Monday, June 8, 2015
Tuesday, October 25, 2011
Mahatma Gandhi
(Extracts from The Spirit will Survive, Chapter 11 of my book, The Puffin History of India for Children, vol 2, 1947 to the Present)
“A glory has departed and the sun that warmed and brightened our lives has set and we shiver in the cold and dark”, said Jawaharlal Nehru on 2 February 1948, a few days after the death of Gandhi. “Let us be worthy of him”, he added. And truly Delhi was worthy of him, for his death stirred something in people’s hearts, all remaining violence ceased and peace was restored to the city.
A strange magic
What was the magic of this man, that he could bring peace in Calcutta and in Delhi both during his life and after his death? On his 78th birthday Sarojini Naidu in a radio broadcast tried to explain. She said , “Who is this Gandhi and why is it that today he represents the supreme moral force in the world?...(he is) a tiny man, a fragile man, a man of no worldly importance, of no earthly possessions, and yet a man greater than emperors..... This man, with his crooked bones, his toothless mouth, his square yard of clothing,... he overthrows emperors, he conquers death, but what is it in him that has given him this power, this magic, this authority, this prestige, this almost godlike quality of swaying the hearts of men?” She went on to say that it was the same quality as that of the great religious teachers of the world such as Christ, Buddha, Muhammad and others, and a great vision he had “that love and humanity would endure, grow and reach the stars”. In other words, perhaps it was his total honesty, his constant, unwavering search for truth and the pure love in his heart, that aroused love in others and brought out the goodness in people.
Born on 2 October 1869 at Porbandar in Gujarat, Mohandas Karamchand Gandhi went to school in Rajkot and at the age of thirteen was married to Kasturba, a young girl. By the age of eighteen he had a son, and later three more. He went to England to study law, and after returning to India, he left for South Africa in 1893.
He stayed in South Africa till 1914 and during these years formulated his policy of satyagraha or non-violent resistance. He also developed his ideas on Truth, took a vow of brahmacharya or self-restraint and gave up all material possessions. His fame spread to India and by the time he returned in 1914 he was revered by the people and given the name ‘Mahatma’ or “great soul’.
In India,fter some initial experiments in satyagraha, he took up the leadership of the Freedom Movement in 1920. That long story cannot be told here, but he brought the common person into the struggle for freedom and let India peacefully to independence. Simultaneously he did a number of other things, training his followers to work for the development of the villages and trying to get rid of untouchability.
Gandhi’s basic ideas focused around two things, Truth and ahimsa or non-violence. He said he was “ a passionate seeker after Truth, which is but another name for God. In the course of that search the discovery of non-violence came to me.” Gandhi used these ideals both in the struggle for freedom and in his personal and inner life.
Gandhi was religious, but to him religion was something personal, as each person had a different concept of God. He was a Hindu, but he believed in the goodness of all religions. His favourite texts were the Bhagavad Gita and the Sermon on the Mount from the New Testament. About the relationship with other religions he said, “If I am a Hindu... I may not make any distinction between my co-religionists and those who might belong to a different faith. I would seek opportunities to serve them.”
He believed that material prosperity or wealth and possessions, did not help people to live happily or peacefully. People should be content if their real needs were fulfilled and should acquire and use only what they really required. Thus all would have whatever was required, no one would have excessive wealth. There would be peace and safety, for thieves and robbers were created by inequalities, by some people having too much.
On his 78th birthday Gandhi received streams of visitors and birthday messages and congratulations from all parts of the world. But he felt condolences would be more appropriate because there was only agony in his heart. Once he had wished to live 125 years, but now in this atmosphere of hatred and killing, he had lost this desire. He said that if it was God’s will, he would live a little longer, but in his heart his cry was to “take me away from this ‘vale of tears’ rather than make me a helpless witness of the butchery by man become savage”. Gandhi felt that people no longer listened to him or followed him. Yet in his last fast and death the magic and mystery of his ability to touch people’s hearts, was seen once again.
