Bhagavad Gita And Impact on Western Mind

March 8, 2017

 

                                    Sanskrit Scriptures And The West

In India, Sanskrit and the Sanskrit literature have been almost forgotten but it has influenced the European writers in a big way. Very recently it was found in New-Zeeland that if a student knows Sanskrit it can very easily master English. So Sanskrit is included in the school syllabus there.

In the beginning, the Sanskrit works which have influenced the European writers were three works: the Jataka stories, the Panchatantra and the Hitopadesa. Being stories, communicating classical Hindu themes with ethical message those suited the medieval taste. They rationally appealed to all those who loved to listen to and tell mysterious stories. People used to hear and enjoy such stories, especially when they moved from one place to another as merchants or soldiers or pilgrims or travellers or ascetics .

The story of Pardoner’s Tale by Geoffrey Chaucer’s (1340-1400), was based on one of the Jataka stories. In a similar manner, the tales of Panchatantra by Vishnu Sharma mixed up with some tales of the Hitopadesa and the Kathasaritsangare came to be known to the literary world as the Fables of Pilpay or Bidpai. It is almost a source of much European literature related with   folklore tradition. -1 The earliest English references to these tales are found in Sir Thomas North’s (1535-1601), The Moral Philosophy of Doni. For centuries the India that evoked some response in the western brains and world was the India of tale collections or the India of amazing wealth. The India that Aeschylus (525-456 B.C.) mentioned in his Suppliant Women:

And tales I know, how Indian women roam;

By camels drawn, each in the tented home. -2

This India was not the golden India of later times. The India that appears colourfully in Chaucer’s Knight’s Tale in the account of ‘Emetreus Kyng of Inde’ (11.2155-2189)-3, is the India of Gold. Shakespeare (1564-1616) mentions India which testifies to this golden Inde  idea of tradition. -4 Robert Ralston Cawley in the section on ‘The East Indies’ in his book, The Voyagers and Elizabethan Drama,  echoes  that with the golden India concept was related to the range of other ideas indicating wonderful geography, anthropology, flora, fauna and customs.-5 Yet it was from the late sixteenth century onwards that pragmatic accounts of India began to appear, such as the accounts of the Dutch missionary Abraham Roger, Edward Terry, Thomas Coryate (1577-1617)-6, John Ogilvy (1600-1676), Richard Eden (1521-1576)-7, Richard Willes and Sir Thomas Herbert. The impact of the belief of India as an actual rather that amazing country can be seen in Restoration Literature and the orientation of Samuel Johnson’s (1709-1784) Rasseles (1759) and Voltaire’s (1694-1778) Zadig.

Prior to the eighteenth century, India for Western World was known for her wealth and affluence. Western people were concerned only with the gold and other valuable materials. But at the end of the eighteenth century, their approach was changed. Now India was also known for her rich philosophy. With the luxury goods, philosophical ideas also travelled to western world from India. Times Literary Supplement, comments:

Between East and West the cultural wind blows both ways,

though a hasty present-day inspection might suggest that

it blew mainly eastward . . . . The wind from the East is quieter,

older, less immediately detectable; it penetrates and mingles,

and its note is deep . . . . Today the student from the Orient may

find himself to some degrees at home in Western Thought

for the elements of his own cultures, that are mixed in it.-8

Towards the fag end of the eighteenth century, curiosity in Indian literature and philosophy was aroused in the West by the translations of some major Indian scriptures and literary works. Germans were the first to show curiosity in the Indian writings on religion, philosophy, and literature. About five hundred years ago we find a German translation of the Panchatantra, entitled as Panchatantra Das Buch der byspel der alten Wyseen, by Anthonius Von Pforr (1488)-9 , based on Sanskrit via Pahlavi, Old Arabic, Hebrew and Latin. Bhartrihari’s verses were translated into German in 1663.-10 B.Hirzal translated Sakuntala in 1833. -11 The translation of the Manusmriti by J.C.Huttner appeared in 1797 and one of the Upanishads in 1808.-12 A wave of translations came out after Peiper (1834) who enlarged the value of his metrical depiction by copious grammatical, mythological and philosophical notes. Max Muller (1823-1900) contributed greatly to the translation of Sanskrit literature as editor of The Sacred Books of the East. He translated Hitopadesa (1844), Meghduta and parts of the Rig-Veda.-13

                                    Bhagavad Gita’s Journey To West

In India, due to the faulty secular policy and vote bank politics, this great book has been rendered controversial book. So much so, in Soviet Russia very recently it was banned and it was declared a book preaching violence. But Bhagavad Gita has influenced and impressed a large number of western scholars.  This book is more than five thousand years old.

J.W.Hauer, a Sanskrit Scholar who served for a few years as missionary in India, gave to the Bhagavad Gita a central place in German faith.-14   A huge number of German scholars were deeply influenced by the Indian philosophy. Kant (1724-1804), Herder (1744-1803), Fitche (1762-1814), Hegel (1770-1831), Schlegal (1772-1829), Schiller (1759-1805) and Goethe-15 (1749-1832) are very significant names in this regard. Friedrich Von Schlegal (1767-1829) who translated the Bhagavad Gita, quoted a few passages of the Bhagavad Gita in his own metrical translation (1808), collectively with lines from the Ramayana; Manusmriti and Sakuntala. The German pioneer Baron Wilhelm Von Humboldt started studying Sanskrit in 1821. After reading the Bhagavad Gita he thanked God that he had lived long enough to read such an inspiring book. He delivered a famous lecture on the Bhagavad Gita beforethe Academy of Science in Berlin in 1825.-16 In German, there is a museum named after the name of Herder ‘Herder Museum’. In this museum a number of Indian Manuscripts, carried away from India during the last more than a thousand years are conserved.

There is also evidence of the early Roman contact with India, though the contacts are limited to trade only. But quickly these contacts resulted in intellectual interactions. As a result of this interaction, Anquetil du Perron (1731-1805) translated Upanishads into Latin. In Surat, Gujrat, India, he discovered the Avests and published it as Zend-Avests in 1771.-17 The Oupnek’het which he then translated was the Persian version of the Upanishads, translated in 1656 by the Mogul prince Dara Shikoh, son of Mogul ruler Shahjahan, the elder brother of brutal and fanatic Aurangzeb. Realising that he was in fact, dealing with a Sanskrit text, he decided to translate the text into Latin. The first translation of a Sanskrit text into Latin was completed in 1796 -18 which was published in 1801-1802.

The Nelopakhyana episode of the Mahabharata was translated from Sanskrit in 1819,-19 while the first Latin collection from the Gita was published by O.Frank in 1820. A.W Von Schlegel was the first to bring out a complete Latin translation of the Bhagavad Gita in 1823. With the support of Goethe, Von Schlegel also started a Latin translation of the Ramayana but did it only partly.-20 Lassen also contributed in the field of translating Gita and other Hindu scriptures in the European languages.

The invasion of the East India Company in India brought England and India nearer not only politically and commercially but also culturally. In England Sir William Jones (1756-1794), who passed away at the age of forty-eight was a pioneer and almost a crusader in this field.-21 He lived in India for ten long years. As proved by the records, he was the first English intellectual to command the Sanskrit language and interpreted the Eastern classics to the West. He was also and the first to translate Kalidasa’s Abhigyan Sakuntalam into English in 1789.-22 William Jones also was the first man to bring out an edition of a Sanskrit text. This was a short poem entitled Ritusemhara or Cycle of the Season published in 1792-23. In the same year, he published his English translation of Jaydeva’s Gitagovindam-24

The first Governor General of Bengal, Sir Warren Hastings appealed to some Hindu Pundits (scholarly people) to prepare a digest of Hindu Law. They prepared a scholarly work in twenty-one chapters, called Vivadarnavasetu. But when the work was ready nobody could be found to translate it directly from Sanskrit to English. As a result, first, a Persian version was made, which was translated by Hellhed into English called A Code of Hindoo Law in 1776. -25 Warren Hastings also helped the establishment of the Asiatic Society -26, who’s first President was Sir William Jones. -27 Hastings sent Charles Wilkins to Benaras to learn Sanskrit, and when Wilkins’ translation of the Bhagavad Gita was ready in manuscript, he persuaded the East India Company to have it printed and published in London. He himself wrote the introduction of this great Hindu book. The translation was published with the title, The Bhagvat Geeta or Dialogue of Kreeshna and Arjoona. This translation was in eighteen chapters and was brought out in 1783 -28.  The combined efforts of Charles Wilkins and William Jones gave a strong force to more and more translations from Sanskrit. Colebrook lived in India for more than thirty years, (died in 1837) and he translated A Digest of Hindu Law on Contracts and Successions in 1797.-29 In 1804 he edited the Hitopadesa–30 with an introduction, and the Amarkosa-31, with marginal translation in 1808. He also prepared a Lexicon and Grammar of the Sanskrit Language in 1805-32. He also undertook the difficult task of translating works on arithmetic and astronomy.

Literature is also a philosophy. Though some critics may not agree with this notion. There are countless examples of seer poets enlightening ancient truths. Such graceful revelations are universal spiritual truths to which no one person, age, or religion can lay claim but certainly Hindu scriptures are closest to universal truth. In their effort to unravel the mystery of life and death poets and writers tried to make rapport with the Indian spiritual reality, like Hindu sages.

  1. Marshman and William Carey editedThe Ramayana of Maharishi Valmiki in the original Sanskrit -33 with a prose translation and explanatory notes in 1806. H.H. Wilson came to India as a doctor of the East India Company but was soon interested in Hindu scriptures. In 1813 he published his first translation of Kalidasa’s Meghduta and Select Specimens of the Theatre of the Hindus-34 from the original Sanskrit. He also prepared the first Sanskrit-English Dictionary in 1819-35 and was the first to take up the chair of Sanskrit in Oxford in 1832. In this respect, Britain lagged behind the French where the first Chair of Sanskrit in Paris was established 1814 and in Germany where it was first set up in Bonn in 1818. Sir Edwin Arnold in 1860 translated Hitopadesa, in 1875 Jaydeva’s Gita-Govinda and finally in 1885 The Song Celestial i.e. the Gita. His famous book, The Light of Asia is also heavily influenced by the Indian philosophy especially the Gita. Charles Wilkins’ translations of the Bhagavad Gita (1785), the Hitopadesa (1787), the story of Sakuntala from the Mahabharata (1793); A Grammar of the Sanskrit Language (1823)-36 were parts of that zeal for Indology, that from the last quarter of the eighteenth century onwards, extend over a number of western countries such as Britain, America, France, Germany, France, Russia, Italy and others.

