VASUDHAIVA KUTUMBAK AM ‘Th e w h o l e w o r l d i s b u t o n e f a m i l y ’

w w w. b h a v a n a u s t r a l i a . o r g

7.7 January 2010

Mahatma Gandhi: Now and Then*Peter Rühe

W hen Mahatma Gandhi was shot on the 30th January of 1948, his life was already a legend. Born as Mohandas Karamchand

Gandhi on 2nd October 1869 in Porbandar, a coastal city in the Indian state of Gujarat, he has shown the world that social and political change can be reached not only through violence and terror but also by means of love and compassion. Gandhi strove to self-perfection first and foremost by trying to recognize his own errors and weaknesses.

In this way he could approach living beings and the creations of nature with great respect and humility. He fought for his convictions and goals but always with peaceful and non-violent means. For Gandhi the search for God, non-violence and self-control belong inseparably together and form a holistic way of life, which he named with the concept of Satyagraha—keeping a firm hold on truth. In this concept religion and everyday life, thinking and action, goals and means are not separated. The ultimate goal of the human search for truth is to find God and thus one’s own redemption (moksha), that is, the escape from existence (samsara).

Gandhi was awarded the honorary title of Mahatma (“great soul”) in 1914 during a farewell ceremony, before returning to India after 23 years of residence in South Africa. He always rejected this title, for he did not wish to be seen as a “statesman in the robe of a saint”, but rather as a seeker of truth who did not shy from “speaking the bitter truth whenever there is an

occasion for it”. From then on, he became the decisive figure of the Indian independence movement, which only due to him turned into a true mass movement.

Gandhi was prepared to compromise while at the same time insistent with regard to civil and human rights. He led India from colonial dependence to political

independence. As spiritual leader of the India’s freedom struggle, Gandhi held the world in suspense which is impressively confirmed by the newsreels of that time. After he had been murdered by a Hindu fundamentalist on 30th January 1948, he was stylized as a martyr and a mythic figure. His political action gave the oppressed colonial people of the “third world” a face, his philosophy and his actions still show the world an alternative to war and violence.

Gandhi’s Spiritual Heritage more Alive than EverIn India as elsewhere there are a growing number of civil rights movements and social action groups which support minority rights and the rights of the poor on a basis of Gandhi’s ideas. While Gandhi’s symbol for economic independence had been the simple spinning wheel, though, in present-day India it is cars, mobile phones and computers which symbolize freedom and progress. However, these luxury and consumer goods are obtainable only for a comparatively small, urban portion of the population. At the same time, the majority of the people, especially in the countryside, feel the ever increasing pressure of commercialization and growing competition and are driven further into poverty.

In the struggle against the neo-liberal trend of the economy the return to Gandhi’s ideas may be helpful. The Indian civil rights activist Medha Patkar, who is a symbolic figure of resistance against the Narmada

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dam construction project, expresses the feelings of many when she demands a change in thinking: “We need to reappraise our lifestyle according to the basic principles of simplicity, contentment, sustainability and justice. That is exactly what Mahatma Gandhi taught us when he led his great political struggle.”

A look at the influence Gandhi has had on human rights movements worldwide shows that his ideas are highly relevant up to the present day and have been applied very successfully in the respective contexts. When one becomes aware of how many leading personalities of the 20th century call themselves students of Gandhi, it seems clear that his humanistic concept of non-violence and xenophilic philosophy—not the opponent is being fought, but his convictions—has left its mark on humanity like hardly any other. Martin Luther King Jr, Nelson Mandela, the Dalai Lama, Albert Schweitzer, Mother Teresa, Michael Gobachev, Lech Walesa, Aung San Suu Kyi and many others have studied Gandhi and drawn on his ideas in their efforts towards a better world. It is not only for this that his spiritual heritage is more alive today than ever.

The international art and media scene impressively confirm Gandhi’s actuality. There are excellent exhibitions about Gandhi’s life and work, an opera, a musical, several theatre plays, numerous movies and documentaries for cinema and television. Of course, new books, CDs and DVDs are launched constantly—by now, there are well over 10,000 books on Gandhi in all languages. The internet, which is becoming an ever more important medium, has contributed much to the continued popularity of Gandhi.

For Gandhi the political freedom of India was a result of the personal freedom (swaraj) of the individual,

which is embedded in the continual striving towards truth. It is not new models of thought that the world needs to become better, but the practise of brotherly love and the search for truth by every person everywhere. Everyone must begin seriously practicing with oneself, carrying out one’s own experiment with the truth, here and today, everywhere and with no end:

“An individual can practice the way of life of the future—the nonviolent path—without having to wait for the others. And if an individual can do that, then cannot groups, whole nations, also do so? Humans often hesitate making a beginning because they fear that the goal cannot be completely attained. Exactly this attitude is our greatest obstacle on the path to progress, an obstacle which every person, as long as he or she only wants to, can clear out of the way.”

*Founder and Chairperson, GandhiServe Foundation

Source: www.api.ning.com

Interfaith Prayer Meeting 2010 - Mahatma Gandhi’s Matyrdom DayThe greatest apostle of peace Mahatma Gandhi observed his all religions’ prayers every day. On 30 January 1948, after breaking his fast against the Hindu - Muslim riots, as he was walking towards the altar for his evening prayers a fanatic Hindu shot him dead. This was perhaps the saddest day in the history of humanity.

The year 2009 witnessed human tragedies because of the manmade violence and natural calamities in the various countries.

We have therefore decided to observe interfaith (all major religions) prayers for the greatest apostle of Peace, Mahatma Gandhi and for the victims of the human violence and the natural disasters.

This year the Interfaith Prayer Meeting 2010 will be held on 1 February 2010:

Date: 1 February 2010, 1:00pm(for 1:15pm start) – 2:30pm

Venue: Parliament House of NSW, Macquarie Street, Sydney – In the Theatrette

Light refreshments will be served.

We invite all to be present at the prayer meeting. RSVP by 28 January 2010 - info@bhavanaustralia.org

7.7 January 2010

President’s PageYears come and go but social issues come and stay! Only to be managedRacism is the belief that characteristics and abilities can be attributed to people simply on the basis of their race and that some racial groups are superior to others. Racism and discrimination have been used as powerful weapons encouraging fear or hatred of others in times of conflict and war, and even during economic downturns.

Racism is also a very touchy subject for some people, as issues concerning free speech and Article 19 of the Universal Declaration of Human Rights come into play. Some people argue that talking about supporting racial discrimination and prejudice is just words and that free speech should allow such views to be aired without restriction. Others point out that these words can lead to some very dire and serious consequences (World War II being an example). In a short introductory video the Understanding Race project from the American Anthropological Association says race is a powerful idea and an enduring concept, invented by society. It has also fostered inequality and discrimination for centuries, as well as influencing how we relate to other human beings.

UN’s World Conference on Racism, 2001A UN Global Conference to discuss racism, racial discrimination, xenophobia and related intolerance was held from 31st August to 7 September 2001. While it was brave enough for the United Nations to attempt to hold such a meeting, it proved to be a heated challenge. While all nations are good at being critical of others (and often very accurately, although often not!), when it comes to one’s own criticisms, most would be uncomfortable to say the least. As an example:

›› United States and Europe were against effective discussions of slavery reparations (and sent in only low-level delegates—a possible sign on how they really feel about this conference, and what it is about)

›› Israel and United States were against discussing the possibility that Zionism is racist against Palestinians, causing both to walk out of the conference altogether

›› India was against including discussions about caste-based discrimination

›› Some Arab nations were against discussions on oppression of Kurds or Arab slave trade

›› etc.

A watered down declaration was eventually made.

Globalization and RacismAs globalization in its current form expands, so too does the inequality that accompanies it. Rising inequality can result in an increase in racial bias for scapegoating or advancing xenophobic and isolationist tendencies. During French and British Imperial days for example, racial bias was ingrained within the culture itself (as explored in great detail by Edward Said, in his books such as Orientalism (Vintage Books, 1979) and Culture & Imperialism (Vintage Books, 1993)). However, an element of this is also seen in today’s period of globalization, with what A. Sivanandan describes as the increasing “xenophobic culture of globalisation” seen in some parts of the world.

“Racism has always been both an instrument of discrimination and a tool of exploitation. But it manifests itself as a cultural phenomenon, susceptible to cultural solutions, such as multicultural education and the promotion of ethnic identities.

Tackling the problem of cultural inequality, however, does not by itself redress the problem of economic inequality. Racism is conditioned by economic imperatives, but negotiated through culture: religion, literature, art, science and the media.

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... Once, they demonised the blacks to justify slavery. Then they demonised the “coloureds” to justify colonialism. Today, they demonise asylum seekers to justify the ways of globalism. And, in the age of the media, of spin, demonisation sets out the parameters of popular culture within which such exclusion finds its own rationale—usually under the guise of xenophobia, the fear of strangers”.

-A. Sivanandan, Poverty›is›the›new›black, The Guardian, August 17, 2001

With expanding globalization, the demands for more skilled workers, especially in North America, Europe and elsewhere (while they cut back on education spending themselves, little by little), has led to increased efforts to attract foreign workers—but filtered, based on skill. At the same time, this increases resentment by those in those nations who are not benefitting from globalization.

Additionally, those trying to escape authoritarian regimes etc are finding it harder and harder to get into these countries, due to tighter immigration policies. Hence it is harder to immigrate to the wealthier nations unless, says Liz Fekete, “these citizens are part of the chosen few: highly-skilled computer wizards, doctors and nurses trained at Third World expense and sought after by the West. Global migration management strategy saps the Third World and the former Soviet block of its economic lifeblood, by creaming off their most skilled and educated workforces.” From the perspective of globalization, Liz continues, “the skills pool, not the genes pool, is key.”

Immigrants face numerous criticisms and challenges; It is difficult enough often, to get into another nation as mentioned above. If one succeeds, then additional struggles (some to naturally be expected, of course) are faced:

›› Living in a new country can be daunting, especially when the cultural differences are great.

›› As a result it can be expected that an immigrant would try to maintain some semblance of their own culture in their new country of stay.

›› Or, due to fears of racism or due to the culture shock it would be expected that immigrant communities would form as a way to deal with this and as a means to help each other through.

›› By doing this, sometimes they face criticism of not integrating and of “sticking with their own kind”;

›› Yet, on the other hand, if they do integrate in some way, they face critique from certain types of environmentalists and others of contributing to environmental degradation by increasing their consumption to the high levels typical of the host nation.

›› (And if environmental degradation is the concern, then it would make sense that one of the main issues at hand to address would be the consumption itself and its roots, regardless of who is doing it—in this context.

›› That is, if the host nation had different modes of consumptions, immigrants would likely follow those too.

›› Hence, singling out immigrants for being a factor in environmental degradation is often unfair, and itself hints of prejudice and of attitudes—intentional or not—almost like “stay out; we want to maintain and not share our lifestyle and standards of living; we recognize it is wasteful but if not too many are doing it, then it is ok” etc.)

Mahatma Gandhi showed us the way for managing the critical social issues: understanding, willingness to accept differences, mutual respect, dialogue, harmony between means and ends….

Gambhir WattsPresident, Bharatiya Vidya Bhavan Australia

7.7 January 2010

Editorial PagePublisher & General Editor:

Gambhir Wattspresident@bhavanaustralia.org

Editorial Committee:J Rao Palagummi

Parveen Dahiyaeditors@bhavanaustralia.org

Designing Team:Utkarsh Doshi

J Rao Palagummi

Advertising:info@bhavanaustralia.org

Bharatiya Vidya Bhavan AustraliaSuite 100 / 515 Kent Street,

Sydney NSW 2000

* The views of contributors to Bhavan Australia are not necessarily the views of

Bhavan Australia or the Editor.

*Bhavan Australia reserves the right to edit any contributed articles and

letters submitted for publication.

Copyright: all advertisements and original editorial material appearing

remain the property of Bhavan Australia and may not be reproduced

except with the written consent of the owner of the copyright.

Bhavan Australia: - ISSN 1449 – 3551

Board of Directors of

Bharatiya Vidya Bhavan Australia

Office Bearers:President Gambhir Watts

Chairman›Emeritus Surendralal Mehta President, Bhavan Worldwide

Company›Secretary Sridhar Kumar Kondepudi

Other Directors: Abbas Raza Alvi,

Catherine Knox,

Sridhar Kumar Kondepudi,

Moksha Watts,

Homi Navroji Dastur, Executive Secretary and Director General

Jagannathan Veeraraghavan, Executive Director, Delhi

Mathoor Krishnamurti, Executive Director, Bangaluru

Palladam Narayana Sathanagopal, Joint Director, Mumbai

Patron: Her Excellency Mrs Sujatha Singh High Commissioner of India in Australia

Honorary Life Patron: His Excellency M Ganapathi, Currently (Founder Member/Director of Bharatiya Vidya Bhavan Australia)

Articles & Focus ThemesMahatma Gandhi: Now and Then 2 The Gravediggers of Kashmir 30

Journey of Indian Republic 10 Honey 32

Australia Day 12 Highlights of Indian Culture 37

Martyrs’ Day 14 Makar Sankranti 38

Introduction to Guru Gobind Singh 16 New Age Saga of Multiculturalism 42

Netaji Subhas Chandra Bose 18 Cosy with Corruption 44

Swami Vivekananda: Life and Teachings 20 Nuclear Energy and Waste 46

Taking on Terror Concerted Strategy 28Status of Girl-Child in Ancient Indian Tradition

48

Cover: Peace Bird carrying message of Amity between Australia and India.

Pictures: Mahatma Gandhi and Subhash Chandra Bose; Swami Vivekananda and Guru Gobind Singh

7.7 January 2010

7.7 January 2010

Charter of Bharatiya Vidya Bhavan Australia

The Bharatiya Vidya Bhavan (Bhavan) is a non-profit, non-religious, non-political Non Government Organisation (NGO). Bhavan has been playing a crucial role in educational and cultural interactions in the world, holding aloft the best of Indian traditions and at the same time meeting the needs of modernity and multiculturalism. Bhavan’s ideal ‘is the whole world is but one family’ and its motto: ‘let noble thoughts come to us from all sides’.

Like Bhavan’s other centres around the world, Bhavan Australia facilitates intercultural activities and provides a forum for true understanding of Indian culture, multiculturalism and foster closer cultural ties among individuals, Governments and cultural institutions in Australia. Bhavan Australia Charter derived from its constitution is:

To advance the education of the public in:a) the cultures (both spiritual and temporal) of the world,b) literature, music, the dance, c) the arts, d) languages of the world,e) philosophies of the world.

To foster awareness of the contribution of a diversity of cultures to the continuing development of multicultural society of Australia.To foster understanding and acceptance of the cultural, linguistic and ethnic diversity of the Australian people of widely diverse heritages.To edit, publish and issue books, journals and periodicals, documentaries in Sanskrit, English and other languages, to promote the objects of the Bhavan or to impart or further education as authorized.To foster and undertake research studies in the areas of interest to Bhavan and to print and publish the results of any research which is undertaken.

www.bhavanaustralia.org

The Test of Bhavan’s Right to ExistThe test of Bhavan’s right to exist is whether those who work for it in different spheres and in different places and those who study in its many institutions can develop a sense of mission as would enable them to translate the fundamental values, even in a small measure, into their individual life.

Creative vitality of a culture consists in this: whether the ‘best’ among those who belong to it, however small their number, find self-fulfilment by living up to the fundamental values of our ageless culture.

It must be realised that the history of the world is a story of men who had faith in themselves and in their mission. When an age does not produce men of such faith, its culture is on its way to extinction. The real strength of the Bhavan, therefore, would lie not so much in the number of its buildings or institutions it conducts, nor in the volume of its assets and budgets, nor even in its growing publication, cultural and educational activities. It would lie in the character, humility, selflessness and dedicated work of its devoted workers, honorary and stipendiary. They alone can release the regenerative influences, bringing into play the invisible pressure which alone can transform human nature

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7.7 January 2010

Journey of Indian Republic60 years back, a salute of 21 guns and the unfurling of the Indian National flag by Dr Rajendra Prasad heralded the historic birth of the Indian Republic on January 26, 1950; 894 days after our country became a dominion following withdrawal of British Rule. Since then, every year the day is celebrated with great pride and happiness all over the nation.

The transition of India from a British colony to a sovereign, secular, and democratic nation was indeed historical. It was a long journey of around two decades that started with the conceptualisation of the dream in 1930 to its actual realization in 1950. A look into the journey that led to the birth of Indian Republic will make our celebrations more meaningful.

Lahore Session of the Indian National CongressThe seeds of a republican nation were sowed at the Lahore session of the Indian National Congress at the midnight of 31st December 1929. The session was held under the Presidency of Pt Jawahar Lal Nehru. Those present in the meeting took a pledge to mark January 26 as “Independence Day” in order to march towards realizing the dream of complete independence from the British. The Lahore Session paved way to the Civil Disobedience movement. It was decided that January 26, 1930 would be observed as the Purna Swaraj (complete Independence) Day. Many Indian political parties and Indian revolutionaries from all over the country united to observe the day with honour and pride.

Indian Constituent Assembly MeetingsThe Indian Constituent Assembly, which was constituted as a result of the negotiations between the Indian leaders and members of the British Cabinet Mission, had its first meeting on December 9, 1946. The Objective of the Assembly was to give India a constitution, which would serve a lasting purpose and hence appointed a number of committees to thoroughly research the various aspects of the proposed constitution. The recommendations were discussed, debated and revised many times before the Indian Constitution was finalized and officially adopted three years later on November 26, 1949.

Constitution came into ForceThough India became a free nation on August 15, 1947, it enjoyed the true spirit of Independence on January 26, 1950 when the Constitution of India finally came into force. The Constitution gave the citizens

of India the power to govern themselves by choosing their own government. Dr Rajendra Prasad, took oath as the first President of India at the Durbar Hall in the Government House and this was followed by the Presidential drive along a five-mile route to the Irwin Stadium, where he unfurled the National Flag. Ever since the historic day, January 26 is celebrated with festivities and patriotic fervor all around the country. The day owes its importance to the constitution of India that was adopted on this day.

Republic Day CelebrationsEach year, 26th January is a day on which every Indian heart fills up with patriotic fervour and immense love for motherland. There are many significant memories as it was this day when the Indian Tricolour was first unfurled in January 1930 at Lahore, by Pt Jawaharlal Nehru and the declaration of an independent Indian National Congress was made. 26th January, 1950 was the day when the Indian republic and its constitution came into force. It was this day in history in 1965 when Hindi was declared as the official language of India.

Celebrations GaloreRepublic Day is celebrated every year with much enthusiasm all over the country and to mark the importance of this occasion, a grand parade is held in the capital, New Delhi, from Raisina Hill near Rashtrapati Bhavan (President’s House), along the Rajpath, past India Gate and on to the historic Red Fort.

The event begins with the Prime Minister of India laying a wreath at the Amar Jawan Jyoti at India Gate, commemorating all the soldiers who sacrificed their lives for the country. Soon, a 21 gun salute is

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presented, the President unfurls the National Flag and the National Anthem is played. This marks the beginning of the parade. The President is accompanied by a notable foreign Head of State—who is the invited Chief Guest at the celebration.

