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.


I Want to Live

February 22, 2018

I am also a child of a loving mother,
I was not thrown into the womb of my mother,
God’s blessings put me in your womb,
and His angels flew from heaven to lay me in your divine womb.

I came to fulfil the God’s will, mother;
Blissful in my new abode of love, and slept there serenely.
The angles watched and kept me secure always,
Till I saw and breath the face of the earth.

Angels used to come to me to get my comfort;
All became very happy and thanked God on my birth;
Tasted milk of my mother on my birth,
I was blissful to be born as your beloved child.

I wanted to smile, I wanted to sing;
I wanted to play, I wanted to frolic;
I wanted to suck your breast milk,
I wanted you smiling and fulfilled.

On a cruel day, your master decided to slay me,
The devils in the underworld listened to their decision,
Took the loudest drum, danced on the demonic beats;
All the evil spirits jumping, singing and dancing.

All danced in lines, all danced in ring;
All danced on the heels, all danced their best;
All sang the ugliest song and Devils played the wildest music;
Butchers gulped the hemlock and beheaded me.

Demonic spirits were happy but heaven cried;
I, my mother and angels cried;
Moment before I was brutally slaughtered,
All-Powerful, All-merciful God also cried helplessly.

A happy-dancing child of God,
Became a dish on the plate of a devil.
My bones from the heap of plate thrown to the dogs,
At a distance my mother shedding the tears of blood,



Love Resolve

February 21, 2018

Take this encounter of love go on until we meet.

Then be quiet and stop all the exposition.

Shed the fear of the shouting mob, motley or fat;

Or boo or applaud on our open exhibition.


Let our love be extended to our foes.

Let chats grow in its liking.

Let legends be sung with warped truth san woes.

Let paradise collapse on my head crushing.


O, My Love! How long these hostilities rest.

Let my challengers’ rancour at lat.

That they do not want me in your heart,

Though, our love was kept from all, a secret.

In the drapes of dark on starry nights,

We shall greet in silence to enjoy our flights.


February 20, 2018

Now the Yogi Adityanath government in Utter Pradesh is under attack. The Secularists, communists, Islamists, NGOs, human right groups and activists, etc have been overly busy in attacking the Yogi government and they are worried about the lives and safety of criminals. The Yogi government is busy in wiping out the criminals in encounters. Instead of getting praise, the CM, government and police, all have been attacked and criticized by these elements.


Brothers and sisters of India, a very natural question comes to the mind, why police do the so-called encounters. The simple answer is that such outlaws failed not only the nation but also entire system. As they were not honouring the human rights of the citizens, then why the police are respectful of the human rights of a criminal. Brothers and Sisters of India, this is really very sad and tragic if the dead ones were innocent citizens but if the dead were terrorists or criminals than it was a good encounter necessary to safeguard the lives of the common man.


Yajnaarthaat karmano’nyatra loko’yam karmabandhanah;

Tadartham karma kaunteya muktasangah samaachara.


  1. The world is bound by actions other than those performed for the sake of sacrifice; do

thou, therefore, O son of Kunti, perform the action for that sake (for sacrifice) alone, free from attachment!




Our system is completely in shambles or failed. Honorable Supreme Court of India itself has admitted on so many occasions that Indian system is a haven for criminals and harassment for simple and innocent citizens. This is a reality and very sad reality. These criminals have failed the nation, failed the constitution and above all failed the justice system of the land so destined death through encounters real or fake.


Our system and our justice system failed to punish the likes of Dawood, Abu Salem, Chota Shakeel, Maulana Masood, Muktar and Afzal Ansari brothers, Atik Ahmed, Hassan Ali, Naxals, Jihadis etc., etc., and in the near future there is no early hope that such dreaded criminals and terrorists will be brought to the justice system. They have no respect for this nation, for the system of this country, for the constitution of this country, for the justice system of this country. So why should the nation or system care for such outlaws, terrorists and bandits?


Tasmaat twam indriyaanyaadau niyamya bharatarshabha;

Paapmaanam prajahi hyenam jnaana vijnaana naashanam.


