankaracharya will go to Natal

or Transvaal, they will have to stay outside the town. They could not walk on

the streets where ordinary people walk. Especially, they must walk at a

distance. They could not even think of using Palanquin or cart. In brief, we

considered some of our own people as low class; now people of the world

consider us lower than all other people in the world.” 12

He, however, did not fail to appreciate the gesture of enlightened Brahmins

who rose to the call of the times and treated all people equally. Referring to a

newspaper report that in Arcot district of Tamilnadu, on a stormy night, some

orthodox Vedic Brahmins admitted Pariahs (low caste people) into their

houses and gave shelter to them, Bharati commented, “The poor and

downtrodden people around us are the Siva Ganas, children of Narayana,

friends of Muruga, incarnation of Shakti. Lord Shiva appeared in the form of

a Chandala and imparted wisdom of equality to Shankaracharya. The Lord of

Srirangam commanded the temple priest to get rid of his disease of pride by

carrying on his back the low caste Tiruppanazhvar and bringing him to the

Lord’s presence. Just as there is a black spot on the moon, in our society

there is a black spot and that is some of our customs in the caste system.

Bharata Devi is seated on Her Lotus Seat so that people will once again have

faith in God and for the happiness of all determine their Varnas on the basis

of Guna (quality) and Karma (action) and impart wisdom to the world. Time

is now acting in favour of the Hindus. All gods have come forward to raise

the Hindus”. 13

Bharati A Practical Reformer

Bharati was not an idle preacher, but he practised what he preached. He

broke the barriers of castes and creeds and mingled with all people. His wife,

36 TATTVA DARSANA

Chellamma speaks about this:

“There were non-Brahmin friends at Kadayam. Bharatiyar used to have

inter-dining with those friends at Sookshmamudayavar temple. What to say,

he had to face the wrath of the Agraharam (residential colony of Brahmins).

“From the neighbouring Pottalputhur, groups of Muslim friends would come,

listen to Bhartiyar’s discourses on Quran and return happily.” 14

In his writings, Bharati strongly advocated inter-dining and inter-marriages to

end all caste differences in the Hindu society. Gopala Iyyengar, a character in

Bharatiya’s story, ‘Chandrikaiyin Kathai’, who belongs to upper caste,

marries Meenakshi who is born in a shepherd family. Bharati was never a

religious begot. He wrote a poem titled ‘Yesu Kristu’ explaining the symbolic

significance of the legend of resurrection of Christ. In his poem titled ‘Allah’,

Bharati explains that Allah refers to the Ultimate Reality which has created

the law of nature making the incessant motion of millions of globes in the

universe and which is beyond the reach of word and mind.

Christian Missionaries Promote Caste-hatred

Bharati, however, did not hesitate to expose the evil designs of Christian

missionaries and European scholars to uproot the culture and heritage of

Bharatavarsha by creating divisions among the Hindus. He speaks about the

intentions of some Christian missionaries in creating anti-Brahmin feelings:

“They started thinking that their goal will be achieved if they could persuade

people of other castes to hate Brahmins as the Brahmins have been the

protectors of Hindu religion. Thus, those who hold the view that in order to

create hatred towards Hinduism, the basis is to create feelings of hatred

towards Brahmins in the minds of children of other castes, are working for a

long time from some important educational institutions in Chennai city.” 15

Bharati pointed out that the Aryan Invasion theory was a myth created by the

European scholars, and the Christian missionaries made use of it for

achieving their nefarious goal of disintegrating the Hindu society and

uprooting the very foundations of Hindu nation. He says: “Vedas call the evil

qualities like lust, anger, etc., as Asuras and speak how the Aryas could gain

victory over them with the help of the Devas who are divine forms of the

Paramatma. Without understanding this truth, European Sanskrit scholars

created a myth that there was a class of people called Asuras in India and

Aryans captured India and suppressed the original inhabitants. The above

mentioned Christian missionaries mugged up this story very eagerly and

started teaching that, among the students coming to them for English

education, excepting the Brahmin students, those of other communities—in

South India alone—are the descendants of the Asuras, therefore the Brahmins

in the previous Age (when the Vedas were written) were enemies to them,

and hence, in this age the non-Brahmin students should raise again the flag of

OCTOBER-DECEMBER 2011 37

the Asuras and oppose the Brahmins.” 16

Bharati vehemently criticized the interference of foreigners in the internal

affairs of the Hindu society:

~ y irmf u ] fFg fK j at i--' [ il f

` [ f[ iy af v nfT p<kl f' [ f[ nIt i? Oaf

t ay i[ f v y ibfbil f pibnfEt aaf--t mfMq f

c] fA decy f t aL mf cEkat raf ` [ fE$ ?

Aayiram undingu jaati-enil

Anniyar vandu pukal enna neeti?Oar

Taayin vayitril pirandor—tammul

Sandaiseitaalum sakodarar anro? 17

“We have here a thousand castes among us, but what is the justification for

the entry of foreigners? Even if there is in-fight among the children born of

one mother, are they not brethren?”

Reformer with Deep Foresight

In the preface to his novel, Aaril oru pangu (One-sixth part), Bharatiyar,

using the word Jati to mean nationality, says:

“One nationality, one life; all the thirty crores of people in India are of one

nationality. There can be classes, but not differences. People may practice

different professions. There should not be any thought of high and low on the

basis of birth. There can be different religions, but not enmity among them.

“Only this feeling will confer freedom and immortality. ‘Naanya panthaa

vartate ayanaaya’—‘there is no other path’.

“I dedicate this work to my Vaisya brethren like Pallas and Pariahs, who are

full of purity, perform the job of agriculture in India and protect us all by

giving us food.” 18

Bharati asserts that the Pariahs and Pallas who perform the work of

agriculture are Vaisyas according to Shastras.

Thus he tries to prove that untochability has no place in Hindu Shastras and is

an accretion into Hindu society and the leaders of alien religions make use of

it to destroy Hindu society.

Bharati was indeed a social reformer with deep foresight and he was

confident that the blot of untouchabilty and casteism will be wiped out from

38 TATTVA DARSANA

the face of Bharatavarsha. What he dreamt of a hundred years ago is

becoming a reality today. Swami Vivekananda once condemned Kerala as

‘mad house’ for the horrible casteism practised by the upper caste in the state.

Today, in the same state the Harijans are given Yajnopaveeta and training as

priests and tantris. A Pariah youth, Sivanandan, who came to be known as

Sivananda Sharma after he received Yajnopaveeta from Acharya Narendra

Bhushan, has even received initiation into the order of Sannyas, after a six

year Brahmacharya life, from the Sringeri Shankaracharya Peetha, one of the

Maths founded by Adi Shankaracharya. 19

This writer, who had the opportunity to visit South Africa ten times in the last

two decades, was inspired by the example set by Mahakavi Bharati and gave

Yajnopaveeta and initiation into Gayatri Mantra not only to some devotees

who are the descendants of those who went there as indentured labour more

than a century and a half ago but also to a couple of black devotees who

decided to walk on the path of the Vedic rishis.

References:

1. Oorukku Nallatu by Mahakavi Bharatiyar, Bhuvaneswari Patippakam,

Chennai, 1979, P. 70-73

2. Bhaarati Putayal by R.A. Padmanabhan, Amuda Nilayan Ltd., Chennai,

1978, P. 28-29

3. Bhaaratiyaar Paadalkal, Poompukaar Prasuram, Chennai, 1978, P. 203

4. “AGNI and Other Poems and Translations & ESSAYS and Other Prose

Fragments” by C. Subramanya Bharati, Published by A. Natarajan, Madras,

1980, P. 76-79

5. Bhaaratiyum Ramakrishna Iyakkavum, Pe.Su. Mani, Poongodi

Pathippakam, Chennai, 1977, P.173

6. Bhaaratiyaar Kavitaikal—T.V.S. Mani & Seeni. Viswanathan, Vanavil

Prasuram, 1980, P. 678

7. Mahaakavi Bhaaratiyaar Katturaikal, Arunaa Patippakam, Madurai, 1964,

P. 290

8. Bhaaratiyaar Paadalkal, Poompukaar Prasuram, Chennai, 1978, P. 18

9. Bhaarati Putayal by R.A. Padmanabhan, Amuda Nilayan Ltd., Chennai,

1978, P. 80-81

10. Pala Konangbalil Bharati by Ma Pa, Gurusami, P. 20

11. Bhaarati Putayal by R.A. Padmanabhan, Amuda Nilayan Ltd., Chennai,

1978, P. 78-79

12. Bhaaratiyaarum Samooka Seertiruttavum by Pe. Su. Mani, Tirumakal

Nilayam, Chennai, 1980, P.100

13. Bhaaratiyum Ramakrishna Iyakkavum, Pe.Su. Mani, Poongodi

Pathippakam, Chennai, 1977, P.35

14. Bharatiyar Charitttiram by Chellamma Bharati, Pari Nilayam, Chennai,

1979, P. 112

15. Bhaarati Tamizh, Inba Nilayam, Chennai, 1963, Page 377

OCTOBER-DECEMBER 2011 39

16. Bhaarati Tamizh, Inba Nilayam, Chennai, 1963, Page 378-379)

17. Bhaaratiyaar Paadalkal, Poompukaar Prasuram, Chennai, 1978, P. 18

18. Bhaaratiyaarum Samooka Seertiruttavum by Pe. Su. Mani, Tirumakal

Nilayam, Chennai, 1980, P.98

19. Kesari Weekly, Kozhikode, November 27, 2011, P.50

Warning to the Hindus

“A thick and impervious wall of false sentiments and illusions has

prevented the Hindu from receiving fresh light. It is because of this that I

felt the grave necessity of applying my batteries. I do not know how far I

have succeeded but I am satisfied that I have done my duty. If the Hindus

don’t do theirs they will be plagued by the very consequences for which

they are laughing at Europe and they perish in the same way as Europe is

perishing”.

—Dr B.R. Ambedkar in “Thoughts on Pakistan”

Development: What, How, Why!

(Continued from page 19)

In short current system of administration of the country is not likely to be

attractive to such nispruh people. They will probably prefer to go and spend

their lives in Himalayan caves instead. And without their guidance the people

of Bhaarat will become worse off. So it is better to let them be here and not

get any exposition to the National administration. Slowly after some years,

the people will get wiser and vote to only better (amongst the candidates)

persons who will do the Nation better.

As we have realized, they, by (simply) their presence around, are likely to

influence the minds of persons in their vicinity positively to make them

wiser–albeit slowly, under the current environment. And that is the hope for

Bhaarat now.

References:-

(1) “Ashtaang-yog-darshan” by Mahaamunee Paatanjalee.

(2) “Human Development” by Prof M D Apte published in SAMPADA, Apr

2004

(3) “Science of Psychology” by Prof M D Apte presented at WAVES 7

Conference Jun 2008.

(4) “Dasbodh” by Ramdass Swamy Samartha.

(5) Shroff Memorial Lecture by Padmabhushan N S Ramaswamy at ISTD

Natioal Convention in Mumbai in Feb 2006

40 TATTVA DARSANA

NEWS AND NOTES

Samanvaya Kudumba Sangamam

The first public programme that Sadhu

Prof. V. Rangarajan addressed after his

return from South Africa was Kudumba

Sangamam organized by Samanvaya,

organization of Malayali Swayamsevaks

of RSS in Bangalore, at Jaigopal Garodia

Rashthrottana Vidyalaya at Ramamoorthy

Nagar on Sunday, June 19, 2011. Smt.