The Parade begins with winners of gallantry awards passing the President in open jeeps. President of India, who is the Commander-in-Chief of the Indian Armed Forces, takes the salute at the grand parade. The Indian Military also showcases its latest acquisitions such as tanks, missiles, radars, etc.

Soon after, awards and medals of bravery are given by the President to the people from the armed forces for their exceptional courage in the field and also to those civilians who have distinguished themselves by their different acts of valour in different situations. After this, helicopters from the armed forces fly past the parade area showering rose petals on the audience.

The military parade is followed by a colourful cultural parade. India’s rich cultural heritage is depicted in the form of tableaus from various states. Each state depicts its unique festivals, historical locations and art. This exhibition of diversity and richness of the culture of India lends a festive air to the occasion. Tableaus from various Government department and Ministries of India are also presented displaying their contribution towards the progress of the nation. The most cheered section of the parade is when the children who have won National Bravery Awards ride past the dais on elephants. School-children from all over the country also participate in the parade showcasing folk dances and singing to the tunes of patriotic songs.

The parade also includes displays of skilful motor-cycle rides, by the Armed Forces personnel. The most eagerly awaited part of the parade is the fly past, put on by the Indian Air Force. The fly past marks the conclusion of the parade, when fighter planes of the IAF roar past the dais, symbolically saluting the President.

Celebrations, though on a relatively smaller scale, are also held in all state capitals, where the Governor of the state unfurls the Tricolour. Similar celebrations are also held at district headquarters, sub divisions etc.

PM RallyThe Republic Day celebration is a three day extravaganza and post this celebration at India Gate, on the 27th January, a Prime Minister’s Rally is held by a crème of N.C.C. cadets displaying various breath-taking performances and drill.

Lok TarangThe Ministry of Culture, Government of India, in association with Zonal Cultural Centres organises “Lok Tarang—National Folk Dance Festival” every year from 24th to 29th January. This festival provides a unique opportunity for people to witness colourful, vibrant and authentic folk dances drawn from various parts of the country.

Beating the RetreatBeating The Retreat officially denotes the end of Republic Day festivities. All important Government Buildings are beautifully decorated with lights every evening from 26th to 29th. Beating the Retreat ceremony is conducted on the evening of January 29, the third day after the Republic Day. The ceremony starts by the massed bands of the three services marching in unison, playing popular marching tunes.

The drummers also give a solo performance (known as the Drummer’s Call). Followed by this the drummers play “Abide With Me” (which is also said to be Gandhi Ji’s favourite) and the chimes made by the tubular bells, placed quite at a distance, create a mesmerising ambience.

This is followed by the bugle call for Retreat, the band master then marches to the President and requests permission to take the bands away, and informs that the closing ceremony is now complete. The bands march back playing a popular martial tune “Saare Jahan Se Achcha”.

At exactly 6 pm, the buglers sound the retreat and the National Flag is lowered, and the National Anthem is sung, bringing the Republic Day celebrations to a formal end.

Source: National Portal Content Management Team, http://india.gov.in

7.7 January 2010

Australia Day-Elizabeth Kwan*

T he tradition of having Australia Day as a national holiday on 26 January is a recent one. Not until 1935 did all the Australian states

and territories use that name to mark that date. Not until 1994 did they begin to celebrate Australia Day consistently as a public holiday on that date.

BeginningsThe tradition of noticing 26 January began early in the nineteenth century with Sydney almanacs referring to First Landing Day or Foundation Day. That was the day in 1788 Captain Arthur Phillip, commander of the First Fleet of eleven convict ships from Great Britain and the First Governor of New South Wales, arrived at Sydney Cove. The raising of the Union Jack there symbolised British occupation of the eastern half of the continent claimed by Captain James Cook on 22 August in 1770.

Some immigrants who prospered in Sydney, especially those who had been convicts or the sons of convicts, began marking the colony’s beginnings with an anniversary dinner—‘an emancipist festival’ to celebrate their love of the land they lived in. Governor Lachlan Macquarie, the emancipists’ friend, made the thirtieth anniversary of the day in 1818 a public holiday, thirty guns counting out the years of British civilization, a tradition Macquarie’s successors continued.

In 1826 at the centre of the anniversary dinner, ‘Australia’ a new word for the continent, entered the list of toasts. The term, recommended in his Voyage to Terra Australis in 1814 by Matthew Flinders, the skilful circumnavigator of the continent in 1801–03,

and proposed by Macquarie to a reluctant British Government in 1817, was taken up in Australia, especially by emancipists. The most famous of them, William Charles Wentworth with a fellow barrister had established the colony’s first uncensored newspaper, the Australian, in 1824.

So strongly did some emancipists feel about being Australian that the anniversary dinner in 1837 was for only the Australian-born. Wentworth, invited to chair the dinner, declined, disapproving of this new development. Having become a wealthy landowner and squatter, he found that he had more in common with his former enemies, the exclusives, than his supporters who pressed for wider rather than narrower voting rights in discussions about political reform. That year the celebration widened with the first Sydney Regatta, the beginning of a new tradition—one which still continues today. Five kinds of races, including one for whale boats, drew crowds to the shore of Sydney Harbour. ‘It was’, the official newspaper, the Sydney Gazette reported, ‘a day entirely devoted to pleasure’.

Australia Day, 26 January: A Day for All Australians?The Bicentenary gave the National Australia Day Council (NADC) a great boost, with bicentennial community committees across the country converting to Australia Day committees where they did not already exist. In 1990 the Council became an incorporated public company. Its board, appointed from the community by the federal Government, was expected to adopt ‘a more entrepreneurial approach’. The Government hoped that the corporate sector’s

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financial contribution to Australia Day would eventually match its own.

Cooperation between the NADC and the states and territories in planning and implementing Australia Day programs proved to be a constant challenge. The Council, after consultation with its forum, provided the national focus; the state and territory councils were the ‘arms and legs’ implementing it. But criticism that the Bicentenary had been a NSW rather than national celebration, led some to say that the Australian of the Year Award presentations should not always be in Sydney. Although an attempt in 1992 to move the ceremony to Melbourne failed, in 1994 the presentations began to alternate between Sydney, Canberra, Melbourne and Brisbane. The same year the states and territories made permanent their concession of 1988: a holiday on 26 January, in place of the long weekend. The NADC, after years of campaigning for the change, had reason to exclaim in its annual report: ‘One nation—one day—Australia’s Day!’

Australia Day TodayNew South Wales—Sydney especially—has long celebrated 26 January to mark the beginning of British occupation of Australia. Victoria and the other Australian states and territories, persuaded by the Australian Natives’ Association, came to accept Australia Day by 1935, celebrating it together with a long weekend. Since 1979, Federal Government

promotion of an Australia Day that was less British and more Australian gave the day a higher profile in the hope of unifying Australia’s increasingly diverse population. The long weekend gave way to the day itself in 1994, and ten years later Canberra displaced Sydney as the day’s focal point.

However, Aboriginal Australians have continued to feel excluded from what has long been a British pioneering settler celebration, symbolised by the raising of the Union Jack and later the Australian flag which bears the British flag. Debate over the date and nature of Australia Day continues as the National Australia Day Council seeks to meet the challenge of making 26 January a day all Australians can accept and enjoy.

*Elizabeth Kwan, formerly a senior lecturer in History and Australian Studies at the University of South Australia and a senior researcher in the Department of the Senate, Parliament House, Canberra, currently works as a historian in Darwin. She has written and lectured widely on Australians’ transition in identity, from British to Australian, with particular attention to national flags: the Union Jack, and since 1954, the Australian national flag. Her book, Flag and Nation: Australians and Their National Flags since 1901 (UNSW Press, 2006), explains Australians’ changing relationship to those flags and the politics of patriotism which shaped it.

Source: http://www.australiaday.org.au

7.7 January 2010

Martyrs’ Day-Sailen Chatterjee*

T he Nation pays homage to the martyrs who

suffered and died for the freedom, welfare, and progress of the country, on January 30 every year.

It was on January 30, 1948 that Mahatma Gandhi was assassinated a little before the sunset when he was going to attend his evening prayers. Gandhiji was the greatest among the lakhs and lakhs of martyrs and freedom fighters who sacrificed everything for the country’s Independence, welfare and progress. Since Gandhiji’s martyrdom on January 30, 1948 this day was declared as the Martyrs’ Day. Since then every year the Nation pays homage to the Mahatma and other martyrs on this day.

On Martyr’s Day, the President, the Vice President, the Prime Minister, the Defence Minister, and the three service Chiefs gather at the Samadhi of Mahatma Gandhi at Rajghat and lay wreaths on the Samadhi decorated with multi-colour flowers. The armed forces personnel blow the bugles sounding the Last Post. The inter-services contingent reverse arms as a mark of respect to the martyrs.

A two-minutes silence in memory of the Father of the Nation and other martyrs is observed throughout the country at 11 am.

At Rajghat, in front of the Samadhi of Gandhiji, all-religion prayers are held and bhajans dear to him sung. January 30, 1948 is the saddest and most poignant day in our history. For on this day, 78-year old Mahatma Gandhi was killed in Birla House (now known as Gandhi Smriti) when he was going to join his evening prayers.

This was the biggest tragedy that the Nation faced after we achieved our hard-won Independence under the

leadership of Gandhiji. I was a few yards away when this tragedy occurred. Like other days, I was slowly walking behind the Mahatma towards the prayer ground. I saw a well-built, tall young man, clad in khaki, rushing from the peaceful crowd of men, women and children, who came to attend the prayers, towards Gandhiji. Gandhiji was then ascending the steps to the prayer ground. The restless young man tried to touch Gandhiji’s feet. Gandhiji’s grand daughters, Manu and Ava, told him that Gandhiji did not like people touching his feet. They both tried to stop the man and told him not to delay the Mahatma who was already late for the prayers. But the man pushed them aside and the prayer books and other things which they were carrying fell on the ground.

The young man, who had a pistol, suddenly fired three shots from close range at Gandhiji. The Mahatma fell on the ground, his white khadi dress soaked in blood. A man of prayer, Gandhiji remembered God and said, “Hey Ram : Hey Ram.” It was 5.17 p.m. Men, women and children, who came to join the prayers, were shocked and wept aloud to see the Father of the Nation being killed in front of their eyes. A bleeding Gandhiji was rushed to the room where he was staying. The news of his assassination spread like a fire. Despite one of the coldest nights in India’s capital, thousands of people crowded in front of Birla House and wanted to have Gandhiji’s darshan.

Inside the room there were tragic scenes. Pandit Nehru, our first Prime Minister, wept like a child. Sardar Patel was seen consoling him. Doctors rushed into the room. They examined Gandhiji. They remained dumb. Slowly, they signified that the Mahatma was dead.

The Martyrs’ Day is an occasion to remember all our martyrs and work for the country’s peace, unity, progress and welfare

Martyr Day Function at India Gate, Delhi

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This was my worst and saddest reporting of the Mahatma after about four years’ tour with him in various parts of the country. I wept. I rushed to the room where Gandhiji’s body was lying. Recitations from the Gita and other scriptures were going on.

I remained whole night in that room. Lights in the room were switched off. An oil lamp was lit. There was darkness everywhere. Sitting in the room, I wrote an article titled “That Darkest Night”.

Outside the room, there was a huge waiting and weeping crowd. The people were shouting in choked voice “Allow us to have last darshan of our beloved Bapuji”. The entire area rent with repeated cries of “Mahatma Gandhi ki Jai”.

In order to allow the people to have darshan of the Mahatma, his body was placed on the high table in the adjacent room. A powerful lamp was lit so that the people could have an easy darshan. As the doors of the room were opened, there was a huge rush. Everybody wanted to touch Gandhiji’s feet. An old woman fell down in the rush and fainted. There was so much confusion that the doors of the room had to be closed. Then Gandhiji’s body was taken to the roof of the house and placed under powerful light to enable the vast multitude of people have a last glimpse of him. In bitter cold, Gandhiji was given a bath at 1 a.m. The blood-soaked clothes were then removed from his body. I then saw three bullet wounds on his body. Two bullets had pierced through his body. The third bullet remained in his body. The wounds were still bleeding. The scene was tragic.

After the bath, Gandhiji was dressed in khaddar loin cloth presented to him on his last birthday. He

was garlanded with a hank of hand-spun thread. He was decorated with flowers and garlands. Gandhiji’s favourite Ram Dhun and bhajans were recited. Gandhiji’s watch then struck 3.30 a.m. Everyday, he was used to hold his morning prayers at that time. All-religion prayers were held that day as well.

His grand daughters, Ava and Manu, sang a Hindi bhajan befitting the occasion.

This bhajan is as follows:

“Karle Sringar, Chatur Albele,

(Tujhe) Sajan ke Ghar Jana Hoga,

Miitti Orhawan, Mitti Bichawan,

Mitti me hi Mil Jana Hoga.

Karle Sringar………………

Nahale Dhole Shish Gothale

Phir Wahan-se Nahi Ana Hoga

Karle Sringar ………………”

As the prayers were going on, the first rays of the sun entered the room. That dreadful night, which the whole nation passed in anguish and tears, came to an end.

Preparations for Gandhiji’s last journey to Rajghat were being made. A mass of humanity had crowded in Delhi on that occasion. The cremation at Rajghat was attended by world dignitaries. Gandhiji, alongwith lakhs of men and women who sacrified for the country’s cause, became a martyr. The cellular dark jails of the Andaman Islands, where the freedom fighters were kept, are full of stories of the martyrs. The stone walls of the jail echoe the sufferings and torture of the freedom fighters, many of whom were killed inside the jail. The Martyrs’ Day is an occasion to remember all our martyrs and work for the country’s peace, unity, progress and welfare. During the last eventful phase of his life, Gandhiji worked for establishing peace, amity and brotherhood among people and died while working for this mission. Let us remember his work for peace, amity and brotherhood.

Source: http://pib.nic.in

*Special Homage to Sailen Chatterjee, veteran journalist, freedom fighter and a close associate of Mahatma Gandhi who died in July, 2001. He was an eye witness to Gandhiji’s assassination. He would be long remembered for his coverage of Gandhiji’s peace mission in the Noakhali district of undivided Bengal, where communal frenzy before independence and partition had created an atmosphere of unprecedented violence. That mission from December 1946 to March 1947 restored the confidence of the people to a large extent and brought the Hindus and Muslims together.

7.7 January 2010

The Life of An Exceptional Leader:

A Brief Introduction to Guru Gobind Singh-Jasmeen Kaur Malhotra, Kulbir Singh Malhotra

A n understanding of the life of Guru Gobind Singh is essential to the comprehension of the principles of the Sikh faith and the beliefs

and character of its followers. His extraordinary life bridged the perceived divide between saint and soldier; his poetry, particularly complex and intricate, contributed poignant nuances and sensitivities to the body of Sikh knowledge, and his leadership and generalship has served as inspiration for contemporary real-world applications as varied as military strategy and corporate governance.

Some readers will be aware of Guru Gobind Singh’s place in the Sikh chronology—he was the tenth and final human Guru of the Sikhs. Born in 1666, he was granted the guruship at the age of ten by his father Guru Teg Bahadur when Guru Teg Bahadur was executed on the orders of the then-emperor Aurangzeb (although not every succession of the guruship was passed on through family ties—the sole deciding factor was merit and suitability for the role). From this age, therefore, Guru Gobind Singh was no stranger to the exigencies and demands of the world, and what would be required of him as Guru.

These demands were created and heightened by the inimitable political and social circumstances of the time. Detailed historical facts will always be debated, but it is widely accepted that the then-emperor Aurangzeb engaged in extreme and fanatical measures to establish a pure Islamic state in India. There are recorded accounts of the destruction of temples, artwork and religious texts, the illegalisation of several Hindu religious practices, forcible conversions and persistent discrimination in fiscal administration. These practices, combined with the general social disarray and disorganisation of the time, resulted in a harsh and oppressive life for non-Muslims.

This was not a religious crisis, but a political one. The actions and motivations of Aurangzeb in this regard are such as to be condemned by all religions, including Islam. It was, therefore, in response to these circumstances that Guru Gobind Singh encouraged his Sikh followers to take up arms and train as soldiers in defence of the many who were affected by Aurangzeb’s tyrannical rule. Historical sources have noted Sikh “rebellions”; this assessment has come about because the mere existence of an organised military group not under the command of the Emperor

was deemed a rebellion under Aurangzeb’s laws. Guru Gobind Singh made it clear that military and physical force was only to be used defensively—but his writings also state unmistakably that resort to force was a legitimate course of action if all other options had been exhausted.

Guru Gobind Singh’s role as general of the Sikh “rebellion” is often noted as the defining facet of his personality. He is credited with exceptional military strategies and tactics, and his military leadership has been distinguished as being an extraordinary application of esprit-de-corps, morale, motivational, discipline and management principles.

However, his life exemplified the balance between both saint and soldier. This extended far beyond compassion in battle (shooting gold-tipped arrows so that the enemy soldiers could bury their dead) and extraordinary attention paid to his troops (personally attending to the wounded and the last rites of the fallen). Aside from being the military leader of the Sikhs, he was also their spiritual guide. As successor of Guru Nanak, the first Guru, he was charged with continuing his religious legacy and contributing to the body of Sikh principles and beliefs so that the religion

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could flourish without the need for a human Guru. The religious scriptures penned by Guru Gobind Singh reveal his fluency in Punjabi, Hindi, Sanskrit and Persian and communicate his unique spiritual message in all the languages, complementing and enhancing the legacy of his nine predecessors, and broadening the appeal and accessibility of the message.

The scriptures are of a remarkable complexity and literary integrity and showcase Guru Gobind Singh’s ability as a scholar as well as the content of his spiritual instructions to those who followed him.

Perhaps the clearest indication of Guru Gobind Singh’s role as spiritual leader was his initiation of the baptism ceremony, and the subsequent creation of the creed of the Khalsa, which translates literally to “the pure”. When the first “Five Beloved Ones” (known as the Panj Pyare) had been chosen and baptised, he then knelt before them and requested baptism from them himself. This heartfelt display of humility is a moving reminder that he was indeed a successor of the house of Guru Nanak and a bearer of the same message.

It was from this baptism ceremony that Guru Gobind Singh bestowed upon Sikhs the surnames “Singh” for males and “Kaur” for females. These names were to replace the traditional caste names borne by members of Indian society at the time, and represented his philosophy of the equality and equal standing of all human beings, one of the fundamental tenants of the Sikh religion. Sikhs believe in the equality of all castes, creeds, races and religions, and in their peaceful coexistence.

This philosophy of equality and recognition of all can be seen in another of Guru Gobind Singh’s works known as the Zafarnama, or the “Declaration of Victory”. This work is written in exquisite Persian verse and consists of a letter sent to Aurangzeb reminding him of his broken oaths and stating that, despite his apparent material losses and the martyrdom of his family at the hands of Aurangzeb and his delegates, he, Guru Gobind Singh, had won a moral victory over the Emperor. The letter repeatedly

mentions Aurangzeb’s oaths taken on the holy Koran, and Guru Gobind Singh’s respectful recognition of the Islamic scripture and the sanctity of its oaths is a stirring example of his observance, both in principle and in practice, of the equality doctrine.