  1. Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing (desire), the destroyer of knowledge and realisation!




Encounters specialist do a great service to the nation and people by eliminating dreaded criminals in encounters and they risk their own lives for the safety of the nation and people. All the time they and their family members are at risk, but even then, they serve the people, society and nation. In this manner, they have eliminated thousands of dreaded criminals in all over the country. In Gujarat, Maharashtra, J&K, Punjab, UP, and elsewhere brave patriots have eliminated thousands of criminals and people are much safer. If all those criminals would be living today, the nation would have been completely under the control of criminals. Instead of honouring such patriots and great servants of people this ungrateful nation is haunting them and harassing them.


In Gujarat alone, a number of brave and patriot police officers are rotting in jails for eliminating dreaded criminals. In this, nations due to vote bank politics criminals and anti-national are the national celebrity and brave and patriotic police personnel are treated as criminals. This is the irony of this nation. In Gujarat, a notorious terrorist Shorabuddin Sheikh was killed in an encounter. This Shorabuddin during his crime career killed more than fifty innocent people. Indian system and Indian judiciary completely failed to punish him. But when that dreaded criminal was killed by the police, then those brave and patriotic police officers, who killed him, are rotting in the jail. Now this notorious criminal is a national celebrity, thanks to the so-called secular vote bank politics.


Encounter specialists like Daya Nayak, Pradeep Sharma, Ravindra Angre, Vanjara, Mohan Lal Sharma, Rajveer Singh, K.P.S.Gill, Ajay Sharma, etc., are national assets. For their safety, Parliament must make some law.


This is high time, in the interest of nation a USA type Patriotic Act must be prepared, in which security personnel must be powered to kill the dreaded criminals, terrorists and illegal intruders without fear of being punished and prosecuted. When Pakistani invaders were brutally slaughtering Indians in Jammu and Kashmir in 1948, the apostle of non-violence and Father of the Nation Mahatma Gandhi exhorted the Indian Army to wipe out the invaders and slaughterers. The Gita also says a sinner must be killed.


Ajnashchaashraddhadhaanashcha samshayaatmaa vinashyati;

Naayam loko’sti na paro na sukham samshayaatmanah.


  1. The ignorant, the faithless, the doubting self-proceeds to destruction; there is neither this world nor the other nor happiness for the doubting.


Tasmaad ajnaanasambhootam hritstham jnaanaasinaatmanah;

Cchittwainam samshayam yogam aatishthottishtha bhaarata.


  1. Therefore, with the sword of knowledge (of the Self) cut asunder the doubt of the self-born of ignorance, residing in thy heart, and take refuge in Yoga; arise, O Arjuna!



Therefore, read the Shrimad Bhagavad Gita, recite Here Krishna, and carry on with the encounter to make the nation safe and peaceful.


sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù


  1. Abandoning all desires, come to Me alone for shelter. Be not grieved, for I shall release thee from all evils.






February 19, 2018

Very recently, a manic student was on a shooting spree, killing seventeen students in the Florida school. On this shooting youth are highly agitated and ignited, against President Trump and GOP lawmakers on the payroll of the gun lobby.


In America and some other countries, children carry guns to school! In America, children carry guns, in Muslim countries, children carry bombs and RDX and India suicide and the accidental death rate are alarmingly high. Perhaps these children have never practiced true love and compassion. They have abused and ignored childhood.


It is the first duty of parents to shower love and affection on their children. Teach them by example all that is good during their shaping years. Parents should not express anger and hatred in front of children. They should teach children patience and love.


Recent past has seen many such incidents where on minor provocation or without any reason or out of frustration people are been killed by such individuals. This madness is not confined to one or two nation but the entire world is a victim of such type of madness without any method. Now even minors are restoring to such type of mayhem. This cult of violence and suicides among students is comparatively a new phenomenon in India but it is a very serious and dangerous problem in the West.


