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:


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.


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.



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.


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.





34-Ibid., p.236.


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

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

38-Naik et al., p.38.




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.


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.



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.



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।





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.

The Bhagavad Gita and Ulysses

March 31, 2018

‘Ulysses’ was written in October 1833 after Tennyson came to know about the death of his friend Arthur Hallam. ‘Ulysses’, based on the Greek legendary character Odysseus, desires for adventure and Karma, is ready to leave his empire and monarchy of Ithica to his son Telemachus.  His idea of an ideal King is not of one who sits around the fire with his wife and making laws for people who don’t even know him. He compares people to a sort of animal (“savage race”), who needs to be fed and showered with freebies and taken care of. He feels uneasy, as he knows he is meant for things that are more meaningful.

It little profits that an idle king,
By this still hearth, among these barren crags,
Match’d with an aged wife, I mete and dole
Unequal laws unto a savage race,
That hoard, and sleep, and feed, and know not me.
I cannot rest from travel; I will drink
Life to the lees……                                                                                                                           (‘Ulysses’, ll. 1-7.)

The Bhagavad-Gita also echoes the same thoughts:


k-MaR<aae ùiPa baeÖVYa& baeÖVYa& c ivk-MaR<a” )

Ak-MaR<aê baeÖVYa& GahNaa k-MaR<aae GaiTa” )) 17 ))

karmaëo hy api boddhavyaà

boddhavyaà ca vikarmaëaù

akarmaëaç ca boddhavyaà

gahanä karmaëo gatiù



The intricacies of action are very hard to understand. Therefore, one should know properly what action is, what forbidden action is, and what inaction is.

(The Bhagavad-Gita, Ch.IV., Sl. 17)

Death is the full annihilation of all vibrations of the human body. The heart has stopped to function, the lungs, the veins, arteries, in fact, every limb of the physical body, has closed operation, pulsating, vibrating. The afferent and efferent nervous system has stopped getting any order or feeling. This is a kind of silence, which may be called death. Everything is stopped with death. So Ulysses feels that if nobody can stop the death, so better die to do some work for the people and world. The Bhagavad-Gita and Ulysses believe in the same philosophy of action or Karma.

Ulysses is the modern passion for Karma, for the discovery of its boundless areas, for the takeover of the new kingdoms of science and knowledge. He believes that the human spirit is bold. It can never grow tired in its hunt for knowledge.

In the first part of the poem, Ulysses is talking about the problems that he has been facing in his kingdom. Ulysses expresses himself as an ‘Idle king’, which shows he is impatient and although rules, is not getting any fulfilment from it.

The poem communicates the voracious craving of the human soul for knowledge. It was the spirit of the Bhagavad-Gita, which made modern Europe what it is today. He has also specified us here an image of that mind. He kept up his thoughts in mind all through life and constant in poem after poem the idea of the endless search after truth beyond the limits hitherto attained.

All times I have enjoy’d
Greatly, have suffer’d greatly, both with those
That loved me, and alone; on shore, and when
Thro’ scudding drifts the rainy Hyades
Vext the dim sea. I am become a name;
For always roaming with a hungry heart
Much have I seen and known,– cities of men
And manners, climates, councils, governments,
Myself not least, but honor’d of them all,–
And drunk delight of battle with my peers,
Far on the ringing plains of windy Troy. ……                                               (‘Ulysses’, ll. 7-17)
The Bhagavad-Gita also expresses the same idea where it says that this world is just like an illusion and nothing is real and permanent here.


NaTvevah& JaaTau NaaSa& Na Tv& NaeMae JaNaaiDaPaa” )

Na cEv Na>aivZYaaMa” SaveR vYaMaTa” ParMa( )) 12 ))

na tv evähaà jätu näsaà

na tvaà neme janädhipäù

na caiva na bhaviñyämaù

sarve vayam ataù param



Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.           (The Bhagavad-Gita, Ch.II, Sl. 12)

This life and world are just illusion or Maya. The theory of Mäyä says that after liberation the individual soul, separated by the covering of Mäyä, or illusion, will unite into the impersonal Brahman and lose its individual existence and is not protected by any power. Only God is not the illusion and He is a reality. According to the Mäyä theory, the individuality is not spiritual, but material. An ordinary man with all the four defects of human imperfection is powerless to teach that which is worth hearing. However, prior to this verse, such a physical belief is already condemned.