The Zafarnama had a profound effect on the Emperor. 91 years of age and nearing the end of his tyrannical reign, he was well placed to accept the truth of the claims made within it. Historical medical records reveal that soon after receiving the Zafarnama, Aurangzeb fell into a fatal illness that held him in extreme pain for the remainder of his days. His last will is a moving account of his recognition and acceptance of his sins and his instructions by which “the body of a sinner” should be disposed of. It is unlikely that a better example of the force of Guru Gobind Singh’s writing and the power of his philosophy can be found.

Guru Gobind Singh is revered by Sikhs as the personification of perfection. His saint-soldier life was the ultimate example of a Sikh’s goal of at once living within the world and remaining detached from it, his principles epitomised integrity, honesty, courage and spirituality, and his military and spiritual leadership provides inspiration and guidance to all Sikhs to this day. In a tumultuous new century marked by increasing social entropy, inter-religious conflict and terrorism, and the over-reliance on material wealth resulting in financial disaster, the contemporary applicability of his philosophy appears especially relevant. Sikhs celebrate the birthday of Guru Gobind Singh on January 5.

Credit: Oil Painting of Guru Gobind Singh by Kulbir Singh Malhotra, Kalamandir

7.7 January 2010

Netaji Subhas Chandra Bose-Jyotsna Kamat*

While the Gandhi/Nehru faction of Congress has garnered much of the credit for India’s freedom struggle, it is important to remember that India’s freedom movement was in fact a movement of the masses and there were a number of great leaders with fierce patriotism and great visionary ideas who sacrificed their entire lives for the nation’s cause.

Known as Netaji (leader), Mr Bose was a fierce and popular leader in the political scene in pre-independence India. He was the President of the Indian National Congress in 1937 and 1939, and founded a nationalist force called the Indian National Army. He was acclaimed as a semigod, akin to the many mythological heroes like Rama or Krishna, and continues as a legend in Indian mind.

Subhas Chandra was born on January 23rd 1897 in Cuttack (in present day Orissa) as the ninth child among fourteen, of Janakinath Bose, an advocate, and Prabhavatidevi, a pious and God-fearing lady. A brilliant student, he topped the matriculation examination of Calcutta province and passed his B.A. in Philosophy from the Presidency College in Calcutta. He was strongly influenced by Swami Vivekananda’s teachings and was known for his patriotic zeal as a student. His parents’ wishes kept him away from the Indian freedom struggle and led him into studies for the Indian Civil Service in England. Although he finished those examinations also at the top of his class (4th), he could not complete his apprenticeship and returned to India, being deeply disturbed by the Jallianwalla Bagh massacre. He came under the influence of Mahatma Gandhi and joined the Indian National Congress (a.k.a. Congress). Gandhiji directed him to work with Deshbandhu Chittaranjan Das, the Bengali leader whom Bose acknowledged as his political guru.

Bose was outspoken in his anti-British stance and was jailed 11 (eleven) times between 1920 and 1941 for periods varying between six months and three years. He was the leader of the youth wing of the Congress Party, in the forefront of the trade union movement in India and organized Service League, another wing of Congress. He was admired for his great skills in organization development.

The Inf luence of BoseBose advocated complete freedom for India at the earliest, whereas the Congress Committee wanted it in phases, through a Dominion status. Other younger leaders including Jawaharlal Nehru supported Bose and finally at the historic Lahore Congress convention,

the Congress had to adopt Poorna Swaraj (complete freedom) as its motto. Bhagat Singh’s martyrdom and the inability of the Congress leaders to save his life infuriated Bose and he started a movement opposing the Gandhi-Irvin Peace Pact. He was imprisoned and expelled from India. But defying the ban, he came back to India and was imprisoned again!

Clouds of World War II were gathering fast and Bose warned the Indian people and the British against dragging India into the war and the material losses she could incur. He was elected President of the Indian National Congress twice in 1937 and in 1939, the second time defeating Gandhiji’s nominee. He brought a resolution to give the British six months to hand India over to the Indians, failing which there would be a revolt. There was much opposition to his rigid stand, and he resigned from the post of President and formed a progressive group known as the Forward Block (1939). The Second World War broke out in September of 1939, and just as predicted by Bose, India was declared as a warring state (on behalf of the British) by the Governor General, without consulting Indian leaders. The Congress party was in power in seven major states and all State Governments resigned in protest.

Subhas Chandra Bose now started a mass movement against utilizing Indian resources and men for the great war. To him, it made no sense to further bleed

Subhash Chandra Bose

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poor Indians for the sake of colonial and imperial nations. There was a tremendous response to his call and the British promptly imprisoned him. He took to a hunger-strike, and after his health deteriorated on the 11th day of fasting, he was freed and was placed under house arrest. The British were afraid of violent reactions in India, should something happen to Bose in prison.

The Mystery Begins...Bose suddenly disappeared in the beginning of 1941 and it was not until many days that authorities realized Bose was not inside the house they were guarding! He traveled by foot, car and train and resurfaced in Kabul (now in Afghanistan), only to disappear once again. In November 1941, his broadcast from German radio sent shock waves among the British and electrified the Indian masses who realized that their leader was working on a master plan to free their motherland. It also gave fresh confidence to the revolutionaries in India who were challenging the British in many ways.

The Axis powers (mainly Germany) assured Bose military and other help to fight the British. Japan by this time had grown into another strong world power, occupying key colonies of Dutch, French, and British colonies in Asia. Bose had struck alliance with Germany and Japan. He rightly felt that his presence in the East would help his countrymen in freedom struggle and second phase of his saga began. It is told that he was last seen on land near Keil canal in Germany, in the beginning of 1943. A most hazardous journey was undertaken by him under water, covering thousands of miles, crossing enemy territories. He was in the Atlantic, the Middle East, Madagascar and the Indian ocean. Battles were being fought over land, in the air and there were mines in the sea. At one stage he traveled 400 miles in a rubber dinghy to reach a Japanese submarine, which took him to Tokyo. He was warmly received in Japan and was declared the head of the Indian Army, which consisted of about 40,000 soldiers from Singapore and other eastern regions. Bose called it the Indian National Army (INA) and a Government by the name “Azad Hind Government” was declared on the 21st of October 1943. INA freed the Andaman and Nicobar islands from the British, and were renamed as Swaraj and Shaheed islands. The Government started functioning.

Early Success and Tragic EndBose wanted to free India from the Eastern front. He had taken care that Japanese interference was not present from any angle. Army leadership, administration and communications were managed only by Indians. Subhash Brigade, Azad Brigade and Gandhi Brigade were formed. INA marched through Burma and occupied Coxtown on the Indian Border.

A touching scene ensued when the solders entered their ‘free’ motherland. Some lay down and kissed, some placed pieces of mother earth on their heads, others wept. They were now inside of India and were determined to drive out the British! Delhi Chalo (Let’s march to Delhi) was the war cry.

The bombing of Hiroshima and Nagasaki changed the history of mankind. Japan had to surrender. Bose was in Singapore at that time and decided to go to Tokyo for his next course of action. Unfortunately, the plane he boarded crashed near Taipei. The Indian people were so much enamored of Bose’s oratory and leadership qualities, fealressness and mysterious adventures, that he had become a legend. They refused to believe that he died in the plane crash. The famous Red Fort trial wherein Bose’s Generals and the INA Officers were tried, became landmark events. Initially, the British Government thought of a court-martial, but there was a countrywide protest against any kind of punishment. For common Indians, Axis and Allied powers hardly mattered, but they could not tolerate punishment of fellow countrymen who were fighting for freedom. The British Government was in no position to face open rebellion or mutiny and a general amnesty for INA soldiers was declared.

While Bose’s approach to Indian freedom continues to generate heated debate in the Indian society today, there is no denying of his burning patriotism, his tireless efforts to free India from inside and outside and his reckless adventures in trying to reach his goals. His exploits later became a legend due to the many stories carried by the disbanded INA soldiers who came from every nook and corner of our great country. Had he lived, Subhas Chandra Bose could have given a new turn to Independent India’s political history. But he lives on eternally in the Indian mind, more famous after his death.

*Jyotsna Kamat is a Historian living in Bangalore (Bangaluru). India’s freedom struggle is one of her favorite topics.

Source: http://www.kamat.com

7.7 January 2010

Swami Vivekananda: Life and Teachings

Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January

1863. His father, Vishwanath Datta, was a successful Attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western Philosophy and History. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.

With Sri RamakrishnaAt the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English Professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”

Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.

Difficult SituationsAfter a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885, Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care.

In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.

Beginnings of a Monastic BrotherhoodSri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.

After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)

Awareness of Life’s MissionAfter establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life.

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While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the Prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.

Discovery of Real IndiaDuring his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.

Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic

condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education—this was the answer that Swamiji found.

Need for an OrganizationOne thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.

Decision to attend the Parliament of ReligionsIt was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.

Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.

The Parliament of Religions and AfterHis speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian Wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.

Awakening his CountrymenHe returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:

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(a) To rouse the religious consciousness of the people and create in them pride in their cultural heritage;

(b) To bring about unification of Hinduism by pointing out the common bases of its sects;

(c) To focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta.

Founding of Ramakrishna MissionSoon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on 1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.

Belur MathIn early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the Monastery and Monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or

caste.

DisciplesIt may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life

and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita), Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.

Last DaysIn June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”

Source: http://www.belurmath.org

My life’s allegiance is to this my motherland; and if I had a thousand lives, every moment of the whole series would be consecrated to your service, my countryman, my friends. - Swami Vivekananda

7.7 January 2010

OM KAR BINDU SAMYUKTAM NITYAMDHAYATI YOGINA

KAMDAM MOKSH PADAM CHEVAOM KARAYA NAMO NAMAHA

My Salutation to OMwhich is the base of the universe,

the source of life,the light of each heart.

Meditation upon OM purifies the Karmasand leads to liberation.

Everything in this universe,the visible and invisible,

comes from OM,exists in OM,

and will dissolve in OM again.OM is the Supreme

on whom the Yogis meditate.My adoration to that OM,

the origin of light, love, realityand cosmic resonance.

OM, Shanti, Shanti, Shanti.

Source: Om Vishwa Deep Gurukul, Swami Maheshwarananda Ashram Education and Research Centre

7.7 January 2010

The Parliament of the World’s ReligionsM elbourne was both host and witness to an

extraordinary event from Dec 3 to Dec 9—the Parliament of the World’s Religions

(PoWR), which brought together 6000 delegates from 80 different countries, representing 220 religions, faiths, sects and sub-sects. Although the highlight for many was the inclusion of various indigenous groups from around the world, and the special achievement was rich and varied discussion around the various facets of Islam, the Convocation of Hindu Spiritual Leaders was also a centrepiece, while the Dalai Lama, expectedly, stole the show at the closing ceremony. Despite such stiff ‘competition’, Sikhs had an emphatic and very visible presence at the Melbourne PoWR, participating in inter-religious debates, intra religious panel discussions, musical expositions and of course, the amazing exhibition on Sikhism. According to Dr Tarunjit Singh Butalia, one of the three Sikh trustees on the Board of the Council for a Parliament of the World’s Religions based in Chicago, more than 200 Sikh delegates took centrestage in Melbourne.

Mejinderpal Kaur (United Sikhs, UK) questioned the inertia in the Sikh community and asked why it took Sri Sri Ravishankar of the Art of Living Foundation to negotiate with the Iraqi government to negotiate the rebuilding of gurudwaras destroyed in Baghdad. “Traditionally, Sikhs have always taken up other people’s issues, but have we become so idealistically poor that others have to take up our cause?” Bhai Mohinder Singh (Guru Nanak Nishkam Sevak Jatha, UK) spoke eloquently at many fora, including one on “what will make a world of a difference”. Not only did he provide an answer based on Gurbani and basic Sikh tenets, well produced booklets describing these values were distributed to everyone present. When former US President Jimmy Carter addressed the PoWR about womens’ issues, only three female panellists were invited to respond—one being Gurbux Kaur Kahlon, who provided an insightful Sikh perspective. There was full and frank debate at many Sikh intra-religious sessions, some of them being “Sikh Diaspora and Global Sikh Community”, “Cohesion and Unity in the Sikh Community”, “Interfaith understanding in Sikh Theology and History” and “Sikh Youth Perspectives”. An important contribution of the Sikh community to the Melbourne PoWR was the suggestion that a world body be created to preserve historical sites and heritage of all religious groups, inspired by the destruction of the Bamiyan statues in Afghanistan. So not only did the Sikhs have a presentation called “Preservation of Sikh Heritage”, but many other religions did the same and hopefully, the United Nations will go on to create a body to specifically safeguard historical religious

sites around the world, especially in areas of conflict.

Whilst it was inspiring to listen to stalwarts like, Dr Balwant Singh Hansra, Dr Devinder Singh Chahal, Dr Harbans Lal, Dr Ranbir Singh Sandhu, Giani Gurbax Singh Gulshan, Kuldeep Singh (Sikh Youth America), Dr Avtar Singh Dhillon, Dr Pal Ahluwalia, Jessi Kaur, Rajinder Kaur Nijjar and others, who provided a Sikh perspective at various fora, it was really heartening to hear the strong voices of modern Sikh youth too—film maker Valarie Kaur, whose film was screened at the PoWR, the Chardi Kala Jatha from Miri Piri Academy of Amritsar, young volunteers from Guru Nanak Nishkam Sevak Jatha and local youth like Jagdeep Singh Shergill (Melbourne) and Youth Gurmat Sangeet Jatha (Sydney). The stories they shared, the traditions they displayed and the future they espoused filled every heart with a warm certainty—that our future is indeed, in very well nurtured minds, hearts and hands.

Another highlight was the invitation to Sikh community to bless the audience at the grand closing ceremony, and the Sikh representative was among the first two on stage—second only to the Christian representative. Although the Jathedar from Akal Takhat Giani Gurbachan Singh Ji was meant to come to Melbourne, but because of tensions in Ludhiana with some dera followers, he decided to cancel “at the eleventh” hour, as explained by his representative S Roop Singh, an Additional Secretary of Shiromani Gurdwara Prabandhak Committee (SGPC), who read out Jathedar Sahib’s speech on stage. He spoke in Punjabi, with an English translation provided on the background screen. Sikh musician Dya Singh also participated in the grand finale, adding the final touch to kirtan by renowned Jathas like Bhai Kultar Singh, Bhai Mohinder Singh and Bibi Gurkiran Kaur Khalsa, who performed during the course of the Parliament. A group of 11 young Sikhs aged between 14 to 25 years especially travelled from Sydney to Melbourne, to present a Gurmat sangeet recital at a session titled

7.7 January 2010

“An Exploration of Gurmat Sangeet—Sikh Musical Heritage.”

So all in all, Sikhs were very visible, both as participants and as members of the audience, throughout the PoWR. Everyone agreed, even those who had been to previous PoWRs at Barcelona and Cape Town, that Melbourne had the largest participation by the Sikh community. But many delegates felt that despite the numbers, something was missing—the ‘langar’. During the previous PoWR in Barcelona, volunteers from the Guru Nanak Nishkam Sevak Jatha provided ‘langar’ three times a day for the whole week, which became the highlight for each delegate. As the Executive Director of the Parliament of the World’s Religions, Rev Dirk Ficca told me “The celebration of langar was the spiritual heartbeat of Barcelona. It’s a pity that logistical constraints didn’t allow for the experience to be repeated in Melbourne”. Apparently the health and food safety regulations in the state of Victoria (of which Melbourne is the capital), prevented the preparation and distribution of langar in the open.

Personally for me, this was a rich and rewarding experience. I met some amazing personalities from around the globe and had a chance to commune with the best thinkers, spiritualists and religious leaders of the current time. But many times one felt that with such a grand feast being offered, one could only peck at a few select dishes—and not enjoy the full meal. Very often, one could only skim through certain discussions, only to rush to another and catch it halfway. But such is the nature of organising something of this magnitude; inevitably, the most interesting discussions would be held simultaneously in different rooms. Another thing that bothered me was—what next? There has been great discussion, an amazing confluence of thought and great suggestions offered, but where does this lead to? How much influence do religious and spiritual leaders have over politicians, who make the ultimate decisions that affect our lives en masse? Many spiritual leaders and delegates answered my question in different ways, but perhaps what Dirk Fecca was most revealing—there was a ‘listening team’ from the Obama Administration present at the Melbourne PoWR, who made it their business to listen, engage

and confer with various religious communities. That, I thought was very positive!

What struck me though, was the huge number of ‘people of science’, who spoke at this ostensibly religious gathering. A large percentage of the speakers held degrees (some with multiple degrees) in Physics, Chemistry, Engineering, Plastic surgery, Medicine and suchlike, blurring the apparent chasm between science and religion. On reflection, the Melbourne PoWR was a wonderful experience—it piqued the mind, challenged some stereotypes, brought many laughs and was a great learning experience. Although the cost was prohibitive and not too many locals could attend, but it was definitely a feel-good thought fest, best described as the Olympics of the religions.

A recurrent reminder was to remember that religion is a path, not a destination. As the Swiss delegate Prof Hans Kung put it, “Religion is merely a pointer to the moon; lets not get confused and think it’s the moon itself”. The Dalai Lama in his closing speech also made the point that all religious doctrines are remarkably similar. Their philosophies maybe different but the core values are the same. He joked “My Christian friends tell me I’m a good Christian. I tell them, they are good Buddhists.” Perhaps that was the purpose of this exercise—to focus on the similarities, to understand each other better instead of creating water tight compartments in the name of religion; to learn, share and seek the highest truth—much like Guru Nanak showed us 500 years ago.

I asked dozens of delegates about what the defining feature of the Melbourne PoWR was. Some said it was the inclusion of topics like climate change, others mentioned the diversity of cultures and thoughts presented and others still will remember if for Melbourne’s hospitality. Personally for me, among the many stand out memories I’ll cherish from this grand event, was a comment made by the founder of the Art of Living Foundation, Sri Sri Ravishankar “Pain is inevitable but suffering is optional”…perhaps its all about attitude.

- Manpreet K Singh

Sydney Sikh Youth Kirtani Jatha at the 2009 Parliament of World Religions

Recent Melbourne visit of Sydney Sikh Youth Kirtani Jatha was a great success. It was for the first time that a Sikh youth group performed

on the world stage and got appreciation, both from public and from press. The Jatha of 11 Sikh youth in the age group of 14 to 22 years, led by instrument

players such as Jasmeen Kaur (Violin), Manbir Singh (Taus), Anantdeep Kaur (Violin), Kamaldeep Kaur (Harmonium), Ranbir Singh (Tabla) and Inderpreet Singh (Sur Mandal); also had sweet voices of Roopam Kaur, Gursargar Singh, Taranjit Singh, Dibjot Singh and Karanbir Kaur. Bibi Harsimran Kaur provided

7.7 January 2010

running commentary in English and Bhai Gurdev Singh provided music direction and other support.