A few years back, the peace of Virginia Technical University was shattered by the gunfire, resulting in the loss of thirty-three lives. It not only devastated the dreams of thirty-three families but the dreams of millions and billions of people worlds over. Today America has become a dream world, in addition, a destination for the people world over. Now America represents a brute kind of materialism.


Materialism is the worst kind of disease, which has no cure. This bitter truth has forgotten in our pursuit of that deceptive dream, especially in America. This type of ugly materialism has converted every human being as an independent master of his free will. Nation, society, family or for that matter any life has no meaning for him. The only dream he nurtures is making big bucks without much effort and enjoying every right under the sun, without caring about anything. Even they have no hesitation in buying their happiness, at the cost of other’s happiness. America has been flooded with material comforts but this success has made people heartless, soulless, and emotionless black machines, performing black magic.


Children need loving care, but at the same time, we should not forget to discipline them. Infuse in them the love for all creation. This is possible through good value education. A dosage of pure consciousness can help clear the impurities and restore the mind to its purity. Then we can love selflessly and live in service.


Material progress has made the lives of Americans very comfortable and entire world mindlessly try to chase this type of Americanism. Now average American wants to enjoy all the pleasures of the world, similarly, he wants to enjoy all the rights of the world without caring the rights of others. This mentality has converted every human being as rightist Jihadi. This mindlessness has given birth to Cho-Senung Huism. (The Korean who killed teachers and fellow students). Now, this virus has reached America and Islamic nation.


Now even every die-hard anti-American, jholawala communist or fanatic,    round capped Maulana or Ulema want to settle down in America to enjoy this magical world. Nobody sees or understands another world hidden behind the designer clothes of the designer world.  With all the success, people fail to see that  America is also top in divorce, single-parent families, unwed mothers, or children out of the wedding, rapes, suicides, murders (except terror-related countries) and of course these devastating shootouts. These are all signs of perversion.


Today Americans think about consumerism, materialism, profit and of course about human rights. In every street of America, one can see an NGO, a Tom, Dickens and Harry right activists, all busy making fast and big bucks, misguide, and corrupt not only Americans but also the entire world. In this way, Americans become rootless and they live in a vacuum and die in a vacuum. They do not know the meaning of family, emotions, love, inner happiness and voice of the soul.  Everywhere they see divorced people, couples or single without children, children without parents, senior citizens living without family in old age homes. This loss of values results in emptiness within and emptiness outside, like a fish without water.


This type of Americanism has created a greedy, heartless, emotionless, cruel demon, ready to gulp the entire world like a Jihadi monster. Korean, Cho Seung Hui was also a creation of this system, who butchered thirty-three innocent lives for no reason, including the counsellor, who himself was a toxic creation of this toxic society. In this case, the Korean Cho Seung Hui thought the girl as his personal possession like any other designer cloth for gratification. The right answer here would have been to throw the Korean behind the bar, felicitating him with third-degree treatment for beating the girlfriend. However, the overdose of the human right system brought a counsellor from some disgraced NGO, who was first to be botched for this mindless materialism and intoxication of rights.


To confirm compassion to the suffering is our duty. Any spiritual search should begin with selfless service. If you sit in meditation and expect the third eye to open without opening your two eyes, can that happen? Be a witness and give of yourself without expectation. We cannot close our eyes to the world, call it spirituality and expect to become self-realized. To behold unity with open eyes as you look at the world, that is self-realization. For this, students practice yoga, meditation and read the Hindu scriptures like the Srimad Bhagavad Gita and the Ramayana to healing and distressing.


It was a complete loss of self and mad self-gratification. Unfortunately, Indians are now trying to adopt mindless American model resulting loss of inner peace. We are fast drifting away from rich values like the miraculous joint family system, spiritualism and rich Sanskars. Because of this entire nation is tormented by Gurugram like shootouts and increasing numbers of students’ suicides. Nowadays youth compare themselves with the best in the world without knowing their worth. They should not see others achievements and find holes in others. Honor your strength only. If one sees similarities or weaknesses in others be gracious enough to accept and appreciate this. Cure thyself that you are the best and others are on the wrong side.