Value today
Gandhi knew his life would end some day, and in his last days he even wished to depart from the world. At the same time he felt that his ideals were eternal. He said, “The spirit will survive the dissolution of the body and somehow speak through the millions”. Perhaps, some day, his vision will be fulfilled. With the spread of education and the internet, his concept of the ideal village could become a reality. There would then be few crowded cities and less pollution. The environment could be better protected. If people had fewer needs and less greed as well as honesty, there would be enough for all. And if everyone followed Truth and non-violence, had love in their hearts, and helped and served those of other religions, India would become an ideal land, a model for the whole world, as Gandhi had once dreamed.
“A glory has departed and the sun that warmed and brightened our lives has set and we shiver in the cold and dark”, said Jawaharlal Nehru on 2 February 1948, a few days after the death of Gandhi. “Let us be worthy of him”, he added. And truly Delhi was worthy of him, for his death stirred something in people’s hearts, all remaining violence ceased and peace was restored to the city.
A strange magic
What was the magic of this man, that he could bring peace in Calcutta and in Delhi both during his life and after his death? On his 78th birthday Sarojini Naidu in a radio broadcast tried to explain. She said , “Who is this Gandhi and why is it that today he represents the supreme moral force in the world?...(he is) a tiny man, a fragile man, a man of no worldly importance, of no earthly possessions, and yet a man greater than emperors..... This man, with his crooked bones, his toothless mouth, his square yard of clothing,... he overthrows emperors, he conquers death, but what is it in him that has given him this power, this magic, this authority, this prestige, this almost godlike quality of swaying the hearts of men?” She went on to say that it was the same quality as that of the great religious teachers of the world such as Christ, Buddha, Muhammad and others, and a great vision he had “that love and humanity would endure, grow and reach the stars”. In other words, perhaps it was his total honesty, his constant, unwavering search for truth and the pure love in his heart, that aroused love in others and brought out the goodness in people.
Born on 2 October 1869 at Porbandar in Gujarat, Mohandas Karamchand Gandhi went to school in Rajkot and at the age of thirteen was married to Kasturba, a young girl. By the age of eighteen he had a son, and later three more. He went to England to study law, and after returning to India, he left for South Africa in 1893.
He stayed in South Africa till 1914 and during these years formulated his policy of satyagraha or non-violent resistance. He also developed his ideas on Truth, took a vow of brahmacharya or self-restraint and gave up all material possessions. His fame spread to India and by the time he returned in 1914 he was revered by the people and given the name ‘Mahatma’ or “great soul’.
In India,fter some initial experiments in satyagraha, he took up the leadership of the Freedom Movement in 1920. That long story cannot be told here, but he brought the common person into the struggle for freedom and let India peacefully to independence. Simultaneously he did a number of other things, training his followers to work for the development of the villages and trying to get rid of untouchability.
Gandhi’s basic ideas focused around two things, Truth and ahimsa or non-violence. He said he was “ a passionate seeker after Truth, which is but another name for God. In the course of that search the discovery of non-violence came to me.” Gandhi used these ideals both in the struggle for freedom and in his personal and inner life.
Gandhi was religious, but to him religion was something personal, as each person had a different concept of God. He was a Hindu, but he believed in the goodness of all religions. His favourite texts were the Bhagavad Gita and the Sermon on the Mount from the New Testament. About the relationship with other religions he said, “If I am a Hindu... I may not make any distinction between my co-religionists and those who might belong to a different faith. I would seek opportunities to serve them.”
He believed that material prosperity or wealth and possessions, did not help people to live happily or peacefully. People should be content if their real needs were fulfilled and should acquire and use only what they really required. Thus all would have whatever was required, no one would have excessive wealth. There would be peace and safety, for thieves and robbers were created by inequalities, by some people having too much.
On his 78th birthday Gandhi received streams of visitors and birthday messages and congratulations from all parts of the world. But he felt condolences would be more appropriate because there was only agony in his heart. Once he had wished to live 125 years, but now in this atmosphere of hatred and killing, he had lost this desire. He said that if it was God’s will, he would live a little longer, but in his heart his cry was to “take me away from this ‘vale of tears’ rather than make me a helpless witness of the butchery by man become savage”. Gandhi felt that people no longer listened to him or followed him. Yet in his last fast and death the magic and mystery of his ability to touch people’s hearts, was seen once again.