These translations and transcriptions of Sanskrit scriptures and literary books created a culture in Europe in the nineteenth century, influencing the important English writers. Of all the translations of Indian scriptures and literarily works, the translation of the Bhagavad Gita exercised the broadest and deepest influence on the imagination of western writers and thinkers. The reasons are not difficult to understand. The Bhagavad Gita has a significance and message which is apparently so universally human that its meaning remains significant to all ages and cultures. It is not a ‘neutral text’, but one which has played the most noteworthy role in India’s religious and philosophical movements as well as in the political life of a common man. It is one book which is not sectarian because it does not drive its sacredness from the subjective belief of its worshippers. The Bhagavad Gita is replete with dynamic inspiration which lifts up and moves the heart and mind of the reader. D.S. Sarma rightly points out:

We may read the Bhagavad Gita a thousand times and

think we have exhausted its meaning, but the next time

we go to it we get a new light, which we never dreamt

of before. The suggestiveness of the wonderful book is

really infinite, If only we begin to interpret it for ourselves

In terms of our own experience. -37

                       Bhagavad Gita and the English Literature

The Gita influenced a large number of English men of letters but in a big way, famous Romantic poet S.T.Coleridge was the first important English poet to respond to the Wilkins’ translation of the Bhagavad Gita. Coleridge more than any other of his generation poets, was familiar with the works of a number of ideologists such as Sir William Jones.

In this field, the Asiatic Researchers, founded by Sir William Jones did a lot. It also holds the proceeding of the Bengal Asiatic Society which was established in 1784, and The Ordinance of Manu; written in 1794, is also an important name.  Major Runnel, prepared the first correct map of India in his Bengal Atlas in 1779-38, Thomas Maurice’s History of Hindustan 1795 -39, Sir William Ouseley’s, Oriental Collection, 3 vols., 1797-99-40, and Jean-Antoine Dubois’ Hindu, Manners, Customs, and Ceremonies, in English was translated from the original text in French in 1816. -41. Kathleen Coburn observes:

India was the subject of Coleridge’s considerable reading;

mention’s Wilkins’ translation in connection with the poet’s

projected poem of the fancy and the understanding to

be entitled The Conquest of India by Bacchus. -42

One of the Indian scholars, Dr.Munir Ahmed, who has made a thorough examination of the reflections of Indian thought in Coleridge’s poetry, maintains:

The pantheism of ‘The Eolian Harp’, the demonic agencies in ‘The Ancient Mariner’, the intense longing for deep self-possession and calm response in ‘Osorio’ and ‘The Triumph of Loyalty’ and also perhaps the idea of the soul’s transmigration suggested in ‘Christable’, can be related to his Indian readings.-43

It is clearly mentioned in the ‘Philosophical Lectures’, that Coleridge read the Gita translated by Wilkins. Between December 1818 and January 1819, Coleridge read the Bhagavad Gita, just as he read The Ordinances of ManuThe History of Hindustan and other Indian books, as a part of his extensive pursuit for a religious philosophy and his deep interest in Hindu philosophy. He writes:

We have in this work (The Wilkins’ Gita), which I have now before me, an extract from the great poem of India where pantheism has displayed its banners and waved in victory over three hundred millions of men and this has been published in England as a proof of sublimity beyond the excellence of Milton in the true adoration of the Supreme being. It is an address to the pantheistic god.-44

Coleridge also has read an article in the Annual Register which he borrowed from the Bristol Library on 10 March 1796, which contains, “It is better, say the Hindoos, to sit than walk and to sleep than to wake; but death is the best of all.-45 He echoes these words in a letter written twenty months later to his friend Thelwall on 14th October 1797:

At other times I adopt the Brahman creed and say – It is better

to sit than to stand, it is better to lie than to sit, It is better to sleep

then to wake but death is the best of all! – I should much wish like

the Indian Vishnu to float along an infinite ocean cradled in the

flower of the Lotus and wake once in a million years for a few minutes.-46

In Coleridge’s poetry, there are evidences to the effect that he read the Wilkins’ Gita. The pantheistic outlook that Coleridge had found in the Bhagavad Gita, is present in ‘The Eolian Harp’, composed at Clevedon, Somersetshire, the home country of Charles Wilkins:

O: the one Life within us and abroad,

Which meets all motion and becomes its soul,

A light in sound, a sound-like power a light,

Rhythm in all thought, and joyance everywhere,

Methinks, it should have been impossible,

Not to love all things in a world so filled.-47These lines and the lines immediately below them refer to all animated nature as organic harps diversely framed one intellectual breeze sweeps. These lines very closely echo the idea of the following lines of the Bhagavad-Gita as translated by Wilkins:

The man whose mind is endued with this devotion, and looketh on all

things alike, beholdeth the supreme soul in all things, and beholdeth

all thing in me, I forsake not him, and he forsaketh not me. The ‘Yogee’

who believeth in Unity, and worshippeth me present in all things, dwelleth

in me in all respects, even whilst He liveth. -48

Parallels to the Bhagavad Gita are easily visible in many other poems of Coleridge. Likewise, Wordsworth was also responsive to the greatly constant influence of the Bhagavad Gita. Wordsworth’s own experience of pantheistic Immanence was made stronger by his contact with Coleridge. In ‘Tintern Abbey’ the following lines easily recall to mind the Indian thinking as expressed in the Bhagavad Gita:

That blessed mood,

In which the burthen of the mystery,

In which the heavy and the weary weight

Of all this unintelligible world,

Is lightened:-that serene and blessed mood. -49

The following extract from the Bhagavad Gita expressing the same idea:

The ‘Yogee’ of a subdued mind; thus employed In the exercise of his

devotion, is compared to a lamp, standing in a place without wind,

Which waveth not. He delighteth in his own soul, where the mind,

regulated by the service of devotion, is pleased to dwell, and where,

By the assistance of the spirit, he beholdeth the soul. He becometh

acquainted with the boundless pleasure which is far more worthy

of the understanding than that which ariseth From the senses . . . he

is not moved by the severest pain. This disunion from the conjunction

of pain may be distinguished by The appellation of ‘Yog’, spiritual union

or devotion. It is to be attained by resolution, by the man who knoweth his own mind. -50

Wordsworth feels the same state when the “breath of this corporeal frame” is “almost suspended” and then, “we are laid asleep in the body, and become a living soul.”

The Bhagavad Gita talks of that intellectual and ethical state in which the ‘Yogi’, the entity who has subjected his mind and body to rigorous order and has controlled his senses, experience tranquil mood, as expressed by William Wordsworth.

Among the younger romantic poets, Shelly was most vulnerable to greater idealistic principles. He was very well well-known with the works of Sir William Jones, who belonged to the University College Oxford, where Shelley studied. Shelley had read ‘The Genius of the Thames’ written by his friend Thomas Love Peacock who himself was well-known with the English account of Jaydeva’s Gita Govindam and who worked in the office of East India Company. A book that Shelley knew well and which contributed significantly to the range of his imagery, myth and symbol, was Edward Moor’s Hindu Pantheon. In a paper entitled ‘Possible Indian Influence on Shelley’, published in the Ninth Bulletin of the Keats-Shelley Memorial Association of London, Dr.S.R. Swami Nathan has established the Hindu Pantheon and the Irish novelist Miss Sydney Owenson’s novel The Missionary, as the source of some important images of Shelley. Commenting on Dr.Swami Nathan’s paper, the Times Literary Supplement wrote in an editorial:

So the Greek Aphrodite- Shelley’s Promethean Asia-born of the sea foam stood- Within a veined shell, which floated on over the calm floor of the crystal sea.. -51

Lakshmi- Miss Owenson’s luxima-who tints all Shelley’s projections into womanly form of intellectual beauty, is the love that Shelley, Plato, and the Christian vision alike place at  the core of being. -52

Shelley’s basics of philosophy predominantly regarding good and Evil, the Avatar and the relations of the individual soul to the celestial soul seem to have been based on the Bhagavad Gita. Shelley, like Coleridge, widely read Indian scriptures and literature. There are passages and lines in Shelley that are similar to the passages in the Bhagavad Gita. For example following lines of ‘Love’s Philosophy’:

The fountains mingle with the river

And the rivers with the ocean,

The winds of Heaven mix for ever

With a sweet emotion;

Nothing in this world is single,

All things by a law divine

In one spirit meet and mingle. -53

Recollect the image given in the Bhagavad Gita:

AaPaUYaRMaa<aMacl/Pa[iTaï&

SaMaud]MaaPa” Pa[ivXaiNTa YaÜTa( )

TaÜTk-aMaa Ya& Pa[ivXaiNTa SaveR

Sa XaaiNTaMaaPanaeiTa Na k-aMak-aMaq ))

äpüryamäëam acala-pratiñöhaà

samudram äpaù praviçanti yadvat

tadvat kämä yaà praviçanti sarve

sa çäntim äpnoti na käma-kämé

(Just as all water enters, from all sides, the sea, of which the shores are not transgressed, though it is being filled on all sides, so is (true) tranquility obtained only by that person who is entered by all objects of sense (without disturbing his tranquility); not by one, who desires the objects of sense (is it possible that this tranquility is acquired) -54   (Ch-2, Sl. 70).