During their 45 minutes performance, they sang 5 shabads in Nirdharit Raags under the title of “An Exploration of Gurmat Sangeet—Sikh Musical Heritage”.

Artistic PerformanceThis program consisted of an instrumental and vocal performance by a choir formed from Sydney’s Sikh youth, featuring performers from the ages of 14 to 25 years old. The contents were hymns from the holy Sikh scripture, Sri Guru Granth Sahib, which were sung in the original musical metres and melodic modes prescribed by the scriptures themselves. This style has become increasingly uncommon over the years, and its preservation by today’s youth is symbolic of the continuing respect they hold for their eternal heritage.

Salient FeaturesIt was for the first time in the history of Parliament of World Religions that a Sikh Youth Kirtani Jatha was allowed to perform. Till now only internationally acclaimed professional Ragis were allowed to perform.

Highlights(a) Recognition by Melbourne’s Main Gurdwara:-

The youth Jatha was invited to sing Kirtan at Melbourne’s main Gurdwara (Blackburn) in a packed hall full of Sikhs from all over the world.

(b) Recognition by Overseas Sikh Oganisations:- Several Sikh organisation from UK, USA and Canada also extended invitation to the group for visiting their countries.

(c) The performance at Parliament of World Religion was also appreciated by public members who agreed to the request of covering their heads and leaving shoes ourside the hall.

(d) Sardar Sarbpreet Singh of USA, a great supporter Sikh youth and Gurmat Sangeet brought Patkas with him for distribution to the audience.

(e) There were several press interviews conducted. Also, many documentaries were made and the youth group was requested to play on the traditional Sikh instruments again for their recording for making special documentary.

(f) Sardar Sarbpreet Singh (Boston USA) did the recording of the group performance for uploading the Kirtan on website www.gurmatsangeetproject.com.

(g) Management Committee of the Blackburn Gurdwara gave suggestions/proposals of having joint projects between Sydney and Melbourne Gurdwaras for the youth.

What is Parliament of World Religions?First held in Chicago in 1893, the Parliament of the World’s Religions brings together the world’s religious and spiritual communities, their leaders and their followers to a gathering where peace, diversity and sustainability are discussed and explored in the context of interreligious understanding and cooperation.

The Council for a Parliament of the World’s Religions (Head quarter—Chicago, USA) was created to cultivate harmony among the world’s religious and spiritual communities and foster their engagement with the world and its guiding institutions in order to achieve a just, peaceful and sustainable world.

Parliament is convened once in 5 years and international communities submit their bids to host next parliament, on the lines similar to that of Olympics.

This year Australia hosted the Parliament of World Religions in which more than 9,000 people from 80 countries all over the world participated.

-Kulbir Singh

7.7 January 2010

Not›just›beaten,›I›am

›killed›todayI w

as beaten

You kept on w

atching

You read about it in new

spapers headlines

You kept on reading

You read &

exchanged e-mail m

essages

You kept silent

You saw

me on TV

You kept on w

atching

I was beaten again and again

You

kept on

watching

And

your tolerance

is superb

You had pity on m

e because I was your countrym

an

You thought that I look &

resemble you

Perhaps due to the busy world,

Perhaps due to the race of daily livelihood

Perhaps due to the distance between m

e & you

Perhaps due to unknown reasons

You forgot m

e

Today I am not just beaten, I am

DEA

D

I am not only a student but I am

like one of you

I am not only a citizen of your m

otherland

But I am

a citizen of this country too

Today it is me, tom

orrow it can be you

Perhaps , you can do something about it now

and

Stop it for future

YES, not just beaten, I am

killed today.

- Abbas R

aza Alvi

Renow

ned Hindi and U

rdu Poet, Australia

This poetry is to express deep sorrow on the unfortunate killing of N

itin Garg, an Australian of Indian origin on January 3 in

Melbourne. It appealed to the rest of the w

orld comm

unity to help stop such devastating killings. This poetry is to raise the issue, general aw

areness as well as to accelerate the leadership thinking. Poet firm

ly believes in Mahatm

a Gandhi’s policy of

non-violence, unity, voice against crimes, w

ar & terrorism

and save the environment.

7.7 January 2010

Taking on Terror Concerted Strategy-Hon Dr Manmohan Singh, Prime Minister of India

Speech at the Chief Ministers’ Conference on Internal Security on August 17, 2009

I am happy to be here with you today and warmly welcome all of you to this important Conference. The importance of this Conference cannot be

over-emphasized. The many serious challenges to our internal security call for careful deliberation and sincere action. I hope this Conference will not only be a forum for exchange of ideas but will also result in building a broad-based consensus on what needs to be done in many crucial areas of our internal security.

Institutionalised ResponseWe had last met in January this year. A number of steps were discussed in that meeting and I am happy that a substantial amount of work has been done in the subsequent period. I congratulate my Cabinet colleague Shri P. Chidambaram for single minded pursuit of the objectives that we had collectively agreed in generaI. I understand that four regional hubs of the National Security Guard have been established and operationalised at Mumbai, Kolkata, Chennai and Hyderabad. Two Regional Centres of the NSG will shortly be established at Hyderabad and Kolkata. A National Investigative Agency has been established. I request the Chief Ministers to extend all possible cooperation to this Agency to make it a truly effective instrument in our fight against terrorism. Quick Response Teams and Special Intervention Units are being set up at the State level to enhance the speed of response to terrorist attacks. A major effort is being made to improve Intelligence gathering and dissemination both at the Central and State levels. A well-calibrated Coastal Security Scheme is being put in place. But we obviously need to do much more and we shall. The challenges posed by asymmetric warfare and terrorism as also the Left Wing Extremism can only be met through new ideas and more resolute actions and determination. We need to be ahead of the curve if we are to succeed as we must.

Bane of Cross-Border TerrorismComing to specific challenges, cross-border terrorism remains a most pervasive threat. We have put in place additional measures after the Mumbai terrorist attack in November last year. But there is need for continued vigilance. There is credible information of ongoing plans of terrorist groups in Pakistan to carry out fresh attacks. The area of operation of these terrorists today extends far beyond the confines of Jammu & Kashmir and covers all parts of our country.

In dealing with the terrorist challenge we need to be prepared for encountering more sophisticated technologies and enhanced capabilities. We also need to guard our sea frontier as vigilantly as our land border.

Tackle Root Causes of Naxalite ViolenceLeft Wing extremism is another serious challenge. Later today the Home Minister will hold a separate meeting on this subject. But I would like to emphasize the growing intensity of the problem. There have been heavy casualties inflicted recently on security forces by Naxalite groups. There are also indications of yet more offensive action by these groups. The problem of Left Wing extremism is indeed a complex one. There is a need for a balanced and nuanced strategy to deal with it. On the one hand the State should discharge its responsibilities and obligations and re-establish the Rule of Law in areas dominated by the Naxalites. At the same time we should work towards removing the causes which lead to alienation of people and problems like Naxalism.

Improvement in J&KI would like to make a mention of the situation prevailing in Jammu & Kashmir and some of the States in the North East. The situation in Jammu & Kashmir

Dr Manmohan Singh, Prime Minister of India

7.7 January 2010

has, during the past few years, seen substantial improvement. Figures of violence have been steadily declining and are today at an all-time low. But there are some disturbing trends on the horizon. Levels of infiltration which had come down very substantially have seen a surge this year, alongside an increase in attempts at infiltration. The infiltrators appear more battle-hardened, better equipped, and in possession of sophisticated communications.

There are also signs of a revival of over-ground militant activities. Attempts are being made to link isolated and unconnected incidents—such as those which occurred in Shopian, Sopore, Baramulla—to create an impression of a groundswell of anti-national feeling. All this shows that efforts to disturb the current status quo have not been given up. Fortunately, the annual Amarnath Yatra passed off without incident, a tribute to the secular character of the people of J&K.

Troublesome Situation in Assam, Manipur & NagalandIn the North East there is an overall improvement but the situation in some states particularly in Assam, Manipur and Nagaland remains problematic and worrisome. Assam and Manipur account for a disproportionately large number of violent incidents reported from the North East, with the latter’s share being as high as 30%. In Assam, the Centre had sanctioned an amount of Rs. 750 crore for development of Bodo areas. But the utilization of these funds remains unsatisfactory. The resettlement and rehabilitation of those affected by the violence in the Bodo areas and North Cachar Hills is a matter of concern. Manipur is plagued by a large number of militant outfits. The Government of Manipur needs to put in place appropriate mechanisms for increased participation of people in developmental projects.

Protective Approach in Development and PolicingI would request the Chief Ministers of all the North Eastern States to pay particular attention to the implementation of infrastructure projects. There is also a need in the North East for more emphasis on pro-active State police forces rather than exclusive reliance on the Central Para Military Forces and Army. The resources for policing need to be enhanced substantially. Manipur has increased the number of sanctioned posts at the police station level but a large number of them remain unfilled.

All the States in the North East would do well to ensure the representation of all groups and communities in their police forces and carry out recruitment to these forces in transparent manner.

Communal CalmAs far as the communal situation is concerned, we have reasons for satisfaction. In the past five years, no serious communal incidents have occurred. But some States like Maharashtra and Karnataka need to exercise greater vigil to maintain communal peace. Karnataka, in particular, has witnessed a number of communal incidents during this year. What is more worrisome is that the incidents were not limited to one or two districts. Like in other areas of internal security, we must all be on our guard against attempts by communal fanatics to accentuate communal tensions, disturb the peace and weaken the fabric of our inclusive society.

Concerted Action by Centre and StatesWe are all aware that most issues pertaining to internal security require a coordinated response by the Centre and the States acting in concert. The importance of this can not be over-emphasized. A piece meal approach will simply not work given the nature of challenges we face. Not only do we need more information sharing, we also need synchronized action. Let me assure all the States that the Centre will not be found wanting in this regard.

We are committed to assist the States in all possible ways in dealing with the challenges of internal security. We will also do our utmost in facilitating inter-State coordination. I would urge States to take more initiative for coordinating action with other States.

States must share ResponsibilityI do recognize that States often face constraints of resources. But ultimately we must all bear the burden of our shared sense of responsibility. It must also be recognized that there are limits to what the Central Government can provide. I hope that the expectations of the States from the Centre would be guided by a consciousness of their own obligations as well as a sense of practical realism.

In conclusion, I look forward to the deliberations of this conference and I sincerely hope they will help to evolve a consensus about a concerted strategy and action programme for meeting the challenges to our internal security. I wish your deliberations all success and I thank you.”

Source: http://pmindia.nic.in, Directorate of Advertising and Visual Publicity, Ministry of Information and Broadcasting,

Govt. of India

7.7 January 2010

The Gravediggers of Kashmir-Jasvinder Sharma

M y job is neither rewarding nor thrilling. I, in fact, inherited it. I am Kabir. I dig graves for a living. My job doesn’t rank among

the most covetable ones. After all, a ‘good day’ at work for me is heartbreaking for a lot of other people whose near and dear one dies. In my town, I am not looked upon with much respect or reverence. Meeting me is considered very obnoxious and inauspicious by most of my town’s residents. If I am on the way, they always think that I have some dreadful and tragic news to tell. For town people, I am a necessary evil—one who prepares the ground for their last journey towards heaven. My field of work is in the dusty, deserted and forlorn graveyard on the north end road off Regiment Market.

This profession of grave-digging has kept my kinsmen employed and busy for generations. We had no land to till and neither any trade or job. My father boasted sometimes—the grave-digging is an evergreen monopolistic job since it is a profession that is not going to ‘die’ anytime soon. When my father took over this job of digging graves from his father, I started out by assisting him. Ten years later, I was full time at my work, after the tough manual labour took its toil on my father’s health. He had to do many other odd manual jobs to feed his family.

When someone in or around my town dies, I am informed immediately. If I am out of town, a man is sent out in search of me without delay. I must be around soon since grave-digging in the small and messy graveyard where a right place is very hard to find, is solely my concern, duty and skill. No one else can do this peculiar job. Even if I am ill, I must be present in the graveyard to guide the labour to dig a hole at a proper place and make grave of right dimension and size.

As the news of death reaches me, I set out on my job, be it rain, shine or storm. After retrieving my spade and shovel which remain resting in the shed next to the graveyard’s entrance on all other normal days, I hunt around the graveyard to locate the oldest grave, owing to availability of limited area and place.

Selection for the new place for a new burial is done by me based on the date of the body buried previously, assuming that the body buried earlier might have completely decomposed and must have become part of the earth.

In some cases, the bones of the buried person are still around, but in other cases horror awaits me underneath the soil—semi-decomposed or non-decomposed body, thanks to the embalming or chemical injected into the

body for avoiding decay. This is done to facilitate a last glimpse of the body for the dead person’s relatives when the burial is delayed due to some reasons.

If the body is not decomposed, I have to bury it again and dig another grave. If a negligible portion of the dead body is present, I bury those disintegrating parts within the premises of the graveyard before preparing the grave for the dead person. Since the number of embalmed bodies from Gulf countries is increasing, chances of bodies having not decomposed completely are high. Airtight coffins also contribute to this occurrence.

I am accustomed to the dreaded sights and handling filthy earth. I don’t prefer to wear gloves during any stage of my digging job. Gloves restrict free movements of my fingers. Since my childhood days, I am used to handling the spade this way. The remuneration for this not-so-rosy job of digging deep graves is just a few hundred rupees for me.

If the relatives of the dead are affluent, then I get a thousand rupees sometimes. Ironically my income depends on the frequency of deaths in my area. Sometimes, I am called from the nearby places too when the gravediggers there are not easily available.

On all other days, when I don’t dig graves, I do a number of odd jobs. I am employed as a labourer, attendant or watchman temporarily at different outlets. When I was employed as a guard in the Imperial Shoe Factory, I enjoyed that job better. Digging graves is a bit mind-numbing and depressingly emotional job. You see wailing people and feel like weeping particularly when a known person dies untimely.

The business of death has run into bad days now. Apart from God, there are other agents which kill people these days. Insurgency, extremists, grenade attacks, remote-controlled bombing by militants, crossfire and custody deaths multiplied my work of grave-digging sometimes that I have to engage labourers to dig caves at short notices. Though I am suitably paid for that but in my heart I feel for the innocent people losing precious lives for no fault of theirs or misdoing. It is all for capturing seats of power.

As the militancy increases, deaths occur everyday. There are so many bodies to be buried at short notice that a new layer of soil has to be laid, with a new set of graves on top of the old ones. I have lifted a lot of dead bodies. I have buried upto 20 bodies together. The graveyards all over other places are overflowing. Militancy-related violence has taken lives of thousands of innocent people in the Valley.

7.7 January 2010

The number of young and able-bodied boys has come down. Most of them have picked up guns and many others died in fake encounters with police. To raise the morale of forces, the police resort to this practice.

I knew the reality since I am the unfortunate father of one of the earliest and famous militant commanders—Hamid, my only son. One day, Hamid left home to cross the border into Pakistan and by summer next year, the young unemployed Hamid had transformed into one of the famous militant commanders of the time, one of the man who founded the insurgency. Here lies his grave. The tears in my eyes have dried up. Yes, my son was a militant. When he didn’t get a job, he picked up the gun. After three years, he became a martyr. I have got all this engraved on his grave—In the memory of my dear son, Hamid, who ruined his youth and his father’s old age. A small tomb has been erected on his grave by Riphat who does this job for the rich people who can afford to buy the precious land in the graveyard and erect tombs and document on stone—words of mourning, love and bereavement. And this tomb maker Riphat’s story is unique and tragic. He moved to Srinagar a decade ago. His father had died when Riphat was only a teenager. His mother sold vegetables to support the family of seven.

In search of a living, Riphat chanced to meet me when both of us were working as labourer on Grand Mall construction site. He could cut marble stone like an expert craftsman. Then the construction project was stopped because of public agitation by a local political party which advocated the interests of farmers from whom the land was taken at cheaper rates.

After he was laid off, I asked him to accompany me. Riphat came with me to my town. My son, Hamid, had finished college and was trying to get a job. But there was anarchy everywhere. He tried hard. The politicians were demanding big money for a government job. For three years, he went from pillar to post but since he had neither recommendation nor money, he was given no job. He was totally frustrated. And then the inevitable happened. His ears were poisoned by people of extreme ideology. Brainwashed, he ran away from home.

Hamid lost his track and he was killed for that. Riphat became my second son. He began to work etching on marble. He had a good job here. There were many deaths to document on stone. Most of the dead were young people. The scorching days and the frosty nights were very painful. Seeing such a curse of God, Riphat gets into depression sometimes. I try to give a religious interpretation to the 20-year-old insurgency in our Valley. What happened in these two decades was because we dropped the veils from our conscience. We stopped obeying God’s teachings.

Not only Riphat but also my brother Maqbool, too is scary and uncomfortable these days. He lost his son-in-law who was shot dead by militants who mistook him to be a police informer. Maqbool was a helper attached to a reputed doctor in Srinagar. When militancy was at peak, he ran away to this town and started his practice as a registered medical practitioner. He had good luck here. One day in 1990, across the town he came face-to-face with a bullet-gored body of a militant. The government doctor was on leave. The police requested Maqbool to do the post-mortem. He started a seemingly unending journey after that post-mortem. Maqbool had a heart of stone. He even did post-mortems in trucks upto eight bodies at a time. Bodies arrived with no limbs, no faces, or in pieces.

This played havoc with his state of mind particularly after Maqbool’s son-in-law was butchered mercilessly by the militants. Maqbool became so upset that he could not sleep at night. He acquired a bad temper. He became a chain smoker. He used to go into a strange frenzy before a post-mortem, screaming wildly at his colleagues. He was often pulled away from dinner to perform post-mortem and even at odd hours of night.

Now, there is a sign that things are on the mend in Kashmir, Maqbool often gets cases related to Kashmir’s new realities—suicides by security men, or by civilians who drown, poison or hang themselves amid rising number of suicides in Kashmir. There are hundreds of mourners like me and Maqbools in every city and town in my beautiful Valley for which poets had said that if there is a paradise anywhere, it is here in Kashmir Valley.

For us, it is a living hell—where each night is nightmare and every day is a frightening experience. Riphat is hopeful since he is young and is getting married to Sakeena next week. I am happy that once again celebrations will come at the door of my house. I will no longer mourn for Hamid now.

Source: Bhavan’s Journal, November 15 2009

7.7 January 2010

Honey-Russel l Frank Atkinson

‘All this is honey to all this’, the old man said, his honey-brown flesh shining from his outstretched arms. Up and over his head they went until his fluid fingers touched the leaves on the forest floor. His hands, still beautiful in their grace, swept down his body and arched toward the youth, Shvetaketu, sitting before him. ‘All this is honey to all this’, the old man said. Shvetaketu, still as stone, waited and wondered. ‘This is a strange teaching’, he thought, ‘What does he mean, honey’.