Sashikala Teacher of Hindu Aikya Vedi,

Kerala, was guest of honour on the occasion. Sadhuji spoke on the family

values fostered by Hindu tradition since times immemorial and wanted the

present generation to imbibe the values for the happiness and peace of

families and progress and prosperity of the nation.

Bhoomi Pooja of Sri Ramakrishna Vivekananda Sadhana Kendra

The bhoomi pooja of Sri Ramakrishna

Vivekananda Sadhana Kendra at

Devasandra, Bangalore, took place on

Sunday, June 26, 2011, under the

presidentship of Swami Harshananda,

President of Sri Ramakrishna Math,

Bangalore. His Holiness Jagadguru

Vishwesha Teertha of Udipi Pejawar Mutt,

laid the foundation. Sivananda Swami of

Vivekananda Mandal, Sri Haraa Nagaraj of Haridasa Sangham and Sadhu

Rangarajan addressed the gathering on the occasion. Sadhuji spoke on the

message of Swami Vivekananda, “Serve man, serve God” and exhorted the

people to uphold the ideals of patriotism and service to the poor and

downtrodden of the country.

Distribution of educational material to

poor students

Keshava Seva Samity of Bangalore

organized distribution of educational

bags with books and instruments to poor

and deserving students in Thambu

Chetty Palaya in a colourful function

held at Sri Guruji Golwalkar Hindu

Resource Centre Hall in Sri Bharatamata

OCTOBER-DECEMBER 2011 41

Mandir, Krishnarajapuram, on Monday, June 27, 2011. Sadhuji lauded the

service activities of Keshava Seva Samity and asked the students to adore and

worship the Motherland as the Supreme Deity.

Dharma Jagaran Worker’s Meeting

Sadhu Rangarajan addressed a meeting of

workers of Dharma Jagaran, held at Yadava

Smriti, Bangalore, on Thursday, June 30, 2011.

Sadhuji spoke about the Hindu awakening

taking place within the country and abroad and

narrated his experiences in South Africa. He

wanted Hindu youth to come forward for the

protection of Hindu temples and to prevent

conversion of Hindus into alien religions.

Sadhuji honoured by Sri Asharam Bapu

Sant Shri Asharam Bapu’s

Ashram in Bangalore organized a

massive reception to Bapuji at

Palace Grounds on Thursday, July

7, 2011. Sadhu Rangarajan,

accompanied by his disciple,

Swami Balasimha Bahrati,

attended the programme. Sant Sri

Ashra Ram Bapu invited Sadhuji

to the dais and honoured him with

a shawl and garland in the

presence of thousands of devotees who had gathered on the occasion. Sadhuji

presented to Bapuji publications of Bharatamata Gurukula Ashram and

copies of recent issues of TATTVA DARSANA.

Ramayana Masa Celebrations

Sadhu Rangarajan addressed a gathering of devotees in Sri Ayyappa Temple

at Tippasandra, Bangalore, in connection

with Ramayana Masa, on Sunday, July 10,

2011. He spoke on the narration of

Ramayana epic from the historical point of

view, on the moral and ethical values

presented and on the allegoric presentation

of transcendental philosophy of the Vedas

and Upanishads in the epic.

42 TATTVA DARSANA

Sadhu Rangarajan delivered a talk on Adhyatma Ramayana in the Ramayana

Masa function under the auspices of Samanvaya at the residence of Sri

Krishnankutty at Ramaoorthy Nagar on Wednesday, July 20, 2011. Sadhuji

spoke on the symbolic significance of Ramayana story.

Ramayana Masa was celebrated under the auspices of Samanvaya in Sri

Bharatamata Mandir, K.R. Puram on July 27, 2011. Devotees recited the

Sundara Kanda of Adhyatma Ramayanam of Thunjathu Ezhuthacchan.

Gurupooja Celebrations

Gurupooja was celebrated in Sri

Bharatamata Mandir on July 15, 2011.

