Hajaro bharat vasi he jiske dil me
jiska bank me ak bhi accont nahi
jiska koi kutumb me apna nahi
jisko paise ki koi parva nahi
jiski koi apni partie nahi
jiska ka koi apana aur paraya nahi
jiska ak hi mantra bhrstachar dur karo
jiski bhumi he jantarmantr
jiske sath me randev se lekar amirkhan he
ushiko kahe he hum anna hazare
Fom
Govindbhai Sutaria
નરસિંહ મહેતા
કવિ નરસિંહ મહેતાનો જન્મ ૧૫મી સદીમાં વડનગર પરિવારમાં થયો હતો. નરસિંહની વાચા ‘રાધા કૃષ્ણ’ શબ્દથી ફૂટી હતી. ત્રણ વર્ષના હતાં ત્યારે તેમના પિતા અને જ્યારે અગિયાર વર્ષના હતા ત્યારે માતા અવસાન પામ્યા. ત્યાર બાદ કાકા પર્વતદાસને ઘેર ઉછરી મોટા થવા લાગ્યા. વળી કાકાનો સ્વર્ગવાસ થતા તેઓ પીત્રાઈ ભાઈના આશ્રિત થયા. ભાભીનાં મહેણાં-ટોણાંથી કંટાળેલા નરસિંહ ગોપીનાથ મહાદેવ ચાલ્યા ગયા. જયાં તેમને પ્રભુ મિલનનો અદ્ભુત અનુભવ થયો. નરસિંહને ભજન સિવાય કશામાં રસ ન હતો. માણિકય (માણેક) ગૌરી સાથે લગ્ન થયા બાદ પુત્ર શામળશા અને પુત્રી કુંવરબાઈનો જન્મ થયો. નરસિંહના જીવનન અને હારના ચાર પ્રસંગો ઇશ્વર પ્રત્યેની તેમની અપાર ભક્તિનાં દૃષ્ટાંતો છે. હરિજનવાસમાં ભજન કરવા જતાં નરસિંહને નાગરી નાતે નાત બહાર મૂકયા હતા. અંગત પ્રસંગોમાં અને જુનાગઢના રાજા રા’માંડલિક સાથે ચમત્કારિક ઘટનાઓ બની. ‘ઝૂલણા’ છંદ અને ‘રાગ તેમના ખાસ પ્રિય, અને જ્ઞાનમાર્ગની પરંપરાના પહેલા ઉત્તમ કવિ હતા. આમ નરસિંહ સાચા ભકત અને હતા.
ચોરીનું આળ ચઢાવામા આવ્યું વગેરે પ્રસંગે સ્વયં ભગવાને તેમના વિધ્નો દૂર કર્યા હતાં. આ પ્રસંગોને વર્ણવતી નરસિંહની રચનાઓ ‘શામળશાનો વિવાહ’, હાર’, ‘હૂંડી’, ‘કુંવરબાઇનું મામેરું અને ‘શ્રાધ્ધ’ જેવી રચના મળી છે. આ ઉપરાંત તેમણે ‘શૃગારમાળા’, ‘ગોવિંદગમન’ અને ‘રાસસહસ્ત્રપદી’ની પણ રચના કરી છે. તેમણે ‘સુદામાચરિત્ર’ની રચના દ્વારા ગુજરાતી આખ્યાન પરંપરાની સ્થાપના કરી હતી જેને પ્રેમાનંદે આગળ ધપાવી હતી.
આદિ કવિ નરસિંહ મહેતાનો જન્મ ભાવનગર જિલ્લાના તળાજા ગામમા થયો હતો. નરસિંહ મહેતાના જીવન વિશે કોઇ આધારભૂત વિગતો મળતી નથી. આથી તેમના જીવન વિશે ઘણી માન્યતાઓ પ્રચલિત છે. એમના પિતાનુ નામ કૃષ્ણદાસ અને માતાનું નામ દયાકોર હતું એમ માનવામાં આવે છે.
તેમના લગ્ન માણેકગૌરી સાથે થયા હતા. સંતાનમા એક પુત્રી કુંવરબાઇ અને પુત્ર શામળશાને જન્મ આપી માણેકગૌરી બીમારીથી મૃત્યુ પામ્યા હતા. નરસિંહ મહેતા સંસારી હોવા છતાં સંસારથી અલિપ્ત રહી કૃષ્ણભક્તિમાં રચ્યા પચ્યા રહેતા. તેમની સમગ્ર કવિતામા કૃષ્ણપ્રેમ અને સમર્પણ છે. એક માન્યતા મુજબ તે મીરાબાઇના સમકાલીન હતા, તો કેટલાક વિદ્વાનો તેમને મીરાબાઇ કરતાં પહેલા થઇ ગયા હોવાનું માને છે. ગુજરાતી ભાષામા ઊર્મિકાવ્યનો પ્રારંભ નરસિંહ મહેતાએ કર્યો હતો અને એટલેજ તે આપણા ‘આદિકવિ’ કહેવાય છે. ઝૂલણા છંદમા રચાયેલા નરસિંહના પ્રભાતિયાં સાંભળી સૈકાઓથી ગુજરાતીઓનું પરોઢ ખીલે છે. અંતરના ઊંડાણમાંથી આવતા તેમના ભક્તિરસયુક્ત પદ હ્રદયસ્પર્શી છે.
એક પ્રચલીત માન્યતા મુજબ નરસિંહ મહેતાના ભજનો સાંભળી સાક્ષાત ભગવાન કૃષ્ણ તેમને દર્શન દેતાં હતાં. એટલુજ નહીં પુત્રી કુંવરબાઈનું મામેરું, પુત્ર શામળશાના વિવાહ, સગાળશા શેઠને હૂંડી, શ્રાદ્ધ અને તેમના પર હારની ચોરીનું આળ ચઢાવામા આવ્યું વગેરે પ્રસંગે સ્વયં ભગવાને તેમના વિધ્નો દૂર કર્યા હતાં. આ પ્રસંગોને વર્ણવતી નરસિંહની રચનાઓ ‘શામળશાનો વિવાહ’, હાર’, ‘હૂંડી’, ‘કુંવરબાઇનું મામેરું અને ‘શ્રાદ્ધ’ જેવી રચના મળી છે. આ ઉપરાંત તેમણે ‘શૃંગારમાળા’, ‘ગોવિંદગમન’ અને ‘રાસસહસ્ત્રપદી’ની પણ રચના કરી છે. તેમણે ‘સુદામાચરિત્ર’ની રચના દ્વારા ગુજરાતી આખ્યાન પરંપરાની સ્થાપના કરી હતી જેને પ્રમાનંદે આગળ ધપાવી હતી.
ગુજરાતી ભાષાના સહુપ્રથમ ચિત્રપટ પણ નરસિંહ મહેતા પર બનાવામાં આવ્યું હતું એટલુ જ નહીં ભારતમા કોઇ એક વ્યક્તિના જીવન પર સહુથી વધુ ચિત્રપટ બન્યા હોય તો તે નરસિંહ મહેતા છે.
નરસિંહ મહેતાએ મલ્હાર રાગ ગાઇ વરસાદ વરસાવ્યો હતો. ભવિષ્યમા તેમના વંશમા થઇ ગયેલા તાના-રિરિ બહેનોએ પણ મલ્હાર રાગ ગાઇ તાનસેનની દેહાગ્નિને શામી હતી.
શ્રી સ્વામિનારાયણ સંપ્રદાયની ગોપીનું બિરુદ પામેલાં સંતકવિ શ્રી પ્રેમાનંદ સ્વામી સ્વામિનારાયણીય અષ્ટકવિઓમાં અનોખું સ્થાન ધરાવતા સંત કવિ હતા.તેઓ મુસલમાનનાં પરિવારમાં ઉછરેલા હતાં. ખુબ જ નાની ઉંમરથી સંત થઇ ગયેલાં.તેમનું શરુઆતનું નામ નિજબોધાનંદ હતું પણ કવિતાઓમાં બંધબેસતું ન હોવાથી ભગવાન શ્રી સ્વામિનારાયણે આ સંતનુ નામ પ્રેમાનંદ સ્વામી પાડેલુ. તેઓ પ્રેમભાવનાં આચાર્ય હતા. જ્યારે સારંગીના સુર સાથે તેઓ કવિતા ગાતા ત્યારે સ્વયં મુગ્ધ બનીને શ્રોતાની સાથે બેસી જતાં. તેમની એક રચના ‘વંદુ સહજાનંદ રસરુપ, અનુપમ સારને રે લોલ” પર ભગવાન શ્રી સ્વામિનારાયણ આફરિન થઇને બોલી ઉઠેલાં કે આવી રિતે જેને ભગવાનનુ ચિંતન રહે છે તેને તો અમે આ સભામાં ષાષ્ટાંગ દંડવત કરીએ એમ થાય છે” કવિની પ્રેમભક્તિનું આનાથી વધું સારુ પ્રમાણ બીજું કયું હોઇ શકે?