The old sage, Kapya, sat on his mat of Kusa grass, unseeing eyes half closed. When Shevaketu asked, ‘Revered sir, what is honey?’, no answer came. Far away, in the depth of the jungle, peacocks called. Nearby, goat herders moved their flocks along, singing, tapping the ground or a goats behind with their staffs. Boatmen striding back and forth, rowed their country boats against the flow, chanting mantras to Mother Ganga or singing fragments of love songs. The sweet odour of jasmine rose with the heat from below the forested hill. Aware of it all, Shvetaketu sat wondering. Then, muttering ‘Namaste Gurudev’ Shvetaketu pranamed. Wondering still, he walked towards the village. At the Kali temple he saw many bees, little dollops of pollen on their legs, flying straight into the jungle from the marigolds the Brahmans grew to make garlands for Kali, the Holy Mother. ‘Let me think about this’, he said to himself. He found shade beneath a Banyan tree, propped himself against the trunk and closed his eyes. Far away, in the depth of the jungle, peacocks called. Nearby, goat herders moved their flocks along, singing, tapping the ground or a goats behind with their staffs. Boatmen striding back and forth rowed their country boats against the flow, chanting mantras to Mother Ganga or singing fragments of love songs. The sweet odour of jasmine rose with the heat from below the forested hill. Aware of it all, Shvetaketu sat thinking about honey. ‘Honey is golden brown, sticky and sweet to us, but what is it to bees? They hoard it as a miser does his wealth. Maybe honey is riches’, he thought. Early next day, as the cows were driven to pasture, Shvetaketu went to Kapya, still sitting motionless on his Kusa grass mat. ‘Gurudev, I understand that honey is riches but I do not understand your teaching,’ he told the placid old man, who, smiling, said:-

*‘This earth is the honey of all beings, and all beings are the honey of this earth. Likewise the bright immortal being who is in this earth and the bright, immortal being who is in the body are honey both. These four are but this Self. This underlying unity is the Great One. Knowing this is immortality and the means of becoming all.’

Shvetaketu wondered about this strange teaching a long time. Going back past the marigold garden, bees were buzzing about, busy as usual. Again he sat under the Banyan watching the buzzing about and the bee-line flights back to the hive. ‘Such activity! So much work! How much they must love their honey.’ Far away, in the depth of the jungle, peacocks called. Nearby, goat herders moved their flocks along, singing, tapping the ground or a goats behind with their staffs. Boatmen striding back and forth, rowed their country boats against the flow, chanting mantras to Mother Ganga or singing fragments of love songs. The sweet odour of jasmine rose with the heat from below the forested hill. As dedicated as hermits, the bees, never thinking of themselves, worked for each other, the Queen and the hive, without a stop. Early next day, as the cows were driven to pasture, Shvetaketu went to Kapya, still sitting motionless on his Kusa grass mat. ‘Gurudev, I understand that honey is love but I do not understand your teaching,’ he told the placid old man, who said:-

*‘This sun is the honey of all beings, and all beings are the honey of this sun. Likewise the bright immortal being who is in this sun and the bright, immortal being who is in the body are honey both. These four are but this Self. This underlying unity is the Great One. Knowing this is immortality and the means of becoming all.’

Shvetaketu wondered about this strange teaching a long time. Going back past the marigold garden, bees were buzzing about, busy as usual. Again he sat under

Russell Atkinson

7.7 January 2010

the Banyan watching the buzzing about and the bee-line flights back to the hive. ‘I will follow them’, Shvetaketu said to himself. By the pond in the village he found the smallest puff of goose down and wetting it, stuck it on the end of a bee, dizzy with delight, legs laden with pollen. Flying not as fast as it would like, the bee made off for the hive, Shvetaketu running after, straight to the hive in an ancient tree, scaring the wild dear, the squirrels, the birds and ruining the aim of chameleons. Cautiously he approached the hole the bees were in. To a guard bee at the entrance he pranamed saying, ‘A little halt busy one. Please tell me, what is honey?’ The bee buzzed in a grumpy fashion and said, ‘What a silly question! Honey is everything! What is life without honey?’ Early next day, as the cows were driven to pasture, Shvetaketu went to Kapya, still sitting motionless on his Kusa grass mat. ‘Gurudev, I understand that honey is life but I do not understand your teaching,’ he told the old man, who said:-

*‘This moon is the honey of all beings, and all beings are the honey of this moon. Likewise the bright immortal being who is in this moon and the bright, immortal being who is in the body are honey both. These four are but this Self. This underlying unity is the Great One. Knowing this is immortality and the means of becoming all.’

Going home past the marigold garden Shvetaketu went into the jungle to the bee’s hive where he asked for an interview with the Queen. ‘Not possible,’ said the drone on guard, ‘Her Majesty never leaves Her chamber, but perhaps She will answer a question through me.’

‘Thank you’, said Shvetaketu, ‘please ask her: what is honey?’

A little later the drone came back, (during his absence, Shvetaketu counted 753 bees bustling into the hive laden with marigold pollen). The drone said, ‘‘Her Majesty said that honey is bees and bees are honey and that they are mutually interdependent. One is the effect of the other. Honey is the effect of bees and bees are the effect of honey.’ Early next day, as the cows were driven to pasture, Shvetaketu went to Kapya, still sitting motionless on his Kusa grass mat. ‘Gurudev, I have gone to great lengths to understand about your honey doctrine—even consulting the Queen of the bees. She told me that honey is the effect of bees and that bees are the effect of honey and all is interdependent.’ ‘Just so!’ Kapya said, ‘they are one; the same though different. This is the mystery understood by the wise.

*Verily this Self is the King and Ruler of all beings. Just as the spokes of a chariot wheel are fixed in the nave and the felloe, so all beings, all the gods, all worlds, all organs and all these many creatures are all fixed in the Self.’

Far away, in the depth of the jungle, peacocks called. Nearby, goat herders moved their flocks along, singing, tapping the ground or a goats behind with their staffs. Boatmen striding back and forth, rowed their country boats against the flow, chanting mantras to Mother Ganga or singing fragments of love songs. The sweet odour of jasmine rose with the heat from below the forested hill. A small bud burst open, unseen, in a dark cleft of the gorge, becoming a glowing white star in the gloom. In the Ganga, a group of dolphins herded a school of fish against the bank with a noisy surge of water that frightening the ibis into flight. The temple elephant, sad and bored, tethered by a stout chain attached to a spike driven deep into rock, swayed slowly side to side, dreaming of freedom. Deep in the jungle depths a tiger made a kill. Tired and panting, the tiger sat with its forepaws on the body of a buck. The westering sun, large and dusky red, shed its misty light on the radiant clouds floating over a distant land. About the village, the cows were being driven lazily home for milking.

In the temple the Brahman rang the big bell and began chanting the Gayatri Mantram—mystical sounds from before the beginning. Mothers put babies to the breast and elder sons lit the fires. Smoke drifted about the village and the smell of burning cowpats floated about with it—a smell the wild things knew well. As the light faded, birds went to roost and the creatures of the night sniffed the air to know the direction they should take. Silence as deep as the dark hung heavily in the warm air, made more intense by the short sudden hoot of an owl or the clucking of geckos. Far away, a doe and buck were mating in an ancient ritual and some villages in their huts were becoming amorous with each other. All home in the hive, the bees swarmed about the honey cells and the Queen laid more eggs. Aware of it all, Kapya opened his eyes and said: ‘All this is honey to all this.’ Blissful, free and unafraid, he stretched out upon the leaves and with a contented sigh, slipped into sleep.

*These quotes are adapted from Swami Nikhilananda’s translation of the Brihadaranyaka Upanishad. It is a story based on the Madhu Doctrine of the Brihadaranyaka Upanishad.

*Russell Frank Atkinson was probably the first person to teach Yoga in Australia. He travelled to India in 1952 to attend the School of the Wisdom at the Theosophical headquarters in what was then Madras and then travelled extensively in the Himalayas on foot. His first book, ‘Yoga Pocket Teacher’ was published in London in 1968. Seven books have followed. His recent book, ‘A Spirituality for the 21st Century’, Published by Zeus Publications is a comprehensive study of all the schools of Vedanta.

7.7 January 2010

From Information to NavigationParadigm Shift in Journalism: Constructive NewsLeadership is creating the future by providing innovation and hope.

-Ulrik Haagerup*

How can we save journalism to help it save the world?

The key question last year at the Dubai meeting of the Global Agenda Council on the Future of Media was as simple as it was big. At this year’s meeting we need to come up with an answer. And here is my provocative proposal:

We need to change our own habits and realize that good news do not have to be bad news. We need to add to our news criteria, so we also focus on stories that inspire, stories that focus on solutions. We need to help the newsrooms of the world not only to think their job it to provide information in competition with everybody to provide navigation for the people we want to serve. It’s called Constructive News.

Three global crises sweep as hurricanes across the globe. The financial crisis, the climate crisis and the media crises hit the world at the same time and threatens status quo. But they also give us a unique opportunity to challenge our habits and think differently. As the old Chinese saying goes:

- When the wind of change blows, some build windshields. Others build windmills

As the world gather in Copenhagen for the UN Climate Conference in December 2009, this fall is window of opportunity for a shift in paradigm also in the press covering both the problems with climate change and the economic meltdown.

The key question is: Do media have a responsibility—and a possibility—to improve the state of the world? Or should we just continue to cover its problems and conflicts?

If so, here are the follow up questions:

Can we live up to that responsibility by doing business as usual?

Are we—gentlemen of the press—so focused on the critical and negative reporting that we report on the hole in the cheese, but forget that there is also a cheese?

How do we find the balance so we still do our self-created job as public watchdogs without depressing the same public, paralyzing politicians and instead help people find solutions to the problems for themselves and society? Modern media is not only threatened by tumbling financial models and new technology: More and more people turn their back and wallets to traditional media and traditional journalism—with declining circulations for newspapers and fewer viewers to news on TV as a result. As the media industry itself has made online news free there is a risk for democracy that quality journalism dries out. As the Global Agenda Council on the Future of Media stated in Dubai in November last year:

“We live in an over-connected, under-informed world. The revolution in information technology and communications has probably hit no sector harder than the news media itself. No other business has found its role so fundamentally challenged, its value and worth called into

More and more people turn their back and wallets to traditional media and traditional journalism—with declining circulations for newspapers and fewer viewers to news on TV

Ulrik Haagerup

7.7 January 2010

question and its organization and business models threatened to the point of extinction...”

The question is therefore, why people are turning away from traditional journalism. The easy answer is that traditional news criteria create a media picture of the world which is not meaningful enough to be worth the needed time and money to more and more citizens. The Council on the Future of Media calls in its final report for a “new value proposition for journalism and its mission in society”.

Here is my suggestion: Constructive news. Because the time is right to take a self critical view on the journalistic criteria for news: How do we sort reality and make it into news? What are our real news criteria? Traditional news criteria for mainstream media has for too long been that good news is bad news.

Journalists and their editors say we sort the news after what is new, important, relevant and entertaining. But the truth is that the real news criteria are dominated by four journalistic templates:

Conflict: If someone has an idea the media habit is to find someone who disagree and angle the story on the conflict. A good fight between opponents is good TV and can be entertaining, but does anyone become any smarter? Where is the solution and where do they agree?

Drama:› There is always an accident, a killing or a

fire somewhere. The hurricanes travel around the planet. And we have the pictures from the wars, the demonstrations and the shoot downs. Live.

Victim: We always try to find the potential victims of a new idea. This is called journalism of consequence. But not everyone who shouts they are a victim is actually so. But the focus from the press on the claimed victims backed by powerful interest groups risk to prevent solutions for the majority or for the speechless—making everyone victims.

Villen: Watergate from the early 1970’s created a boost in the collective self esteem for the press.

Articles in The Washington Post by the two reporters Bob Woodward and Carl Bernstein proved that critical journalism was so powerful it could tip a President. Since then disclosure and exposé of the powerful has been the goal for any junior city reporter. Investigative reporting is—with good reason—what attracts Pulitzer Prizes and is what editors praise and promote. The point is that not every politician is a crook, not any doctor makes mistakes and tries to hide it, not any scientist is a potential Dr›Menkele.

The result of these hidden but real and global habits in the newsrooms creates a picture of the world which is negative and depressing and risk to paralyze both individuals and political systems at a time where the opposite is needed. This is not choice between critical journalism and constructive news. That is what the Americans will call “The Tyranny of the Or”. We need both. We should do more critical journalism; spend more time and talent on investigative reporting. The point is that the world needs and deserves not only control from the press, but also inspiration and solutions. But media habits and traditions tend to focus on things that do not work. The result is depression and fear of failure. And cultures based on fear play safe and therefore do not risk to innovate and trying out good ideas.

7.7 January 2010

As the world move from the Industrial Age to the Age of Innovation the worst thing that can happen is, that people and their leaders do not dare to try new things. Last year’s meeting in Dubai was an eye opener for me. On day three members of other councils had a chance to talk to experts from other groups. Several people lined up in front of our Council full of media people and called upon us to focus on the good and constructive stories that could inspire the public and politicians worldwide to “best practice” and help focus on solution to the many problems facing Planet Earth. They talked about AIDS in Africa claiming that news people only wanted to cover the bad story, but not the small, but important projects which pointed in the right direction. They told us stories about integration, ghettoes, and the future of water. They said that they had exchanged facts with their fellow council members on the big threats to the world in their areas. But they also had stories about things that went well. Best practice examples they would love to spread to the rest of the world for inspiration, for hope and to show solutions. They realized they could spread the word by telling about it on their own websites which nobody would read. Or they could run ads in traditional media which they could not afford. Finally they could try to make journalist to tell the good stories in their news media such as CNN, ABC, BBC or ‘The New York Times’.

But you never want to tell stories like that. You always focus on the things that do not work. Why is that? They asked.

Their questions have haunted me since to such a degree that we at DR have decided to become an example on how to change. An Experimentarium for Constructive News. For the last year we have tried to change our news criteria and have made constructive news a major part of the future strategy of The National Danish Broadcasting for the years to come. We have changed our own habits and created a new mission for our news in radio, TV and on the web and though that increased the meaning we create for the Danes we are here to serve.

Through debate and conferences among future journalists and the existing national press we try to change the mindset of news in Denmark. And we put the framework of Constructive News on the global agenda when hundreds of editors came to Copenhagen in October 2009 where they focused on the UN conference in December on the biggest threat to the world—the climate changes.

But what is the role of the media itself? Are we a part of the problem or the solution? Every day we now have constructive stories on our national news at TV, radio and web—reaching 85 percent of all Danes every 24 hours. We are running a very popular series on TV called “The Crisis Crunchers” where successful

companies reveal their strategy to move ahead in spite of the financial meltdown.

And for the first time we covered the local elections across Denmark in November by focusing to solutions and had all candidates running for mayor being locked up for 24 hours to come up with a common vision for the future of the city’s troubled schools.

Not only DR-reporters have taken this paradigm shift to their harts—after a reluctant start. So have the Danes. It is beginning to change the bad image of both DR and journalists in general, and shares are growing for our distribution channels. As one viewer wrote me the other days:

It is suddenly a pleasure watching your news. It is much more trustworthy and it not only gives me the news, which I can get everywhere nowadays: It also gives me hope.

Within the last five years we as journalists have lost our monopoly to tell stories to everybody. YouTube, Facebook, blog sites and websites for every interest group, party or company can access the public without traditional media. In the Information Age there is no lack of information and everybody trying to make a living out of selling sand in Dubai and other deserts will die.

But as the amount of information grows so is the demand for navigation. The future for news media is to become a GPS for their community. We need to help journalism to achieve what is put in the world to do: To give people the best possible version of the truth and thereby make the world a better place.

*Head of News at DR, Denmark

The Crisis Crunchers where successful companies reveal their strategy to move ahead in spite of the financial

7.7 January 2010

Highlights of Indian Culture-R. Srinivasan*

C ulture has been defined in many ways but all the definitions leave us with a feeling that it is something more. The expression of culture

varies in different countries and although the abstract basis is the same, the outward expressions vary widely. Russian culture is essentially different from Indian culture or American culture. Culture is the best expression of a nation’s soul and every nation has its own distinctive expression. It is essential to have such differences; without such variety life would be drab and monotonous. There is, however, no question of superiority or inferiority in such variations.

Tolerance, especially in the intellectual field, has always been an outstanding feature of Indian culture. A person was free to think along any line and hold any view of life; there were six systems of philosophy, including even atheism. A man can deny God and be still a Hindu; he was equally free to worship a piece of stone on the wayside. It was an accepted idea that whatever path a person followed, all paths ultimately lead to the same goal. Hence it was that in ancient times there was no thought of conversion from one

religion to another; God welcomed a person whatever be the path trod by him.

Another factor which made Indian Culture a living force in life was that it assimilated and built into itself whatever was good in other cultures and thus enriched itself all along. But everything was co-ordinated and based on the great Truth of Unity of Life. This has been the rock-bottom basis of all the various facets of our culture.

Let us now consider how this culture shaped human relation in India. Culture in India has always been associated with hospitality which is one of the outstanding traits of our country. The Vedas say that a guest should be treated as God. The welcome that is given to a guest in our country is spontaneous, warm and sincere. The other aspects of our culture

can be covered by what Valmiki has said of Sri Rama. In fact Sri Rama has been depicted by the poet as the embodiment of the characteristics of a cultured gentleman; and Sri Rama himself speaks of Hanuman as a perfect example of human behaviour. A special trait of Sri Rama which is of great significance is that of being Purvabhashi—starting conversation first and putting the other person at ease. This characteristic is distinctive to India in contrast to what one obtains in the West where two persons are generally not supposed to speak to each other unless they have been properly introduced. Civilisation in our country has been based on the community as distinct from the individual as in the West. We are courteous without effort. Courtesy with us is never a pose. Being instinctively helpful and having consideration for others, are other prominent traits. A sense of perspective, making friends easily, disagreeing politely without offending people, high thinking and simple living, these are other essential Indian ideals which express our culture.

*Excerpt from his Book, Facets of Indian Culture, published by Bhavan’s Book University, pp. 239–240

The expression of culture varies in different countries and although the abstract basis is the same, the outward expressions vary widely

A sense of perspective, making friends easily, disagreeing politely without offending people, high thinking and simple living, these are other essential Indian ideals which express our culture

7.7 January 2010

Makar Sankranti-Parveen*

C ome January, Come Makar Sankrant. Sankrant is the first Hindu festival of the solar calendar year, falling on January 14. It

is one of the most auspicious times for the followers of the Hindu religion. This festival coincides with the Sun’s northward journey (Uttarayan). On January 14, the Sun enters the zodiac sign of Makar (Capricorn). Sankrant means the movement from one zodiac sign to another. It is a special date when the day and night are of equal duration. Henceforth, the duration of the day becomes longer thereby providing a reason for celebration.

Makar means Capricorn and Sankranti is transition. There is a sankranti every month when the sun passes from one sign of the zodiac to the next. There are twelve signs of the zodiac, and thus there are twelve sankranti’s as well. Each of these sankranti’s has its own relative importance but two of these are more important—the Mesh (Aries) Sankranti and the most important, the Makar (Capricorn) Sankranti. Transition of the Sun from Sagittarius to Capricorn, during the winter solstice in the northern hemisphere is known as Makar Sankranti. From this day begins the six-month long Uttarayana, considered very auspicious for attaining higher worlds hereafter.