Special pooja was performed to the

Divine Mother. Swami Balasimha

Bharati, disciple of Sadhu Rangarajan,

did paada pooja to his Deeksha Guru.

Devotees of Sri Bharatamandir attended

the Guru Pooja function.

The swayamsevaks of RSS in Thambu

Chetty Palaya held Gurupooja function

in Sri Guruji Golwalkar Hall of Sri Bharatamata Mandir on Sunday, July 17.

2011. After the function, Sadhuji gave a talk on Hindu Temple Protection,

stressing the need to protect temples from the onslaught of secular politicians

and governments. His speech was covered by Hindu World Vision website.

Bharatamata Poojan

Sadhu Rangarajan addressed the

Bharatamata Poojan Celebration under the

auspices of Hindu Jagaran Vedike at

Banaswadi in Bangalore on August 11,

2011. He traced the origin of the cult of

Motherland worship from the Vedas and

pointed out that during India’s freedom

struggle, great patriots and saints felt the

need for reviving the cult of Motherland

worship and gave the mantra, Vande Mataram. Sadhuji called upon the

Hindus to elevate Sri Bharatamata as the Supreme Goddess above all family,

clan and community gods and goddesses to create unity among Hindus and

arouse the spirit of Hindu Nationalism.

Inauguration of Veda Centre

Vedic classes were started under the auspices of Haridasa Sangham at

Devasandra, Bangalore, under the guidance of Sri Haraa Nagaraj on Friday,

OCTOBER-DECEMBER 2011 43

August 12, 2011. Addressing the inaugural function, Sadhu Rangarajan spoke

on the spread of the Vedas, the most ancient scriptures of the mankind, all

over the world before other religions came into existence. He also narrated

his experiences of his visit to Karoo, three

hundred kilometres away from Cape Town

in South Africa, where Vedic scholars from

Southern India had set up lingas to mark the

sunrise and sunset on important occasion

like Uttarayana and Dakshinayana according

to Vedic almanac more than a thousand

years ago.

Rakshabandhan Celebrations

Raksha Bandhan was celebrated under the auspices of Keshava Seva Samity,

Kithaganur, in Sri Guruji Golwalkar Hall of Sri Bharatamata Mandir, on

Saturday, August 13, 2011. Children from Kithaganur, T.C. Palaya and

Bhattarahalli participated in the celebrations, addressed by Sadhu

Rangarajan,

Ramayana Masa and Raksha Bandhan Celebrations under the auspices of

Samanvaya were held in the residence of Sri Sunil in Krishnarajapuram,

Bangalore,. Addressing the swayamsevaks and workers of Samanvaya,

Sadhu Rangarajan spoke on the importance of the Raksha Bandhan

celebration in Hindu culture. He said, the tying of Rakhi or Raksha Bandhan

on the hands of each other symbolized the renewal of bondage of

brotherhood among all Hindus. Referring to the ‘Classical History of

Greece’ chronicled by Greek Historians, Sadhuji pointed out that there was

mention about Rakhi tied by Rukshana, the Persian wife of Alexander, on the

hand of Purushottaman who accepted her as a sister. The rakhi saved the life

of the Greek invader, Alexander, whose life was spared by the chivalrous

Hindu King of Sind in the battle front, and made the Greek Emperor give up

the idea of invading Bharatavarsha and retreat admiring the greatness and

nobility of the Hindus.

Gokulashthami Celebrations

Gokulashthami was celebrated under the auspices of Keshava Seva Samity in

the premises of Sri Bharatamata Mandir, Srinivasanagar, on Saturday, August

20, 2011. Children of Kithaganur, Battarahalli and Thambu Chetty Palaya

presented a cultural show of music and dance, dressed like Krishna, Radha

and Gopis. Sadhuji explained to them the significance of Krishna

Janmashthami and its celebrations by Hindus all over the world.