મીરાબાઈ
કૃષ્ણભક્તિ શાખા ની હિંદીની મહાન કવયિત્રી મીરાબાઈનો જન્મ સંવત્ ૧૫૭૩માં જોધપુરમાં મેડતા નજીક આવેલા ચોકડ઼ી નામના ગામમાં (રાજસ્થાનના પાલી જિલ્લામાં આવેલ છે) થયો હતો. તેમના પિતા રતન સિંહ, ઉદય પુરના સ્થાપક રઓ રાઠોડના વંશજ હતાં. જ્યારે મીરાં માત્ર ત્રણ વર્ષના હતાં ત્યારે તેમના ઘેર એક સાધુ આવ્યા અને તેમણે મીરાંને કૃષ્ણની એક રમકડાંની મૂર્તિ તેમના પિતાને આપી હતી. તેમના પિતાએ આ મૂર્તિ આશિર્વાદ સમજીને સ્વીકારી લીધી. શરૂઆતમાં તેમણે તે મીરાંને ન આપી કેમકે તેમને લાગ્યં કદાચ નાની બાલિકાને તે નહીં ગમે. પરંતુ પ્રથમ દ્રષ્ટી પડતાંજ આ મૂર્તિ મીરાં ના મનમાં વસી ગઈ. જ્યાં સુધી તેને તે બાઉલી ન મળે ત્યાં સુધી તેણે કાંઐ પણ ખવાપીવાની મનાઈ કરી દીધી. મીરાં માટે આ મૂર્તિ જાણે કૃષ્ણનું જીવંત અસ્તિત્વ બની ગઈ. તેણે કૃષ્ણને આજીવન સખા, પ્રેમી અને પતિ બનાવવાનો નિર્ણય કર્યો. પોતાના બાળપણના આ અભિગ્રહને તેણે પોતાના સમગ્ર ઝંઝાવાતી જીવન દરમ્યાન પાળ્યો.
બાળપણમાં એક સમયે મીરાં એ ગલીમાંથી એક લગ્નનો વરઘોડો પસાર થતો જોયો. માતા તરફ ફરી તેણે નિર્દોષતાથી પૂછ્યું, “મારા પતિ કોણ હશે?” તેની માતાએ અડધી ઉતાવળ અને અડધી મજાકમાં ઉત્તર આપ્યો.” તારે તો પહેલેથી શ્રી કૃષ્ણ તારા પતિ છે ને” મીરાં ની માતા તેના મનમાં વધતાં જતાં ભક્તિ માર્ગને સહાયક હતી, પણ તેના બાળપણમાં જ તે મૃત્યુ પામી.
નાની ઉંમરમાં જ તેમનો વિવાહ (ઉદયપુરના?)ચિત્તોડના રાણા સંગાના પુત્ર મહારાણા કુમાર ભોજરાજજી સાથે થયો હતો. તેઓ બાળપણથી જ કૃષ્ણભક્તિમાં રુચિ લેવા લાગ્યાં હતાં.
વિવાહના થોડા જ દિવસ પછી તેમના પતિનું સ્વર્ગવાસ થઈ ગયું. પતિના પરલોકવાસ પછી તેમની ભક્તિ દિન-પ્રતિ- દિન વધતી ગઈ. તેઓ મંદિરોમાં જઈ ત્યાં મોજૂદ કૃષ્ણભક્તોની સામે કૃષ્ણજીની મૂર્તિ આગળ નાચતા રહેતા હતાં
આનંદનો માહોલ તો ત્યારે બની જતો, જ્યારે મીરાના કહેવા પર રાજા મહેલમાં જ કૃષ્ણ મંદિર બનાવડાવી દે છે. મહેલમાં ભક્તિનું એવું વાતાવરણ બનનુ કે ત્યાં સાધુ-સંતોની આવન-જાવન શરૂ થઈ ગઈ. મીરાના દિયર રાણાજીને આ પસંદ ન હતું. ઊધાજીએ પણ તેમને સમજાવ્યાં, પણ મીરા દીન-દુનિયા ભૂલી કૃષ્ણમાં રમતી જાય છે અને વૈરાગ્ય ધારણ કરી જોગણ બનતી જાય છે.
પ્રચલિત કથા અનુસાર મીરાં વૃંદાવનમાં ભક્ત શિરોમણી જીવ ગોસ્વામીના દર્શન માટે ગયાં. ગોસ્વામી જી સાચા સાધુ હોવાથી સ્ત્રિઓને જોવું પણ અનુચિત સમજતા હતાં. તેમણે અન્દરથી જ કહવડાવ્યું કે અમે સ્ત્રીઓને નથી મળતાં, આ પર મીરાંબાઈનો ઉત્તર ખૂબ માર્મિક હતો. તેમણે કહ્યું કે વૃન્દાવનમાં શ્રીકૃષ્ણજ એક પુરુષ છે, અહીં આવી જાણ્યુ કે તેમનો એક વધુ પ્રતિદ્વન્દ્વી પેદા થઈ ગયો છે.મીરાંનો આવો મધુર અને માર્મિક ઉત્તર સાંભળી જીવ ગોસ્વામી ખુલા પગે બહા નીકળી આવ્યાં અને ખૂબ પ્રેમથી તમને મળ્યાં.આ કથાનો ઉલ્લેખ સર્વપ્રથમ પ્રિયાદાસની કવિતામાં મળે છે – ‘વૃન્દાવન આઈ જીવ ગુસાઈ જૂ સો મિલ ઝિલી, તિયા મુખ દેખબે કા પન લૈ છુટાયૌ
મીરાબાઈનું કૃષ્ણભક્તિમાં નાચવુ અને ગાવું રાજ પરિવારને સારું ન લાગ્યું. તેમણે ઘણીવાર મીરાબાઈને વિષ દઈ મારવાનો પ્રયત્ન કર્યો. ઘરવાળાના આ પ્રકારના વ્યવહારથી પરેશાન થઈ તે દ્વારકા અને વૃંદાવન ગયાં. તે જ્યાં જતાં, ત્યાં લોકોનું સન્માન મેળવતાં હતાં. લોકો તેમને દેવી જેમ પ્રેમ અને સન્માન આપતાં હતાં. આ દરમ્યાન તેમણે તુલસીદાસજીને પત્ર લખ્યો હતો :-
સ્વસ્તિ
શ્રી તુલસી કુલભૂષણ દૂષન- હરન ગોસાઈ| બારહિં બાર પ્રનામ કરહૂઁ અબ હરહૂઁ સોક-
મીરાબાઈ
કૃષ્ણભક્તિ શાખા ની હિંદીની મહાન કવયિત્રી મીરાબાઈનો જન્મ સંવત્ ૧૫૭૩માં જોધપુરમાં મેડતા નજીક આવેલા ચોકડ઼ી નામના ગામમાં (રાજસ્થાનના પાલી જિલ્લામાં આવેલ છે) થયો હતો. તેમના પિતા રતન સિંહ, ઉદય પુરના સ્થાપક રઓ રાઠોડના વંશજ હતાં. જ્યારે મીરાં માત્ર ત્રણ વર્ષના હતાં ત્યારે તેમના ઘેર એક સાધુ આવ્યા અને તેમણે મીરાંને કૃષ્ણની એક રમકડાંની મૂર્તિ તેમના પિતાને આપી હતી. તેમના પિતાએ આ મૂર્તિ આશિર્વાદ સમજીને સ્વીકારી લીધી. શરૂઆતમાં તેમણે તે મીરાંને ન આપી કેમકે તેમને લાગ્યં કદાચ નાની બાલિકાને તે નહીં ગમે. પરંતુ પ્રથમ દ્રષ્ટી પડતાંજ આ મૂર્તિ મીરાં ના મનમાં વસી ગઈ. જ્યાં સુધી તેને તે બાઉલી ન મળે ત્યાં સુધી તેણે કાંઐ પણ ખવાપીવાની મનાઈ કરી દીધી. મીરાં માટે આ મૂર્તિ જાણે કૃષ્ણનું જીવંત અસ્તિત્વ બની ગઈ. તેણે કૃષ્ણને આજીવન સખા, પ્રેમી અને પતિ બનાવવાનો નિર્ણય કર્યો. પોતાના બાળપણના આ અભિગ્રહને તેણે પોતાના સમગ્ર ઝંઝાવાતી જીવન દરમ્યાન પાળ્યો.
બાળપણમાં એક સમયે મીરાં એ ગલીમાંથી એક લગ્નનો વરઘોડો પસાર થતો જોયો. માતા તરફ ફરી તેણે નિર્દોષતાથી પૂછ્યું, “મારા પતિ કોણ હશે?” તેની માતાએ અડધી ઉતાવળ અને અડધી મજાકમાં ઉત્તર આપ્યો.” તારે તો પહેલેથી શ્રી કૃષ્ણ તારા પતિ છે ને” મીરાં ની માતા તેના મનમાં વધતાં જતાં ભક્તિ માર્ગને સહાયક હતી, પણ તેના બાળપણમાં જ તે મૃત્યુ પામી.
નાની ઉંમરમાં જ તેમનો વિવાહ (ઉદયપુરના?)ચિત્તોડના રાણા સંગાના પુત્ર મહારાણા કુમાર ભોજરાજજી સાથે થયો હતો. તેઓ બાળપણથી જ કૃષ્ણભક્તિમાં રુચિ લેવા લાગ્યાં હતાં.
વિવાહના થોડા જ દિવસ પછી તેમના પતિનું સ્વર્ગવાસ થઈ ગયું. પતિના પરલોકવાસ પછી તેમની ભક્તિ દિન-પ્રતિ- દિન વધતી ગઈ. તેઓ મંદિરોમાં જઈ ત્યાં મોજૂદ કૃષ્ણભક્તોની સામે કૃષ્ણજીની મૂર્તિ આગળ નાચતા રહેતા હતાં
આનંદનો માહોલ તો ત્યારે બની જતો, જ્યારે મીરાના કહેવા પર રાજા મહેલમાં જ કૃષ્ણ મંદિર બનાવડાવી દે છે. મહેલમાં ભક્તિનું એવું વાતાવરણ બનનુ કે ત્યાં સાધુ-સંતોની આવન-જાવન શરૂ થઈ ગઈ. મીરાના દિયર રાણાજીને આ પસંદ ન હતું. ઊધાજીએ પણ તેમને સમજાવ્યાં, પણ મીરા દીન-દુનિયા ભૂલી કૃષ્ણમાં રમતી જાય છે અને વૈરાગ્ય ધારણ કરી જોગણ બનતી જાય છે.