These lines are translated in English by Wilkins as:

The men whose passions enter his heart as

Waters run into the unswelling passive ocean. -55

Here there is a picture of water of rivers entering into and losing themselves in the unmoving sea. In relation to lines of the poem of Shelley, the reference to ‘law divine’ and ‘one spirit’ has its echo in the Bhagavad Gita’s as

Servabhutasthamatmanam sarvabhutani ca tmani. (Ch. VI, sl.29)

This sloka was translated by Wilkins as:

The man whose mind is endued with this devotion, and

looketh on all things alike, beholdeth the supreme soul in

all things, and beholdeth all things in me. I forsake not him,

and he foresaketh  not me. The ‘Yogee’ who believeth in

unity, and worshippeth  me present in all things, dwelleth in me . . . -56

Shelley again refers in Adonis to ‘sustaining love’ and the light whose smile kindles the Universe’ in the following lines:

The one remains, the many change and pass;

Heaven’s light forever shines, Earth’s shadows fly. -57

On the death of Keats, Shelley recognized: “He hath awakened from the dream of life.”

The Absolute Ultimate in the centre of the transitory lots of is the idea of the Bhagavad Gita too. The concept of Maya also runs in Shelley’s poems. The Bhagavad Gita’s ideas of ‘soul’ and ‘water’ are also again and again referred to by Shelley in his important works.

Southey (1774-1843), a contemporary of Wordsworth had direct knowledge with the Bhagavad Gita and other Indian works. His footnotes to, The Curse of Krishna (1810), very frequently refers to the Bhagavad Gita and there are suggestions also to The Institute of ManuThe MahabharataSongs of Jayadeva, and Maurice’s History of Hindustan.

Even there are big numbers of poets of the nineteenth century but are elapsed today could not get away the sway of The Bhagavad Gita. One such poet is Richard Henry Horne (1803-1884) who refers to the Indian thought of ‘Yoga’ in his epical work Orion (1843). This poem discusses to the doctrines of Nishkam Karma and predestination. The following lines are significant in this regard:

Not in thee

Was failure born, its law preceded thing:

It governs every act, which needs must fail-

I mean give place to make room for the next

. . .                           . . .                           . . .

Sit still, Remain with me. No difference

Will in the world to be found: ‘t will know no charge,

Be sure, say that an act hath been ordained?

Some hand must do it: therefore do not move:

An instrument of action must be found,

And you escape both toil and consequences: -58

This extract is a direct suggestion to the well-known idea of the Bhagavad Gita that the doer and master are only, God.

Likewise one more poet, William Bell Scott (1811-1890), in his Autobiographical Notes, confesses to has referred to the Cosmogony of the Hindoos in his famous and popular poem ‘The Fear of the World’ a philosophical poem on freedom from the fall (1846). Again In the Autobiographical Notes, (vol. I, p.237), he says that in the poem referred to, he has repeated a portion of the Bhagavad Gita.-59 this he does in section III of part ii of the poem in which his hero, Lyremmos, is shown, standing on the banks of Holy Ganges. He listens to a divine voice. Actually, this was the clear influence of the Bhagavad Gita on him. The God, he feels, pervades and sustains all things.

Thomas Carlyle (1795-1881), a powerful thinker and writer of the Victorian age was among those who read the Bhagavad Gita and incorporated its philosophical ideas in his works like Sartor Resartus (1832), etc. it was he who gave a copy of the Bhagavad Gita to the famous American Poet and philosopher, Emerson, when the latter visited him at Craigenputtock.-60 Carlyle’s concept of Duty, (work is worship), his theory of the great man, i.e., the Hero, and his firm conviction of the world’s being an illusion are so close, in letter and script, to the teachings of Bhagavad Gita, that in the mid-nineteenth century he may be called the greatest apostle of Indian philosophy. It is not without significance that he alone among all English men of letters has been acknowledged as the prophet. An independent work of the influence of the Bhagavad Gita on Carlyle is possible.

Another great Victorian poet Robert Browning, his view, values, vision, and convictions are very close to Hindu vision in general and the Bhagavad Gita in particular.-61 Similarly it is also believed that Karl Marx’s Enlightenment Theory is nothing but the reinterpretation of Hindus’ philosophy of Vasudhevkutumbakum although it is a different issue that he was a very bitter critic of Hindus and Hinduism.

Tennyson accepts that intellect is not strong enough to understand the final reality. It only “stirs the surface shadow” but never “hath dipt into …/ The abysm of all abysms”.  Hindu Vedic scriptures assert the illusory (maya) dualistic mask or surface-shadow as ‘maya’. This is something we need to understand and defeat.

Only Hindu mystics or saints see this truth or maya through Self-realization and poets and thinkers declare it through transcendental imagination. Once they experience out-of-body awareness, mystics attain the area of pure consciousness and the self seems “to dissolve and fade away into boundless being; and this is not a confused state, but the clearest of the clearest… the loss of external personality, (if so it were) seeming not annihilation but the only true life.”Tennyson here conveys the essence of Advaita Vedanta, the cardinal tenet of Hinduism, Brahma (God) alone is real. The universe is unreal, and the individual soul is none other than the universal soul. This idea is taken by Tennyson from the Bhagavad Gita.

Evidently, this state is not confined to sages. At times poets also realise this state:

In ‘Memoirs’ Tennyson  informs Mrs Bradley: “There are moments when this flesh is nothing to me when I feel and know the flesh to be the vision, God and the spiritual the only real and true.”

D H Lawrence is overjoyed at the prospect of discarding his flesh “Like luggage of some departed traveller”.

The poet William Blake confidently said: “I am in God’s presence night and day.” In this mystical trance, which is seeing the soul with bodily eyes closed, is when we receive the highest kind of intuitive knowledge.

This is nothing but influences of the Bhagavad Gita: Evidently, this state is not confined to sages only.

A parallel is found in the Bhagavad Gita: “The flesh was as though dead, yet in my intense awareness I knew that never before had I been fully alive. My sense of identity was no longer narrowly confined to a body but embraced the circumambient atoms…. An oceanic joy broke upon calm endless shores of my soul. The spirit of God, I realised, is exhaustless Bliss.”

In the Kathopanishad, Yama tells Nachiketa that the supreme person, the size of a thumb, dwells forever in the hearts of all beings. Krishna assures us in the Bhagavad Gita: that He is seated in the heart of all beings.  Vivekananda said: “After long searches here and there, in temples and churches…at last you come back completing the circle from where you started, to your own soul and find that He …is nearest of the near, in your own Self.”

However, among the poets of the Victorian era, it is Matthew Arnold who seems to have been more deeply influenced by the Bhagavad Gita than any of his contemporary poets. He was born in an age which was surcharged with orientalism due to the increasing political and cultural intimacy of the West and the East. It was the age which had several translations of the Bhagavad Gita and other Indian scriptures and literary works by a number of European scholars, and of Omer Khayyam by Fitzgerald. It also witnessed the growing popularity of the Koran references to which were made by Carlyle in his lecture on Mohammad, the Hero as Prophet, and of the Arabian Nights, etc.

Son of a distinguished educationist and a strict disciplinarian, Mathew Arnold felt ill at ease in his family. He felt equally dissatisfied with the atmosphere at Oxford University where he was sent to study. Later on dissatisfied, as inspector of schools, he experienced a spiritual and intellectual crisis. At Rugby School, he was seen very reserved and known as ‘Lofty Mat’. His mockery is said to have been directed on at least once, and without its victim’s knowledge, upon Dr. Arnold himself. “He displeased his father Dr. Thomas Arnold and was stood behind the Doctor’s chair, he gratified his friends by making faces over father’s head.-62 Saintsbury points out, “His bent was hopelessly anticlerical, and he was not merely too honest, but much too proud a man, to consent to be put in one of the priests’ offices for a morsel of bread”.-63 As inspector of schools he felt disgusted with traveling which he found tedious and depressing.

A bad carriage on a filthy lane, a bun snatched hastily in railway station,

thirty pupils, teachers to examine in an inconvenient room, and nothing to

eat, except a biscuit given by a charitable lady, eighty training college candidates to supervise for seven hours a day, with the gas burning most

of the time, either to give light or to help warm the room.-64

Environment, around him further intensified his pain. The industrial revolution ushered in an era of ‘haves and have nots’ and presented a social view of naked poverty and ugliness. The old social order was cracking and nothing concrete was there to replace that. The untimely and sudden death of his father upset him emotionally and spiritually. It was, therefore natural that a sensitive man of the nature of Arnold found himself between two worlds ‘one dead and the other powerless to be born’. “Always at war with the worldliness-the worldliness within the worldliness without”,-65 Arnold was poignantly conscious of his inner conflict. Some critics think that ‘he on occasions behaved in the most unpredictable manner’. -66  In September 1849, he went to France and there he met a girl named Marguerite. Arnold was infatuated with the girl and wanted to marry her but he could not do so. This further upset him emotionally. However, she became an important character in Arnold’s life.-67

All these factors convinced him of the meaningless of life. Legouis and Cazamian write: “The vague Christianity of Arnold, the moral pantheism to which all his philosophical reflection leads, seems to have left in his inner self an emptiness, a scar which is revealed only in his poetry”.-68 He felt as Arjuna did before the commencement of the war at Kurukshetra. He was in search of spiritual peace. It was, therefore, natural that he developed a deep interest in Hindu scriptures, particularly in the Bhagavad Gita. He wrote to his friend Clough in Sep.1849,

My dearest Clough these are damned times, everything is against one the

height to which knowledge is come to spread of luxury, our physical

enervation, the absence of great natures, the unavoidable contact with

millions  of small ones, newspapers, cities, light profligate friends, moral desperados like Carlyle, our own selves and the sickening consciousness of

our difficulties, but for God’s sake let us neither be fanatics nor yet half blown by the mind.-69

For these reasons, his interest in the Bhagavad Gita increased day after day. He particularly admired the doctrine of Nishkam Karma. He carefully read the Wilkin’s Gita, as his letter to Clough shows. In one of his letters to Clough on March 1, 1848, he wrote: “I am disappointed the Oriental wisdom, God grant it were mine, pleased you not”. -70 The two, had been, no doubt, acquainting themselves with oriental wisdom sometime before this date. On March 4, 1848, he again wrote to Clough: “The Indians distinguish between meditation and absorption, and knowledge, and between abandoning the practice and abandoning the fruits of action and all respect thereto. This last is a supreme step, and dilated throughout the poem”. -71