On Sunday, August 21, 2011, Samanvaya organized a procession of children

dressed like Krishna, Radha and Gopis from Shantinagar Ganesh Temple in

44 TATTVA DARSANA

Ramamoorthy Nagar, Bangalore, to Swami

Ayyappa Temple, Vijinapura. Sadhu Rangarajan

and his disciple, Swami Balasimha Bharati led the

procession which was attended by a number of

mothers and devotees.

Talk on Swami Vivekananda

Jeevan Bhima Nagar Apartments Satsang Samity organized a grand Ganesh

Chaturthi programme at Jeevan Bhikma Nagar, Bangalore, on Friday,

September 2, 2011. Sri Ashish Kothari, organizer of the Satsang, welcomed

Sadhu Rangarajan who addressed the gathering on the occasion and spoke on

“Swami Vivekananda’s Vision of India”. There was also a video

presentation, “A Temple for Mother India”, on Sri Bharatamata Mandir of

Krishnarajapuram. The programme concluded with the bhajan and arati by

mothers and children of the apartments.

Onam Celebrations

Onam festival was celebrated on a grand scale by Kerala Swayamsevaks in

Bangalore under the auspices of Samanvaya at Keshav Shilpa, Chamarajpet,

on Sunday, September 4, 2011. Sri Nandakumar, Dakshina Prant Boutik

Pramukh of Rashtriya Swayamsevak Sangh, Sri Thippeswami, Karnataka

Dakshina Prant Saha Karyavah of RSS, Sri K.I. Vasu, Patron of Samanvaya

and Sri Vikram Patil participated in the programme. Sadhu Rangarajan gave

a benedictory address and spoke on the significance of Onam festival.

Ganesh Chaturthi Procession

A grand procession of Ganesh idols installed by different Hindu institutions

in different parts of Bangalore in connection with Ganesh Chaturthi

Celebrations was taken out for immersion of the idols in the Ulsoor lake on

Sunday, September 4, 2011. The immersion procession was organized by Sri

Nirmal Surana, Ex-MLA and Vice-President of Bharatiya Janata Party,

Karnataka. Sadhu Rangarajan performed pooja to Sri Bharatamata and led

the procession.

Sri D.V. Sadananda Gowda, Chief Minister of Karnataka, also attended the

pooja and watched the procession from a specially erected dais. Thousands of

devotees carried more than a hundred massive Ganesha idols in the

procession. Folk artists performed traditional dances like Karakam and Dollu

kunita to the accompaniment of drum beating.

On Satuday, September 24, 2011,

Sadhuji attended Ganesh Pooja and Ayyappa Poojan at Banaswadi and

Kalkere.

OCTOBER-DECEMBER 2011 45

Jeevanbheema Nagar Devotees in Sri Bharatamata Mandir

Devotees from Jeevanbheema Nagar Satsang Samity under the leadership of

Sri Ashish Kothari visited Sri Bharatamata Mandir on Sunday, September 25,

2011, and conducted bhajan and satsang in the presence of Sadhu

Rangarajan. Sadhuji addressed them and

spoke about the concept of worship of

Motherland as a part and parcel of Hindu way

of life and explained how in the modern

period great patriotic saints like Rishi Bankim

Chandra, Sri Aurobindo, Subramania Bharati

and Subramania Shiva wanted setting up of

Bhavani Mandir to re-inculcate into the Hindu

consciousness the adoration and worship of

Motherland. Later, the devotees also went round Sri Guruji Golwalkar Hindu

Resource Centre Library.