પ્રચલિત કથા અનુસાર મીરાં વૃંદાવનમાં ભક્ત શિરોમણી જીવ ગોસ્વામીના દર્શન માટે ગયાં. ગોસ્વામી જી સાચા સાધુ હોવાથી સ્ત્રિઓને જોવું પણ અનુચિત સમજતા હતાં. તેમણે અન્દરથી જ કહવડાવ્યું કે અમે સ્ત્રીઓને નથી મળતાં, આ પર મીરાંબાઈનો ઉત્તર ખૂબ માર્મિક હતો. તેમણે કહ્યું કે વૃન્દાવનમાં શ્રીકૃષ્ણજ એક પુરુષ છે, અહીં આવી જાણ્યુ કે તેમનો એક વધુ પ્રતિદ્વન્દ્વી પેદા થઈ ગયો છે.મીરાંનો આવો મધુર અને માર્મિક ઉત્તર સાંભળી જીવ ગોસ્વામી ખુલા પગે બહા નીકળી આવ્યાં અને ખૂબ પ્રેમથી તમને મળ્યાં.આ કથાનો ઉલ્લેખ સર્વપ્રથમ પ્રિયાદાસની કવિતામાં મળે છે – ‘વૃન્દાવન આઈ જીવ ગુસાઈ જૂ સો મિલ ઝિલી, તિયા મુખ દેખબે કા પન લૈ છુટાયૌ
મીરાબાઈનું કૃષ્ણભક્તિમાં નાચવુ અને ગાવું રાજ પરિવારને સારું ન લાગ્યું. તેમણે ઘણીવાર મીરાબાઈને વિષ દઈ મારવાનો પ્રયત્ન કર્યો. ઘરવાળાના આ પ્રકારના વ્યવહારથી પરેશાન થઈ તે દ્વારકા અને વૃંદાવન ગયાં. તે જ્યાં જતાં, ત્યાં લોકોનું સન્માન મેળવતાં હતાં. લોકો તેમને દેવી જેમ પ્રેમ અને સન્માન આપતાં હતાં. આ દરમ્યાન તેમણે તુલસીદાસજીને પત્ર લખ્યો હતો :-
સ્વસ્તિ
શ્રી તુલસી કુલભૂષણ દૂષન- હરન ગોસાઈ| બારહિં બાર પ્રનામ કરહૂઁ અબ હરહૂઁ સોક-
Srimad Valmiki Ramayana is an epic poem of India which narrates the journey of Virtue to annihilate vice. Sri Rama is the Hero and aayana His journey. We in India believe that Sri Rama lived in Treta yug, millennia BC and we are presently concerned with what Srimad Valmiki Ramayana tells us, rather than when it was told.
This epic poem Ramayana is a smriti which is translated as “from memory”. Given the antiquity of Srimad Valmiki Ramayana, there have been some interjected verses. Sometimes these verses can be contradicting. However, scholars, grammarians, historians have put lot of effort to standardize the original text, by verifying various manuscripts available from various parts of India, thus trying to stabilize and save the text from further contradictions. An example of this effort is the critical edition of Srimad Valmiki Ramayana. This site aims to study various versions of Srimad Valmiki Ramayana and arrive at a version of Ramayana that is most relevant to modern times.
Srimad Valmiki Ramayana is composed of verses called Sloka, in Sanskrit language, which is an ancient language from India and a complex meter called Anustup. These verses are grouped into individual chapters called sargas, wherein a specific event or intent is told. These chapters or sargas are grouped into books called Kaandas where Kaanda means the inter-node stem of sugar cane, or also a particular phase of the story or an event in the course of story telling.
Thus the structure of Srimad Valmiki Ramayana is arranged into six Kaandas or Books, and they are:
In India, Lord Vishnu is worshiped primarily as Avatar, or incarnations, particularly as Rama and Krishna, the principal characters of the epics Ramayana and Mahabharata. In both of these wonderful long stories the God takes on human form in order to heal a breach in the order of society, and thus the world in general. In doing so there is an attempt to reestablish the moral code of social conduct and proper relation of mankind to divinity.
In addition, certain collections of tales come to be widely known in popular life, especially from these two great epics. Ramayana tells the story of Rama, the ideal Hindu man and king, whose wife Sita is abducted by Ravana, the king of Lanka. There is subsequent hilarious journey of Rama to Lanka to conquer the demon king and recapture Sita.
Both the epics are filled with educative tales, edifying poems, and fables. It is probably through their constant retelling in the villages over centuries that Hinduism is most efficiently disseminated from generation to generation. *
However, India’s beautiful spiritual mythology can constitute a serious obstacle to the Westerner who is developing an interest in Vedanta if he takes this mythology too literally (as many people do). He draws back in amazed disbelief when he discovers that there is no good historical evidence for India’s favourite divine incarnations, Rama and Krishna.
He is further taken aback when he encounters India’s many gods; some beautiful, some strange, and some grotesque! He can be so shocked that he may lose interest in India’s great spiritual tradition before he has investigated it.
Therefore, people with superficial knowledge of Indian mythology may conclude that these epics contain mere fictitious folklore (and superstitions) rather than true religious or spiritual truths.
All the same, without any suggestions to rectify such misconceptions at this stage, I still feel it is worthwhile to read this wonderful story of Rama…
Dasharatha
King Dasharatha had three wives, namely Kausalya, Sumitra, and Kaikeyi. The queens were beautiful, royal, graceful, and faithful to the king. Simplicity, selflessness, modesty, and willingness to sacrifice their everything for the king and the kingdom all such virtues, typical of Indian Womanhood, were embodied in them. They never complained about inconvenience, suffering, pain, and deficiencies any time, although such situations were rare in a royal house.
However, despite a long married life, none of the queens was blessed with motherhood. Silently, as is every Indian woman’s wont, they longed for their own son or daughter. The king was also aware of the undercurrent of gloom all around the palace and the kingdom. As was customary in those ancient times, the king was advised to perform sacrificial rituals (called Yagna). Accordingly, arrangements were made for the vast resources required for such Yagna. Due invitations were sent to the most learned and expert ‘Pandits’ and Brahmins who would perform such a Yagna. Many months passed by in these rituals, and at last the Yagna-Devata (The God) was pleased and the rituals and sacrifices bore fruits. Out of the Yagna-Kunda arose one Divine Form who said:
“O king, I am very much pleased with your deep faith and devotion in me. I offer you these four fruits which would fulfill the desires of the royal family. Your queens would bear sons in due course of time after ingesting the fruit.”
The king, the queens, and for that matter whole of the kingdom of Ayodhya was agog with pleasure and joy that knew no bounds. Kausalya and Kaikeyi received one fruit each, and remaining two came to the lot of Sumitra.
In due course of time Rama was born to Kausalya, Bharata to Kaikeyi, and Sumitra gave birth to two sons–Laxmana and Shatrughna.
The palace was filled with joy and merriment. The queens were overjoyed with the arrival of these four lovely princes. Rama was born of the eldest queen and hence attracted special attention, as the eldest son always had the first claim to the royal throne.
The four brothers grew under the loving care of their parents and relatives in the royal comforts of the palace. There was no want nor deficiency of any kind. All the four princes were sharp, intelligent, brave, and healthy. They were obedient and respectful towards their parents and teachers; and the love amongst these four brothers knew no precedence.
As they grew up, the old king made arrangements for their best education in humanities, art, science, and expertise in war-games. They acquired all special skills in archery, etc. at the holy feet of their teachers: Vashishtha and Vishwamitra.
Years passed by and the children grew in lovable, bold, and brave adolescence. Their command over bow and arrow was not to be equaled by anyone on the earth. (Sri Rama was the incarnation of Lord Vishnu, the savior of the universe, who had come to the earth to eliminate the evil and restore Dharma – righteousness. But this divine play cannot be known to many. Only a few sages were aware that Divinity had taken birth on this earth. Rest (like us) including the king, the queens, the citizens of Ayodhya took Rama and his brothers as ordinary humans.)
Rama and Laxmana defeat the demons
Meanwhile the forest dwelling rishis and sages encountered great obstacles and difficulties in performing their rituals of Yagnas. The evil tendencies in the form of demons used to interfere in their practice and rites by way of beating up the rishis and their associates. Moreover, the demons used to pour blood and flesh in the sacrificial fire which made the Yagna ‘impure’.
Therefore, a delegation of such rishis and sages led by the great sage Vishwamitra requested king Dasharatha to send Rama and Laxmana to their rescue. They convinced the king that although Rama and Laxmana were young and inexperienced, their bravery was unparalleled and unchallenged. These two brothers alone were capable of fighting the mighty demons and teach them a lesson for ever.
The tender heart of the Mother tried to resist this tough request. No mother wants her beloved son to take to such an arduous task at such a tender age. But the noble and dutiful king acceded to the just request of the rishis.
Thus the first encounter was on cards where fight between the good and bad tendencies was to occur. Of course the truth and good always prevails. And as such the young princes defeated the demons and returned to Ayodhya in due course of time. The fame and glory of Sri Rama and his brothers spread all over Ayodhya as well as to far off places.
The mighty demon king Ravana in far off Lanka also learnt about this upcoming force, a challenge to his supremacy.
Rama To Become King
To add to the joy of wedding, King Dasharatha announced that Rama, his eldest son, would succeed him to the throne of Ayodhya. Everyone, including the queens, the ministers, and the citizens of Ayodhya were overjoyed with this news. The auspicious day for this noble ceremony was decided accordingly.