The “Poem” referred to in the letter is the Bhagavad Gita. Arnold’s language and a few words used in the above letter show that Arnold had read Wilkin’s Gita. Wilkin’s translates the twelfth Sloka of the twelfth chapter thus:

Knowledge is better than practice, meditation

Is distinguished from knowledge, forsaking the

Fruits of action from meditation, for happiness,

Hereafter is derived from such forsaking. -72

Again, in the depiction of the forty-third Sloka of the second chapter, Wilkin’s introduced the word “absorption”, for which there is no identical in the original. He also used the word “meditation” for both the Sanskrit words Dhyana and Samadhi. These peculiarities of explanation are in none of the other translations available to Arnold such as Schlegel’s Latin translation published in 1823, Lassen’s bigger and better account of the later published in 1846. It is a different matter that Arnold might have also discussed with either Schlegel or Lassen or Cockburn Thomson, who published his translation in 1855. Cockburn Thomson writes that the Schlegel’s edition was the one “most generally used”. Lionel trilling believes;

Arnold has at his disposal several translations of the Gita…I suspect

that Arnold read the Essay of W. von Humboldt on the Gita (Berlin, 1826),

and the improved and amplified Latin rendering of A.W. Von Schlegel (1823). -73

These facts have now been confirmed by Kenneth Allots’ publications of Arnold’s reading lists contained in his three early diaries. -74 H.F. Lowry in his editorial note to Arnold’s letter of March-4, to Clough suggests that the Bhagavad Gita “heavily influenced” Arnold’s ‘Resignation’ and other early poems. But Clough did not like Arnold’s curiosity in Oriental philosophy. In a review of Arnold’s 1852 volume which incorporated ‘Empedocles on Etna’, he quoted Arnold’s poem ‘Mortality’ and was happy to find that Arnold had “for once” escaped from “the dismal cycle of his rehabilitated Hindoo Greek Philosophy”.-75 But the fact is that Arnold could not escape from the eastern influence as Basil Willey points out, “Arnold is a child of new era and has felt the full strength of the modern spiritual east Wind”.-76

Edwin Arnold, R.W. Emerson, Walt Whitman,  T.S.Eliot, W.B.Yeats etc., are some other names who were deeply influenced by the Bhagavad Gita, Vedic philosophy and Hindu way of life. There are numerous such examples. It is said that then Ambassador to USSR, Dr.S. Radhakrishnan, famous philosopher-politician used to give lectures to ruthless communist dictator Stalin on the Bhagavad Gita. It was to everybody’s surprise that Stalin was charmed by this great philosopher. In a lecture, on Hindu philosophy Stalin listened Dr.S.Radhakrishnan. After that meeting, Stalin almost became a disciple of Dr.S.Radhakrishnan. At the time of Dr. Radhakrishan’s departure from U.S.S.R. to India, Stalin expressed his wish to see him. Dr. Radhakrishan met him and before leaving, he patted Stalin on the cheek and back like a father blessing his son. Stalin almost in tears and reacted emotionally, “you are the first person who has treated me like a human being and not like a monster you are leaving and I am sad.” -77

World order in Hindu cosmology was governed by immutable cycles of an almost   inconceivably vast scale — millions of years long. Kingdoms would fall, and the universe would be destroyed, but it would be re-created, and new kingdoms would rise again. The true nature of human experience was known only to those who endured and transcended these temporal upheavals.

–Henery Kissinger

Now the Bhagavad Gita is either part of the syllabus or taught in a number of universities in America and universities in other countries, especially European universities. After the establishment of the International Society for Krishna Consciousness, (ISKON), in July 1966, by A.C. Bhaktivedanta  Swami Prabhupada  in New York, U.S.A., the Bhagavad Gita became one of the most popular books, world over and it was translated in almost all the languages. -78

Father of atomic bomb J.Robert Oppenheimer was also a big fan of the Gita.

“Death fell from the sky and the world was changed,” US President Barack Obama said on Friday at Hiroshima, where his country dropped an atomic bomb – the first – that killed 140,000 people in August 1945.

Obama’s words were evocative of what J. Robert Oppenheimer, the’ father of A-bomb’ said – or remembered thinking – after the bomb, christened ‘Little Boy’, was dropped on Hiroshima on the orders of the then President, Harry Truman.

“We knew the world would not be the same. A few people laughed, a few people cried. Most people were silent. I remembered the line from the Hindu scripture, the Bhagavad-Gita. Vishnu is trying to persuade the Prince that he should do his duty, and, to impress him, takes his multi-armed form and says, ‘Now I am become Death, the destroyer of worlds.’ I suppose we all thought that, one way or another.”

Oppenheimer, Jewish by birth, was quoting a translation of verse 32 from Chapter 11 of the Gita:

“Divi soorya-sahasrasya

Bhavad yugapad uthitaa

Yadi bhaah sadrshi saa syaaad

Bhaasas tasya mah’aatmanaah!

Kaalo’ami loka-kshaya-krt pravrddho

Lokaan samaahatum iha pravrttah!”

In 1933, when Oppenheimer was in Berkeley – prior heading the atomic bomb project called the Manhattan Project – he became a student of Arthur Ryder, a Sanskrit professor. That’s when he developed an interest in the Gita and read it in Sanskrit.

Oppenheimer would later say the Gita was one of the books that shaped his philosophy of life. -79

Everyone has infinite potential and talent. Yet most people live and die without so much as a glimpse of who they really are or what they bring to the world. The Bhagwad Gita helps unlock your potential so that you gain the power to rock the world. All it takes is a slight shift in attitude, change in thinking.

M K Gandhi was a timid barrister who transformed into a Mahatma. Swami Vivekananda initially trembled at the thought of trembling the thought of addressing the Parliament of Religion, became a world-famous preacher! Abdul Kalam rose from humble origins to become President of India. -80

World celebrates, 21 December as ‘Gita Jayanti Day,’ means that the Shreemad Bhagavad Gita came on the earth on this day.

References-

1–P.Harvey, The oxford Companion to English Literature: (London, 1953), P.87.

2-Quoted by M.K. Naik et al. (ed.), The Image of India in Western Creative Writing,(Dharwar, 1971), P.35.

3-A.C. Cowley (Ed.), Chaucer : Canterbury Tales, (London, 1950), pp.58-59.

4-C.R. Banerji, ‘India in Shakespeare’: Indian Journal of English Studies (1964), pp.67-75.

5-R.R. Cawley, The Voyagers and Elizabethan Drama (rpt)., (New York, 1966), pp.107-161.

6-In 1612, Thomas Croyate visited India and reached Agra in 1616. He died at Surat. A letter of his from the court of Greet Mougal is printed by Purchase, and this and another letter from the East are included in a collection called Thomas Coriate Traveller for the English Wits: Greeting (1616). (Harvey, p.188).

7-He published in 1533 a translation of Munster’s Cosmography, in 1555 of Peter Martyr’s Decade of the Newe Worlde or West India. (Harvey, p.250).

8-Times Literary Supplement (London), (26, Dec. 1958), p.751.

9-W.M.Callewaert and S.Hemraj, The Bhagvadgitanuvada, (Ranchi, 1983), p.293.

10-ibid. p294.

11-Idem.

12-Idem.

13-Harvey, p.506

14-Hauer Calls it (Gita), a work of imperishable significance. He declares that the book “gives us not only profound insights that are valid for all times and for all religious life, but it contains as well, the classical presentation of one of the most significant phases of Indo-Germanic religious history. It shows us the way as regards, the essential nature and basal characteristic of Indo-German religion. Here spirit is at work that belongs to our spirit”. He states the central message of the Gita in these words: “We are not called to solve the meaning of life but to find out the Deed demanded of us and to work so, by action, to master the riddle of life”.

(Quoted in Hibbert Journal, April 1940, p.341).

15-Goethe wrote in 1826: I have no means of aversion to things Indian, but I am afraid of them, for they drew my imagination into the formless and the diffuse against which I have to guard myself more than ever.

(Quoted by R.K. Das Gupta, ‘Western Responses to India Literature’, Indian Literature; Sahitya Akademi, Jan-March, 1967, pp.5-15.

16-Callewaert and Hemraj, p.294.

17-ibid., p.288.

18-Idem.

19-Ibid., p.289.

20-Ibid., p.291.

21-A.L. Basham (Ed.). A Cultural History of India, (Oxford, 1975) pp.409-10.

22-Naik et al., p.91.

23-A. Macdonnel, A History of Sanskrit Literature, (London, 1928), p.3.

24-Callewaret and Hemraj, p.235.

25-Ibid., p.234-35.

26-Bashem, pp.409-10.

27-“While he (Jones) believed in Christ and Christianity, he was attracted to the Hindu concept of the non-duality of God, as interpreted by Sanskara, and the transmigration of soul . . . ‘I am no Hindu’, but I hold the doctrine of the Hindus concerning a future state to be incomparably more rational more pious, and more likely to deter men from vice than the horrid opinions inculcated on punishment without end”. (D.P. Singhal, India World Civilization, (Calcutta, 1972), p.205.

28-Macdonnel, p.2.

29-Callewaret and Hemraj, p.235.

30-idem.

31-Idem.

32-Idem.

33-Idem.

34-Ibid., p.236.

35-Idem.

36-Naik, et al., p. 235.

37-D.S. Sarma, The Bhagavad Gita,  (Madras, 1940), p.6.

38-Naik et al., p.38.

39-Idem.

40-idem.

41-idem.

42-K. Coburn (ed.), The Note Book of Samuel Taylor Coleridge, (London, 1957), Vol.I,Note No. 1647, last paragraph.

43-M. Ahmad, “Coleridge and The Bahaman Creed “:Indian Journal of English Studies, (1960), pp. 18-37.

44-Philosophical Lectures, (ed) K. Coburn, (London, 1957), p.127.