Bhagavad Geeta Abhiyaan

Vishwa Hindu Parishad organized a

meeting of Sadhus and Sants of

Bangalore and suburbs to discuss about

the Geeta Abhiyan organized throughout

Karnataka by Swami Gangadharendra

Saraswati of Swarnavalli

Mahasamasthanam, at Ragi Gudda

Anjaneya Temple, Bangalore, on Sunday,

September 25, 2011. Addressing the

gathering Sadhu Rangarajan spoke on the influence of Srimad Bhagavad

Geeta on eminent Western philosophers like Immanual Kant. He also

recalled that during the World Hindu Conference in Durban which he had

attended in 1994, the then President of South Africa, Mr. Nelson Mandela,

revealed that when he was incarcerated in the Robin Island for more than

twenty years by the Apartheid regime, the only source of solace and

inspiration to him was the Bhagavad Gita.

Geeta Abhiyan was held in the

Vagdevi Vilas School at Marathahalli,

Bangalore, on Saturday, October 3,

2011, under the presidentship of

Swarnavalli, Sri Gangadharanatha

Swami. Swami Sukhabodhananda,

Vibhutipura Mahanthalinga Swami

and Sadhu Rangarajan participated in

46 TATTVA DARSANA

the function.

On Tuesday, December 6, 2011, there was a massive Geeta Parayana Yagna

under the auspices of Vishwa Hindu Parishad at Shankara Mutt,

Seshadripuram. More than ten thousand devotees, mostly mothers, chanted

all the eighteen chapters of Srimad Bhagavad Gita. Sadhus and sannyasins of

various mutts and religious institutions participated and led the chanting.

More than a hundred children dressed as Krishna, Radha, Yashoda and

Devaki adorned the dais.

Meeting with the Karnataka Chief Minister

Sadhu Rangarajan, accompanied by his disciple from South Africa, Swami

Balasimha Bharati, Smt. Nivedita Ramesh, Trustee of Bharatamata Gurukula

Ashram, and Sri C.K. Balraj of Rashtriya Swayamsevak Sangh, Kithaganur,

visited ‘Anugraha’, the official residence of Sri D.V. Sadananda Gowda,

Chief Minister of Karnataka, on Thursday, September 29, 2011, and met the

CM. They apprised the Chief Minister about the activities of Sri Bharatamata

Mandir and Bharatamata Gurukula Ashram and invited him to attend the

consecration of Mahameru Gopura of Sri Bharatamata Mandir. Appreciating

the work of the Ashram the CM remarked, “You are doing my work and I

would be glad to participate in your programmes if I am in the city.”

However, he said, because of his prior appointments outside Bangalore on

the day of consecration, he will make his visit on some other occasion.

Inauguration of Vishwa Darshana TV

A new TV Channel for highlighting Hindu culture and heritage was

inaugurated by Sri Rama Gopalan, President of Hindu Munnani, Tamilnadu,

in a colourful function held at Vani Mahal, Chennai, on Thursday, October 6,

2011. Sri L. Ganeshan, All India Secretary of Bharatiya Janata Party, Sri Pon.

Radhakrishnan, President of Tamilnadu BJP and many others addressed the

gathering. Speaking in the function, Sadhu Rangarajan spoke on the mission

of Bharatavarsha to enlighten the entire humanity on the highest values of life

propounded by the Vedic seers and the way of life presented by saints and

sages. He also exhorted the TV media to highlight the problems of Hindus

outside the country.

Protest Against Communal Violence Bill and Religious Conversion

Sadhu Prof. V. Rangarajan addressed a series of public meetings to protest

against the proposed “Prevention of Communal and Targeted Violence

(Access to Justice and Reparation) Bill” of the Union Government and

against conversion of poor and downtrodden Hindus by force and

inducements. A protest rally was held in the Town Hall square under the

auspices of Hindu Jagaran Vedike on Monday, October 24, 2011, under the

OCTOBER-DECEMBER 2011 47

presidentship of Dr. Chidananda Moorthy, renowned litterateur. The rally

was also addressed by Sri Keshava Hegde, General Secretary of Vishwa

Hindu Parishad, Karnataka, and many others. Speaking on the occasion,

Sadhuji said that the Communal violence bill was precisely aimed at

suppressing the Hindu majority and appeasing the religious minorities as part

of the ruling party’s vote bank politics. The Central Government can

straightaway dismiss any State Government which would not be subservient

to it and impose Rashtrapati Rule under the pretext of any small communal

clash in any part of the country. Besides, according to the bill, as per class 2

(c) and 2 (e), only majority groups will resort to communal violence and

minority groups alone are victims. It was a ploy to suppress Hindu

nationalists who were gaining ground in the political field of the country.