For Ulysses, ‘experience is an arch wherethro’ Gleams that unraveled world whose margin fades forever and ever when I move’. Through this, he is presenting us that, the more we know, the more we realize we do not know anything. The ‘margin’ is the sphere, which shrinks, as we get more far-off from it by moving on through life.

I am a part of all that I have met;
Yet all experience is an arch wherethro’
Gleams that untravell’d world whose margin fades
For ever and forever when I move.
How dull it is to pause, to make an end,
To rust unburnish’d, not to shine in use!
As tho’ to breathe were life! Life piled on life

Were all too little, and of one to me
Little remains; but every hour is saved
>From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this gray spirit yearning in desire
To follow knowledge like a sinking star,
Beyond the utmost bound of human thought. ……                                                       (‘Ulysses’, ll. 18-32.)
The reiteration of ‘ever’ show there is so much more to observe and do. Ulysses says that it is wrong to ‘rust unburnish’d, not to shine in use! Here, he is contrasting our abilities to a sword, saying that we should not let it rust, but use it to the utmost. The exclamation at the end of the line shows his strong effect on this.

The contrasting image can also be seen the Bhagavad-Gita:


k-aYaRiMaTYaev YaTk-MaR iNaYaTa& i§-YaTae_JauRNa )

Sa(r)& TYa¤-a f-l&/ cEv Sa TYaaGa” Saaitvk-ae MaTa” )) 9 ))


käryam ity eva yat karma

niyataà kriyate ‘rjuna

saìgaà tyaktvä phalaà caiva

sa tyägaù sättviko mataùand



O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

(The Bhagavad-Gita, Ch. XVIII. Sl. 9)

In respiration also, after we inhale in, we do not immediately exhale. We retain the breath within for a while and then exhale. Similarly, after exhaling, we do not at once inhale. We stop for a little while, and then only inhale. Therefore, in both cases, there is a short pause. The first pause, after inhalation, is called purna kumbhaka, and the second pause, after exhalation, is called shunya kumbhaka. These are states of pause, not of speed.

A state of pause is nothing but a state of death because, in that state of pause, every function and vibration is suspended. At that time, vibrations of all objects of the universe remain in a body in seed form, but not yet fully accepted or assimilated.

This is my son, mine own Telemachus,
to whom I leave the sceptre and the isle,–
Well-loved of me, discerning to fulfill
This labor, by slow prudence to make mild
A rugged people, and thro’ soft degrees
Subdue them to the useful and the good.
Most blameless is he, centred in the sphere
Of common duties, decent not to fail
In offices of tenderness, and pay
Meet adoration to my household gods,
When I am gone.  ……(‘Ulysses’, ll. 33 – 43)


When Ulysses makes a decision to hand over his throne to his son Telemachus, he contrasts his son to himself as being less restless and more stable, therefore able to rule his throne when he is away. He talks about his people as “rugged people” who are rough and uncultured, that is why they need to be tamed and taught and put to good use. According to Tennyson, as well as Ulysses, it is necessary to worship the native or household Gods for perfection in life.

This poem is set when King Ulysses returns home to Ithaca from a long journey and fighting in the Trojan Wars. His pursuit of knowledge beyond human limits and for his adventures in disregard of his family and family responsibilities have been criticized greatly on a positive and negative mote.  The Bhagavad-Gita says that as far as work is concerned, one should transfer his energy entirely to God conscious activities.


MaTk-MaRk*-NMaTParMaae MaÙ¢-” Sa(r)viJaRTa” )

iNavŒr” SavR>aUTaezu Ya” Sa MaaMaeiTa Paa<@v )) 55 ))

mat-karma-kån mat-paramo

mad-bhaktaù saìga-varjitaù

nirvairaù sarva-bhüteñu

yaù sa mäm eti päëòava


My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental assumptions, he who works for Me, who makes Me the ultimate goal of his life, and who is friendly to every living being—he certainly comes to Me.  (The Bhagavad-Gita, Ch. XI. Sl. 55)

Those who want to realise the Unchangeable and the Immortal must go beyond this system of change. Only the Entity that never changes at all is the immortal Entity. That Entity is Paramatma super soul or God. So, to be established in immortality, what will one have to do? One will have to awaken one’s sharp intelligence, and in due course, that awakened pointed intellect will merge into Supreme Consciousness, Parama Chaitanya.