Manthara’s Provocation
But there was a corner in the palace where this news caused a different reaction. Instead of joy and merriment, the chamber of queen Kaikeyi was tense. The maid-servant of queen Kaikeyi – Manthara by name – was trying to convince the queen how great injustice had been done to her and her son – Bharata. Instead of Rama, her son was the right successor to the throne.
Queen Kaikeyi was puzzled. Her love for Rama and Bharata knew no distinction; to her, her own son Bharata and Rama were equal. In fact, she was overjoyed that Rama would be the next king and Bharata would get opportunity to serve his elder brother. She thought Rama to be the proper choice because of his decent character, nobility, intelligence, bravery, and also because Rama was the son of eldest queen.
Reflecting thus, the queen said to her maid, “O Manthara, why raise this unnecessary controversy on this auspicious and opportune time? Are you not aware of my immense and equal love for both Rama and Bharata? Moreover, Bharata also has no objection and is loyal to Rama.”
But Manthara was in a different mood. Boldly she replied, “O honorable queen, pardon me for crossing my limits of modesty, but I must say what I feel to be just and correct towards my Lady and her son Bharata. If Rama becomes the king, your son Bharata would never get opportunity to occupy the cherished throne of Ayodhya. As a mother, should you not help him fulfill his ambition? And have you forgotten the past two boons the king – your husband – Dasharatha has conferred upon you!”
The Story of Two Boons
Manthara was correct in reminding Kaikeyi about the two boons king Dasharatha had promised to her in the past. The circumstances were as follows:
Once in his youth, king Dasharatha was engaged in a ferocious battle with a powerful enemy. Queen Kaikeyi, who was young, brave, and very bold had insisted to accompany her husband in this battle. Both, the king and the queen, were in the same chariot when a major breakdown occurred as one wheel of their chariot got damaged. As such, life of the king was in great peril and danger. But the bold and brave queen was quick to throw her life for her husband’s safety. She managed to control the chariot and supported the wheel with her arm! Her arm was bleeding and there was intense pain, but she endured. Her presence of mind and sacrifice resulted in not only saving the life of her husband but also his winning the battle.
So pleased was the king with Kaikeyi that he said, “O my beloved, today you have not only saved my life but also have set an example of bravery and presence of mind on the battle field. You have shown that women are not inferior in any way in the matter of bravery and sacrifice. I grant you two boons; ask for any two things or desires and I will fulfill the same for you. Whatever you shall ask I will give it to you. I promise.”
With due regards for her husband, the queen told that she would seek her boons later in her life if and when she required anything. And King Dasharatha had agreed to this condition.
Thus, Manthara reminded the queen of those almost forgotten promises the king had made to her. She told the queen it was the most opportune time to claim those two promises NOW. And without any delay also suggested what should Kaikeyi demand:
1. Of the first boon, O queen, ask that instead of Rama her son Bharata be given the throne of Ayodhya, and,
2. Of the second, ask for the banishment of Rama to the forest for fourteen years. (Bharata was not present in Ayodhya during all this period.)
The weakness of human nature is very nicely described in the original text. How a small ambition and love for the son takes control of the mind of Kaikeyi that leads to major upheaval later in her own life, and in the lives of her near and dear ones. She would become a widow! as the tragic separation from his most loved son Rama was sure to take life force away from the heart of the king Dasharatha.
We must remember the first episode – story of shravana – where the old father of dying Shravana, mortally wounded by the arrow of the king, had put the curse on Dasharatha: “I send a curse to you, O king, that you shall also die experiencing the pain and suffering of separation from your son.”
Sita and Laxmana Decide To Go With Rama
Thus Rama genuinely felt nothing at such an arduous predicament. Everyone present was stunned to listen to the brave and high thinking of Rama. Respect for Rama doubled in everyone’s heart. But the daughter of Janaka – Janaki (i.e. Sita), the newly married wife of Rama, was not be left behind. After seeking permission from her mother-in-law, she spoke with dignity and composure to her husband, “O Lord, I will also accompany you to the forest.”
Instantly many objections were raised by Queen Kausalya, Prime Minister, and Rama himself that for the newly wedded queen it would not be proper to leave the comforts of the palace and seek difficult life of the forest. Moreover, her in-laws needed her care more than the able-bodied husband. Kaikeyi has not asked her to accompany her husband.
But Sita was not to be so easily put off. With firm determination she said to Rama, “Please do not deny me the chance of serving you when you need it most. I am your shadow, I have taken wedding vows to be with you in joy and sorrow, in palace or in jungle, in life and death. I can not remain alive without you. If you still insist that I should stay here with your parents, I declare that I will jump in the river Sarayu after your departure!”
At last when every effort of persuasion failed, Rama conceded to the request of Sita, his wife, to accompany him. And then comes the extreme sacrifice of a brother for elder brother.
Rama Banished to Forest
Laxmana who was watching all the proceedings with some emotions, said, “O brother, Sita and you are like mother and father to me. A child cannot remain alive separated from his parents. Let me accompany you both so that I not only can serve you, but also protect you from the predators and the demons of the jungle. Otherwise, who would look after you when you sleep under the open sky or a small make-shift hut? Will not the tender body of Sita-Ma suffer with efforts of labor all alone! O Rama, take me with you otherwise I would suffer like a fish out of water.”
All eyes were wet with tears of distress and grief, except those of Kaikeyi and Manthara. The love between the brothers and supreme sacrifice of dutiful Sita made every heart heavy with tons of grief and pathos.
Next day the trio Rama, Laxmana, and Sita gave up the royal silk and the valuables and put on simple clothes fit for the forest life: robes of sanyasin. Sita still looked pretty without her ornaments, but every heart in Ayodhya was filled with despair and remorse. Every eye was wet with the tears of separation and sorrow. The palace was filled with the silence of grief. Around the palace every inch of land was occupied by the people of Ayodhya. Some were sitting in the path, others were lying down as if to prevent their beloved to leave. Nobody was in a mood to allow them to depart. It was difficult to control the crowd, it was equally difficult to control the emotions.
But promise was a promise, not only for the royal family, but for every citizen of Ayodhya. Everyone knew that although Kaikeyi was harsh in her demands, but she could not be faulted on that account alone. She had every right to demand her two promises which the King Dasharatha must keep, come what may. If it created tragic condition of gloom and helplessness the people were willing to suffer stoically, without violence or revenge. Kaikeyi never was threatened, no, nobody ever thought of harming her. But the crowd made the departure of our heroes very slow. Rama advised all to remain calm and collected; to support the would-be king Bharata, and to look after the ailing king Dasharatha and the helpless queens.
The night fell even as Rama-Laxmana-Sita could barely cross the limits of the city. It was painfully slow process to leave the people. At this juncture, minister Sumanta drove his chariot towards Rama and said, “My Lord, the people are asleep. Let me take you across the border quickly without much ado.” Rama agreed and thus leaving all tired people behind, Rama-Laxmana-Sita fled far off under the cover of night sky.
Story of Adivasi Chief Guhaka
Thus Rama-Laxmana-Sita reached the banks of the river Tamasa. The small, simple village was predominantly populated by the outcasts Bhilla, an aboriginal caste. The chief of this clan was Guhaka, a very wise man although illiterate. These simple, hard-working, honest and poor people were neglected as no officer would visit them in distress or want. The revenue minister and officials would be content to collect their dues and report to Ayodhya ‘everything is fine there’.
Thus, although a part of Ayodhya kingdom, these people were denied any chance of contact with the royal house or the king. However, despite their poverty and inconvenience, their chief Guhaka was aware of the noble character and pious nature of Rama. he had also the news as to the recent ill-fated happenings in Ayodhya. Therefore, he was waiting for the arrival of Rama-Laxmana-Sita with great expectations and eagerness. He was keen to serve the nobility, and in particular Rama.
On their arrival, Guhaka arranged for their meals consisting of fruits and milk only as he was not sure whether other items would be accepted by the members the royal family. He saluted Rama from a distance, but Rama went a step ahead and embraced the chief as his old friend! This unexpected gesture of solidarity beyond caste consideration on the part of Rama made Guhaka very happy. He could not control his tear s that fell on the chest of Rama. Laxmana and Sita were silent witness to this high drama of love between the two.
The night fell and arrangements were made for Rama and Sita to retire. The bed of straw was hastily prepared as Rama refused to enter the village and accept the hospitality of the chief, saying, ‘O dear friend, I have taken the vow of leading a simple life in a forest. I cannot come inside your palace.’
It is important to note that Rama and Sita did not have any physical contact during these fourteen years of forest life.
Laxmana did not sleep for he had come to protect and serve Rama and Sita. He and Guhaka had night long talk on the decency of Rama’s character and divine qualities. According to Laxmana, Rama as the God-incarnate and Guhaka as the devotee made a wonderful duo of peace, love, and tranquility. Guhaka was also impressed with the insights that Laxmana offered about the real nature of Rama as Brahma-incarnate. It is the Absolute GOD that has deliberately planned all this sport of forest-treading, banishment, etc. so that more democratic, peaceful, righteous, society without caste and creed, racial or ethnic hatred should emerge.
Moreover, the king Ravana, the mighty Demon King of Lanka was too powerful wicked, and unrighteous who required to be vanquished. Only Rama
Bharata Returns to Ayodhya
Thus Sumanta, without success, had returned to Ayodhya. Meanwhile, news of these dramatic happenings was sent to Bharata who was far away from Ayodhya. He was told that king Dasharatha sought his urgent meeting. He was not told about the banishment of Rama, role of his mother, and critical condition of his father.
But when he entered the boundaries of the kingdom, he was aware that something was amiss. “Why the birds are not at their usual happy chirping? Why these cattle is dried up and thinned out? Why all people are so silent, instead of their usual fun and play; their eyes swollen as if with constant crying? Why the usual sweet music and singing at the palace not audible to his ears?”