Value today
Gandhi knew his life would end some day, and in his last days he even wished to depart from the world. At the same time he felt that his ideals were eternal. He said, “The spirit will survive the dissolution of the body and somehow speak through the millions”. Perhaps, some day, his vision will be fulfilled. With the spread of education and the internet, his concept of the ideal village could become a reality. There would then be few crowded cities and less pollution. The environment could be better protected. If people had fewer needs and less greed as well as honesty, there would be enough for all. And if everyone followed Truth and non-violence, had love in their hearts, and helped and served those of other religions, India would become an ideal land, a model for the whole world, as Gandhi had once dreamed.
Sunday, September 25, 2011
Friday, September 23, 2011
The Religions of India: A Concise Guide to Nine Major Faiths by Roshen Dalal [2nd ed., Penguin, 2010].
Religion is an integral part of life in India, where nine major religions, along with several other beliefs, co-exist with the highest and most complex philosophies. The nine religions are: Hinduism, Jainism, Buddhism, Islam, Sikhism, Christianity, Bahai, Judaism, Zoroastrianism.
Each religion is equally vast, but in this book the nine religions and other miscellaneous beliefs have been dealt with approximately proportionate to the number of their followers, and their significance and antiquity within India. For worldwide religions such as Christianity, Islam and Judaism, apart from some basic principles, the emphasis is on the specific nature of the religion within India. For Buddhism, which originated in India but then spread to other parts of the world, the focus is on its origin, growth and decline within India, and its re-introduction in the last two centuries.
The book is organised in alphabetical order and lists are provided of the entries pertaining to each religion. .Hinduism is the most widely prevalent religion, practised in most parts of India. It has a wide variety of beliefs and practices, with some common underlying concepts. In India, even adherents of other religions, accept some of its basic principles such as Karma and reincarnation. Included within the broad framework of Hinduism, are the six ancient philosophies of Nyaya, Vaisheshika, Mimamsa, Yoga, Samkhya and Vedanta.
Jainism has ancient origins, but in its present form emerged in the sixth century BCE. With its emphasis on non-violence and asceticism, and its unique method of philosophical analysis, it has an important role in India.
Buddhism originated in India, and after a period of decline, has begun to revive. It spread to different parts of the world, and the Buddhism of Tibet has returned to India over the last fifty years. Buddhist concepts of compassion and social equality are important in the India of today, while the visual imagery and esoteric philosophy of Tibetan Buddhism are slowly becoming known.
Islam was known in India from the seventh century, but gained prominence with the advent of Islamic kings and dynasties. Sufis and other saints of Islamic origin are revered by all communities, and the influence of Islam can be seen in some of the sects of medieval days. There were once a number of syncretic cults, particularly in rural areas, where the differences between Islam and Hinduism were blurred, and even today some of these continue to exist.
Sikhism originally arose in the fifteenth century with aspects of both Hinduism and Islam, though it gradually grew closer to Hinduism. The concept of a formless God, and of an active life in the world, rather than an ascetic life of retreat, are among its many contributions.
Christianity is said to have existed in India from the first century CE, but became more widespread after the sixteenth century. Its emphasis on helping and serving disadvantaged groups, has had an impact on India, with other religious groups incorporating these principles.
Judaism is thought to have been in India from ancient days. After 1948, most of the Jews migrated to Israel. However, new groups are emerging, claiming Jewish ancestry.
Bahai became prominent in the twentieth century. Though official figures do not reflect this, the largest number of Bahais in any country in the world, are said to be in India.
Zoroastrianism, despite the small number of followers, is important for two reasons. Firstly, there are similarities between the Gathas, the earliest Zoroastrian text, and the Rig Veda. Secondly, after the migration of Zoroastrians to India in the eighth century and later, India is the country where Zoroastrian beliefs and practices are best preserved.
Tribal religions are many and varied, and only a small sample could be included in this book. They are not so different from the major religions, each believing in a creator god or a creator couple, and incorporating myths and stories on the creation of the world.
Other: There are other systems of belief and philosophies, materialistic schools of thought, ancient sects that no longer exist, and modern philosophers who cannot be placed in any category.
The book looks at several different aspects of these religions and beliefs, including sacred geography, animals, birds and other creatures, places, religious monuments, ideas concepts and terms, deities, religious texts, legends and myths, festivals, saints and gurus.
To sum up, this book provides information on all the main religions in India, some aspects of tribal belief and worship, and new and old philosophies. It reflects the underlying unity of all religions.