Better, be conversant with the Srimad Bhagavad Gita and follow the life of a karma yogi and his selfless action to recognize the call of kindness, justice, and stress on self-work and enlightenment. Try to avoid division, arrogance and alienation. Do not follow any method of hate and bitterness.


TaSMaadSa¢-” SaTaTa& k-aYa| k-MaR SaMaacr)

ASa¢-ae ùacrNk-MaR ParMaaPanaeiTa PaUåz”)) 19))


Tasmad asaktah satatam

Karyam karma samacara

Asakto hy acaran karma

Param apnoti purusah


Therefore, without attachment, perform always the work that has to be done, for the man attains to the highest by doing work without attachment. (The Bhagwadgita, Ch.III, Sl. 19.)


If a work is performed without attachment is considered higher to the work done in a spirit of sacrifice but is higher than work performed with selfish motives. A man can attain happiness if he performs work without attachment.  The need of the day is while praying happiness, health and prosperity for yourself and family, you should also think about others who breathe the same air and have the blood of the same colour. One should be directed to acquire enlightenment, redefine desire and purge them of selfishness and learn to bear pain, cultivate love and kindness and shed hate, bitterness and jealousy and move in the right direction. To learn all this higher wisdom and prevent Virginia type of shootouts, Hindu system of education Gurukul, yoga, meditation, would be an asset in the right direction.



b]ø<YaaDaaYa k-MaaRi<a Sa(r)& TYa¤-a k-raeiTa Ya” )

il/PYaTae Na Sa PaaPaeNa PaÚPa}aiMavaM>aSaa )) 10 ))


Brahmany adhaya karmani

                                                                  Sangam ayaktva karoti yah

 lipyate na sa papena

            padmapattam iva mbhasd.    


He who works, having given up attachment, resigning his actions to God, is not touched by sin, even as a lotus leaf (is untouched) by water. (The Bhagavad-Gita, Ch. V, Sl.10.)


We should not renounce work but do them in the name of God that alone is immortal. When we renounce our attachment, ego, its likings, and disliking and do our work in the name of God this is the best position for a man. The modern-day youth and students should take lessons from The Ramayana and The Bhagavad-Gita to avoid Virginia like painful shootouts. The self who is very detached from the higher self, meaning the master of this universe, is bound to perish, says Lord Krishna in the Bhagavad Gita.  Here I am reminded of the famous lines of Matthew Arnold –


Ah, love, let us be true

To, one another!  For the world, which seems?

To lie before us like a land of dreams,

So various, so beautiful, so new,

Hath really neither joy, nor live, nor light,

Nor certitude, nor peace, nor help for pain,

And we are here as on darkling plain

Swept with confused alarms of struggle and flight,

Where ignorant armies clash by night,

(Matthew Arnold, in Dover Beach)


.     Religion is not restricted to the terminology of scriptures. Religion is a mode of life. Its beauty and charm are articulated in the love and compassion of those who live in harmony with its guidelines.





Autumn of Life

February 19, 2018

Listen to me, sit here with me;
Break my your calm,
As spring of my life retreats,
I am listening to the Eternal Silence.

Stammering my speech,
Each eruption a meaningless bang,
Colours frolicking my eyes,
Fading thoughts of past, troubling me.

Air I know to be dressed with gloom,
Promises are filled with helpless pain,
To make a helpless place,
Like, buds of roses at the dying of summer.

A place of reverence an illusion,
In social backyards conveying ignominy
Long in abeyance withdrawn by undecided
Even bright sun and sky too, worried and cloudy.

Brothers identifying differences,
Toughen their sphere that diversity waters,
To augment their control their cosmic vast,
Prelacy futile save it will benefit them.

The quiet and voiced the lifeless and dazzling,
The frail and the sturdy, I am your autumn;
Come be seated here with me see my ensigns,
All the old and fresh, alien and native, axioms here.

A concise cue that illustrates,
Why life is superior in range to any act of change;
My ecstasy to list of those disgruntled pledges,
Death does not lead to death.