Traditionally, this period is considered an auspicious time and the veteran Bhishma of Mahabharata chose to die during this period. Bhishma fell to the arrows of Arjuna. With his boon to choose the time of his death, he waited on a bed of arrows to depart from this world only during this period. It is believed that those who die in this period have no rebirth, they get Moksha/Salvation.

Legends behind Makar SankrantiThe Puranas say that on this day Sun visits the house of his son Shani, who is the swami of Makar Rashi. These father and son do not ordinarily get along nicely, but inspite of any difference between each other Lord Sun makes it a point to meet each other on this day.

From Uttarayana starts the ‘day’ of Devatas, while dakshinayana is said to be the ‘night’ of devatas, so most of the auspicious things are done during this time. It was on this day when Lord Vishnu ended the ever increasing terrorism of the Asuras by finishing them off and burying their heads under the Mandar Parvat.

The great savior of his ancestors, Maharaj Bhagirath, did great Tapasya to bring Gangaji River down on the earth for the redemption of 60,000 sons of Maharaj Sagar, who were burnt to ashes at the Kapil

Muni Ashram, near the present day Ganga Sagar. It was on this day that Bhagirath finally did tarpan with the Ganges water for his unfortunate ancestors and thereby liberated them from the curse.

Makar Sankranti, apart from a harvest festival is also regarded as the beginning of an auspicious phase in Indian culture. It is said as the ‘holy phase of transition’. It marks the end of an inauspicious phase which according to the Hindu calendar begins around mid-December. It is believed that any auspicious and sacred ritual can be sanctified in any Hindu family, this day onwards. Sankranti marks the termination of winter season and beginning of a new harvest or spring season.

Makar Sankranthi, or Sankranti is a popular Indian festival. It is celebrated in many parts of the country and also in some other parts of the world with great zeal and enthusiasm. It is a harvest festival which is basically celebrated in the Hindu communities. In India, the states of Bihar, Bengal, Punjab, Maharashtra, Gujarat, Rajasthan and Tamil Nadu celebrate the festival with great fervor and gusto. In Tamil Nadu the festival is known as Pongal, in Assam as Bhogali Bihu, in Punjab as Lohiri, in Gujarat and Rajasthan as Uttararayan. Outside India, the festival is given due importance in the countries like Nepal where it is celebrated as Maghe Sakrati or Maghi, in Thailand where it is named as Songkran and in Myanmar where it is called Thingyan.

All over the country, Makar Sankranti is observed with great fanfare. However, it is celebrated with distinct names and rituals in different parts of the country. In the states of northern and western India, the festival is celebrated as the Sankranti day with special zeal and fervor. The importance of this day has been signified in the ancient epics like Mahabharata also. So, apart from socio-geographical importance, this day also holds a historical and religious significance. As, it is the festival of Sun God and he is regarded as the symbol divinity and wisdom, the festival also holds an eternal meaning to it.

7.7 January 2010

CelebrationThere is a wide variation in the celebration of Makar Sankrant throughout India. In Gujarat and Maharashtra, Makar Sankrant is a festival of the young and the old. In Maharashtra, all married women have a get together called ‘Haldi-Kumkum’ on this day. A prayer (puja) is offered after which women and their families exchange ‘tilgud’—a sweet made out of sesame seeds as a gesture of goodwill and sisterhood. In Gujarat, kites take on a new meaning, as kite-flying fever grips everybody. The sky is dotted with kites of different shapes and colours as the fun-loving natives fly them with great enthusiasm. The spectacular symphony of colours is the best feature of this lively festival. Although tilgud and kite-flying were peculiar to celebrations in Maharashtra and Gujarat respectively, these features have become totally Indianised now. The Sankrant festival is a good example of the national integration of customs and traditions. In Uttar Pradesh, this period is celebrated as ‘Kicheri’. Every year there is the famous Kumbh Mela at the confluence of the holy rivers Ganga, Jamuna and Saraswati. Hordes of people throng to this mela and take a dip in the holy waters to cleanse themselves of their past sins. In Punjab, Makar Sankrant is called ‘Lohri’. A family get-together around a bonfire combined with a food fiesta and ‘Bhangra’ (a famous Punjabi dance) mark this festival. Sugarcane, rice and sweets are tossed into the bonfire as an offering to the Sun God.

LohriLohri, is celebrated every year on 13th of January. It is a festival to worship fire. Lohri Festival is celebrated with great pomp in North India. First Lohri is very important for the newly wed and the new born babies as it marks fertility. At night, people gather around the bonfire and throw sesame seeds (til), puffed rice and popcorns into the flames of the bonfire. Prayers are offered to the bonfire seeking abundance and prosperity. People make merry by dancing and singing traditional folk songs.

Harvest Festival of PunjabLohri is the harvest festival of Punjab, famously known as the breadbasket state of India. Thus, people residing in Punjab attach a great significance to Lohri, the festival in feasts and foods. This harvest festival is celebrated to mark both celebration and sharing. Lohri festival prompts people to be thankful for God’s provision and to celebrate his creation, its focus on farming. In Punjab, wheat is the main winter crop, which is sown in October and harvested in March or April. In January, the fields come up with the promise of a golden harvest, and farmers celebrate Lohri during this rest period before the cutting and gathering of crops. For Punjabis, this is more than just a festival, it

is also an example of a way of life.

Origin of LohriThe origin of the Lohri can be traced back to the tale of Dulla Bhatti. The origin of Lohri is related to the central character of most Lohri songs, Dulla Bhatti, a Muslim highway robber who lived in Punjab during the reign of Emperor Akbar. Besides robbing the rich, he rescued Hindu girls being forcibly taken to be sold in slave market of the Middle East. He arranged their marriages to Hindu boys with Hindu rituals and provided them with dowries. Understandably, though a bandit, he became a hero of all Punjabis. So every other Lohri song has words to express gratitude to Dulla Bhatti.

Some believe that Lohri has derived its name from Loi, the wife of Sant Kabir, for in rural Punjab Lohri is pronounced as Lohi. Others believe that Lohri comes from the word ‘loh’, a thick iron sheet tawa used for baking chapattis for community feasts. Another legend says that Holika and Lohri were sisters. While the former perished in the Holi fire, the latter survived. Eating of til (sesame seeds) and rorhi (jaggery) is considered to be essential on this day. Perhaps the words til and rorhi merged to become tilorhi, which eventually got shortened to Lohri.

Celebrating the Harvest FestivalLohri is a festival of zeal and verve and marks the culmination of the chilly winter. In true spirit of the

7.7 January 2010

Punjabi culture, men and women perform Bhangra and Giddha, popular Punjabi folk dances, around a bonfire. Enthusiastic children go from house to house singing songs and people oblige them generously by giving them money and eatables as offering for the festival.

Logs of wood are piled together for a bonfire, and friends and relatives gather around it. They go around the fire three times, giving offerings of popcorns, peanuts, rayveri and sweets. Then, to the beat of the dhol (traditional Indian drum), people dance around the fire. Prasad of til, peanuts, rayveri, puffed rice, popcorn, gajak and sweets is distributed. This symbolizes a prayer to Agni for abundant crops and prosperity.

Lohri is also an auspicious occasion to celebrate a newly born baby’s or a new bride’s arrival in the family. The day ends with a traditional feast of sarson da saag and makki di roti and a dessert of rau di kheer (a dessert made of sugarcane juice and rice). The purpose of the Lohri harvest ceremony is to thank the God for his care and protection. During this festival the people prepare large quantities of food and drink, and make merry throughout the day and night. Therefore everyone looks forward to this day. Jubilation at a bountiful harvest becomes the reason for the celebration of Lohri. It is one of the most popular harvest festivals of Punjab, with fairs held at various places. Dancing men and women, sing and dance around the bonfire and people come out of their houses to greet one and all.

PongalIn the southern parts of India, Sankrant is the harvest festival ‘Pongal’. The celebration of Pongal lasts for three days. On the first day, a preparation of rice boiled with milk is offered to the Rain God. On the second day, it is offered to the Sun God and on the third day, the family cattle are given a bath and dressed with flowers, bells and colours. The cattle are honoured for their hard work in the fields.

Pongal is one of the most popular harvest festival of South India, mainly Tamil Nadu. Pongal falls in the mid-January every year. Celebrations include drawing of Kolam, swinging and cooking of delicious Pongal.

The Harvest FestivalPongal is a harvest festival—the Tamil equivalent of Thanksgiving. In an agriculture based civilization the harvest plays an important part. The farmer cultivating his land depends on cattle, timely rain and the Sun. Once a year, he expresses his gratitude to these during the harvest festival. With the end of the wet month of Margazhi (mid December to mid January) the new Tamil month of Thai heralds a series of festivals.

The first day of this month is a festival day known as “Pongal Day”. Pongal means the “boiling over” of milk and rice during the month of Thai.

There is a Tamil saying that “Thai peranthal Vali Perakum”. That paraphrased means with the dawn of the month of Thai, there will be peace, happiness, prosperity, brightness and harmony in the life of everyone. It is held to honor the Sun, for a bountiful harvest. Families gather to rejoice and share their joy and their harvests with others. The Sun is offered a “Pongal” of rice and milk. Preparations for this festival start early and the first thing that is always found in Hindu homes before the start of Pongal is the ‘kolam’. This is a form of decoration for the Hindus’ homes. This decorative pattern is made with rice flour and is usually drawn on the floor outside the door. The kolams serve as a symbol of welcoming guests to the entrance of the house. At the center of the Kolam is a lump of cow-dung, which holds a five-petaled pumpkin flower—a symbol of fertility and an offering of love to the presiding deity. The houses are cleaned and decorated to prepare for Pongal. For the festival, the Hindus buy new clothes and the ladies of the households prepare sweetmeats. There is also a belief in the Hindus that the harvest festival will bring great wealth and goodness to their homes. All the days of Pongal have their own significance as separate deities are worshiped each day.

History of PongalPongal is an ancient festival of people in South India particularly Tamils. The history of the festival can be traced back to the Sangam Age ie 200 BC to 300 AD. Although, Pongal originated as a Dravidian Harvest festival and has a mention in Sanskrit Puranas, historians identify the festival with the Thai Un and Thai Niradal which are believed to have been celebrated during the Sangam Age.

7.7 January 2010

Observance of Pongal During the Sangam Era (Thai Niradal)The celebrations of Sangam Era led to today’s Pongal celebrations. As part of the festivities, maidens of the Sangam era observed ‘Pavai Nonbu’ at the time of Thai Niradal which was a major festival during the reign of the Pallavas (4th to 8th Century AD). It was observed during the Tamil month of Margazhi (December–January). During this festival young girls prayed for rain and prosperity of the country. Throughout the month, they avoided milk and milk products. They would not oil their hair and refrained from using harsh words while speaking. Women used to bath early in the morning. They worshiped the idol of Goddess Katyayani, which would be carved out of wet sand. They ended their penance on the first day of the month of Thai (January–February). This penance was to bring abundant rains to flourish the paddy. These traditions and customs of ancient times gave rise to Pongal celebrations. According to an inscription found in the Veeraraghava temple at Tiruvallur, the Chola King Kiluttunga used to gift lands to the temple specially for the Pongal celebrations.

Legends of PongalSome legendary stories are also associated with Pongal festival celebrations. The two most popular legends of Pongal are stories related to Lord Shiva and Lord Indra. According to a legend, once Shiva asked his bull, Basava, to go to the earth and ask the mortals to have an oil massage and bath every day and to eat once a month. Inadvertently, Basava announced that everyone should eat daily and have an oil bath once a month. This mistake enraged Shiva who then cursed Basava, banishing him to live on the earth forever. He would have to plough the fields and help people produce more food. Thus the association of this day with cattle. Another legend of Lord Indra and Lord Krishna also led to Pongal celebrations. It is said when Lord Krishna were in his childhood, he decided to teach a lesson to Lord Indra who became arrogant after becoming the King of all deities. Lord Krishna asked all the cowherds to stop worshiping Lord Indra. This angered Lord Indra and sent forth his clouds for thunder-storms and 3 days continuous rains. Lord Krishna lifted Mount Govardhan to save all the humans. Later, Lord Indra realized his mistake and divine power of Krishna.

International Kite Festival—Festival coinciding with the Festival of Makar sankrantiStarted in the year 1989, International Kite Festival attracts the connoisseurs of kites from all corners of the world. It is held at Ahmedabad on January 14

every year, to coincide with the festival of Uttarayan or Makar Sankranti. The change in the direction of winds on Makar Sankranti is marked by thousands of colourful kites of all patterns and dimensions which dot the blue sky. The festival lures expert kite-makers and fliers not only from major cities of India but also from around the world.

Kite-flying festival is also held in important cities of Gujarat each year. Young men vie with each other to win community kite-flying competitions. The kites are hand made and the thread is given a coating of glass powder mixed in either resin or a paste made of refined wheat flour. Special mixtures of glue and ground glass cover the threads with which the kites are flown. Experts specially prepare these threads before the great day. They are dried and rolled onto reels known as ‘firkees’. These threads are so sharp and can even cut the finger if not used carefully. The day also witnesses kite flying tournaments in which handsome cash, cups and shields are awarded as prizes to the winners. Special kites with paper lamps (tukkals) fill the night sky with myriad flickering lights.

Kite-flying starts at dawn and continues without a pause throughout the day. The festival is a time of thanksgiving to the religious Gods, since it marks the awakening of the gods from their long slumber. The Gods who are believed to have slumbered for six long months are now awake and the portals of heaven are thrown open. It is also a signal for merry-making. People pay homage to the Gods, in temples and alms are distributed freely. People crowd rooftops, indulge in kite fighting in a sportive spirit and generally have fun. Girls and Boys wearing traditional attires dance Dandiya Ras and delicious Gujarati feast is prepared to celebrate the festival.

*Parveen, Bharatiya Vidya Bhavan

Source: Festivals.iloveindia.com, Indiaparenting.com, Lohrifestival.org, Pongalfestival.org, Funmunch.com, Aryabhatt.com

7.7 January 2010

New Age Saga of Multiculturalism-Pooja Kohli

F rom time immemorial, the impact of culture has always had an absorbing influence on our lives. No matter what kind of influence it is

whether emotional or educational, it surely leaves behind a strong impression on our minds. Even though I am a part of this new age generation, yet find it difficult to configure the comical ways of interpreting serious concepts. To this irony is the serious issue of “Multiculturalism” which has been interpreted as aping the westerners in terms of their dressing style and outlook towards life.

Though every era is bestowed with some unique philosophies and concepts which not only distinguishes it from others rather acts as a gateway to empowerment. The 21st century was no exception especially because it has redefined the long lived concept of Multiculturalism. However, now that we have been loaded with information about “Multiculturalism”, there is a feeling of sudden shock and amazement since people have actually become spell bound on realizing the real meaning of this topic. The close association among Australians, Indians and Indian Australians has become prominent in recent times more so ever because of collective celebrations of Australia Day and Indian Republic Day on 26th January. Unfortunately, these celebrations lack the true fervor since Indians and Australians celebrate only with their community members and this spirit creates individual and cultural d i f f e r e n c e s . For coming together as One Strong Community, it is essential for higher government officials to preach the ideologies of Multiculturalism which speak of integrating together as one community yet maintaining the ethnicity of one’s culture. Additionally, the importance of multiculturalism is prominent from the current advancement level

of the world in which people are migrating to other countries to find better opportunities and prospects. In such a situation, it becomes integral to coexist as one collective and united society. However, being a part of Australia, I strongly hope that my Australian and Indian mates be the first ones to start this episode of “Multiculturalism” only with support from the higher government authorities.

It really seems that the Government has already has taking some initiative in collaborating the interests of the diverse society. The adrenalin rush has started ever since the announcement A.R. Rahman and The Manganiyan Seduction Concert in 2010 by Sydney

Festival. Without any exception these days will observe the collective unity and friendship since the power of music is very strong. It just seems that this small step will start redefining the intense meaning of multiculturalism only with sustained endeavors from my government authorities. Thanks to the Australian Government who has started heading towards a unanimous platform.

It is overwhelming to see how the opening of the doors to globalization has redefined the meaning of multiculturalism. The commitment to live united and at peace is the simplest explanation of this concept. At the same time it is worth mentioning that becoming multicultural is not only restricted to communities and societies, rather every pattern of life whether college, workplace or politics can breed better on this ideology. No matter how diverse our communities have become today, yet we cannot deny the cultural differences that still haunt our societies. By just looking at the different communities staying together, one cannot

Impact of culture has always had an absorbing influence on our lives

7.7 January 2010

assume that the community is multicultural, instead it involves respecting each other’s religious faith and cultural practices.

Though we are living in a new age world but our roots have been generated from the age old traditions and cultures. Great luminaries like Mahatma Gandhi have always emphasized on creating culturally homogeneous environment especially in and around our community and this involves recognizing the plurality which exists in various cultures that incites communication and participation within the people of the community. Unfailingly, the current standing of our world beckons the need to revive the pattern of the multicultural societies in all existing communities not only for today but also for times to come.

Though it is not easy to influence the people and convince the societies to accept each others’ culture and traditional values, yet with global exposure there is a realization of improving the networking among diverse cultures and religions. Thus, in true sense, the success of any multicultural society depends on the level of belongingness the people share with their society despite of having diverse cultural background and experience.

To this it would be appropriate to quote a famous saying by Mahatma Gandhi on Multiculturalism who believes that “No culture can live if it attempts to be exclusive”. To me this quote conveys an in-depth message about culture, community and its co-existence.

Our New Year ResolutionsSince 2009 end, the celebrations for the dawn of new decade have been highly intoxicating and explicitly overwhelming. The introduction of 2010 kick started with immense excitement and jubilation among friends and families and this festive extravaganza

has been accompanied with a list of resolutions for this New Year. Though these personal and customized resolutions are meant to be on the “Agenda List” for the next 12 months, but in this rat race it would actually be great if we try and stick to them even for 3–4 months. Each year the vicious cycle of New Year starts with making resolutions, customizing them after a few weeks, escaping from them and finally letting it go until year end and then again making commitments for the year after.

Certainly, Self Analysis is the best yet amongst the most challenging ways to make some practical and achievable resolutions. But many times, we tend to make New Year promises only because we have been asked to do so or because it’s good to make such public statements. However, as we mature from teenagers to adults, the vitality of making realistic commitments to oneself drastically advances and gives immense satisfaction on its successful accomplishment. Some of the popular New Year Resolutions include loosing

weight, donating to poor people, planting more trees, quitting smoking and drinking, reducing stress, staying positive, learning something new and so on. But in all probability, these resolutions are achievable only when there is seriousness and compassion towards oneself.

Even 2009 has left us with some “TO DO” list of things for the next decade and it will be great to pursue them with great conviction. How about making an attempt to save our environment? The crux of the Copenhagen Conference 2009 also advised people to stop playing poker with the environment and seriously aim towards saving it to create a better tomorrow. Hope you all devise some interesting New Year Resolutions but more importantly abide by it for as long as you can.