Each religion is equally vast, but in this book the nine religions and other miscellaneous beliefs have been dealt with approximately proportionate to the number of their followers, and their significance and antiquity within India. For worldwide religions such as Christianity, Islam and Judaism, apart from some basic principles, the emphasis is on the specific nature of the religion within India. For Buddhism, which originated in India but then spread to other parts of the world, the focus is on its origin, growth and decline within India, and its re-introduction in the last two centuries.
The book is organised in alphabetical order and lists are provided of the entries pertaining to each religion. .Hinduism is the most widely prevalent religion, practised in most parts of India. It has a wide variety of beliefs and practices, with some common underlying concepts. In India, even adherents of other religions, accept some of its basic principles such as Karma and reincarnation. Included within the broad framework of Hinduism, are the six ancient philosophies of Nyaya, Vaisheshika, Mimamsa, Yoga, Samkhya and Vedanta.
Jainism has ancient origins, but in its present form emerged in the sixth century BCE. With its emphasis on non-violence and asceticism, and its unique method of philosophical analysis, it has an important role in India.
Buddhism originated in India, and after a period of decline, has begun to revive. It spread to different parts of the world, and the Buddhism of Tibet has returned to India over the last fifty years. Buddhist concepts of compassion and social equality are important in the India of today, while the visual imagery and esoteric philosophy of Tibetan Buddhism are slowly becoming known.
Islam was known in India from the seventh century, but gained prominence with the advent of Islamic kings and dynasties. Sufis and other saints of Islamic origin are revered by all communities, and the influence of Islam can be seen in some of the sects of medieval days. There were once a number of syncretic cults, particularly in rural areas, where the differences between Islam and Hinduism were blurred, and even today some of these continue to exist.
Sikhism originally arose in the fifteenth century with aspects of both Hinduism and Islam, though it gradually grew closer to Hinduism. The concept of a formless God, and of an active life in the world, rather than an ascetic life of retreat, are among its many contributions.
Christianity is said to have existed in India from the first century CE, but became more widespread after the sixteenth century. Its emphasis on helping and serving disadvantaged groups, has had an impact on India, with other religious groups incorporating these principles.
Judaism is thought to have been in India from ancient days. After 1948, most of the Jews migrated to Israel. However, new groups are emerging, claiming Jewish ancestry.
Bahai became prominent in the twentieth century. Though official figures do not reflect this, the largest number of Bahais in any country in the world, are said to be in India.
Zoroastrianism, despite the small number of followers, is important for two reasons. Firstly, there are similarities between the Gathas, the earliest Zoroastrian text, and the Rig Veda. Secondly, after the migration of Zoroastrians to India in the eighth century and later, India is the country where Zoroastrian beliefs and practices are best preserved.
Tribal religions are many and varied, and only a small sample could be included in this book. They are not so different from the major religions, each believing in a creator god or a creator couple, and incorporating myths and stories on the creation of the world.
Other: There are other systems of belief and philosophies, materialistic schools of thought, ancient sects that no longer exist, and modern philosophers who cannot be placed in any category.
The book looks at several different aspects of these religions and beliefs, including sacred geography, animals, birds and other creatures, places, religious monuments, ideas concepts and terms, deities, religious texts, legends and myths, festivals, saints and gurus.
To sum up, this book provides information on all the main religions in India, some aspects of tribal belief and worship, and new and old philosophies. It reflects the underlying unity of all religions.
Thursday, September 22, 2011
The Puffin History of India vol 2, 1947-The Present by Roshen Dalal [Penguin India, 2003], pages: 427.
This book looks at the history of India after independence, and takes the story up to 2003.