But fading to snooze for a time of break,
A new life of manifestation to ponder quietly,
The guilty civics erroneously geared,
To loathing of change, I am autumn.

Come sit here with me to create a new world,
A new sketch of sounds to appear with,
Unsullied decent grow of wider sympathy,
Waked up in spring, leaving despair and grief behind.



Rot of Feminism

February 18, 2018

Swara Bhasker wrote her views on Padmaavat, movie that was published in a number of newspapers.
‘At The End of Your Magnum Opus… I Felt Reduced to a Vagina – Only’, On 27/01/2018, in The Wire, The Times of India and in some other newspapers, in which she has criticised Sanjay Leela Bhansali’s epic movie, Padmaavat, for its portrayal of Jauhar (or mass self-immolation) in the film’s climax.
In the film’s highlight, Deepika Padukone’s Padmaavati is publicized walking towards an intense fire, along with numerous women, one of them even pregnant. The action of the sight is such that it makes the act look like a ritual of course or the ‘gracious’ thing to do when faced with the risk of rape, slavery, abuse.
Sati, also known as “Suttee,” was a tradition that was practised in ancient India from the early centuries BCE to the mid-1990’s. In this tradition, widows were burned at the side of their deceased husbands. There were many reasons behind this tragic form of suicide, but the act was seen as heroic and courageous. The tradition originates with the goddess Sati, who burned herself to death in a fire that she created through her yogic powers, which she obtained after her father had insulted her husband. Sati became an option for women in India who were not “marriageable,” according to social norms. Sati was first recognized in the Mahabharata, one of the two most well-known and important poems of India.1
(Kashgar, 2009, s.v. “Life in India: the practice of Sati or widow burning,” by Linda Heaphy.)
“LAMP of my life, the lips of Death
Hath blown thee out with their sudden breath;
Naught shall revive thy vanished spark . . .
Love, must I dwell in the living dark?” -Suttee by Sarojini Naidu-2
(The Denson Journal of Religion, April 2015, s.v. “Interpreting Sati: the Complex Relationship Between Gender and Power in India,” by Cheyenne Cierpial.)
She, in her letter, told, “At the end of the movie, you felt reduced to a vagina.” “Women have the right to live, despite being raped, sir. Women have the right to live, despite the death of their husbands, male ‘protectors’, ‘owners’, ‘controllers of their sexuality’. Whatever you understand the men to be,” she wrote
After eight centuries, she is trolling and abusing the helpless, young widows. She wrote, “Rajasthan in the 13th century with its cruel practices is merely the historical setting of the ballad you have adapted into the film Padmaavat. The context of your film is India in the 21st century; where five years ago, a girl was gang-raped brutally in the country’s capital inside a moving bus.”
Instead of condemning the brutal rapist, slaughterer and invader, Swara Bhasker is trolling and abusing the women; worried about, their honour and to safeguard themselves of the brutalities, inflicted by a savage. jauhar existed as a compulsive-accepted social norm at one point in time is one thing. But it was not a glorious practice. However, ignorant historians and commentators have wrongly glorified and romanticized it as an act of essential sacrifice. The real-sound writing and correct handling should have by not letting it to trap into a celebratory terrain.”
Sati, a reprehensible custom was not a custom of Hindu society. It started due to the fear of Mughal invaders. To see a 200-crore film which completely failed to question and introspection behind this evil – and in the process, confusing the helplessness and repression of women with honour. Actually, it was a freedom from Islamic invaders brutality. Here, Swara Bhasker, as well as Bhansali both, failed miserably.
It is just like the glorification of self-immolation due to the Khilji terror.”Jauhar was a dreadful practice and the belief of Islamic invaders that if they invade a Hindu woman’s vagina, by their pen@is, the sole property of their existence, it will be their highest achievement. Scary Bhansali has chosen to glamourise Jauhar but could not dare to project the evil mind od invader Khilji.”
‘At The End of Your Magnum Opus… I Felt Reduced to a Vagina – Only’-Swara Bhasker
In her letter to Padmaavat director Sanjay Leela Bhansali, little-known actress Swara Bhaskar decries glorification of Sati and Jauhar that deny women the right to live but could not dare to speak the real villain Alauddin Khilji.