There lies the port; the vessel puffs her sail;
There gloom the dark, broad seas. My mariners,
Souls that have toil’d, and wrought, and thought with me,–
That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads,– you and I are old;
Old age hath yet his honor and his toil.
Death closes all; but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with Gods. ……(‘Ulysses’, ll. 47 – 56)


There is in human spirit an unquenchable inquisitiveness, a strong urge to know more and more of the mysteries of the cosmos. If we lead a life of mental activity, we are sure to prosper. A settled and lazy mind is bound to kill the soul. Ulysses is the face of those eternal and never-ending elements in man’s nature.

Tennyson mentions how “death closes all”. He expresses his own need of going further and braving the efforts of life after the loss of his beloved. “Ulysses” like many of Tennyson’s other poems, deals with the yearning to reach beyond the limits of one’s thoughts. He mentions how he wants to go beyond the place where stars bathe themselves at night, and he challenges norms in society, as he does not feel without purpose following a herd would do any good for anyone. He feels the need to strip away from all who give him negativity


Na ih k-iêT+a<aMaiPa JaaTau iTaïTYak-MaRk*-Ta( )

k-aYaRTae ùvXa” k-MaR SavR” Pa[k*-iTaJaEGauR<aE” )) 5 ))

na hi kaçcit kñaëam api

jätu tiñöhaty akarma-kåt

käryate hy avaçaù karma

sarvaù prakåti-jair guëaiù



Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore, no one can abstain from doing something, not even for a moment.               (The Bhagavad-Gita, Ch. III, Sl. 5)


It is not an issue of embodied life, but it is the nature of the soul to be always full of life. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked and commanded by the spirit soul, which is always active and cannot stop even for a moment.


‘T is not too late to seek a newer world.
Push off, and sitting well in order smite
The sounding furrows; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down;
It may be we shall touch the Happy Isles,
And see the great Achilles, whom we knew.
Tho’ much is taken, much abides; and tho’       ……(‘Ulysses’, ll. 57 – 65)
On the desired and set, adventure journey, this may reunite him with his companion in the Trojan War, Achilles.  It means the soul never dies only the body changes the body and abode.  Ulysses says that ‘some work of noble note can be done’ which will suit him as he has noble qualities. The assonance in ‘Long day wanes’ and ‘slow moon climbs’ drags the line down and shows how time is running out fast and unconcerned. The run – on line ‘come my friends ‘Tis not too late’ shows how Ulysses is trying to boost the morale of his fellow mariners, into one more battle. The ‘purpose holds’, shows that they are soldiers. Ulysses’ main aim is to reach the ‘Happy Isles’ to see ‘Achilles, whom we knew’. The ‘one equal temper of heroic hearts’, shows the strength of the mariners and Ulysses. He wants to go to the “happy isles” which refers to the Islands of the Blessed, or heaven where their personal hero, Achilles resides.  A man with noble qualities and deeds can directly go to heaven and can meet his creator or God. This status is called Moksha in the Bhagavad-Gita.


AC^eÛae_YaMadaùae_YaMa(c)e-Ûae_XaaeZYa Wv c )

iNaTYa” SavRGaTa” SQaa<aurcl/ae_Ya& SaNaaTaNa” )) 24 ))

acchedyo ‘yam adähyo ‘yam

akledyo ‘çoñya eva ca

nityaù sarva-gataù sthäëur

acalo ‘yaà sanätanaù


This individual soul is unbreakable and insoluble and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.              (The Bhagavad-Gita, Ch. II, Sl.24)

All these qualities of the minuscule but atomic soul positively establish that the individual soul is eternally the atomic particle of the spirit and the God whole, and he remains the same atom eternally, without any change. After liberation from material contamination, the atomic soul may prefer to remain as a spiritual glow in the effulgent rays of the Supreme Personality of Godhead, but the intelligent and great souls enter into the spiritual planets to associate with the Personality of Godhead. Perhaps Achilles represents this status, discussed in the Bhagavad-Gita.