45- The Annual Register, (London, 1782), vol.25, p.37.

Page-20

46-Coleridge; Collected Letters, 1, p.350.

47- E.H.Coleridge (ed.) Coleridge Poetical Works, (London, 1969), p.1101.

48-C.Wilkins, (trans.), The Bhagavad Gita, London, 1785), VI, 65.

49-The Poetical Works of Wordsworth (ed.), T.Hutchinson, (London, 1953), p.164.

50-Wilkins, ibid., pp.64-65.

51-H.Bloom,Shelley, (ed.), New York, 1966, p.173, ‘Prometheus Unbound, II, V,ll.23-24.

52-Times Literary Supplement, (26 th December 1958), p.751.

53-The Complete Poetical Works of P.B.Shelley , (ed.), T.Hutchinson, (London, 1943), p.578.

54-OM-TAT-SAT SRIMAD BHAGAVAD GITA RAHASYA OR KARMA-YOGA-SASTRA, Bal Gangadhar Tilak, Third Edition, (Poona, 1971) Revised, July-1975, p.906.

****Hereafter referred as the Gita. Sanskrit, Roman, and First translation are downloaded    from Goggle.

55-Wilkins, ibid., p.42.

56-Wilkins, p.65.

57-Bloom, p.343.

58-Orin (ed.), Eric Partridge, (London, 1928), p.86.

59-Naik et. Al., p.54.

60-Emerson was deeply disturbed on account of the death of his wife at an early age. It was again the reading of the Bhagavad Gita that alleviated his spiritual journey and rejuvenated him.

61- Arti Gupta, ROBERT BROWNING, (SARUP & SONS, New Delhi, 2002)

62- L. Trilling, Mathew Arnold (New York, 1949), p.19.

63- G. Saintsbury, Mathew Arnold, (London, 1955), p.6.

64- J.D.Jump, Matthew Arnold, (London, 1955), p.40.

65- D. Bush, Matthew Arnold: A Survey of his Poetry and Prose, (New York, 1971), p.71.

66- A. Wright, Victorian Literature, (Ed.), (London), p.7

67- H. Park, Matthew Arnold, A Life, (1970), p. 496.

68- E. Legouis & L. Cazamian, A History of English Literature, (London, 1954), p. 1190.

69- The Letters of Matthew Arnold to Arthur Hugh Clough, (ed.) H.F. Lowry, (London, 1932), p.111.

70- Ibid., p.69.

71- Ibid., p.71.

72- Wilkin’s, p. 72.

73- Trilling, p.25.

74- Kenneth Allott, Matthew Arnold’s Reading Lists in Three Early Diaries, VL, II (1959), pp.254-266.

According to the reading lists published by Allott, Arnold seems to have read Victor Cousin’s lectures on the history of modern philosophy and he may have gathered some information regarding the Gita from Cousin’s account of it. He is, however, free from the light tendency towards misinterpretation that Cousin betrays in trying to translate the thought of the Gita into terms readily intelligible to the western audience. Incidentally, Cousin declares in his lectures that his knowledge of Indian philosophy is entirely derived from Colebrook. Here, some relevant remarks from Cousin:

The yogi searches only for god, but he finds him equally in everything. Only in order to contemplate him in all things, make an abstraction of that which is not him; it is only the substance of things, pure being that it is necessary to consider, and as the end of contemplation is to unite ourselves to God, the means of arriving at this union is to resemble him as much as possible, that is to reduce ourselves to pure being, by the abolition of all thought of every interior act; for the least thought, the least act would destroy the unity in dividing it, would modify and alter the absolute substance. This state of artificial absorption of the soul in itself, this suppression of every internal and external modification and consequently of consciousness, and consequently of memory, is ecstasy. Ecstasy is the end of contemplation, it is to this that the Yogi tends, and he aspires to annihilate himself in God.

Course of the History of Modern Philosophy (trans.), O.W. Wright, (New York, 1852), I, pp.397-398.

75- Prose Remains, ed., Mrs. Clough, (London, 1888), p.373.

76- B.Willey, ed., Nineteenth-Century Studies, London, 1950.

77- S. Lal, 50 Magnificent Indians of the 20th Century, Jaico.

78-A.C.Bhaktivedanta Swami Prabhupada, The Path of Perfection, The Bhaktivedanta Book Trust, Hare Krishna Land, Juhu, Mumbai-400049, 1979.

79- ‘When the father of the atomic bomb quoted the Bhagavad Gita’, Shailaja Neelakantam, The Times of India, (E-Paper), New-Delhi, India, May 27, 2016.

80- ‘The Gita makes You A High Network Individual’, Jaya Row, The Times of India, New Delhi, Wednesday, August 31, 2016, p- 24.

N.B. In this article, information has been gathered from different sources. It has been tried to give their sources but due to shortage of space some references are not given. Every effort has been made to trace the owners of copyrighted material, but if any have been inadvertently overlooked, the writer will be pleased to make necessary arrangements at the first opportunity.  It should be seen as the unintentional lapse. Kindly bear this omission.

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चरमराति बँकिंग व्यवस्था

June 14, 2018

राष्ट्र एवम समाज के निर्माण मै कुछ संस्थाऔ का अत्यंत महत्वपूर्ड़: स्थान होता है। उन नामॉ मे शिक्षा, स्वास्थ, रक्षा, न्याय आदि प्रमुख हँ। आज के युग मे आब उनमे एक नाम और जुड़: गया है, और वह है‌‍, बँकिंग एवम बँक है। आज की व्यावस्था मे बँक जिवन का एक अंग बन गये है। नित्य के अनेक कार्य करने के लिये नागरिकॉ को बँक का सहारा लेना पड़्ता है।

परंतु दुर्भाग्य से हमारे देश मे इस आत्यंत महत्वपूर्ण अंग को बड़ी ही लापरवाही से लिया जाता है तथा  बैकौ की कार्या प्रणाली को कोई भी गंभीरता से नही लेता है। सुधार आथवा रिफार्म के नाम पर वोट बैक को बैक की मार्फत कर्ज एवम धन लुटाने की परम्परा चल पड़ी है तथा कर्मचारियॉ को कार्य के बोझ तले दाब कर बंधुआ मजदूर मात्र बना कर डाल दिया गया है तथा उनका ट्रांसफर, प्रमोशन तथा पोस्टिंग के नाम पर जबरजस्त उत्पीड़न किया जाता है।

बैकिंग क्षेत्र मे अराजकता एवम कुप्रबंधन के लिये सभी जिम्मेदार है परंतु इसके लिये सबसे ज्यादा जिम्मेदार ड्।. मन मोहन सिंह एवम उनके द्वारा किये गये तथाकथित सुधार आथवा रिफार्म हैं। वर्तमान सरकार भी ड्।. मन मोहन सिंह के द्वारा प्रारम्भ किये गये दिशाहीन सुधारौ की अराजकता से बाहर ही नही आ रही है और ना ही इसके लिये कोई कोशिश ही कर रही है। इन्ही सुधारौ के कारण भारतीय बैंक आज धोकाधड़ी का बड़ा केंद्र बन गये हैं तथा जनता का बैंकौ से विशवास उठ्ता जा रहा है।

बैंकौ की धोकधड़ी कोई नई बात नही है परंतु बड़े स्तर पर इसका प्रारम्भ डा. मन मोहन सिह पहली बार वित्तमंत्री बनने के बाद प्रारम्भ हुई थी जब हर्शद मेहता, केतन पारेख जैसे बड़े घोटालेबाजौ ने बैकौ को हजारौ करोड़ का चुना लगाया था। इसमे हर्शद मेहता की संदिग्ध हालातौ मे मृत्यु होने के साथ ही ममला एक दम ख्त्म हो गया था तथा डा.मन मोहन सिह इअतने बड़े घोटाले के बावजूद भी साफ बच निकले थे।

इन्ही सुधारौ के चलते, कारपोरट घरानौ, उधौग घरानौ, और व्यापारियौ, को अंधाधुंध आर्थिक एवम वित्तिय मदद की गयी जिनका उपयोग कम हुआ परंतु दुरुपयोग ज्यादा हुआ। इसके साथ ही साथ राजनेताऔ ने अपने वोट बँक पर धन लुटाना प्रारम्भ कर दिया। किसान, अनुसुचित जाति, जन जाते, मुसलमान, छात्र, आदि समुहौ पर धन लुटाना प्रारम्भ कर दिया तथा बाद मे वर्ग एवम साम्प्रदायिक तुश्टिकरण के कारण से ये सभी कर्ज माफ कर दिये गये। इन करणौ से   राजनेताऔ, व्यापारियौ, उद्धयोग पतियौ, अधिकारियौ तथा वोटरौ का एक कुचक्र बन गया। इसमे बैक लुटते एवम डुबते चले गये तथा बैक का कर्मचारी, इन सबका एअक गुलाम बनकर सिर्फ पिटने के लिये एक गुलाम मोहरा मात्र बन कर रह जया।

वास्तम मे यह कार्य बैंक के कार्य नहीं हैं। बैंक आज रजनैतिक पार्टियॉ एवम रजनेताऑ के गुलाम मोहरा मात्र बन कर रह गये हैं। इस सारे खेल मै जनता का पैसा लुट रहा है तथा बैंक कर्मचारि पिस रहे हैं। विजय माल्या, नीरव मोदी, विडियोकोन, भूशण स्टील, एस्सार, केतन परिख, हर्शद मेहता, हसन अली, आदि ऐसे सैंकड़ौ ऐसे नाम है जोकि बैंकॉ का लाखॉ करोड़ लूटे ब बैठे हैं परंतु इनका कोई बाल भी बांका नहीं कर पाया। न्यायपालिका भी इन्हे तारीख पर तारीख देकर इनका बचाव ही करती रहती है।