In a very vulgar manner she has mocked woman’s beauty ‘minus the gorgeous Deepika Padukone’s uncovered slender waist’,— Even she is critical of her own nation’s ‘tolerant’ like a truly secular and communist bhakt. ‘ And in this ‘tolerant’ India of today, where people are being murdered over meat, and school children are targets for avenging some archaic notion of male pride,—.’ She could have also written few words about the lives of animals being slaughtered for a dish in somebody’s plate, slaughtered soldiers by Jihadis in Kashmir, or the miserable lives of Kashmir Hindus in refugee camps in their own country.
Like a creeping quite communist journalist, she has very shrewdly flattered Bhansali, almost pleading for roles:
“…By the way Sir, we know each other, after a fashion. I don’t know if you remember, but I played a tiny role in your film Guzaarish. A two-scene -long role, to be precise. I remember having a brief chat with you about my lines, and you asking me what I thought about the lines. I remember feeling proud for a whole month that Sanjay Leela Bhansali had asked me my opinion. I watched you agitatedly explaining to junior artists in one scene, and to the jimmy jib operator in the second scene; some minutiae of the particular shot you were taking. And I remember thinking to myself, “Wow! This man really cares about every little detail in his film.” I was impressed with you Sir.”
She further flatters;
“An avid watcher of your films, I marvelled at how you pushed boundaries with every film you made and how stars turned into fierce and deep performers under your able direction. You moulded my idea of what epic love must be like and I fantasised about the day I will be directed by you in a protagonist part. I was and remain a fan…..”
She has mentioned ‘the Karni Sena terrorists and their ilk’ but no courage to say the slaughtering and rapist clan of Alauddin Khilji as a terrorist and failed to say:
Women have the right to live; they are not made for being raped by criminals and slaughterers.
Women are not only walking talking vaginas which are not made to serve the pen@is of slaughterers and butchers.
Yes, women have vaginas, but they have more to them as well. So their whole life need not be focused on to serve the pen@is of invaders.
Protecting and maintaining its purity is very important to them.
Rapist should not be glorified, as the Indian historians have been doing, glorifying invaders-slaughterers and rapist.
“You may be wondering why the hell I am going on and on thus about vaginas. Because Sir, that’s what I felt like at the end of your magnum opus. I felt like a vagina for the brute. Alauddin Khilji. I felt reduced to a vagina–only to serve the brute Alauddin Khilji and his clan.” – Swara Bhasker
Hindu men and system have great regard for women’s respect and equality. They have supported and given so much to women – like the right to vote, the right to own property, the right to education, equal pay for equal work, maternity leave, childcare leave, the Vishakha judgement, the right to adopt children…… all of it was pointless to Mughal invaders because for the women are made to serve their filthy pen@is.
The film ignored and well as Swara Bhasker, the basic question — of the right to life. The film, felt to project as a brutal invader, slaughterer, rapist, homosexual demon, had brought us back to that question from the Dark Ages – do women – they have the right to live?
“Surely Sir, you agree that Sati and Jauhar are not practised to be glorified. Surely, you agree that notwithstanding whatever archaic idea of honour, sacrifice, purity propels women and men to participate in and condone such practices; that basically Sati and Jauhar, like the practice of Female Genital Mutilation (FGM) and Honour Killings, are steeped in deeply patriarchal, misogynist and problematic ideas. A mentality that believes that the worth of women lies in their vaginas, that female lives are worthless if the women are no longer controlled by male owners or if their bodies have been ‘desecrated’ by the touch of ; or even the gaze of a male who doesn’t by social sanction ‘own’ or ‘control’ the female.”
At times she is very right;
“Practices like Sati, Jauhar, FGM, Honour Killings should not be glorified because they don’t merely deny women equality, they deny women personhood. They deny women humanity. They deny women the right to life. And that is wrong. One would have assumed that in 2018, this is not a point that even needs to be made; but apparently, it does. Surely, you wouldn’t consider making a film glorifying FGM or Honour Killings!”