List of chapters
1. Republic Day
2. Freedom at last
3. Political conditions--1947
4. The Indian states
5. Integration
6. Partition -- the origins
7. Partition -- the reality
8. Administrative division
9. Building a new country
10. The first eventful year
11. The spirit will survive
12. Towards a republic -- 1948-50
13. Integration -- the second stage
14. A new phase -- the constitution
15. The government
16. The parliament
17. The union executive
18. Government in the states
19. The administrators
20. The judiciary
21. The first elections
22. The main events -- 1950 -57
23. The main events -- 1957 -62
24. Internal development 1947- 1964
25. Vinoba Bhave and Bhudan
26. Foreign policy 1947-64
27. Nehru’s last years
28. Lal Bahadur Shastri
29. Indira Gandhi -- the early years
30. Indira takes control
31. Bangladesh
32. The centre and the states: 1966-75
33. Jayaprakash Narayan
34. The Emergency
35. Janata government 1977-79
36. Indira Gandhi 1980-84
37. Internal development: 1966-1984
38. Foreign policy 1966-1984
39. Rajiv Gandhi
40. Internal development under Rajiv
41. Rajiv Gandhi -- foreign policy
42. Minority governments -- 1989-90
43. Narasimha Rao -- 1991-96
44. Foreign policy --1991-96
45. A new government: 1996-98
46. The Bharatiya Janata Party
47. The National Democratic Alliance
48. The National Democratic Alliance again
49. Foreign policy - after 1998
50. The States
51. The People: 1947-2002
52. Economy and Development
53. Social Change
54. Art and Culture
55. The Future
Appendices
List of chapters
1. Republic Day
2. Freedom at last
3. Political conditions--1947
4. The Indian states
5. Integration
6. Partition -- the origins
7. Partition -- the reality
8. Administrative division
9. Building a new country
10. The first eventful year
11. The spirit will survive
12. Towards a republic -- 1948-50
13. Integration -- the second stage
14. A new phase -- the constitution
15. The government
16. The parliament
17. The union executive
18. Government in the states
19. The administrators
20. The judiciary
21. The first elections
22. The main events -- 1950 -57
23. The main events -- 1957 -62
24. Internal development 1947- 1964
25. Vinoba Bhave and Bhudan
26. Foreign policy 1947-64
27. Nehru’s last years
28. Lal Bahadur Shastri
29. Indira Gandhi -- the early years
30. Indira takes control
31. Bangladesh
32. The centre and the states: 1966-75
33. Jayaprakash Narayan
34. The Emergency
35. Janata government 1977-79
36. Indira Gandhi 1980-84
37. Internal development: 1966-1984
38. Foreign policy 1966-1984
39. Rajiv Gandhi
40. Internal development under Rajiv
41. Rajiv Gandhi -- foreign policy
42. Minority governments -- 1989-90
43. Narasimha Rao -- 1991-96
44. Foreign policy --1991-96
45. A new government: 1996-98
46. The Bharatiya Janata Party
47. The National Democratic Alliance
48. The National Democratic Alliance again
49. Foreign policy - after 1998
50. The States
51. The People: 1947-2002
52. Economy and Development
53. Social Change
54. Art and Culture
55. The Future
Appendices
The Puffin History of India vol I, from 3000 BC to 1947 by Roshen Dalal [ Penguin India, 2002]. Pages: 404.
About this book: This book was first published in 1997, with the title, A History of India for Children. It was substantially revised for the new paperback edition of 2002. I plan a further revision next year.
Though this book is primarily for young people, and can be read by a 10+ age group, it is suitable as an introduction to India’s history for people of all ages. It can be read from cover to cover, or can be used to look up topics of interest. The book actually begins with the geological history of India, and goes on to the stone age, much earlier than 3000 BC, which was chosen as a convenient date for the title. A key aspect of the book is that it provides equal emphasis to the history of south India. When I next revise the book I plan to include more on eastern India. I also plan a revision of chapters 2-9, in based on new discoveries and research, and on my intensive reading for a book I am currently writing, on the Vedas.
The chapters in the book are listed below:
1.India --Our Land
2. The First People
3. Village Life
4. The Indus Valley Civilization: An Urban Revolution
5. Village Life in Other Parts of India
6. The Rig Vedic Aryans
7. The Later Vedic Period
8. Archaeology and the Vedic Period
9. Megalithic Cultures
10. The Mahajanapadas and the Rise of Magadha
11. New Religious Sects between 600 and 400 BC.
12. Alexander
13. The Mauryas
14. North India after the Mauryas
15. The Kushanas
16. The Satavahanas
17. Kingdoms of the South
18. Towns and Trade: 200 BC-AD 300
19. The Guptas
20. The Deccan and South India
21. Harshavardhana
22. Northern India between AD 700 and 1200
23. Some Other Kingdoms of the North
24. Life in the Northern Kingdoms
25. South India between AD 600 and 1200
26. India in AD 1200
27. Ghazni and Ghur
28. The First Sultans of Delhi
29. The Khaljis and the Tughlaqs
30. The Sayyids and the Lodis
31. Some Independent States
32. Life at the Time of the Sultanate --Ad 1200-1500
33. The Bahmani and Vijayanagara Kingdoms
34. The Early Mughals
35. Akbar, Jahangir and Shah Jahan
36. Aurangzeb and the Decline of the Mughals
37. Life in Mughal India
38. The Marathas and the Sikhs
39. Other Independent States
40. Major Religious Developments between AD 1200 and 1750.
41. The Europeans Arrive
42. The British Expansion and Conquest
43. Further Expansion --From Wellesley to Dalhousie
44. Administrative, Economic and Social Changes.
45. Art and Culture --1750-1857
46. Early Indian Reformers
47. The Revolt of 1857
48. The Indian States
49. The Rise of Nationalism
50. The Moderates and the Extremists
51. The Later Reformers
52. The Muslim League
53. Art and Culture After 1858.
54. Social Change in the Twentieth Century
55. New Political Trends between 1908 and 1919.
56. Mahatma Gandhi and Non-Cooperation
57. The Intermediate Years-- 1922-1929
58. Civil Disobedience---1930-1934
59. The First Indian Government
60. India during the Second World War
61. India before Independence
62. The Last Phase --1945-1947
Though this book is primarily for young people, and can be read by a 10+ age group, it is suitable as an introduction to India’s history for people of all ages. It can be read from cover to cover, or can be used to look up topics of interest. The book actually begins with the geological history of India, and goes on to the stone age, much earlier than 3000 BC, which was chosen as a convenient date for the title. A key aspect of the book is that it provides equal emphasis to the history of south India. When I next revise the book I plan to include more on eastern India. I also plan a revision of chapters 2-9, in based on new discoveries and research, and on my intensive reading for a book I am currently writing, on the Vedas.
The chapters in the book are listed below:
1.India --Our Land
2. The First People
3. Village Life
4. The Indus Valley Civilization: An Urban Revolution
5. Village Life in Other Parts of India
6. The Rig Vedic Aryans
7. The Later Vedic Period
8. Archaeology and the Vedic Period
9. Megalithic Cultures
10. The Mahajanapadas and the Rise of Magadha
11. New Religious Sects between 600 and 400 BC.
12. Alexander
13. The Mauryas
14. North India after the Mauryas
15. The Kushanas
16. The Satavahanas
17. Kingdoms of the South
18. Towns and Trade: 200 BC-AD 300
19. The Guptas
20. The Deccan and South India
21. Harshavardhana
22. Northern India between AD 700 and 1200
23. Some Other Kingdoms of the North
24. Life in the Northern Kingdoms
25. South India between AD 600 and 1200
26. India in AD 1200
27. Ghazni and Ghur
28. The First Sultans of Delhi
29. The Khaljis and the Tughlaqs
30. The Sayyids and the Lodis
31. Some Independent States
32. Life at the Time of the Sultanate --Ad 1200-1500
33. The Bahmani and Vijayanagara Kingdoms
34. The Early Mughals
35. Akbar, Jahangir and Shah Jahan
36. Aurangzeb and the Decline of the Mughals
37. Life in Mughal India
38. The Marathas and the Sikhs
39. Other Independent States
40. Major Religious Developments between AD 1200 and 1750.
41. The Europeans Arrive
42. The British Expansion and Conquest
43. Further Expansion --From Wellesley to Dalhousie
44. Administrative, Economic and Social Changes.
45. Art and Culture --1750-1857
46. Early Indian Reformers
47. The Revolt of 1857
48. The Indian States
49. The Rise of Nationalism
50. The Moderates and the Extremists
51. The Later Reformers
52. The Muslim League
53. Art and Culture After 1858.
54. Social Change in the Twentieth Century
55. New Political Trends between 1908 and 1919.
56. Mahatma Gandhi and Non-Cooperation
57. The Intermediate Years-- 1922-1929
58. Civil Disobedience---1930-1934
59. The First Indian Government
60. India during the Second World War
61. India before Independence
62. The Last Phase --1945-1947
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