Nation needs Common Civil Code

March 22, 2018

It is a highly welcome step to get rid of the government subsidy for Haj pilgrims. The Constitution declares that India is a secular nation, and forbids discrimination on the basis of religion. So, the state should not support any religious groups, and not finance or subsidise any.
The Haj subsidy was always an infringement of this principle of secularism Even in 2012 the Supreme Court also declared it unconstitutional. The BJP has been clearly calling the subsidy a case of “appeasement politics”. Ultimately the Modi government has shown the guts and courage to abolish it outright and strengthen the true spirit of constitution and secularism.
However, a secular state that bans Haj subsidies must ban all types of communal funding. Such a non-discriminatory ban would stand for secular non-appeasement. Instead, the Modi government itself has been financing the lakhs of minority educational institutions, madrasas, churches, Mazars, etc. Even still transport and accommodation for pilgrims to Ajmer Sharif are financed by the government. Modi government has abolished only one subsidy but still, hundreds of such appeasement or communal funding are still going on.
Financing multiple religious groups and schemes are as wrong as subsidising one. Supporting some institutions over others is also discriminatory.
The Modi government is actually very slow in the abolishing the religious subsidies and financing. Many state governments have been giving such subsidies and finances for years. Such communal schemes were marketed by intellectuals and media as secular because it included non-Hindu institutions. Why should the state be picking and selecting among religions or pilgrimage centres? This is not the work of a state.
Such selectivity automatically shows bigotry in favour of some and against others. The sad fact is that still minority institutions and bodies are financed by the several governments not out of secular fervour but to cement the minority vote banks. Do minority institutions are more deserving than the majority and secular institutions? Not in any way.
And yet the very politicians that denounce the Haj subsidy as “minority appeasement” are silent on these fundings. The finances provided by other states are too numerous to be listed fully. News reports say UP finances no less than twenty thousand madrasas. All the state governments have minority commissions fully financed by the governments.
Both Congress and BJP governments have been financing hundreds of schemes related to minority employment etc. Almost all the states have government financed Haj Houses, Waqf boards, graveyards etc. Most the states ruled by either Congress or BJP has subsidies for Hindus or Hindu institutions.
In sum, all political parties, Congress and non-Congress, are waist-deep in subsidies and funds for minority religions. The subsidies are not by speciality of religion-based parties but by all. Even then they call themselves proudly as secular, and even by parties (like CPM, DMK and AIADMK) claiming to be the rationalist. This is cynical vote-bank politics, precisely what the Haj funding was for the Congress.
All such subsidies would be declared unconstitutional in the secular countries like the US or France. The judiciaries in those nations take care to disconnect the state from religious activity, although all the western nations have a strong Christian lobby.
In India, there is no ethical obedience to disjointing of the state and religion. Even those politicians declaring themselves secular fundamentalists have been averse to denounce the Haj and other communal subsidies, or state institution fundings. Indian secularism is almost fake and Indian secularists are naked communalist.
A subsidy for some religions amount to discrimination against other religions and infringes Constitutional pledge of equality of faiths.
All religions have large, formal institutions with fat funds. Some Indian churches, mosques, Mazars and wakf boards are extremely rich. In India, wakf boards are the number one owners of lands in the country. Same is the position of churches.
Why should these religious bodies are not being held accountable to subsidise and finance their own community and institutions? They already get colossal tax subsidies. Let these be forced to support them. Without the Common Civil Code, such provisions cannot be made. So for true secularism and equality, the Common Civil Code is the top most necessity.