He could guess of impending tragedy, but was not sure as to what exactly might have happened. He straight way went to the chamber of his mother and was pained to see his father lying semiconscious on the floor. He was angry as well as confused. With a firm voice he inquired of her mother,
Dasharatha Dies Separated From Son Rama
Thus full of remorse Bharata did not know exactly as to what he should do. In a weak voice then, Dasharatha said, “O my son, my end is near, I cannot live where Rama is not. The life force here draws its sustenance from Rama alone. But my request to you is to go and fetch Rama-Laxmana-Sita from wherever they may be. After my departure from this earthly bond, I do not want the people of Ayodhya and all of you to suffer the agony of separation from Rama.”
All eyes were wet. Bharata vowed to seek the forest-dwelling of Rama and to bring him back and offer him his legitimate right to throne. On hearing these words the heart of Dasharatha was pacified to some extent, and he breathed his last with repetition of ‘He Rama, He Rama, He Rama.
Shurpankha
At Chitrakoot, Rama, Laxmana, and Sita passed their time in prayers, repetition of Lord’s name – japa, Yoga and meditation. Laxmana used to collect food items for morning and evening meals. Rama and Sita used to collect fresh flowers for preparing beautiful bouquets and garlands. The hut used to be decorated with these flowers, and at times Sita would be pleased to adore a flower or two in her long and beautiful hairdo.
Sita used to cook the food which consisted of roots, vegetables and milk preparations. In the evening supper consisted of fruits and milk alone. Thus they lived a very simple and peaceful life. Everyone was very happy. Thoughts of dissatisfaction, inconvenience, and longing for palace life never entered their mind anytime.
Many sages and Rishis, engaged in various spiritual practices and austerities, came to Rama for his advice in seeking God. Discussion went on the subjects like devotion – Bhakti, Karma -action, knowledge -Jnana, and meditation etc. Study of Holy Scriptures and Books was added pleasure when Rama used to enlighten them about the nuances and subtleties of the philosophical arguments therein.
Peace and tranquility descended on the land. Nature was equally hospitable to them with plenty of clean and fresh springs, healthy crop, fresh vegetables and fruits. It is believed that for more than twelve years the holy trio lived at Chitrakoot. Later they decided to move southward where the demons were creating lots of difficulties for the common folk to live peacefully. These Rakshasas (demons) used to beat up the sincere spiritual aspirants – sadhus and sanyasins – and used to obstruct their religious rituals. The purpose of Rama to incarnate on the earth was to destroy these selfish and wicked demons and free the land of evil tendencies so that righteous rule of truth, simplicity, love, and worship of God were reestablished again on the earth.
Journey Further southward
The party thus moved to the forest of Dandakaranya in central India. The place is known as Panchavati near present day Nasik. Two huts known as parnakutis were erected for Rama-Sita and Laxmana respectively. On their way to Panchavati Rama met sage Atri and Agasthi and discussed certain aspects of devotion and karma theory.
Story of Shurpankha
One day Rama and Laxmana were sitting a distance apart near their forest dwelling. As it happened Shurpankha, sister of Ravana, was passing from there. She was ugly looking widow, but was ambitious and powerful because of protection assured by her brother, the mighty King of Lanka, Ravana. She fell in love with Rama at first sight
Ravana
Ravana was the king of Lanka. His prosperity could be judged by the fact that his Lanka – capital city – was built in gold. Everyone had enough of food and shelter. Except for his brother Vibhishana, and to some extent his (Ravana’s) wife Mandodari, rest of the people in his kingdom followed Ravana’s path of material enjoyment as the goal in life. He had a huge army to defend his kingdom which was rarely threatened and nobody even imagined in dream that it would be. Moreover, the location of his capital was such that outsiders could not venture to reach there, as a sprawling sea separated it from the far off land.
Ravana was the mightiest king on the earth at his time. He was very learned and accomplished person. He was great devotee of Lord Shiva, and had obtained the boon that he would not be killed by anyone other than the Lord Himself! He was well versed in Vedas, and other scriptures. He used to worship Lord Shiva daily. His bravery, courage, and expertise in use of all types of instruments of war like bow and arrow, mace, sword, so on was acknowledged by everyone.
Moreover, he was gifted with special supernatural powers known as Mayawi-Shakti. With its help he could fly in the air, become invisible, could throw rain, fire, or thousands of arrows in a war encounter. He had many other powers granted to him by Brahma God as well. Then, still, why call him wicked or evil? This was because he was selfish! He was interested in using all these powers for himself only, and that too to gratify his senses alone. He did not believe that all spiritual disciplines and worship are meant to seek refuge at the Holy Feet of his Chosen Ideal, but wanted to make use of all such powers to rule over the world as unconquerable King.
Thus he was full of lust, pride, anger, covetousness, infatuation, hatred, and jealousy. These tendencies, according to our scriptures, cause downfall of a man and hence such persons are called Demons. They are engrossed in a life style where they are blind to the values of compassion, kindness, and service. They practice unrighteousness, and do not allow the devotees or sadhakas to pursue their spiritual practices to seek God (or Self or Truth, or Atman or Brahman). Religion takes a downhill course.
And hence God incarnates to destroy them to establish means and ways of righteousness – Rama as Avatara.
As Shurpanakha, his sister, narrated the insulting treatment meted out to her by the two brothers Rama and Laxmana, the anger rose high in the heart and head of Ravana. Fuel was added to fire when Ravana heard that Sita, wife of Rama, laughed at the cutting of the ears and nose of his sister. He decided to avenge this insult. Pacifying her sister, he decided to reach the Dandakaranya to kidnap Sita as a way of revenge! Ravana Plans Abduction of Sita.
The Story of Golden Deer
Ravana made all the arrangements to start for his mission. Meanwhile, his minister, Marich, offered his help to accomplish his mission. Near the Panchavati, Marich changed himself in the form of a beautiful golden deer! Jumping here and there, it caught sight of Sita. Rama and Laxmana were also present in the hut. Pleadingly, Sita said, “O honorable Rama, look what a wonderful golden deer is roaming around our hut. I am very much desirous of having his skin for my use. Will you not bring it for me?”
Rama tried to dissuade her from such disturbing thought, but Sita did not desist. She insisted to have the skin of golden deer. Ultimately Rama acceded to her request. Calling attention of brother Laxmana, Rama said, “O brother, I am going after the deer to fetch its skin. Be vigilant and protect Sita in case of any difficulty or predicament. I do not know why I have this premonition of calamity befalling us.”
Laxmana promised to look after Sita. As soon as the deer – demon Marich – got the hint of Rama coming after him, he fled with the speed unheard of. It went far away. Rama ran after the deer in great speed but could not shoot his arrow as the distance between the two was always great. At last Rama shot his arrow which mortally wounded the deer. On falling to the ground, deer Marich shouted, mimicking the voice of Rama,
“O brother Laxmana, rush to help me, I am wounded.” This he repeated thrice in a very loud voice that would reach the ears of Sita and Laxmana. On hearing the cry of her husband, Sita asked Laxmana to rush to help Rama.
Shabri
On their way southwards Rama and Laxmana passed through many difficult terrain. The forests were sparsely populated. Occasionally one encountered an ashrama of a sage with a small village around it. One such ashrama belonged to rishi Matang whose heart grieved for the lowly and downtrodden.
In his ashrama, one tribal devotee of Rama, named Shabri, used to stay. She used to keep the place clean and tidy, and along with that she also performed her japa – repeating the holy name of GOD, did her ritualistic worship by offering flowers etc., and sang many songs in the glory of the Lord. Her chosen ideal was Rama for whose meeting she was waiting for long time.
Years passed by; Rishi Matang became old. When he was on his death-bed, he called Shabari near him and said, “Look, O devotee of Rama, your tapasya – austerities – and spiritual longing for Rama would not go in vain. Sri Rama is sure to visit this ashrama, this I can say on the basis of my spiritual power. Therefore, after my departure, I plead you to wait for Rama’s arrival. Hence take charge of this ashrama and live in peace and as a devotee of Rama. Your efforts would be rewarded in due course of time.” So saying the rishi passed away.
Simple hearted, poor, and belonging to lower caste, Shabari did not know much about running the ashrama. Soon everyone left her. The birds, the flowers, the shrubs and occasional domesticated animal became her friends. But she had full faith in the words of her Guru Matang. When he had said Sri Rama would come to that ashrama, she could not disbelieve those words.
Hence Shabari used to clean the place early in the morning, collect fruits, and would wait looking at the distant road for her Rama to come. Every day this was her routine. Every day she thought “Rama would definitely come today!” In these days of eager wait and expectation of seeing her Rama, she forgot all about her rituals, worship, japa or songs! She forgot about day and night, month and year as well as the seasons. Rains were replaced by the winter, winter turned into summer of scorching heat, but Shabari had lost her interest in everything. For her the sun rose with the definite hope that her Rama would come that day and she would be able to serve him.
These long years of wait turned Shabari into an old woman. Her eye sight became dim and the hearing was affected. She had no remorse. She continued to keep her tiring body busy in her routine of cleaning the ashrama and collecting fruits for Rama.
One day, at last, Sri Rama arrived in the ashrama. Pleasure of Shabari knew no bounds. The long awaited desire was fulfilled. Falling at the feet of Rama she said, “O Rama, I cannot describe your kindness in words. When so many great sadhakas (rishis and munis and yogis), cannot seek your Grace even in many births, you have come to me so soon.”
So saying she washed the holy feet of her chosen ideal and offered him berries which she had collected from the forest that morning. And the beauty of the relation between the true Bhakta and the Lord was such that Rama was happy in eating the same fruit that had been tasted by Shabari herself, lest the fruit should be bitter!