Happy 2010…

*Pooja Kohli, an international student, pursuing Masters in Community Development in Australia got her association with Gandhian values and beliefs during her graduation years in Delhi when she was

made the President of Gandhi Study Circle

Her association with Bharatiya Vidya Bhavan has been since the time her father graduated from this institution more than two decades back.

Great luminaries like Mahatma Gandhi have always emphasized on creating culturally homogeneous environment

7.7 January 2010

Cosy with Corruption

One Independent MLA (Member of Legislative Assembly) of a mine-rich state, an ordinary mine labourer just 10 years ago, was made

Chief Minister by the ruling party at the Centre in 2006 for the sole purpose of keeping the rival party out of power.

Two years later he was deservedly thrown out of office but in that short span as Chief Minister, he is believed to have amassed money to the tune of Rs 4000 crores. Considering that for a suspected kickback of Rs 64 crores on a gun deal, a potentially great Prime Minister was voted out by a cruelly credulous nation, what should have been the reaction of the people to the news about Madhu Koda of Jharkhand?

It is not shock but only a sense of helpless ennui. “Ah, one more scam” is how the nation takes it. Celebrating Sachin Tendulkar’s 17,000 runs and two-decade survival at the summit of cricketing excellence is so much better than falling into a rage over political

scamsters for whom astronomical figures are so down to earth, and making personal fortunes out of public funds is a matter of daily routine.

A national weekly magazine has calculated that between 1992 and 2009, the country was cheated and looted to the tune of Rs 73 lakh crores—73 followed by 12 zeroes!—in various scams that have come to the surface. The general and perfectly valid assumption is that for every scam that attracts the media and spur the law-enforcers into a show of action, there must be a dozen below the surface.

Mulcting the people of a few crores of rupees these days is as ignorable and common as a traffic offence. Even a 100-crore affair can only be termed a fraud. To capture media focus and governmental attention and be worthy of being called a scam, Koda, Spectrum and Telgi are the benchmarks. The role that naked money power played in elections earlier this year—Rs 1000 per vote in some places—makes a mockery of our democratic process. Indeed, corruption has become an essential qualification for winning elections and

forming governments. And to destabilise alliances too!

Above all, the pervasive system of bribe-giving and bribe-taking in every wing of government and every authority that issues licences, permits and even passports might add up to a figure that can out-scam scams. Even the judiciary and the media, the watchdogs and whistle-blowers of every democracy, have tacitly accepted the fact that they too need watching and whistles blown at them.

At one end, ordinary people have come to the conclusion that nothing can be got done without bribing. And bribe-takers thrive because their tribe is growing exponentially. Bribe giving is like tax; “pay or else ....”

At the other end, bribe-taking has become a streamlined official and administrative procedure. In brief, corruption is the lubricant that oils the entire government machinery, which is otherwise rusty and immovable.

With another New Year just days away, any thought of celebration will be confined to the fact that the current year is coming to a close. We still welcome it because we, as a nation, are more comfortable with corruption and dishonesty than with integrity and efficiency.

Source: Editorial, Bhavan’s Journal, December 15, 2009

An ordinary mine labourer just 10 years ago, was made Chief Minister by the ruling party at the Centre for the sole purpose of keeping the rival party out of power

...corruption is the lubricant that oils the entire government machinery, which is otherwise rusty and immovable

7.7 January 2010

Hail the Multiculturalism-Communion-Keysar Trad* writes:

Alan›Jones,›Muslim›Communities,›Racial›Villification

“that the broadcasts had the tendency or capacity to incite hatred or serious contempt for Lebanese Muslims and Lebanese men”

A dministrative Decisions Tribunal in New South Wales ordered 2GB to pay for damages and apologise over a series of its radio broadcasts

against a community. The tribunal also ordered 2GB to conduct “a critical review of its policies and practices on racial vilification and the training provided for employees including all ‘on-air’ personnel with a view to determining whether they are adequate to ensure compliance with the racial vilification provisions contained in the Act.” This case is a victory for all minorities in Australia. It took approximately two years at the Anti-Discrimination Board of NSW and a further two-and-a-half years at the Administrative Decisions Tribunal to get a decision that virtually means that such comments are not acceptable to be broadcast in Australian society. This case was indeed tragic, and such actions needs to be stemmed by our legislature. Otherwise, it can create fears, tensions and Cronulla-style riots and even worse. The damages awarded by the tribunal, when they are eventually paid, will go directly to a Muslim Women’s Respite Centre as promised all along. The apology, if it is not appealed, will eventually come, either through agreement or by order of the tribunal, and the review will hopefully improve the standards of broadcasts to eliminate vilification. Despite seeing the above cited case, Australia, in fact, is a great country of people from all nationalities. It is a great place where people from all over the world have been coming, settling and mixing and presently an extremely great example of Multiculturalism and communion among people of all nationalities who have come here to live and settle and a single community of people who love, respect and treat each other as brethren.

Such cases where people think of other communities as security threat or people behaving wrongly must be educated to live as brethren. There are peaceful solutions to all problems. Mahatma Gandhi has been very right in saying “an eye for an eye will make the whole world blind”. There needs to be a revolution of education which teach brotherly love, sympathy, regards and forgiving people for their for their actions and side by side which breed in them the simple love for each other. The victory of minorities in such cases creates a feeling of security among people of these communities and also teaches all people to have a feeling of love, regards for the humans. Time has come where it has become almost a necessity to live

in peace all over the globe or there is a grave danger for the complete annihilation of human form from the earth. The world is sitting over a dynamite which if not taken care of would result in the total destruction of earth. There is a great need for protection for the people who are minorities at a particular place or in a nation by the majority communities. When there comes the feeling of protection among these minorities which is provided by the majorities, peace among the people and the whole world is bound to come. According to Mahatma Gandhi “the earth has enough resources for everyone’s need but not for the greed”. A community which is in majority in a nation is a minority in other nation. So it is a case of reciprocating the feeling of love or hatred. The more you love other the more you get in return. Similarly, is the case of hatred, hatred for other breeds only hatred leading to only destruction. The minorities if protected by majorities in a particular nation will give the same protection to these people who are minorities in other nations. The world needs a revolution of spreading the love, sympathy for all people across the globe. It is wonder that technology particularly the Information Technology has united the world. Now there is nothing like separate countries. People are migrating to other places making the whole world as one place. There is now no place where people from other communities are not there. In fact, the whole world has mingled and there needs to be no feeling as people from other community. Now the whole world is one single community united by love, sympathy and respect for each other for their feelings, desires and requirements. Let’s come together and treat the whole communities as our own communities and make the whole world progress and live in peace.

*Lebanese Muslim Association

Keysar Trad

7.7 January 2010

Nuclear Energy and WasteN uclear power isn’t dead. It runs France and

will soon run Japan. The United States relies on it, with some 110 commercial reactors

generating about one-fifth of the nation’s electricity, more reactors than any other country in the world. Electricity from nuclear fission continues to be the most comprehensive source of energy available to meet growing U.S. demand—the cleanest and the safest of major sources. Some people will find these statements scandalous. Others will welcome them as nothing less than common sense and plain truth. So, here we offer two opinions:

Nuclear Energy is the Best Type of Energy

Nuclear Energy should be Done Away With

Nuclear Energy is the Best Type of EnergyThe “danger” of nuclear energy has been completely overblown by the public and the press. People are confusing nuclear power plants with atomic bombs just because they both work on the principle of nuclear fission. It is as if some nuclear opponents believe that abolishing the lesser evil (radiation from

malfunctioning nuclear plants) will somehow reduce the greater evil (the bomb). This exercise in futility illustrates how hopeless and helpless most people feel about the clear and growing danger of atomic war. Atomic electricity, on the other hand, is not yet beyond the reach of corrective public action. As a surrogate for the bomb, atomic energy can be fought, protested, and possibly defeated, even though such a victory would not resolve the issue of the presence of atomic weapons.

The only major disaster involving nuclear power plants has been the Chernobyl disaster. The Soviet scientists have since then admitted that the reactors at Chernobyl were mismanaged and lacked many important safety features. Since then, however, all power plants have been equipped with state-of-the-art safety implementations and no other disasters have occured. The power plants in existence today are extremely safe—much safer than other types of energy-producing plants. But even though this disaster killed a considerable number of people, it serves as

no competition to other industries. For example, the chemical industry has a vast inventory of toxic wastes. The automobile industry, with their ubiquitous and unhealthy smog, causes 50,000 deaths a year. In fact, the coal power industry, a competing source of power with nuclear power plants, produces evident damage from acid rain and kills about 30,000 people per year with air pollution. In fact, all the deaths that will eventually be caused by the Chernobyl disaster, the largest ever nuclear disaster, comprise less than the number of deaths caused by coal-burning pollution each year. With regards to all major energy sources,

nuclear energy is by far the safest, cleanest, and most efficient. One ton of uranium produces more energy than is produced by several million tons of coal or several million barrels of oil.

Current energy resources such as coal and oil are becoming extremely depleted and will run out in the near future. Their best replacement is nuclear energy. The 110 nuclear power plants in the United States produce about one-fifth of the nation’s electricity as of now. It has been shown that nuclear energy is the safest, cleanest, cheapest, and most efficient energy

Electricity from nuclear fission continues to be the most comprehensive source of energy

The nuclear radiation harms the cells of the body which can make people sick or even kill them

7.7 January 2010

source. Much of the safety issue has been blown out of perspective mainly because of the fear of an ignorant public. Also now, a much better waste site is being built. This is not to say that there is absolutely nothing to worry about—that could never be the case for anything. The point is that nuclear energy, overall, is the most effective type of energy and its dangers have been overblown.

Nuclear Energy should be Done Away WithNuclear energy has caused many disasters and is extremely dangerous. The nations of the world now have enough nuclear bombs to kill every person on Earth several times. Disasters such as Chernobyl and Three Mile Island clearly illustrate the catastrophic potential of nuclear reactors. The disaster at Russia’s Ural mountains shows the destructive potential of nuclear waste. Even the damage to people caused by radiation isn’t treatable with current medical technology. Even if nuclear energy is an effective source of energy, now is simply not the time to implement it.

The two strongest nations—Russia and the United States—have about 50,000 nuclear weapons between them. What if there were to be a nuclear war? Or what if nuclear weapons were launched by accident? Nuclear explosions produce nuclear radiation. The

nuclear radiation harms the cells of the body which can make people sick or even kill them. Illness can strike people years after their exposure to nuclear radiation. Because more and more countries are obtaining nuclear weapons, the threat of a nuclear weapon being detonated has become so great as to be unbearable.

In 1979, the cooling system failed at the Three Mile Island nuclear reactor near Harrisburg, Pennsylvania. Radiation leaked, forcing tens of thousands of people to flee. The program was solved minutes before a total meltdown would have occured. Fortunately, there were no deaths. In 1986, a much worse disaster struck

Russia’s Chernobyl nuclear power plant. This time, a great deal of radiation leaked. Hundreds of thousands of people were exposed to the radiation. Several dozen died within a few days. In the future, thousands more may die of cancer caused by the radiation.

Nuclear reactors also have waste disposal problems. Reactors produce nuclear waste products, which emit dangerous radiation. Because they could kill people who touch them, even in future years, nuclear waste cannot be thrown away like ordinary garbage. Currently, many nuclear wastes are stored in special pools at the nuclear reactors. The United States planned to move its nuclear waste to a remote underground dump during the late 1990s. In 1957, at a dump site in Russia’s Ural Mountains, several hundred miles from Moscow, buried nuclear wastes mysteriously exploded killing dozens of people.

Many of the victims in Hiroshima, Nagasaki, and Chernobyl died of diseases (particularly cancers) caused by radiation. There are no known medical technique to determine the amount of radiation a person has been exposed to. In addition, there are only replacement techniques available to treat these cancers. For example, lukemia (cancer of the blood) can only be “cured” with a bone marrow transplant to replenish the body’s supply of white blood cells. At a major disaster such as Chernobyl, it would be impossible to get willing donors with specific blood types to all the thousands of cancer victims. With the threat of a nuclear meltdown and no relatively effective treatment technology available, the nations of the world cannot take the risk of having nuclear power plants.

Source: http://library.thinkquest.org

Current energy resources such as coal and oil are becoming extremely depleted and will run out in the near future. Their best replacement is nuclear energy

7.7 January 2010

Status of Girl-Child in Ancient Indian Tradition

-Satish K. Kapoor*

Hindu sacred texts and works on Ayurveda carry respectively a number of hymns and formulae, suggesting how one may have a

male progeny.

The newly married woman is ritualistically blessed so that she can have a spate of sons. Vedic rites like the Pumsavana Samskara performed during the third month of pregnancy aim at ensuring the birth of a baby-boy. Manusmrti says: ‘Through a son, he (man) conquers the worlds, through a son’s son, he obtains immortality, but through his son’s grandson, he gains the world of the sin’. Because a son delivers his father from the hell called ‘Put’, he was, therefore, called putra (a deliverer from ‘Put’) by the self-existent (Svayambhu) himself.’ In view of this, Manu laid down that women who bore only daughters or were barren could be forsaken by their husbands, specially if they were quarrelsome or unchaste.

Yet ancient Sanskrit literature, both religious and secular, shows that the daughter received as much care and affection from parents as the son. Although the birth of a male child was always a matter of joy, the boy being considered to be the carrier of the family tradition, its defence and bread-earner, the Kathasaritasagara, an 11th century work written in Kashmir, mentions that Kings like Devasena of Paundravardhana, Suradeva of Ujjayini, Mahavaraha of Saurashtra (Gujarat) and Candamahasena of Dhavalpur (Dholpur) propitiated the deities to obtain a daughter.

We find in the same text that the birth of a daughter was sometimes a matter of celebration. When the King Kalingadatta of Taxila (Taksasila) felt bad after hearing about the addition of a female child in his family, he was admonished by a learned Brahmin not to feel aggrieved because the punya or meritorious act, obtained by the father by marrying off his daughter is much more than that of a son offering oblations in the sacred fire.

Worthy daughters who cling to their father when he goes to the battlefield, like the quiver slung on his back, find an eloquent mention in the Rigveda.

The Mahabharata records that King Kuntibhoja adopted Pritha, daughter of King Surasena of the Yadava dynasty and she acquired the name of her father as per a prevalent practice. Sukracarya, the son of the sage Bhrugu and Puloma, and the preceptor

of Asuras loved his daughter Devayani, more than anybody else.

The Kathasaritasagara refers to a father who was blessed with many sons but ate only in the company of his daughter.

The Mahabharata regards the daughter as an embodiment of Lakshmi, Goddess of prosperity (nityam nivaste laksmih kanyakasu pratisthita). She is the pride of the family and brings fortune by virtue of her mere presence.

The child Kunti (subsequently, the mother of the Pandavas) saved her father from the wrath of sage Durvasa by serving him to the utmost, even going to the extent of offering her back as a table for partaking hot food cooked by her. Having been impressed by her devotion, the sage gave her a mystic formula (mantra) by which she could summon a deity and have an offspring from him, carrying all his divine qualities.

The tradition of worshipping child-girls (kanyapujana) during the nine sacred nights (navratras) when Sakti, the energy aspect of the Lord, is invoked, continues among Hindus to this day.

The Smriti literature expects the father to take due care of his daughter even though the elemental forces protect her.

The tantric texts relating to the cult of Sakti or the Divine Mother, unequivocally state that the daughter deserves the same treatment at home as the son and

7.7 January 2010

should be given equal educational opportunities for growth. Apastambha Grihya Sutra ordains that the father should pray for the well-being of both his sons and daughters. Manusmriti says: ‘Just as the self and son are equal, so are the son and daughter.’ Manu is convinced that the daughter must be protected by her father till she gets married. The failure of father in this respect deserves condemnation. The father must find a suitable match for his daughter when she becomes grows up. Baudhayana Dharma Sutra and Yajnavalkya Smriti warn that if one does not give away the girl, one incurs the guilt of killing an embryo, at each of her menstrual periods.

Manu allows a girl to select a groom worthy of her from her own caste, three years after attaining puberty. Vatsyayana feels that a girl may marry of her own volition at a ripe age, if she loses her parents and is ignored by her family members. However, according to Manu, if a girl decides to remain a spinster she is entitled to live in her father’s house till her death. In the case of death of her father, she is entitled to receive from her brothers, one-fourth of their respective share; the one who refuses to oblige her becomes an outcaste.

Manu prohibits strictly the sale of a daughter in marriage; ‘even a sudra ought not to take a nuptial fee while giving away his daughter in matrimony’.

Manu admonishes the father never to pick up quarrel with his daughter, ‘the highest object of tenderness’, nor be unkind to her even if she misbehaves. The right of daughter to inherit the property of her father in the absence of a brother was recognised by smrtikaras like Yajnavalkya, Narada and Brihaspati but reluctantly accepted by Apastambha. Sukracarya advocated that the daughter must have a small share in the property of her father, irrespective of whether she has a brother or not.

In the Kathasaritasagara, Vegavati shares half of her father’s kingdom with her brother named Manasavega; Sundari, daughter of a chieftain, inherits her father’s village in the absence of her brother; and Candraprabha is declared as her father’s successor.

The custom of keeping the son-in-law in one’s home (ghara-javaî) also existed in ancient times.

The Manusmriti enjoins that in the absence of a son, a person can make his daughter, his son (putrika) at the time of her marriage by following the prescribed procedure, to have continuity of his descendants. If that person is blessed with a son after this, his wealth would be equally divided between the putrika and his son.

But if an appointed daughter by accident dies without (leaving) a son, the husband of the appointed daughter may, without hesitation, take that estate.

Female foeticide was not in vogue in ancient India. The killing of an embryo was regarded as a sin. The girl, like the boy was invested with the sacred thread (Upanayana Samaskara) and initiated into Vedic studies (Vidyarambha and Vedarambha Samaskaras), the sacraments which were gradually abandoned in the post-Vedic period. Till that time, the girl could choose to be a life-long student of the sacred texts (brahmavadini) or to pursue education till her marriage (sadyovadhu). Panini and Katyayana, Sanskrit grammarians, refer to girl students of the Vedic branches (Sakhas) of study and to women teachers (upadhyaya).

But, the education of girls suffered around the beginning of the 1st century BC when the marriageable age of girls was lowered by smritikaras and pre-puberty marriages gained popularity. In times to come, the daughter sometimes became the cause of worry, anxiety and distress for her parents due to uncertainty about her future and the stiffening social customs which deprived her of many of her rights.

During the medieval period, child marriages became more common (along with purdah and sati) as parents wanted to save their daughters from the covetous eyes of Muslim Kings and Nobles. The British Administrators and Socio-religious Reformers of 19th and 20th centuries endeavoured to restore the dignity of girls and women. After the independence, equality between the sexes has been established by the Indian Constitution and appropriate laws enacted from time to time to cater to the welfare of the girl children.