On Thursday, November 24, 2011, Sadhuji travelled in a propaganda van to

Nagavara, Shivaji Nagar, Banaswadi and Kammanahalli to invite Hindu

brethren to a massive rally at Freedom Park and addressed meetings to arouse

the Hindus.

On Monday, November 28, 2011,

Sadhuji presided over a massive

gathering at Freedom Park, Bangalore,

to protest against the Communal

Violence Bill and Conversion of

Hindus organized by the Hindu

Jagarana Vedike. Dr. Chidananda

Moorthy, Sri Bhagayyaji, All India

Bouthik Pramukh of RSS, Sri Sri

Chittananda Swami of Ganjam Mutt,

Sri Sri Madhusudana Puri Swami of Omkar Ashram, and Sri Sri Atmananda

Swami of Sridhara Ashram participated in the rally. Sadhuji pointed out that

the Christian missionary organizations received millions of dollars from

World Christian Council and evangelical organizations abroad for conversion

work in India.

Talk on Pilgrimage and Family Values

Sadhu Rangarajan gave a talk on

importance of pilgrimage and family values

in Hindu way of life at Swami Ayyappa

Temple in Jayanagar, Bangalore, on the

occasion of the commencement of Mandala

pooja for Makara Vilakku Yatra to

Sabarimala Ayyappa Temple by Ayyappa

devotees, on Friday, November 18, 2011.

Sadhuji said, the institution of Teertha

48 TATTVA DARSANA

Yatra or pilgrimage to different holy places from Kanyakumari to the

Himalayas was manifestation of the spirit of adoration and worship of the

Motherland by the Hindus and also a means to preserve the integration of the

Hindu nation and society. He also called on parents to set example before the

younger generation by living the family values propounded by the ancient

seers and sages of Bharat to elevate man from mundane material life to a

divine existence in their day to day life.

Karthika Deep Pooja in Bharatamata Mandir

Karthigai Deepa Pooja was celebrated

by children and mothers under the

auspices of Keshava Seva Samity, in the

Guruji Golwalkar Hall of Sri

Bharatamata Mandir on Saturday,

November 26, 2011. They arranged

lighted lamps in the form of a map of

Akhanda Bharatavarsha and offered

worship to Bharatamata. Sadhu

Rangarajan addressing the gathering

spoke on the significance of Karthigai festival and the legend of Lord Shiva

appearing as a column of fire in Tiruvannamalai. He also explained the

significance of Makara Vilakku pooja in Sabarimala Ayyappa temple.

Message of ‘Serve Man, Serve God’

Addressing a meeting to pay homage to

Sri D.R. Vasudevan, former Trustee of

Sri Rajarajeswari and Nataraja Temples

in Austin Nagar, Bangalore, on Sunday,

November 27, 2011, Sadhu Rangarajan

said, the ancient tradition of setting up

temples not only as centres of worship,

but also of service to the poor and needy

reflected the highest ideal propounded by

the Hindu saints that service to humanity is worship of God. In the modern

period, saints like Swami Vivekananda and Ramalinga Vallalar carried this

ideal to nook and corner of the country. Food grains, clothes etc., were

distributed to destitute women who had gathered to attend the memorial

function.

Edited, printed and published by Sadhu Prof. V. Rangarajan, Founder

Trustee, Sister Nivedita Academy, Sri Bharati Mandir, Srinivasanagar,

Krishnarajapuram, Bangalore 560 036 and printed at Sathyasri Printers,

Bangalore 560 026.