Wanted: A Clean India Drive to stop NiMos

March 20, 2018

Indians on social networking sites have been flooded with jokes on Nirav Modi, Vijay Mallya, PNB etc. This serious issue is just another entertainment to them. This shows their real character that corruption is a joke, entertainment and part of life. They don’t hate the corrupt and corruption but laugh with them. A banking scam relating technical provisions like LoUs would become a popular video game.
However, Nirav Modi, Vijay Mallya and Lalit Modi are no ordinary scamters. First, their businesses are comparatively simple and connect with all Indians – jewellery, wine/airline and cricket. Second, their advertising and participation involved top Bollywood stars and sexy models. This guarantees that entire nation had heard of them, even if they couldn’t afford their luxuries and flashy lifestyles. Third, unfortunately for the PM, the last name of two scamters is Modi. Nirav, Mallya and Lalit to represent the corrupt mafia that seems to have a hold on all the governments and getting away with whatsoever they want.
The group picture of Nirav Modi with the PM at Davos confirmed this opinion. This was enough to give a very strong issue to opposition parties and media and set the country’s thoughts on fire. The banks, the guys who actually sanctioned the loans and the guarantees, came across as both naive and dishonest. They also fit right into the public sector bank (PSB) and government offices pigeonhole – give atrocious service to the common customer but help the big businessman loot. Meanwhile, Nirav, Mallya and Lalit are enjoying their life in their luxury hotel suite and luxury villas.
Having, seen the working of banks, investigating agencies, and judiciary, it is not going to be easy to prove wrongdoing and punish Nirav Modi, Vijay Mallya and Lalit Modi.
They will hire expensive lawyers would simply argue: “Ok, My Lord, that brainless bank gave me loans and LoU or guarantee letter without any safety or guarantee. We took. So what? It was offered to us. If somebody gives us an attractive deal, why won’t we seize it? We used that LoU or loan to elevate a lot of money for our business, open showrooms, purchased popular franchises for IPL, purchased luxury planes and ships, and threw big parties for politicians and celebrities.
I lost in the business. I coiled up. I failed as a businessman. I am very Sorry My Lord. All-merciful banks and government, we seized a guarantee and loan from you (and pay you a very handsome fee for it). Please pay back my creditors and protect their human rights. We are broke, big fools in business but we are not a criminal. Let us have our human rights in peace.” Now they will hire journalists, rights activists, NGOs and politicians to create a soft environment in the country for them as they have made for dreaded terrorists like Soharabuddin and Ishrat Jahan. Few powerless bank officials and bureaucrats will be punished, a commission will be formed and people will wait for another scam.
It is going to be enormously tricky to establish Nirav, Vijay and Lalit, in fact, committed swindle in collusion with bank officials and/or politicians to get a guarantee or loans without security. Vijay Mallya’s even issued personal guarantees, even then, so far banks and judiciary, both have failed to recollect their money or to convict him. Nirav simply secured guarantees from PNB, and without any security. Now, the PNB is bound to pay his creditors. Scams and frauds will have to be proved, and all know it very well how that goes in courts in India. The recent judgment in the 2G scam is an eye-opener.
This isn’t just an issue concerning Nirav Modi or PNB or, even the BJP or Congress. The problem is systemic and the citizens. Also, once the money is paid out devoid of due attentiveness and not repaid, it is almost impossible to prove if it was fraud and not a valid dealing went wrong. Hence, all the banks are very poorly working those are throwing money down the drain.
There are two safe ways for the people to keep money in them. One, the government invests in capital by charging citizens more taxes or higher service charges Two, citizens deposit their individual money. Then, it is the bank experts who choose what they do with that funds and who they loan it to. Some of the lendings are lawful. However, there are sufficient loopholes in reporting procedure to play with the system.
For example, no one noticed that the securities to Nirav Modi had no guarantee against them. Add a few dishonest staff to the combine, the politicians who truly run these banks and financial institutions and a greedy businessman – it actually isn’t that difficult to hatch a conspiracy. Due to these non-performing loans of public sector banks are three times more than those of private banks, and amount to lakhs of crores. It can be imagined the loot in progress inside those dusty bank branches.
The solution is not just to hound Nirav Modi or Vijay Mallya or blame the politicians. The responsibility needs to be fixed on the staff. We need more banks but with expert and meritorious staff. The more banks, the less the likelihood of wrongdoing. The government must appoint more expert staff for better working. Merger plan or privatizing plan must be shelved. There must be a world-class system to detect any risks and frauds.
Dozens of reports and suggestions exist on how to improve our banks, what is needed is honest politicians and will and courage to punish the wrongdoers. Till then, the taxpayer’s money will be looted by the nexus of businessman, employees and politicians. Worse, the resources that can be used to develop the nation and the economy will go to fund corrupt promoters. Harshad Mehta scam took place when Dr Man Mohan Singh was the finance minister but the same Dr.Man Mohan Singh remained the PM of the country for ten years. He should have been boycotted by the voters.
Banks and politicians are choking our nation, wasting our money and aiding corruption. We need a pressing ‘Clean India Drive’ to clean up the system. This isn’t just about some billionaire; it is about a billion people.
Judiciary needs urgent reforms. Reward those who catch cheating. Government jobs and promotion should be given to those who catch bribes and corruption.


Hindu a victim?

March 19, 2018

No Hindus feel safe and the victim narrative very real. The targeting of Amarnath Yatris in Anantnag is almost a regular phenomenon. Hindus are victims in their own nation. All their festivals are celebrated under the shadow of fear. Hindus suffer silently and without any protest while attacks on Muslims are highlighted by the media, secularists, communists, Islamist and NGOs. Not only in India but from London to Australia Indian Muslims can be seen a partner is the global terror network.
Now, not only, India is a big supplier of Islamic terrorists but a big supplier of Jihadi ideology. This has put the whole Muslim society in India on notice. India is a country which supplies thousands of terrorists to ISIS, al-Qaida, Jaish-e-Mohammed, Lashkar-e-Tayyiba and other dreaded terror organizations. Still, hundreds of Indian terrorists have been working for these terror outfits in Syria, Iraq and Afghanistan etc countries. The Muslim victimhood narrative which is nothing but hate and intolerance war cry against majority community needs to be busted.