Laxmana, with tears rolling down his cheeks, was silently observing the pure love between God and the devotee. Until now he used to think that there was nobody on the earth or heaven who loved Rama as dearly as he did. But today Shabari proved him wrong. When tears dried down in the eyes of Shabari, when her voice was not choking, when she lifted her eyes from the holy feet of Rama then Laxmana bowed down at the feet of Shabari and said, “O mother, your love for Rama will be remembered for ever in this world. I bow down in reverence to the great devotee of Sri Rama.”
Then Shabari inquires about the purpose of their such hard journey. Rama recounts the sad tell of kidnapping of Sita, etc. Reflecting upon the facts, Shabari directs them to go further southwards to Pampa lake and to Kishkindha where the monkey king Sugreeva and the great Rama devotee monkey Hanuman would be of great help in their search of Sita.
Rama Meets Hanuman
Rama and Laxmana left the ashrama of Shabari and reached the Pampa Lake further South. It was a pleasant site; the water of the lake was sweet and clear. All animals were seen drinking from the same spot. Rivalry and cruelty was foreign to the spot. Surrounding trees were blooming with fruits and flowers.
Here the two brothers rested for a couple of days. The evergreen sage Narada visited Rama to seek advice on the nuances and subtleties of Bhakti -Yoga of Devotion or Worship. The expressions of Bhakti in a spiritual aspirant were discussed. Rama told Narada about the nine types of Bhakti:
Thus spoken to with modesty and humility, Rama answered, “O Noble Monkey, we are the princes from Ayodhya. My name is Rama and he is my brother Laxmana. As it happens, some demon has kidnapped my wife Sita and we are moving in search of her. And by the way who are you, who speaks to us with such devotion and love?”
No sooner did Rama speak thus than Hanuman realized that he was face to face with his Ishta – Lord Rama. The amnesia of this birth suddenly vanished and Hanuman could see the glorious form of his Master full of effulgence and grace.
With tears in his eyes, he prostrated at the lotus feet of Rama and said, “O Lord, you have taken such a long time to come to your devotee that this Hanuman has almost become ignorant fool not to recognize you. What a foolish question to ask – who are you!”
Rama lifted his devotee and put him to his breast, patting him on his back. The tears flowed freely from the eyes of Rama and Hanuman. Laxmana who was astonished to see the second devotee (first one was Shabari) whom Rama loved more than him (Laxmana). But jealousy! No. Laxmana was an intelligent devotee of Rama, capable to understand that Sri Rama had all types of Devotees who come to earth to contribute their might, and help Rama in his mission. Therefore, he also hugged Hanuman with same love and reverence.
Sugreeva had run away from his kingdom in the fear of his elder brother Vali. Vali was very powerful and cruel king of Kishkindha. He had once defeated the mighty Ravana also. As it happened, once a demon Mayawi challenged Vali’s supremacy. Vali accepted the challenge and fight broke out between the two. They entered one cave and continued their fight inside. Vali specifically told Sugreeva to remain stationed at the mouth of the cave and wait for him for fifteen days. “I will kill this demon and return”, Vali told Sugreeva.
But even after more than fifteen days, nobody returned. one day blood was seen flowing from the cave and Sugreeva thought that Vali must have been killed, and it was likely that the demon would kill him too. So Sugreeva ran away to his kingdom and waited for Vali. But Vali did not return even after a few weeks. Therefore he declared himself to be the new king in place of Vali.
A few months passed thus. The injured Vali recovered from his wounds and regained his strength to return to his kingdom. He was trembling with rage when he found that his unfaithful brother has acceded to his throne. He suspected foul play and thrashed Sugreeva almost to death. Somehow Sugreeva escaped and ran for his life to take shelter on the heights of Risyamuk mountains.
Further Rama was told that Vali had also forcefully taken his (Sugreeva’s) wife as the new queen. Sugreeva and Hanuman pleaded that Vali was unjust and cruel king and his rule was causing immense hardship and suffering to the people of Kishkindha. Hence, Rama must put an end to his life and make Sugreeva the king again.
Son of late Vali – Angad – had joined his uncle and Rama in this mission. He became a great devotee of Rama. Jambuwanta, a bear, also came to help them. Thus Rama, Laxmana, Hanuman, Sugreeva, Angad, and Jambuwanta headed south where chances of finding Sita were highest.
Hanuman During this meditation, Hanuman became aware of tremendous physical, mental, and spiritual powers bestowed upon him by the grace of the Lord. He became conscious about his ability to fly, become as big as the mountain, or as small as an atom. If he willed he could become invisible or carry out such unusual physical feats which were not possible for an ordinary mortal.
Waking from his deep state of introspection or meditation, the humble, but brave and powerful Hanuman mentally saluted Rama with firm resolve to conquer Lanka and seek release of Sita from her mental and physical sufferings.
“Jai Sri Rama” became the inspiring slogan for everyone to fill themselves with freshness and courage. The dullness and despondency, the anxiety, apprehension, and depression gave way to hope of victory. Hanuman said, “Dear brothers, Sri Rama has infused special powers in my life. I am sure I shall be able to cross this ocean in one jump.”
Hanuman Meets Vibhishana
Hanuman could not tolerate this all. He was purity personified, being sattvika by nature. He could not find any food of his taste. He started searching for someone who would be of pious, simple, and religious by nature. Then as he was passing by a palace building, Hanuman heard a faint repetitive name of Rama – Rama, Rama, Rama!
Who could be one in this Lanka taking the holy name of Rama! Hanuman wondered. With caution and care, he opened the gate of that palace – like building to find a demon couple worshipping the Lord and singing praise in the name of Rama. Hanuman saluted them in the name of Rama. It was surprising, but true, that this great devotee of Rama was none other than the younger brother of Ravana called as Vibhishana! Hanuman was accorded a very warm welcome by Vibhishana and his wife.
The talk went on to the ungainly and self-destructive height of “pride and ambitions” Ravana harbored. He did not approve of his brother Ravana lifting Sita from Panchavati. It was sure to lead to the downfall of the person as well as the people of his kingdom. Vibhishana had tried to persuade Ravana to see reason and set Sita free. It was improper and selfish to act this way. A mighty king should not have thus kidnapped a noble queen, already married to someone else.
Moreover, despite threats, Sita was firm not to marry Ravana. And if at all Ravana forced any such move, Sita could and would immolate herself in self created FIRE OF PURITY. This fire of purity would never allow Ravana even to come near Sita or touch her. Thus all attempts of Ravana to convince Sita for marriage were futile. In addition to the opposition from Vibhishana, Mandodari, wife of Ravana was dead against Ravana’s intention of taking Sita as his best wife. But all this had made Ravana angry; and as is well known anger makes the person blind to see reason and rationality.
Vibhishana told Hanuman every detail about Sita. He told that Sita at that time was kept under the care of lady servants at gardens of Ashokvan. Ravana had disallowed Vibhishana to enter that garden where Sita was kept in custody.
It was left for Hanuman to try his own way without any help from within Lanka. But he was pleased to find a wonderful ‘brother devotee’ Vibhishana, as his friend and informer who would prove very useful for Rama to enter and conquer Lanka, and free Sita.
Jatayu s
But a vulture named Jatayu staying on the nearby tree, and a great devotee of Rama, was quick to respond. He could not keep quiet at the plight of helpless Sita although he knew that he was no match for the mighty Ravana. He was not afraid of him even though it was clear that he would get killed by obstructing the path of Ravana. But he decided to save Sita from the clutches of Ravana at any cost. Taking the name of Rama, he attacked the escaping Ravana within his whole might. His sharp nails and the beak tore flesh from the body of Ravana. Ravana also attacked Jatayu with his sword. The fight went on for quite some time. Jatayu was bleeding from the wounds all over his body. He was exhausted with energy drained out of his wings. At last Ravana cut off his wings and Jatayu fell to the ground.
His mission was not yet complete though. He wanted to meet Rama in his last moments and also tell him about Sita. Therefore, although on his death bed, Jatayu went on repeating the name of Rama — Rama, Rama, Rama.
Laxmana reached the spot where Rama had just killed the demon Marich. Laxmana found Rama unharmed as he expected. He told Rama how Sita forced him to rush for his (Rama’s) help on hearing the cry. It did not take long for Rama to put together all the demonic tricks played by Ravana and Marich. He feared that Sita might have landed in great difficulty. Therefore, the brothers rushed to the hut at Panchavati. They were very much apprehensive at the errie silence surrounding the hut.
“O Sita, come out; where are you”, they shouted. But how can Sita respond! She was not there. The brothers began their search near and around the hut, in the nearby forest, and went on and on. With tears in his eyes, Rama asked the shrubs and the creepers if they had seen his Sita. He inquired of animals and the trees whether they had any knowledge about Sita.
Then a faint voice of Rama, Rama, Rama was discernible from a short distance. They turn towards the voice and found to their dismay Jatayu lying on the ground reciting the name of Rama. Rama took the wounded bird in his arms and inquired as to who had injured him so ruthlessly. Jatayu told them about Ravana, how he had kidnapped Mother Sita, and had fled to the South. He exhorted Rama to follow the wicked demon and rescue the holy Sita.
At last the pious Jatayu bowed down at the holy feet of Rama and breathed his last in the lap of his chosen ideal. After performing the last rites of Jatayu, Rama and Laxmana started southwards in search of Sita.
Laxmana
The news of fall of mighty Kumbhakarna reached Ravana’s court. With dismay and concern, Ravana quickly summoned his son Indrajeet and asked him to prepare for the deciding fight against Rama and Laxmana next day. Indrajeet was expert in all kinds of war games. In fact, second to Ravana, his son Indrajeet was the most powerful Rakshasa. He even easily surpassed his uncle -Kumbhakarna in many aspects. By special austerities and Tapas, he had once pleased God Brahma and had acquired special missile, as a boon, called Brahmastra. It could be used once only, but it was sure to render the opponent dead. Only rarely did it fail!