Sir, you will say to me that I am over-reacting and that I must see the film in its context. That it’s a story about people in the 13th Century. And in the 13th century, that’s what life was– polygamy was accepted, Muslims were beasts who devoured meat and women alike. A Sati-Jauhar is an attempt to protect the chastity and honour.
The real meaning of women empowerment is to make them well educated and leave them free so that they are capable to take their own decisions in any field.In all, we are in dire need to empower women so that they can be independent and not rely on men of our country to support them and take care of them. The women of our country should be strong broad-minded and mature in taking their own decisions.Decision making in national topics or any other topics of our society should also encourage participation of women.- (The Importance of Women Empowerment in India and How to Achieve It, Google.)
She has very sarcastically and in a very caustic manner, commented on the concept of female honour, patriotism, and Rajput honour:
Sure Sir, but you followed that up with a two-hour-45-minute-long paean on Rajput honour, and the bravery of honourable Rajput women who chose happily to sacrifice their lives in raging flames, than to be touched by enemy men who were not their husbands but were incidentally Muslim.
According to for the phenomenon of the world becoming a .naked body’, Jameson says that “…..our society begun to offer us the world—now mostly a collection of products of our own making—as just such a body, that you can possess visually, and collect the images of.” (Fredric Jameson, Signatures of the Visibles, (New York, Routledge, 1992), p-1.)
She is also very critical and caustic about the Hindu concept of Satya, Asatya, Dharm and Adharma:
There were more than three instances of the ‘good’ characters of your story speaking of Sati/Jauhar as the honourable choice, your female protagonist – epitome of both beauty, brains and virtue sought permission from her husband to commit Jauhar, because she could not even die without his permission; soon after she delivered a long speech about the war between Satya and Asatya, Dharm and Adharm and presented collective Sati to be the path of Truth and Dharm.
Then in the climax, breathtakingly shot of course – hundreds of women bedecked in red like Goddess Durga as bride rushed into the Jauhar fire while a raving Muslim psychopathic villain loomed over them and a pulsating musical track – that had the power of an anthem; seduced the audience into being awestruck and admiring of this act. Sir, if this is not glorification and support of Sati and Jauhar, I really do not know what is.
The first reason is that very few movies are made about Muslim society in India in general. Look at the list of highest-grossing Bollywood films. Of the top 25 grossing films, only two (Dhoom 3 and My Name Is Khan) have the main star portraying Muslim characters. I bet that you can do a similar analysis with the list of Bollywood films of 2014 and find that barely 10% of all reasonable-budget films are made centred on the Muslim society (Muslims do get a lot of representation in Bollywood films as antagonists). The “Muslim social” has pretty much died. When only one in ten of films are made about Muslims, isn’t it only fair that only one in ten of films criticising religion is about Islam? (, Google)
Like a true secularist, communist and feminist, she felt very uncomfortable, when the ‘monster like Khilji’ failed to rape the queen Padmavati:
I felt very uncomfortable watching your climax, watching that pregnant woman and little girl walk into the fire. I felt my existence was illegitimate because God forbid anything untoward happened to me, I would do everything in my power to sneak out of that fiery pit– even if that meant being enslaved to a monster like Khilji forever. I felt in that moment that it was wrong of me to choose life over death. It was wrong to have the desire to live. This Sir is the power of cinema.Repeatedly, she has been trying to link this Sati system with Hindus and Hinduism but failed in her point. She did this only to come in limelight.
It is hard to fathom how slow moving the cultural exchange of the world is when you find out that there are several places across the country where harmful customs of the ancient world coexist with modern appliances and thought. However that may come as hardly any surprise to anyone who has lived in India – the dichotomy of society is something that can only be explained by a refrain from an old Bollywood song: “It happens only in India!” -(Women Empowerment in India – A Burning Issue, Google.)