Routinely, innocent Hindu pilgrims were killed in Anantnag and other places but very few of their killers, radicalised Islamist are convicted in the courts. This is more than enough reason to prove that Hindus are victims of Islamic terrorism and at the mercy of Islamic zealots and liberal “Hindu haters”
This is not an imagined assault, but not only real fear but also honest fear psychosis when in fact the Hindu experiences a lot of fear from minorities and is completely unsafe and is not free to practice his religion in whichever manner he wants. Deliberately problems are created for Hindu Yatras and festivals but all are silent on the regular azaans on roads on every Friday, causing massive traffic jams and slaughtering of animals on Eid al-Fitr. Hindu Gods and traditions are also subject of insult in books and movies in the name of secularism and freedom of expression.
A new term ‘Islamophobia’ has been created to protect the Muslim terrorists and radicals to keep the pot boiling and politicise both religion and society. The fixation on the Islamic threat has meant that now Hindus need blasphemy laws like Islam, to protect their religion. Islamophobia is also growing because of dangerously growing “appeasement” of Muslims and a discriminatory application of laws. Special privileges are granted to orthodox maulanas and Imams by fanatic “secular” politicians are now enough to demand protection Hinduism. Now Islamist enjoys almost total immunity from the law.
The fact is Hindus are the worst victims of terrorism. In Kashmir, Islamic terrorists have almost wiped out total Hindu population from the valley. Similarly, Hindus faced the Sikh terrorism for almost three decades. In North-East Hindus have been facing the brunt of Christian and Ethnic terrorism since independence.
Images of Muslim groups targeting Hindu shops in Bengal’s Basirhat are troubling. Bengal, Kerala, Bihar etc have become a hub of hatred for Hindus. Truly, Hindus are victims. In fact, across India, the Hindu experiences fear from the Muslim. However relentlessly “love jihad” campaigns are silenced by secular foot soldiers. The exodus of Kashmiri Pandits and lakhs of living in refugee camps is a terrible blot on the secular democracy of the country and exposes the hollowness of secularism and human rights of successive governments in Srinagar as well as Delhi. These reason enough to claim Hindus are under threat across the country.
Committees, like Sachar Committee report, erroneously presented the most powerful group (Muslim) as backward. The community is “pampered” and “appeased”. Even the imams get the powerful political and judicial patronage.
Muslims are reproducing faster than Hindus and will soon outnumber the majority is a reality. The Muslim dominated areas like; Kashmir, Kairana, Dasna, Mallapuram, Malda, etc. are growing every day. The number is growing fast. In fact whether it is the murder of Akhlaq, Zia, Junaid, Pehlu Khan, the attack on a Muslim family in a train, or the slapping of sedition charges on those setting off crackers after an India-Pakistan cricket match, the reality is that it is Muslims who use the victim card excellently and siphoned crores and other generosities, is enough narrative of muscular ‘minoritism’.
All are oppressing Hindus. At a time when Muslim budgetary allocation is at an all-time high, but nothing for Hindus, Hindus feel under attack. When Hindu mythology, festivals, iconography, imagery is now the mocked in art, books, movies and TV shows, when a government that is openly branded as a Hindu nationalist government and rules with a big majority, even than the Hindu feel truly cornered.
Much respected but a morally bankrupt Muslim leadership has been creating more problems for the nation. They have created and nurtured a grievance and victim industry for votes and not taken steps to reduce the Muslim radicalism.
Luckily, in spite of intolerant political leaders, bridge builders still exist and many are sweating to maintain inter-community bridges even as the secularists, communists, media, NGOs, etc. are determined to blow them up. Radical Muslims are insisting on victimhood, but the real victims of today – only citizens. The Muslim right should realise that a campaign based on creating fear may bring electoral benefits once, but will not work in the long run, because as far as his religion is concerned, the Hindu feels unsafe and threatened.