Thus armed with all these special powers and missiles, and with firm resolve to destroy Rama and his army, Indrajeet led his army to the battle ground. All Rakshasas were in joyous mood as they were sure of their victory under the leadership of Indrajeet. [The literal meaning of Indrajeet is 'one who has defeated the king of God -Indra!']
Rama and Laxmana took note of this. They knew about the special powers of Indrajeet. Rama decided to send Laxmana to face Indrajeet and advised Hanuman to accompany Laxmana. Laxmana could counter every move of Indrajeet. But failure made Indrajeet irritable and restless. His mind was not focused nor concentrated. Indrajeet, therefore, out of frustration and anger, threw the deadly Brahmastra at Laxmana. The missile was sure to hit its target. No one could have averted its impact, nor could anyone divert its course. No counter missile was discovered against Brahmastra.
Laxmana
Therefore, Laxmana stood silently with folded hands and started mental repetition of the name of Rama. He knew it was only in the capacity of Rama to lessen its force of impact. And indeed the missile hit him with tremendous force. The nearby monkeys were also shaken. Even powerful Hanuman was put off balance! What was the condition of Laxmana! It uprooted his feet from the ground. he lay flat unconscious on the ground, almost dead. His breathing had stopped. His chest was red and swollen due to the impact. Everyone was terrified and thought Laxmana to be dead.
But Hanuman could not believe that Rama’s brother could ever die under the protective umbrella of Rama. He rushed to Rama and narrated the incidence. Rama knew what had happened. He urgently sent for the physician. Rama, the physician and Hanuman rushed to the site where Laxmana lay unconscious. The physician after examination said,
“O Rama, the impact of Brahmastra leads everyone to death. I wonder how Laxmana is still faintly alive! But there is a warning. If Laxmana does not receive a particular herbal medicine within 24 hours, he cannot be revived. So, O Rama, please arrange to bring the medicine without delay.”
Mahabharata as it is known in English), is the longest poem in the world, made up of 220,000 lines divided into 18 sections. It was written in sanskrit, the ancient sacred language of India and it tells the story of a great battle that occurred about 3000 years back. It was on the banks of river saraswati that saint ved vyash wrote Mahabharat, approximately in 900 BC. Lord Krishna preached ‘bhagvad gita’, the gospel of duty, to Arjun at the on set of the great battle of Mahabharat. Since then, this profound philosophy of the supremacy of duty has became the foundation ofhindusim, Indian culture and thought. The Mahabharat knows Haryana as “Bahudhhanyaka” – The land of plentiful grains, and “Bahudhana” – The land of immense riches.
Dhritarashter and Pandu were born to Bhisham’s brothers. Dhritarashter was born blind and though the elder, he had to forfeit his claim to the throne due to this physical defect. Pandu became king. Of the two brothers Dhritarashter married Gandhari, whereas Pandu, the younger had two wives, Kunti and Madri. Gandhari was so devoted to her husband that she bandaged her eyes, not to enjoy anything that she could not share with her royal husband, and thus remained voluntarily blind for life. She became the mother of the Kouravs, 100 in total, whereas Kunti got three sons and Madri two.
One day while hunting, Pandu accidentally killed the wife of a sage, who got enraged and cursed Pandu that if ever he had intercourse with a woman, he would die instantly. Pandu renounced his crown to become a hermit and went to the jungle with his two wives, Kunti and Madri. But one day, Pandu couldn’t resist himself and had intercourse with Madri and thus died. Madri immolated herself and walked into her husband’s funeral fire leaving behind her two sons Nakul and Sahadev in custody of Kunti who already had three sons Yudhishthir, Bheem and Arjun. On Pandu’s death Dhritarashter became the king and the five sons of Pandu, known as the Pandavs grew up in the guardianship of Kunti. The five Pandav princes were educated along with Kourav boys under the supervision of Bhisham and the patronage of Dhritarashter. Drone, though a Brahmin was a very skilful and efficient teacher, who taught them the art of archery and the various techniques of warfare.
Yudhishthir, the eldest of the Pandavs, was so righteous that he gained the name Dharamputr. Bheem was a giant in physical strength. Arjun was handsome and the most skilful archer. Dharamputr was the beloved of the people and being the eldest among the 105 princes, was naturally, and by his right too, the heir to the throne. Duryodhan, the eldest of the Kouravs, however was jealous of the Pandavs and tried every means to destroy them. When Yudhishthir was proclaimed king, Duryodhan could not sit quiet and watch. Dhritarashter loved all the 105 princes alike, and there was no partiality in his mind between his own sons and the nephews, the Pandavs. The great blind royal father, came under the bad influence of Duryodhan and, though directly not an evil-doer, was in sympathy with his son’s disappointments and sorrows.
Duryodhan’s plan to kill the Pandavs cunningly giving poison to Bheem, burning down the lac-house etc., failed miserably. Bheem was strong enough to digest the poison. The Pandavs were warned in time by their uncle Vidur and so in the darkness of the night the five brothers along with their mother escaped into the jungle from the burning lac-house. After their miraculous escape from the lac-house, they did not return to the palace. They roamed about in the guise of Brahmins with their mother. Every one including the Kouravs believed them to be dead.
During that time, they heard of the Swayamvara of Droupadi. The qualification to marry her lay in the extraordinary skill of archery in hitting a moving target. Arjun easily won. Everybody congratulated the winner, and discovered that it was Arjun. Thus the Pandavs were found out, He took his bride to their hut and called to his mother to come outside and see what he had brought. Instead of doing so, she answered back “My dear children, whatever it be, you share it among yourselves”. Therefore, Droupadi became the common wife of all the five Pandavs. Krishna, who was also present, at the marriage ceremony became a great friend of the Pandavs from then onwards. On Bhisham’s advice, the kingdom was divided into two parts. Naturally the better half was taken away by the Kouravs. Still, the others built a wonderful city in their own half and called it Indraprastha. Duryodhan watching the increasing prosperity of the Pandavs and could contain himself no longer. He openly challenged Dharamputr for a game of dice, Sakuni, deceit in human form, was the uncle of the Kouravs. He played for them. Inevitably Dharamputr lost everything – his kingdom, his brothers and also his wife.
Not satisfied with this gain, Duryodhan tried to insult Droupadi in public. By Lord Krishna’s grace, nothing disastrous happened. Dhritarashter, fearing that this might bring unforeseen calamities begged Droupadi to take whatever she wanted. She asked for the freedom of her husbands. It was granted. Dhritarashter due to his excessive love for the eldest son was blind to what is right and what is wrong. So again Duryodhan invited Dharamputr for another game of dice, and the bet was that the losers would live in the forest for 13 years without any claim to the kingdom, the last year however to be spent incognito. But if in the thirteenth year, they were detected, again a round of 13 years’ exile; and this would go on forever.
Dharamputr lost again. During the twelve years in the forests, the Pandavs visited many holy places. They had many interesting adventures at this time. One of them led to Hanuman’s friendship and grace. Arjun is called Kapidhvaja as he keeps on his flag the emblem of Hanuman. Krishna visited them now and then. Arjun, at the advice of Vyasa, practiced penance, propitiated Siva and got from Him the mighty weapon, the Pasupatastra. He propitiated also the other gods lndra, Agni, Varuna and others and got from all of them very powerful weapons. Thus the twelve years were not wasted but spent in securing the divine weapons, which would become useful later on.
In the 13th year, hiding all their weapons in the hollow of a tree in a burial ground, all the Pandavs with Droupadi went to the palace of the king of the Viratas and stayed there as servants. Duryodhan was making frantic efforts to discover them. When he heard about the strange murder of Kichaka the brother-in-law of the king, he concluded that the Pandavs must be in the Virata country. So the Kouravs attacked the Viratas, with apparent purpose of carrying away its cattle-wealth. Of course the Pandavs took part in the battle, but when they were recognized as Pandavs the time limit of thirteen years had already passed.
Dharamputr was fond of peace, and was ever against any quarrel, much less war. So he sent Krishna as a messenger to Hastinapura to claim his kingdom back from Duryodhan. But Duryodhan had by this time come to regard Indraprastha as his own. He not only refused to give their kingdom back, but refused to give even 5 houses for the five brothers to live! War had to be declared. This is the great war fought at kurushetra to decide the right of claim. The hundred Kouravs, Bhisham, Drone, Asvathama, etc., were on one side and the Pandavs, Krishna, Drupada, etc., were on the other. Krishna did not actually fight. He was the charioteer of Arjun and hence He is called Parthasarathy. Krishna was very impartial. He gave his army to the Kouravs and himself offered to serve the Pandavs. The Kourav and the Pandav armies arrayed themselves for the war. The Kouravs planned their attacks under the supervision of Bhisham, and under Bheem’s management the Pandava army marched into formation. This is the point at which Arjun has second thoughts about fighting in the battle. Krishna gives Arjun good advise that brings back his war-spirit. This advice is known as: The Bhagvad gita.
All the Kourav princes died in this battle, and Yudhishthir became king. He continued to reign until he felt that he had completed his life’s work. Then he renounced the throne and set out for heaven with the other Pandavs and their wife, Droupadi. With them also went a dog which represented Dhama, the god of duty and moral law. After more adventures, the Pandavs were finally united in heaven.