Brahmin: A Cursed Race

January 9, 2018

Ah! My darling, it has taken aeons;
To formulate my moans, my tears of blood;
To astonish the world of my true knowledge,
I had to bear assaults and atrocious troubles.

My simplicity and truthfulness annoyed the ignorant, ill-bred,
And they crafted more barriers in my modes.
Apathy of my adored masses towards me,
Awarded my antagonists finger to rib me.

I wish I lived in burning barren region.
In seclusion, and like Sita grieve my fate.
That was also disallowed, I was thrown,
To the sharks to eat me at my day and night.
My sin was to assert my love to my people and land;
My feeble condition only deceived me, to have sinned.


Hidden Self

January 6, 2018

My rivals, strong and possessive, with beats,
Want me to prove my love to my lost identity.

Adored, invisible hidden still near
My internal eyes identify Him every second.

But my critics suffer from half loss of sight.
Hearing messed up, wits bogged down.

For them the potent rays of the Sun,
The self-assurance of the Moon is unreal.

The ugly vision of universe has dismayed them.
But my darling is veiled in drapes.

I have removed all veils covering the Self.
To touch the deepest well of Self.

His eternal charm has cheered my existence,
Let the secrets of Self-stay hidden eternally.


Love never to Fades

January 6, 2018

The spell of love has dawned with smell anew,
Bright Sun softening the crispy frost,
Full-cool Moon tossing its smile on lovers,
The bare body sees all on the beach to ecstasy.

The waiter pouring out wine in shinning cups,
Youthful magic dancing to dazzling tune,
Beauty in all the best robes, flaunting;
Lovelorn pairs flaunting prettiness all over.

Alas! My Beloved’s apathy towards me,
My enemies mocking and piercing,
Are nastiest than Saturn’s spells and distress.
What are more penalties destined for me?

Let me be robbed of my best and splendour.
But my love to you will never fade.

BhimaKoregaon War

January 4, 2018

“… Your old ways and allegations
Are eaten away and cashed away.
Please let pass the new methods,
if you can not work hard and compete,
or lend a hand because times are changing.
It is 21st century now.”

The manifestation of times continuously changes,
Transforming feats, ideas and aspirations,
But fools celebrate the centuries-old genocide.
Revising the patterned game of dishonest interest,
Disregarding the shifting forms and paints,
Apparently throwing deceitful shadows.

Times change … it is unavoidable …
let us forget the pains of the past sirens,
the ill-fated of brothers brutal ends.
Claimed as the grand victory,
Branded as the grand pantomime of celebrity,
The massacre of Bhima-Koregaon War.

Some fought for money for savage imperialist forces,
Fire from the brutes girdled the natives around,
And patriots sacrificed their lives at the outflow,
of the real call to what our work is and needs to be.
Penance, escape or exist were never in mind;
Young or old, avid shadow remains erect, though the death was near.

Treacherous, celebrating the victory of Imperialists,
Genocide of unfortunate fellow countrymen,
Our position and aims can cleverly shift;
You can lend soul to the greed of the wrong and unworthy,
Without imposing the theory and dead ideology of the rotten old lies.
Care aloft on the heads the high banner of India flow.


N.B. The Battle of Koregaon was fought on 1 January 1818 between the British East India Company and Indian Peshwa rulers of the Maratha coalition at Koregaon Bhima village-river.
A 28,000-strong force led by Peshwa Baji Rao II on their way to attack the company-held Pune were suddenly met by an 800-strong Company force that was on its way to strengthen the British troops in Pune. The Peshwa send out around 2,000 soldiers to attack the British force which sought entrenchment in Koregaon. Led by Captain Francis Staunton, the Company troops defended their position for nearly 12 hours, before the Peshwa’s troops finally withdrew, fearing the imminent arrival of a larger British force.
There is a “victory pillar” in Koregaon Bhima commemorating the battle.
Some fringe caste and left elements use this war and the victory of imperialist British forces over Indians as the victory of Dalits over Brahmins and spread hate and lies about Dalits relationships with Hindus.