Statues, Bhakts and politicsStatues, Bhakts and politics

March 18, 2018

The recent demolition of the statues of Lenin, Ambedkar, Periyar, Shyama Prasad Mukherjee, Lord Ganesha etc has achieved the amazing thing in doing what the statues themselves have failed to do – forcing all to remember them. The razing down the statue of Lenin forces all to talk about him- a thing that most of us have never done because communists have a very powerful propaganda network.
This is not a new thing in our country. Instances of statues being brought down or damaged have often served nothing. It depends upon how the act is used by the followers. For examples, if any statue related either with Hindu Gods or icons of Right wingers, is damaged or razed, hardly any attention is paid. But if the statue is related to Communists, Dalits or minority groups, there are all hue and cries. The same thing happened in this case too.
Lenin bhakts are very powerful propagandists. They presented it as powerful instant in history- widely publicized dismantling on all the networks. But this razing is a celebration of the masses; a nationalist ideology has been a sign of a liberating sense of freedom from the tyranny of communist rule. A hated regime is finally overthrown democratically; there is euphoria to mark the passing in some physical way. Since the past can neither be undone nor be rubbed out, attacking its symbols becomes the easiest and satisfying target of celebrating the end.
In the case though, it is very clear that Vladimir Lenin as a symbol of anything strong in the Indian milieu. Tripura had an elected regime, led by a CM who was aggressively admired in the media as an honest and prudent person, and who managed to win four straight terms for him. Ultimately he lost this time by a logically high margin. The demolition of a statue is an indication of long-suppressed liberty.
The endeavour to translate a big electoral triumph into the exultant oust of an ideology, which is a symbol of tyranny and repression, is both just and wise although it set off a chain of such destruction by left fringe elements in other parts of the country too.
The problem with attacking once powerful symbols in such a way is that some of them can revive sleeping passions. While Lenin is not likely to stir any emotion, Periyar is the different story, although he himself was statue worshipping and his followers demolished so many statues of Hindus Gods and Goddesses. In a state where the BJP is working hard to get a grip, to take this non-seriously with regional and Dravidian sensitivities, will be very risky for BJP because anti-BJP bloc is trying hard to link this BJP. This club is branding BJP as a North Indian party and they are trying hard to inflame the emotions in other parts of the country, especially in Tamil Nadu.
Secularists, Communists and Islamist assisted by other fringe anti-Hindu, so-called rationalists, have made statues in today’s context, promoting amnesia rather than the tribute. The usual perceptive is that the statue is a potent icon that carries on the memory of the great icon and permits their followers to channelize their sentiments towards their heroes. We honour the really great with statues; we erect images that seek to motivate the followers through their glory.
Now, people laugh at the statues. Greatness is doubtful. Only supporters pay homage to the men and women in question by making their statues as memorials of greatness. We remember the person, not his deeds or miss-deeds. Now, only a few know the deeds or miss-deeds of Lenin or Periyar, but we blindly pay homage to their statues like blind bhakts believing that the statues are after all the best way for us to remember their ideas.
Though, the fact is that statues do not remind us of a person’s greatness; it is a sign of the arrogance and strength of his followers in the name of celebrating his memory. Literally, statues serve to remind the ignorant generations that Ambedkar wore hat, three pieces suit and Periyar had a big beard, the kind hipsters sport today.
Statues be-little the memory by rubbing us remember too little. They permit us to trust that we have not elapsed without putting any strain on us to remember anything important. In our memory, they actually evoke almost nothing. They encroach public spaces and shut to any opposition or rather they believe in blindness. They are debts that we pay back to a gone person; we rid the yoke of history on to the town plaza. In most of the cases, they become the resting place of birds, coated landmarks signifying their worthlessness. In some cases, their meaning and worth also change with time and place.
There are so many other ways used to conserve memory. The cut-outs, names of roads, lanes, parks, institutions, cities, districts, dams, canals, projects, bridges, photographs on walls etc are all means to remember the past. But the effect is almost nothing. If we pass through Ambedkar road or Lenin square, it fails to foist memory for such signs but is merely become geography rather than history.
The statue and other memory marking devices achieve nothing, in some cases, their twist is to craft a setting sprinkled with false mention points of the past popularize them with the fake markers of our past. They are here so that in this era of the uninterrupted present created by designed media, and try to force us to think that today is an invention of their past. Hardly anybody knows that Lenin, Ambedkar and Periyar were statue haters like Mughal invaders but their fringe bhakts have vulgarized the nation with their statues.