आज बैंक अधिकारी दिल्ली, मुम्बाई, चेन्नाई आदि स्थनॉ पर बैठे, पांच सितारा जिवन के मजे लेते रहते हैं। उन्है वास्तविक बैंक कार्य प्रणाली का कोई ज्ञान ही नही होता है। वे सिर्फ अपने आका नेताऑ एवम अफसरौ की चापलूसी को ही बंकिंग मानते हैं। वे सिर्फ अपने अधीनस्त कर्मचारी का ट्रांसफर‌‌‌ – पोस्टिंग के धंधे के द्वारा, सिर्फ उनका उत्पीणन जनते हैं। ट्रानसफर का आतंक आज हर बैंक कर्मचारी को भय के साये मै जीने मजबूर करता है।

उच्च अधिकरियॉ का कार्य, करमचारी को देश के एक कोने से उठा कर दुसरे कोने मै फैकने तक ही उनकी बैंकिग एवम बैंकिंग ज्ञान सीमित रहता है। इसके अलावा वे हर कार्य मै जीरो होते हैं। इस  ट्रांसफर‌‌‌ – पोस्टिंग  के गोरख धंधे मै महिला कर्मचारियॉ का सबसे ज्यादा उत्पीणन होता है। इतना ही नही, अधिकांश बैंकॉ मै अनुभव प्रमाणपत्र भी नही दिये जाते हैं। कर्मचारियॉ को लगभग बारह – चॉदह घंटे कार्य करना होता है जिससे उनके स्वास्थेय पर नकारत्मक प्रभाव पड़ता है तथा उनकी परिवारिक जिंदगी भी नकारात्मक रूप से प्रभावित होती है। इसके साथ ही साथ बैंकॉ मै कर्मचारियॉकी पेंशन, मेडिकल, चाइल्ड केयर लीव आदि सुविधायै भी नही मिलती है।

इस सारे वर्णन से स्पश्ट है कि आज बैंकिंग व्यवस्था एकदम चरमराकर डूबने के कगार पर पहुंच गयी है। नेता,अधिकारी, उद्योगपति और वोट्बैंक मजे ले रहे हैं परंतु जनता और कर्मचारी लुट रहे हैं और पिट रहे हैं। बैंक की हालत मजबूत करने के लिये सरकार को कठोर उपाय करने होंगे। जिनमे से कुछ निम्म हो सकते हैं –

  • कर्जलेने वलॉ की सारी चल-अचल समपत्ति, बैंक के अधिन के दौरान ट्रांसफर होनी चहिये।
  • डिफालटर का नाम पब्लिक के लिये प्रसारित कर देना चाहिये तथा उसकी सारी चल – अचल सनपत्ति जब्त एवम कुर्क हो जानी चाहिये।
  • डिफालटर को पुनः व्यापार करने एवम सरकारी कार्य करने पर पाबंदी लगा देनी चहिये।
  • लोन एवम लीगल विभाग हर बैंक का अलग होना चाहिये जिसमे सिर्फ योग्य विषेशाज्ञ ही होने चाहीये।
  • कर्मचारियॉ का जल्दी – जल्दी ट्रंस्फर नही होना चहीये। उनको एक स्थान पर कम से कम दस वर्ष की पोस्टिंग मिलनी चाहीये जिससे वे निर्भीकता से बैंकॉ के लिये कार्य कर सकॅ। ट्रांसफर आस-पास ही उसी जिले मे होना चाहीये।
  • महिला कर्मचारियॉ का ट्रांस्फर – पोस्टिंग पति अथवा उनके परिवार के पास ही होनी चाहिये। ऐसा ना करने पर जिम्मेदारी तय करके दोषी अधिकारी को महिला उत्पीड़्न का दोषी मानते हुये कड़ी कर्यवाही होनी सुनिश्चित होनी चाहिये।
  • कर्मचारियॉ का उत्पीणन बंद होना चाहीये तथा उन्है पेंशन, मेडिकल, चाइल्ड केयर लीव, अनुभव प्रमाणपत्र आदि कि सुविधा एवम अधिकार होने चाहीये\।
  • कर्मचारियॉ की नियुक्ति स्थिर एवम परमानेंट होनी चाहिये। आउट – सोर्सिंग की भ्रष्ठ प्रथा का अंत होना चहिये।
  • लोन विषेश्ज्ञ, कानूनी विषेश्ज्ञ,  वित्त विषेश्ज्ञ,  कमप्यूटर विषेश्ज्ञ,  ऑधॉगिक विषेश्ज्ञ,  आदि हर बैंक मै होने चहीये।

The Journey of a Soldier

May 17, 2018

Martyred soldier in a coffin,
Draped in tricolour,
Resting in the War Memorial,
Preparing for the last assault.

Tattered uniform and ranks,
Cut off membranes and battered body;
Nerved stitched and wrapped in bags,
Thickened with mud and freeze in ice.

Out of life and fractured bones;
Of lifeless body, twisted and loose wings,
Powerless, the drooping fingers of worthless hands,
The skin, flesh, cloth, one colour and one texture.

Eyes cannot see,
Tongues cannot speak,
Ears cannot hear,
Sightless, voiceless and breathless.

Shroud wet with blood,
Tremble in the wind of pain and gloom;
Struggling to cover the corpse,
A dead soldier is a million brutalities of Jihadists.

Here lie those, who died for their land and people;
Shed not your tears on them, they will never die;
Pray for God, they are sons of the motherland;
Fought against death and hugged death with a smile.

A golden era for second-rate Fake liberals

May 1, 2018

This is a golden era for second-rate and fake liberals who’ve made an empire by cashing on the agony of the people. They describe the UPA regime as “best times”. Their high objectives were easier to accomplish before difficult era arrived and made life difficult, chiefly by exposing their games. But if we glance around our times honestly we will see some phenomena that demonstrate our age as more honest than the past, events that the coming generations will probably smile at for their almost designed manipulations. Now UPA era achievers have become full-time activists and dissent mongers albeit paid.

A communist activist group called The Wire wrote a story that was chiefly copied from the public records of the Registrar of Companies. The Wire people claim to be journalists but it is a communist website and group consists of anti-BJP communist activists.

The story tried to insinuate the BJP president Amit Shah’s son, Jay Shah, had grabbed loans for his company only because he was a high-ranking man. The Wire twisted it as a work of outstanding, courageous, and investigative journalism, although it was a farce. Jay Shah sued The Wire for criminal defamation, which exposed to the website’s hollow claim.

The story proves something that is going on in this lie industry where care for social backwards gives a variety of activists the excuse to reward rich dividends to mediocrity, liberals, activists and secularists.

The initiative that the rich must care for the poor is a very paying concept. It is their most important discovery. In the promotion of this, some names have become very prominent. Prashant Bhushan, Arvind Kejriwal, Yogendra Yadav, Ramchandra Guha, Arun Dhiti Roy, Medha Patekar, Teesta Setelwad etc are some of the prominent names which are the icons of this trade. Mainly, the liberal enterprise is a shelter for ordinary talent that comes to cash the pain and disturbances.

Compassion is, in its central part, a way of assimilation, of sentiment and understanding human pain. Today it is used as a process of earning. The best writers and other kinds of artists use empathy to create and sell art. Now, the exhibition and use of empathy is the best art. Such a broadcast of graciousness has become a support for many who are imperfect in talent that is important to their stated orb of activity — among them lawyers, writers, artists, NGO owners, journalist, etc who are not recognized for their talent, but for their artificial compassion. They hunt for asylum too early in social work because they are incompetent to face the challenges of real life.

An entire generation of young writers and artists is budding up in the cult of activism, where the truly talented and appealing get nothing because they are not expert in the marketing of compassion. Real art does not seek easy crutches of activism.

This industry has elevated problems as the most important aspects of our nation. Their arrogance and neglect, which they intensify, are often frivolous but they make them as national and people’s issues. This makes them as a subject of laughter who can see from beginning to end the farce. Actually, they hate liberalism but they sell their leadership. As they know, there is no such thing as freedom of expression in their theatre. Their vigilante liberalism, like fanaticism, is a danger and threat to free speech.

Rights and freedoms of a person in a liberal democracy must be protected to facilitate him to accomplish his full potential. It also ensures free and fair exchange of views and thoughts on a national stage, both by prominent and unknown persons. But the right to free expression and speech is all about providing safety to individuals and allow them to convey their views without fear and threat.

Everybody is entitled to his or her view. So are those who listen or read anything.
What is essential in a democracy is that there should not be a violent opposition or suppression. Over the period of time, the principles of free speech have changed. But now liberals are as fanatics as fanatics are. Both ruthlessly attack the individuals or groups who do not support or believe in their views. The government, which is legally voted into office, has to defend free speech, but often threatened by fanatics and liberal vigilantes as well.

Visualize Ram Rahim or Asa Ram Bapu getting acquitted of rape charges by the court like Mahmood Farooqui by a high court. The liberals and the tolerant would have condemned the judge in the most vociferous manner as an obscurantist who is against the foundation of gender justice as they all shouted in the Jessica Lal murder case. In Farooqui’s case, the entire liberal group remained silent. Similarly, the nation also did not hear liberals using free speech to question a similar judgment from another court granting bail to Tarun Tejpal of The Tehelka. Discriminatory use of the right to free speech by liberals has rather harming the cause of free speech just like the hate speech by fanatics to criticize the opponents.

Liberals and tolerant filed petitions in the Supreme Court in support of giving all the rights and facilities to illegal Rohingya Muslim intruders but these elements remained silent when Hindus were driven out from Kashmir by Muslim extremism. They also remained silent when Hindus were driven out from Kairana, Dasna, Mallapuram, Malda etc places. Even the left-oriented journalists, Islamist, NGOs; activists etc also came openly in support of foreign Rohingya Muslim intruders.

Liberals and their rioting tribe also pressurize all the governments and authorities to give citizenship to illegal intruders from Bangladesh. This divisive act is also the agenda of their free speech. But they are not worried about the interest of the people of Assam. Massive invasion of Bangladeshis over the last six decades has dangerously changed the demographic composition of not only Assam but Bengal too. They are also a big danger to their culture.

It is very easy to determine right or wrong when two disagreeing groups apply their rights to free speech. For them, the nation stands nowhere but the cult of NGO dealership and the flow of money from dubious sources are most important.