*Formerly British Council Scholar; Local Secretary, Dayanand Institutions, Raviwar Peth, Solapur, Maharashtra

Source: Bhavan’s Journal December 15 2009

7.7 January 2010

Immortal Words: An AnthologyCulture

Learning›and›ThoughtTzu-Kung asked: What is a gentleman?

The Master said: He puts words into deeds first, and follows these up with words.

The Master said: Learning without thought is naught; thought without learning is dangerous.

-Confucius

BehaviourBehaviour is the theory of manners practically applied.

-MME. Necker

True›GentlemanThe true gentleman carefully avoids whatever may cause a jar or jolt in the minds of those with whom he is cast—all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at their ease and at home.

He has eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absurd; he can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation and never wearisome. He makes light of favours while he does them, and seems to be receiving when he is conferring.

He never speaks of himself except when compelled, never defends himself by a mere retort; he has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him; and interprets everything for the best. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out.

From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves towards our enemy as if he were one day to be our friend. If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy of better though less educated minds; who, like blunt weapons, tear and hack instead of cutting clean, who mistake the point in argument, waste their strength on trifles, misconceive their adversary, and leave the question more involved than they find it. He may be right or wrong in his opinion, but he is too clear-headed to be unjust; he is as simple as he is forcible, and as brief as he is decisive.

-Cardinal Newman

IndividualityIt is not by wearing down into uniformity all that is individual in themselves, but by cultivating it, and calling it forth, within the limits imposed by the rights and interests of others, that human beings become a noble and beautiful object of contemplation; and as the works partake the character of those who do them, by the same process human life also becomes rich, diversified and animating, furnishing more abundant aliment to high thought and elevating feelings, and strengthening the tie which binds every individual to the race, by making the race infinitely better worth belonging to. In proportion to the development of his individuality, each person becomes more valuable to himself, and is therefore capable of being more valuable to others. There is a greater fullness of life about his own existence, and when there is more life in the units there is more in the mass which is composed of them. As much compression as is necessary to prevent the stronger specimens of human nature from encroaching on the rights of others, cannot be dispensed with; but for this there is ample compensation even in the point of view of human development. The means of development which the individual loses by being prevented from gratifying his inclinations to the injury of others, are chiefly obtained at the expense of the development of other people. And even to himself there is a full equivalent in the better development of the social part of his nature, rendered possible by the restraint put upon the selfish part. To be held to rigid rules of justice for the sake of others, develops the feelings and capacities which have the good of others for their object. But to be restrained in things not affecting their good, by their mere displeasure, develops nothing valuable, except such force of character as may unfold itself in resisting the restraint. If acquiesced in, it dulls and blunts the whole nature. To give any fair play to the nature of each, it is essential that different persons should be allowed to lead different lives. In proportion as this latitude has been exercised in any age, has that age been noteworthy to posterity. Even despotism does not produce its worst effects, so long as individuality exists under it; and whatever crushes individuality is despotism, by whatever name it may be called, and whether it professes to be enforcing the will of God or the injunctions of men.

-J.S. Mill

Source: Immortal Words: An Anthology, Bhavan’s Book University, Mumbai, India

7.7 January 2010

Jai Ho Harmony : AR RahmanAR Rahman on a Harmony TourAR Rahman, Oscar winner with ‘Jai Ho’ was in Australia to win hearts. He was hopeful to heal the troubled relationship between India and Australia with a free concert in Sydney. His concert as a part of Sydney Festival helped build a bridge of love, understanding, peace, friendship among the people of both nations. This message of him was quite apparent at his press conference in Sydney. He was quite happy to be a part of Sydney Festival and was hopeful that his concert would prove to be a significant step in calming relations of both nations. His tour was confirmed in last August but the continuing attacks on Indians had put shadows on his coming in Australia. But the press was very happy to welcome him and similarly Rahman was also equally excited to have a feeling that his tour will lead to balming the strained relations between people of both nations.

Rahman told the press after arriving in Australia’s most populous city, Sydney that he considered it very important to do the show. He was very particular in saying that, “I want to have a great concert for people to enjoy, and also to spread the message of togetherness and peace; build a bridge for people who are trying to break it”. There was a crowd of over 75000 for the weekend concert at Parramatta Park.

Media should exercise RestraintSpeaking at the press conference, Rahman was of the opinion that Australian and Indian media should take care to build bridges, rather than breaking them apart. He urged the media to be more responsible as it is a great tool but could be grossly misused and enough to provoke people. Just one wrong statement can lead to killing of thousands of innocent people and it has also happened in the past.

The Australian government was equally welcoming and warmed up to Rahman. This event was seen as

having the potential to soothe flaring tempers among both nations. It was hoped the concert would be able to promote peaceful relations between the two countries. It provided an opportunity to promote Australia as a city and gave a very clear message that Australia is a diversely multicultural country.

Jai Ho!A night like no other. AR Rahman took to the stage for a free outdoor spectacular show at Parramatta Park. For people it was once-in-a-lifetime opportunity to see AR Rahman performing live. AR Rahman, two-time Oscar winner for his work as composer and songwriter on the film Slumdog Millionaire, embraces Indian, Western and Asian influences in his songs. His tour included more than 40 musicians and Bollywood dancers on stage, it was a fantastic night filled with colour, dancing and the irrepressible rhythms and melodies of contemporary India. Noted singers Sadhna Sargam, Hariharan, Shweta Pandit were among the jewels of his crew. The show was broadcast live on local and international channels.

Report: Parveen, Bharatiya Vidya Bhavan Australia Pictures: Utkarsh Doshi

7.7 January 2010

Shaheedi Jor Mela Celebrations in Sydney’s Revesby Gurdwara Sahib

-M.P. Singh

To commemorate the exemplary Shaheedi (sacrifice) of four Sahibzada’s of Guru Gobind Singh Ji, a special ten days program was

chalked out by Gurdwara Sahib Singh Sabha Revesby in Sydney. There is no other example in history in world where someone at the age of 7 and 9 years would have sacrificed their lives fighting against oppressions. Each of these ten days have a special meaning to all the Sikhs where lives of all four sons and mother of Guru Gobind Singh Ji along with many other beloved ones were sacrificed fighting against the mogul rulers of the time who were hell bent to convert all Hindus and Sikhs into Islam. And accordingly, the events of these celebrations this year in Revesby Gurdwara were charted in line with events in Sikh history of these ten days i.e. starting with Sikh Youth Camp for five days, Amrit Sanchar, Seminar on teachings of Guru Gobind Singh Ji, special Keertan Program organised and fully conducted by Sikh youth, Blood Donation Camp and finally another camp for young children from ages 5 to 12 years. These camps were conducted by renowned Sikh Scholar and Kathawachak, Bhai Ram Singh Ji who came to Sydney especially for this sewa for our youth. The activities of the camp were not merely theoretical in nature but were based on practical activities of a Sikh’s daily routine. The youth

were taught not only to just recite the Gurbani line by line but also try to understand the message imbibed in Nitnem Gurbani. They were also encouraged and taught how to do Parkaash of Guru Granth Sahib Ji, doing Ardaas by themselves, doing sewa of Chor Sahib, preparing and distribution of Degh (Karah Parshad) as per Sikh Rehat Maryada. As per feedback received from youth, they always thought that all these activities were meant only for the Granthi Ji. A

special session for imparting the knowledge of Amrit Ceremony was also conducted with real Khanda-Bata where youth were told about the process of Amrit Sanchar. Every day a new topic was given to the youth and individual views were sought both verbally and in written forms where deemed fit. These verbal and written responses were uploaded onto Facebook every evening so that it could be shared straightaway among the participants as well as globally. Bhai Ram Singh ji is quite a techie and therefore he used all sorts of latest communication and multimedia tools during this camp which was main source of attachment among the youth. Sikh Sangat of Sydney is grateful to both Bhai Ram Singh Ji who left his own young family back home and dedicated his days and nights during this period and also to the Gurdwara Management Committee without them these celebrations were never possible. May Waheguru Ji bless all Sewadars with even better dedication and commitment of practical Sikhi and strength to do more Sewa. For more details and snaps http://ozsikhs.blogspot.com/

7.7 January 2010

Garden and Cosmos: The Royal Paintings of Jodhpur and Soul to Soul: Healing

Music and Nada YogaAn exceptional summer show at the Art Gallery of New South Wales Garden and Cosmos: The Royal Paintings of Jodhpur featured paintings of palace life and Hindu epics as well as unique depictions of cosmic realms and celestial worlds. On Friday and Saturday mornings in January before the Gallery is open to the public Nirmal Jena and friends recreate the atmosphere of temple worship in India through music and chant. Musical instruments associated with meditation including the harmonium, tanpura, conch shell, prayer bowl, Indian bell (ghanta) and harp begin the session with the performance of a prayer to the universal mother energy.

Jena will instruct the audience in techniques of breath, sound patterns and mantras to crystallize the image of divine spirit in the void. It will be concluded with 21 repetitions of the Gayatri Mantra followed by the words ‘hari aum’ to rejoice in the ecstasy of inner bliss before entering the exhibition to contemplate the exquisite depictions of the cosmos.

Known for his performance of the Odissi style of classical Indian dance Jena is also an accomplished musician. His intensive training in classical vocal

music led him to explore the depth and breadth of Nada or Sound yoga as well as movement yoga as the basis of his Odissi practice.

In conjunction with the exhibition, Garden and Cosmos: The Royal Paintings of Jodhpur, there will be a special event: Soul to Soul: Healing Music and Nada Yoga at Art Gallery of New South Wales with schedule as below:

Fridays 8, 15 and 22 January 9–10 am

Saturdays 9, 16 and 23 January 9–10 am

Report: Ann Macarthur, Senior Coordinator of Asian Programs, Art Gallery of New South Wales, Australia

For more information: Art Gallery of New South, Sydney, NSW, Tel.: +61 2 29255 1702

Website: artgallery.nsw.gov.au

Bhavan’s Children Section7.7 January 2010

Krishna in Goloka

O ur journey starts far beyond this universe, on a planet called Goloka. It is the spiritual world, where everything is eternal. The homes are all

palaces, built of the finest white marble. Trees provide not just a single type of fruit but whatever one desires to eat. Thousands of cows, of different colours, provide unlimited milk from which to make cream, cheese, yoghurt and butter. Everyone is healthy and forever happy.

Here on Goloka, in a village called Vrindavan, lives Lord Krishna, the Supreme Personality of Godhead. His beautiful body is like a dark thundercloud and his dress is the colour of lightning. A peacock feather decorates his long black hair and on his head he wears a turban, set with pearls. Krishna’s eyes resemble lotus petals and his smiling face shines like the full moon.

Each morning Krishna and his brother, Balarama, take their father’s cows and calves to the woods, and play there with their friends. Even forest creatures, the parrots, peacocks and monkeys, take part in Krishna’s adventures. The boys joke together as they eat lunch next to the River Yamuna. As Krishna returns home in the evening, he plays upon his flute, capturing the hearts of everyone. The people of Vrindavan rush out to see Krishna as he walks by, glancing at them with affection.

Vishnu in Vaikuntha

S urrounding Goloka is the vast spiritual sky. In that bright space, float billions of other shining planets. These are called the Vaikuntha worlds.

Vaikuntha means ‘the place of no suffering’.

Like Goloka, Vaikuntha is eternal and full of happiness. But unlike Goloka, where God (Krishna) enjoys a simple village life, Vaikuntha is a celestial city, full of majesty and splendour. The Lord, known here as Vishnu or Narayana, sits upon a jewelled throne. His complexion is bluish and in his four hands, he holds the royal symbols—a golden club, a whirring disc-weapon, a fragrant lotus and a smooth, white conchshell. By his side sits Queen Lakshmi, the goddess of wealth and fortune. She looks beautiful, dressed in a delicate silk saree with golden borders.

Servants surround the divine couple, offering food on golden plates and entertaining them with heavenly music. The men in Vaikuntha resemble Vishnu and their

gorgeous wives look just like Lakshmi. Together they ride upon swan airplanes. Jewel-studded palaces line the broad streets, which are bordered by fragrant gardens. The residents of Vaikuntha never experience sickness, old age or death; nor do they feel frustrated, but are fully satisfied, serving Lord Vishnu and helping each other. Each day is a festival, overflowing with pleasure and celebration!

Source: Creation: A Story from Ancient India, Rasamandala Das, ISKCON Education Services, pp 10–13, Contd: Next Issue

7.7 January 2010

Indian Community Celebrates Australia Day and India’s Republic Day24 January 2010: Australia India Day Function Coucil is hosting celebrations with a gala dinner and Indian entertainment at the Ryde Civic Centre, Ryde. For Ticket Bookings contact Dr Yadu Singh: 0413 375 669

25 January 2010: United Indian Associations is hosting celebrations at the Parra Villa Function Centre, Parramatta. For bookings and information contact Aruna Chandrala 0410 338 900 or uia.org.au.

7.7 January 2010

From Bhavan’s Journal Dec 15 1959. Reprinted in Bhavan’s Journal Dec 15 2009

Good Fortune and MisfortuneH.H. Jagadguru Sri Chandrasekhara Bharati

All created beings long for good fortune but do not know the means of acquiring it. And what man does not know Sastras seek to teach. When you come to think of it, good fortune or happiness is not a matter for joy at all, for it is but the expending process of our reserve punya, and unless you reimburse it by following the sastraic path, the reserve will dry up sooner than later. It might be argued that not all men following sastraic injuctions are happy or fortunate. True. Human life is a mixture of joy and sorrow, fortune and misfortune, contingent on the nature of each man’s past karma.

The Criterion of Optimum PopulationDr Arnold Toynbee

All human beings agree, as a matter of course, that the improvement of mankind’s health is an objective that ought to be pursued actively by the governments and the public alike. Whatever our objective may be, either in the field of population or in the field of nutrition, we shall do well to remind ourselves again that agreement and cooperation among governments will not be enough to bring the objective within mankind’s reach. This means that the political part of our task is only the beginning of it. Beyond that, there is an educational task. This will take time, since the gospel has to be preached to the whole of mankind, and a great majority of mankind is still fast bound by the bonds of ignorance and habit.

Is Astrology Irrational?Sri Aurobindo

Astrology considers all life circumstances to be Karma, mostly predetermined or indicated in the graph of the stars. Astrology, under certain intellectual attitude, might appear as childish superstition. Certain astrologers might be quacks or charlatans who seek to please their clients rather than predict by scientific rules and perhaps most of their predictions can go wrong. But the failure of doctors to heal diseases proves nothing against the science of medicine. The fundamental question is on planetary influences upon earth and its creatures. There is nothing essentially irrational in the idea that in this solar system, so closely linked together, there may be mutual influences of all the planets upon each other.

Grassroots of DemocracyJayaprakash Narayan

We have seen how from Cairo to Djakarta political systems based on some sort of a Constitution, some sort of a party system, some sort of a Parliament of Assembly have been brushed aside by dictators or military leaders who happen to appear on the scene. And, therefore, some of us in this country feel that the grassroots of democracy are as much, if not much more, important than the formal institutions of democracy such as Constitutions, legislatures, parties. Gandhiji wanted to build a new democratic India from below. And, therefore, he talked of the Gram Rajya and the Nagara Rajya. Unless every citizen or most of the citizens in the country realise the responsibilities of democracy and have the capacity to look after themselves, our democracy will remain always in danger. The final guarantee of democracy is the people themselves.

TM

12- 14 March 2010Palm Grove, Cockle Bay - Darling Harbour

- www.hol imahotsav.com.au - Ph: 1300 BHAVAN (1300 242 826)

- in fo@hol imahotsav.com.au

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Sta te Bank o f Ind ia ,Sydneywww.sb isyd .com.au

Friday 12 March 2010 (evening)6:30 pm - 10:00 pm

- Orchestra and Bhangra Dances Saturday 13 March 201011:00 am - 5:30 pm

- Cultural Performances, Prayers, Meditation, Yoga and Ayurveda demonstrations

- 12:30 pm - Rath Yatra departs from Hyde Park (North)

- Food and Craft Stalls

Sunday 14 march 201011:00 am - 6:30 pm

- Cultural Performances

- Colour Throwing Sessions at regular intervals

- Food and Craft Stalls

b h a v a n a u s t r a l i a . o r g

Presented By

AUSTRALIA

Issued by HSBC Bank Australia Limited ABN 48 006 434 162 AFSL 232595.

The ancient art of Rangoli is saidto bring good luck and fortune.

Understanding culture is our business.HSBC is proud to be partnering with the Art Gallery of NSW to bring the Indian exhibition Garden and Cosmos: The Royal Paintings of Jodhpur to Australia until 26 January 2010. As the world’s local bank, our understanding of cultural differences benefits over 100 million customers in 86 markets. And with over 150 years of banking experience in India, HSBC is able to meet the needs of customers in India and NRIs living in Australia.

To find out more about the exhibition and how HSBC is celebrating Indian Summer, visit hsbc.com.au/indiansummer

HSBC0028_IS_282x205.indd 1 25/10/09 10:30 PM

7.7 January 2010

Holy & WiseEkam Sdvipra Bahudha Vadanti - That is one whom the learned call differently - Vedanta

KulapativaniStrive for JoyNo one is born a saint: nor a yogi. If he is, he would be an avatar. Born with weaknesses and faults, every one has to win God by increasing his knowledge, understanding and faith and converting them into conscious action. Knowledge is barren. Its voice coming through intellect is unconvincing. It can only bear fruit when our action is based on it, when it grows into our being.

Harmony between knowledge and being is not easy to acquire. Once it is acquired, its voice is irresistibly convincing. In the end, God-mindedness is not real if there is no effort to transform it through effort. Sustained effort—sthito yatno abyasa—is energy acquired through self-discipline. Effort is the mother of achievement. The feeling that “I am tired” or “there is nothing worth doing” is a mere excuse not to put forth effort. Whenever these feelings came over me, I used to feel that I was no more than a vegetable. Whenever I was up and doing, then the creative power began—maybe slowly, maybe with a certain painfulness. If there is no effort, we will putrefy. Our fear of effort, therefore, is illusory. Effort is the basic law of life. It is inherent in our freedom. If we realise it, all work will be joy. Often we seem to achieve things without efforts, but in fact the effort has been made and forgotten. Sometimes achievements may be due to the grace of God. But we must not forget that securing grace involves greater effort. “Why does not grace come to me?” ask the arrogant. They think that it is God’s business to help those who will not help themselves.

One should elevate his self (bring about his emancipation) by himself (by means of his own mind); one should not discourage or degrade his own-self; for every man is his own friend (helper) and his enemy as well.

-Bhagavad Gita VI-5

A good deed is never lost, he who sows courtesy, reaps friendship; he who plants kindness, gathers love; pleasure bestowed upon a grateful mind is never sterile, but generally gratitude begets reward.

-Basil

Look not mournfully into the past. It comes not back again. Wisely improve the present. It is thine, without fear, and with a manly heart. -Longfellow

Dr K.M. MunshiFounder Bharatiya Vidya Bhavan

India Tourism, SydneyLevel 5, Glass House135, King Street, Sydney NSW 2000Ph: 02 9221 9555; Fax: 02 9221 9777