There is a mutual duty of everybody not to disturb with the freedom of others. Each is allowed to the self-respect of person and of reputation. Nobody has a right to degrade others’ right. Therefore, freedom of speech and expression is stood so long as it is not hateful or defamatory to nation, society and individual.

So it is also the freedom of authorities to cultivate and ensure logical and peaceful public discussion so that the public good should be the outcome of free speech in the nation and society. If freedom of speech or expression was fallacious and as thoughtless, the speaker or the author loses the shield of the constitutional right.

 

WHERE IS THE GREAT MAN

April 24, 2018

The nation is waiting for the Great man,
It is a big frustration and breakdown;
To the starving and nature crushed,
Rising population and rising poverty;
Sick and slavery; all around.

Rohingya, Bangladesh intruders,
Jihadi terror, Naxal terror,
Encroachment, corruption,
Unemployment, pollution;
Ready to devour the masses.

NGO industry, activism dealership;
Agitation business, freebies politics;
Liberals, tolerant, Award grabbers,
Students, teachers, journals;
All troublemakers and freebies grabbers. .

Humble and decent are unknown;
Shabbily dressed and hair uncombed;
Land sharks, living fearlessly;
Rural and cottage industry dying;
Honest uncared for simple, humble teachings.

Taxpayers and soldiers are sad,
Turn your face, lives writhing on the roads,
Many of his new gospels, annoying the priests,
Turned hostile to the Messiah,
Led him to crucify followers.

Messiah disciples spread his words,
Through conversion and compassion,
No mercy, no milk of human joys;
Pain and anguish spread far and wide;
Opening the hearts to Divine darkness.
.
Temples are deserted, hearts are empty;
Emotions turned stony, teachings of the books;
Lost in the noise and forgotten;
Waiting for the light from heaven to fall,
Iconic figures failed to uplift humanity.

The big gates of the country barn,
Must stand open and equipped,
The meadows filled with dried grass,
Must turn into green pastures,
Absorbing all to myself for these lines.

A million bosoms were filled
With fear, scarcity, protection;
Waiting for the times to change,
Freedom, liberty, property and safety;
To be ushered in the nation.

Business of agitations reflect clout more than distress

April 24, 2018

The tragic rape and murder of an eight years old girl in Kathua, Jammu district, has become a good fodder to the anti-BJP, anti-Modi and of course anti-Hindu fringe groups, who dashed at a very fast speed to cash on the incident. From the streets to Delhi, to Pakistan and even to United Nations, the message reached very fast.
Even perhaps, it was the first time in the history of Jammu and Kashmir, the Chief Minister surrendered; all the powers to a court of law, outside the state and all remained mute, even the notorious separatists and Hurriyat leaders remained silent. This pro-agitation industry re-enacted Gujarat, where very well connected NGO dealers, got all the cases of Gujarat riots, transferred to Mumbai. If such transfer of the case happens, it will be the dilution of ill-conceived Article-370, means implementing the BJP agenda.
Surprisingly, the crime was committed in January but all the hue and cry started in April. All the accused are demanding a CBI investigation and they are ready for Norco-test. They say that it was illegal intruders from Bangladesh and Rohingya Muslims are responsible for this crime and the Islamic lobbies want to drive out Hindus from Jammu too and bring the demographic changes.
Significantly, some separatists Muslim activists, communist activists from JNU, media activists etc collected millions and millions, in the name of helping the rape victim and her family. Agitation is a good business for activists and NGOs. For instance, the power with those in the organised agitation industry, widely known as “liberals”, fabricate news from almost nothing is very dangerous. Fake News is defamed, but insubstantial news with a “moral compass” is prized by the elites.
The business of agitations, move beyond Kathua. There is a flood of agitations in the country. A caste agitation also started from Bhima Koregaon village and entire Maharashtra was on caste fire. Rich Dalits, Crypto-Christians, communists, NGOs, professional activists etc all participated in this fire. Embolden by the success in Maharashtra, same elements and other fringe caste elements, organized ‘Bharat Bandh’ and the entire nation were on fire. Dozens of people died in the riots and large-scale vandalism took place.
Media gave tremendous coverage to a farmers’ march in Maharashtra last month. Stories were fabricated about farmers’ suicides. But the agitation ended with the agitating farmers demanded waivers of all farm loans and electricity dues. Now the message was large and clear for freebies as in the case of Dalits and Muslims and politicians and activists wooing the farm lobby as their vote banks.
Rising farmer agitations is not going to solve the rural pain. Rather, they reflect high returns to agitations. There is no doubt that farmers and villagers need much more attention and help than Dalits and Muslims. Farm loan waivers have been granted by UP, Maharashtra, Rajasthan, Karnataka and Punjab. Many states afford free farm electricity. But farmers should not be a tool of blackmailing to opposition parties, media, NGOs, activists, communist thinkers etc. Waiving bank loans will not solve the problems of the farmers. Infrastructure should be developed in the rural areas and more employment and income opportunities should be giving to farmers and villagers.
Similarly, anti-farmers’ law like Rent Control Act, Land Ceiling Act, Chakbadi Act, Land Acquisition Act, Bataidar Ownership Act, etc draconian acts must be scrapped.
The Modi government promises higher food prices to help farmers. This is very good and very necessary but provide law price food to villagers and labourers, for whom cheap food is a blessing.
In India, rural areas represent two-thirds of the population but they hardly get any government support. They have hardly any political clout. The political parties have been falling over one another to woo the Dalit and Muslim vote bank. The fact that social justice mostly benefits caste groups and not poor labourers and farmers are hardly mentioned in media debates.
The public has been wrongly fed with stories of rising farm suicides. But there is nothing special about suicide rates of farmers, and they are not rising. Suicides are not new to the nation. Farmers, students, soldiers, businessmen, wives, husbands etc all are the victim of this disorder. But media, NGOs, activists and left thinkers always try to cash on farmers’ suicides and presents distorted facts. Indian farmers have a lesser suicide rate than non-farmers. It is a matter of shame on such people and groups who try to cash the deaths.
Puducherry, with small agriculture, has the maximum suicide rate among states, followed by Kerala. A study conducted by Anuradha Bose in The Lancet in 2004 established that the suicide rate among Tamil girls aged 10-19 was 148 per lakh people. This is over ten times higher the farm suicide rate, yet the left media keeps farmers suicide in the headlines. Depression and mental disorder are the main reasons for suicides.
Campuses have also in news, not for academic achievements but for agitations by fringe caste, Islamic and left groups. JNU, AMU, Osmania, HcU, Jadhavpur, Film Institute Pune, etc. are plagued with such agitation. Left media created a number of lampoon elements, as national leaders. But hardly anybody knows that agitations are a five star business for politicians, NGOs, activists, left thinkers, media etc. Kathua episode has proved this truth beyond any doubt. This is a golden age for mediocre liberals, NGOs, left thinkers, activists who’ve made an empire on distress and deaths.
The Sangh Parivar has created an environment for its pathological haters that have gifted a unique golden age for self-branded liberals with no merit in the arts, academics or journalism, but who are loyal to some Western missions, Islamic nations, and for which reason their hate industry will promote and reward them.

LORD BUDDHA CLONING

April 14, 2018

Liberated lean and thin Siddhartha in sacrifice,

Renouncing all the pleasures, on a mere little bit of rice,

In deep meditation, in search of a way,

To liberate from suffering and worldly circle.

 

An icon of exceptional splendour and youth;

Presents him as biksha a crumb of food.

Out of selflessness and elegance, he accepts it,

Opening a new dawn of enlightenment and wisdom.

 

The universe unlocks with increasing spheres,

No Jesus or Mohammad arrived to enlighten Siddhartha,

Nor a white-winged Angel or a fairy;

But his deep meditation and enlighten within made him Buddha.

 

To facilitate him to voice the total Truth,

Of Ahimsa, Karuna, self-discipline,

Of eightfold course of righteousness

To break the fetters of birth, death and rebirth.

 

Attain Moksha, Nirvana and supreme peace;

Liberate from suffering to enjoy the highest bliss,

And don’t quiver about living and buried souls,

All pains controlled by silence and peace.

 

Buddha’s teachings are to break rituals,

Love all and do not slaughter any creature;

Put off the killing-clothes, or sharpening the knife;

Renounce superstitions and build bonds between man and man.

 

But ignorant Ambedkar and Ambedkarites;

Christians and Crypto Christians;

All paid by money launderers or guided by interests,

Cloned a Neo-fake Buddha of hate and jealousy.

 

Sold Buddha to the dirt of hate and caste;

Looking him under their boot-soles and sick mind;

Hardly know what he meant and taught;

Need to filter and fibre their blood.

 

Failed to fetch him and his message,

Missed his love and compassion,

Used him to defame Hindus and Hinduism,

To grab power, wealth and what not.

 

LORD KRISHNA

April 13, 2018

When sin increases like disease and lust grows,

When the truth is ill-treated and honesty starved of,

When for a drop of milk a child cries,

When a sinner busts the seal of chastity,

When the sky is darkened with sins of humans,

When the water in the rivers is stopped flowing,

When cows are slaughtered and beef is eaten;

It is certainly a land of sinners and signals doomsday.

Where is the promised and holy land?

O Krishna! Descend your Avatar on the land:

Piteous eyes stare for bliss for compassion,

To get liberated from cruelty and throw out terror,

To mitigate the rough hearts to soften,

To enlighten the intellect and soul,

To widen the spheres of wisdom and knowledge;

To shower mercy, compassion and love,

To hold the pleasing world with love,

And walk with the masses and the sufferers.

Alas! The sky thunders with lightning and sound,

But no sign of splendour and majesty,

To take birth in a humble family of cow lovers,

Nurturing ‘Kamadhenu’, ‘Shyama’ and ‘Gauri’,

To deliver milk, butter and manure to the earth,

To usher an era of happiness and fulfilment;

To protect and bless the sad humanity,

To wipe out the lust, greed and farce;

To protect and honour every ‘gopica’ and ‘bhakta’;

With grace, beauty, joy, peace;

Ultimately eternal ‘Shanti’ and ‘Moksha’.

Lit every heart with ‘Prem’ and ‘jyoti’,

Colour every hand with ‘Mehadi’,

Fill every woman with love and ‘Kumkum’,

Descend down to wipe out the sins and evils.

 

 

Woes of a Brahmin

April 7, 2018

Thanks, repression for recognising our labour, otherwise reformists had reduced our work to pick-pickers (like rag pickers). This great nation has ‘Freedom of abuse’ and supported by human right groups, NGOs, secularists, socialists, communists, Islamist, Missionaries, liberal-tolerant brigade, ‘tukde-tukde-gang, award wapsi gang and etc etc.

Yes, people brand me high caste whose puja-Ghar is his bungalow and divine space. We can’t afford huge government grant like NGOs and branded university-based farce of activism. Whomever I share my learned messages, my messages face the slur of abuses, mockery and above all Untouchability. Not a single activist touches them. This is the phenomenon of left-centre-right, human right groups, NGOs, secularists, communists, Islamist, Missionaries, liberal-tolerant brigade, ‘tukde-tukde-gang, award wapsi gang and etc etc.

And my abusers are five-star people, who are trained in secularism, socialism, communism, social justice, activism, human rights, NGOs, Jihad, Missionaries, liberal-tolerance, ‘tukde-tukde-gang terror, award wapsi riots and a whole lexicon of such notorious terms. This language came into existence with the independence and for decades, the nation could not understand these hate preachers branded as researchers, teachers and professors.

In our community and caste, knowledge is everything. The Vasudhaiva Kutumbakam is always in our dreams, we never thought of hate, violence, discrimination and abuses. We only smiled and blessed whenever our Holy Thread (Janeu) was broken or our Gods and books were insulted.
Even Marx too did not come from that book-blessing family, so, he too was not aware of the way we used language.

We used so many languages: Dance, Music, Drums, Tandav, Books, Mantras, Slokas, Flutes, Water, Soil, Animals, Birds, Grains, Fruits, and Sweets etc to give the message of love, secularism, justice, non-violence, tolerance and above all the Vasudhaiva Kutumbakam. We intermingled with these and we never harmed even an ant.

On the other side, people on rightist or leftist, higher caste or low caste, rich or poor, educated or uneducated, barbarians or civilized, naxals or Jihadis; cultivated a tongue that was of a deal, negotiation and hate part of their family line of work. They may be even cobblers, butchers, shepherds, traders, Masons, mehtars, blacksmiths, barbers etc., but we have been always poorly paid for the services, we do. But even today we failed to learn the tricks of the world, and we don’t believe in abandoning our books for any more hate and biased book.

We are still at a loss if there is any likelihood or feeling of true appraisal left for us. It seems nation has in numerous but distorted academic registers, which viciously access each other but leave such fuzzy facts behind that no one else can get a positive view about what we did to other as a community of owning and retaining a register.

Althusser truly says Language is War. We, humans, have been cramped to one ‘printable’ language so fanatically after the invention of the printing device and became the slave of the printing press as the mediated statement in the academic world in last one thousand years, where all our native languages have been abused.

We were brought up in so many cultures; ‘human culture’ was always the first for us. Invaders and colonial masters brought our other cultures, but each one naturally was inferior to our culture, why to be confined with just one and only one linguistic book or culture written by some Tom, Dick and Harry which suffer from a serious problem of mono-centrism. Nothing more can be said. We are combating hostilities of doing and undoing of our past and future only to protect our culture, and ourselves others are just pawns and slaves. No secularism, no democracy, no tolerance, no non-violence. Just endgame.
There are many among the reserved castes, who have been grabbing all the benefits and freebies given in the name of social justice, and have been grabbing their opportunistic design forcefully, efficiently. However, what about those who have not seen or known this free-loot? So many power-hungry reserved caste citizens have sold their soul to power and greed, and damaging the social fibre of the society and nation and even humanity, by collaborating with some savage forces that reduced their comrades to slavery.

Such looters are the cruellest robbers. Here, an incident was highly appropriate to mention. When Abraham Lincoln was elected as the president of America, his father was a shoemaker. And, obviously, insensitive people were very much hurt that a shoemaker’s son should become the president.

On the first day, as Abraham Lincoln stood to give his first address, just in the middle, a man stood up. He was a very wealthy neo-rich, created by freebies economy. He said, “ Mr Lincoln, you should not forget that your father used to make shoes for my family.” In addition, the entire Senate laughed; they thought that they had made a fool of Abraham Lincoln.

However, some people are made of a completely unusual grit. Lincoln looked at the man straight in the eye and said, “Sir, I know that my father used to make shoes for your family, and there will be many here who cannot make shoes the way he made. He used ideas brilliantly. He was a creator. His shoes were not just shoes; he poured his whole soul into them. “Have you any complaint”? Because I myself know to make shoes. If you have any complaint, I can make you a new pair of shoes. However, as far as I know, nobody has ever found fault with my father’s shoes. He was a genius, a grand creator and I am proud of my father”. There was pin-drop silence in the Senate. They failed to realize what kind of man Abraham Lincoln was. He was proud because his father did his job so well, with so much zeal, such a passion, and faultless.

It is not an issue what you do. What matters is how you perform – of your own knowledge, with your own visualization, with your own perfection. Then whatever you do becomes the best. Our excellence and creativity are abused.

We have been facing treacherous assumptions, like quotas, reservations, abuses, reforms etc, may not fit lots of we, religious and cultural teachers working for centuries in silence and suffocation. Isn’t the life mode you recommended for teachers? Who wiped out Brahmans in Kashmir in particular and in many parts of India in general? One-day people will try to find barren land in a wasteland. Nobody will stop for them. As birds left the barren land, knowledge also disowns those who do not preserve and respect it. Then people will be the birds of barren habitation. Does life carry on in such ecology?

‘Our morals are dead’ and it must be a general way of life, not for this secular nation. Votes and elections are one area, which gives attention to religion, caste, gender, language-nation has become data recorded, without merit and knowledge like online web technologies collection. We have now learnt to work and survive in a hostile climate. We have acclimatized ourselves in this climate. Fortunately, there we had seen hundreds of such races around the world. Moreover, that memory helps us to survive.

It also revived a feel for my ancestors who survived the onslaught of invaders, colonial masters and missionaries. We were jobless in millions when the vote-bank colonisers brought caste-ism and communalism in the form of quotas and reservation. Our Holy Thread (Janeu), Knowledge Shikha (Choti ), Saffron Attire, Holy Books etc are become mocked and insulted. Our Holy places are either razed or encroached. People visit the lands of invaders and colonial masters but not their revered land. Isn’t a destruction or development? A disastrous invasion and colonization by quotas and reservation. It divides people. A colonial dis-order and disaster that deserves, India’s immediate attention.

 

मुर्झाते रिश्ते

April 4, 2018

कोई कहता है, कि सेहत खराब है,

कोई कहता है, कि समय नही है,

कोई कहता है, कि काम बहुत है,

कोई कोई कहता है, कि पत्नी बीमार है,

पर कोई जालिम नहीं कहता है,

कि रिश्ते के फूल मुर्झा गये हैं।

 

पहले जो दिनभर साथ दौडृते, खेलते थे,

अब साथ चलने मै भी थकने लगे हैं,

पहले जो प्रेम्‌ प्यार के खत लिखते थे,

अब वकिलॉ से वसीयत लिखवा रहे हैं,

पर कोई जालिम नहीं कहता है,

कि रिश्ते के फूल मुर्झा गये हैं।

 

कोई लोन की किश्तॉ की चिंता मे डृबा हुआ है,

तो कोई हेल्थ टैस्ट की चिंता मे डृबा हुआ है,

कोई बच्चॉ के स्कूल की फीस की चिंता मे डृबा हुआ है,

तो कोई हास्पिटल के बिल की चिंता मे डृबा हुआ है,

पर कोई जालिम नहीं कहता है,

कि रिश्ते के फूल मुर्झा गये हैं।

 

फुर्सत ही फुर्सत है, पर समय ही नही है,

घर भरा पडा है, पर चेहरे पर गम ही गम हैं,

जेब भरी रहती हैं, पर ऑखॉ सूनी रहती हैं,

भीडृ ही भीडृ मॅ,सब अकेले पडॅ रहते हैं,

पर कोई जालिम नहीं कहता है,

कि रिश्ते के फूल मुर्झा गये हैं।

 

 

 

ALL WILL DISSOLVE

April 2, 2018

Love demands a shared tune,
And respect deep for each one’s space,
Love is like total surrender to God,
And love is to worship HIM.

In love, there is no moan, complaint or nag,
Surrender to the is occurring around willingly;
Body and life withers and dissolves with time and age;
One needs to accept bones, creaky and tongue, flavourless.

The upsetting bowels; the losing memory, the tiredness,
The nervousness, the sleeplessness and the poor sight;
Reaching the sphere, informed by rainbows in a dark night;
And feeling the cold-freezing hands of Yamraj.

The past trial flakes my psyche,
With full of meaning laments and grieves gulping me,
My soul moans and craves for liberation,
I desire for total silence, calm and relief.

Liberated from taunts, slurs worldly yokes,
Unknown tomorrow, dead yesterday
Don’t fret about those moments which can’t be replayed,
Gone is gone, bygone is bygone.

Man is neither an earth nor an add-on of an earth,
He is a body and escort of life, all just as mortal and ending;
Life has a span for itself and its own, for me mine male and female,
Undrape! Man is not guilty to anyone, nor stale nor discarded.

The soul is around, firm, acquisitive, untiring, and cannot be dazed away;
It sleeps in its cradle and lifts the gauze and look a long time;
Soul witness the corpse with its dabbled hair,
And notes where the life has fallen.

O Soul, go back to the abode of stillness and leave this decaying body,
Mournful and hungry world: complaining and crying souls;
Embrace eternal love and memories sweet;
Nothing is permanent all is bound to dissolve.