This story, which forms the main theme of the Mahabharat, makes up only about a quarter of the poem. The Mahabharat contains many other popular stories, including the tales of Nala and Damayanti, Savitri and Satyawan, Rama, and Shakuntala. The battle of kurushetra offers an opportunity to discuss military strategy, there is also a mention of a board game chaturanga, from which the modern day Chess originated. But the underlying theme of the Mahabharat concerns moral duty and right conduct. The long and complex dispute that divides the royal family of Bharat affords an opportunity to explain the duties and conduct expected of a king. It also shows the ideals of behavior for subjects, soldiers, religious hermits, and people suffering misfortune.
sage ved Vyasa is traditionally regarded as the author of the Mahabharat, but he is more likely to have been its compiler. The epic seems to be a collection of writings by several authors who lived at various times. The oldest parts are probably about 3,000 years old, while others can be traced to as late as AD 500. The importance of Krishna as the main god of this epic developed in Hindu thought between 200 BC and AD 200. As a result, the Mahabharat can be used to trace the spread and development of Vaishnavite thought in Hinduism. The god Vishnu became a very personal deity for his worshippers through his appearance as Krishna, the adviser and friend of Prince Arjun in the Mahabharat. About 1,300 greatly varying manuscripts of the Mahabharat survive today. All of them show the poem in its later form because the earliest of them goes back only to the 1400′s.
The most famous addition to the Mahabharat is the Bagvad Gita. It occurs in the sixth book and is now the most widely recognized of Hinduism’s sacred texts. The Bhagavad Gita tells how Arjun, the third of the Pandav princes, has misgivings about whether he should be fighting his cousins, the Kouravs. Krishna, speaking with the authority of the god Vishnu, persuades him that his action is just, and then Arjun’s military skill
Bhishma
Bhishma was son of Shantanu and the river goddess Ganges. His mother Ganges had left Shantanu after giving birth to Bhishma. That is different story which would be included in appendix.
Having given his word of honour to his step mother, Satyavati, Bhishma remained celibate all through his life. Marriage was never thought of, nor any sensual desire ever arose in his mind. This great Yogi was adept in many Yogas and practice of meditation.
His truthfulness was such that whatever he spoke came true. He knew every martial art and war tricks. He was the most respected person in the kingdom of Hastinapur. Reverentially he was called Bhishma Pitamaha – Grandsire Bhishma.
He served his step mother, then her son Vichitravirya, later his sons Pandu and Dhritarashtra as a mark of loyalty to the throne of Hastinapur. He was well aware of the weaknesses and ethical decline in the character of his grandsons, and could foresee the cumulative tragedy that was sure to befall the kingdom of Hastinapur. Bhishma was well aware of jealousy of Duryodhana towards Pandavas which he at times openly disapproved. But even this righteous behavior of Bhishma was taken as tilt towards Pandavas and dislike for Kauravas. But, lest his reproach be seen as his disloyalty to Hastinapur, he kept quiet as a silent suffering head of the clan. As a silent and helpless witness Bhishma tolerated all this with melancholy. He never made any attempt to become king of Hastinapur, or to dislodge the weak and morally selfish successor to the throne. Vidura as his best friend understood the peculiar predicament and mental state of Bhishma.
Bhishma, Dronacharya, Vidura, Kripacharya, all righteous in their own way, were still at fault because, though helpless, they served and sided with the non-righteous Duryodhana and Dhritarashtra.
Karna
Before marriage, Kunti, wife of Pandu, was immersed in god worship, meditation and Yoga. She undertook arduous austere practices to please God. In fact, out of curiosity she was experimenting with the power of Yoga and concentration associated with intense devotion to God. Her prayers and spiritual practices were rewarded with the blessings of Sun God, who granted her a boon by which she, if and when desired, would get a son from luminous deity without physical contact!
To test her newly acquired power, still unmarried, Kunti decided to have a son from Sun God Himself. She prayed and wished as told to her. And wonder of wonders, a most beautiful and powerful son was born to her. He had inborn protective armour over his chest and in his ears – the kavacha and kundalas. This was “Karna”, Kunti’s eldest son and the most important and controversial character of our future story.
In India, as today, in those days also, teenage pregnancy and unwedded motherhood were great taboo. Kunti, the unwedded mother, became apprehensive to receive Karna as her son. ‘What to do with such a lovely child’, was a great problem for her. She could not kill the newborn, nor could she keep him. What would the people say? How would the society react to her shameful act, she would shudder to think.
A great blot on her character would be put, blot of premarital sex and promiscuity. Nobody would believe her story that she has received the child from the Sun God out of her power of Yoga.
Kunti, therefore, decided to desert the child Karna. She prepared a wooden basket, provided cushions inside, and put the little Karna in it. She left the basket afloat in the river currents to run off to the unknown destination, away from her life!
After a few days, a couple in a far off town sighted the basket. Both husband and wife were curious to see the basket floating in the river. The man swam down the river and fetched the basket to the bank. They were surprised to find a healthy new-born baby in it! This childless couple was immensely pleased to find a new born in their custody. As if merciful God had gracefully granted them their desired prayer! With tenderness Radha took Karna to her chest. The motherly love produced enough milk in her breast to satisfy the hunger of the starving baby.
Karna, the powerful and radiant as his father – Sun God, protected by the armour of kavacha and kundalas, grew into his childhood. Away from the real mother Kunti, he accepted Radha as her real mother.
Karna’s foster parents were charioteers by caste: Adhiratha and Radha by name. (Radha brought up Karna as her son and hence Karna is also known as Radheya. As he was brought up by these low caste parents, Karna is also known as Sut-Putra. Later we shall see how this caste factor plays an important role in his adult life.)
After marriage with Pandu, Kunti wished for three very powerful sons: Yudhisthira, Bhima, and Arjuna. Moreover, Madri had two issues: Nakul and Sahadeva. But the king Pandu and Madri died when all the five children were very young. Kunti promised Madri to look after her Nakul and Sahadeva as her own children without any discrimination. Thus the five brothers came to be known as sons of Pandu -the Pandavas. Their love and affection for each other was (is) set as an example for others, till today also! Thus the five Pandavas grew under the loving care of Mother Kunti. No one knew about their elder brother, Karna – the first son of Kunti born before her marriage.
Dhritarashtra now became the king of Hastinapur. Dhritarashtra and Gandhari had one hundred sons and daughters. These were called as Kauravas. The eldest amongst them was Duryodhana. The second eldest was Dushasana Dushala was their only sister. As cousins they played and grew with Pandavas without any ill feeling or discrimination. Kunti and Gandhari lived like sisters, and each one thought she had 105 sons and daughters!
Arjuna
Childhood
The princes grew into wonderful children. After thread ceremony, they all went for studies to the ashrama of their Guru Acharya Drona (also called Dronacharya) – Teacher of the Royal family. Dronacharya was well versed in ancient scriptures — Vedas and Upanishads, as well as in practices of Yogas and Meditation. Besides he was adept in various martial and other arts useful in war time, useful in defence and attack. In particular, Acharya Drona was the supreme authority on training his disciples in the art of archery.
Out of all Pandavas and Kauravas, Arjuna had immense liking for the sport of bow and arrow. He practiced this art with great concentration and perseverance. Soon he became numero uno in this art. Acharya Drona was very much pleased with Arjuna and showed preferential love and favour towards him. This caused a natural adolescence jealousy in the heart of Duryodhana and his brother Dushasana. Duryodhana, in particular, did not like Arjuna and other Pandavas and silently ill feelings like hatred towards Pandavas took birth in his heart.
One day they openly criticized their Guru for favour shown towards Arjuna, telling him they also were not less skillful in archery. As a reply to their criticism, Acharya Drona arranged a test to decide the best archer amongst all.
Accordingly, a wooden bird was put on a branch of a distant tree. It was partly hidden by the foliage. A prominent artificial eye was painted on the wooden bird. The teacher called all his disciples and said, “Look my children, a bird is sitting on that far off tree. You have to hit the arrow exactly in its eye. Are you ready?”
Everyone nodded. First the eldest Yudhisthira was invited to try his skill. He stretched his bow-string and was about to release the arrow when Dronacharya asked him a question, “O eldest son of Kunti, may I know what is visible to you at this point of time?”
Yudhisthira replied innocently, “Why, O Gurudev, I am seeing you, the tree, people around me, and the bird!”
Similar questions were put to Duryodhana, Bhima, Nakul, Sahadeva and others, and Acharya Drona got the similar answers as those given by Yudhisthira. Acharya told them to step aside as it was obvious that with such poor concentration they were sure to miss the target!
Lastly, it was the turn of Arjuna. He readied himself, his bow and arrow in perfect graceful harmony! When the Guru asked him, “O Arjuna, will you tell me what is being observed by you?”
And Arjuna replied, “Sir, at this point of time only the eye of the bird is visible to me.” When asked by the teacher whether he was able to see the bird, the tree, and people around, Arjuna replied in negative maintaining that he saw the eye of the bird only.
Dronacharya was pleased with Arjuna’s immense concentration and correct approach towards the art of archery. He then explained to others how due to such peculiar yogic qualities and powers he preferred Arjuna as his best disciple.
Everyone saw the point, including Duryodhana; but the seed of jealousy was sown in his heart. In his attempt to equal Arjuna and other Pandavas, Duryodhana fell victim to anger and similar base emotions the effect of which would sure to show later in our story.
Eklavya
Near the ashrama of Drona, where Arjuna and his brothers used to take lessons in various arts, there lived a small bright boy, shudra by caste (lower caste). His name was Eklavya. He had great desire to learn the art of archery from Dronacharya. But his mother had told him that as a shudra, Acharya Drona would not accept Eklavya as his disciple. It was futile to dream of such a privilege.
But the boy was not be put off, his determination knew no bounds. Near his house, under a tree Eklavya installed a clay idol of Dronacharya that he worshiped as his Guru! Daily, morning and evening, this devotee put flower and natural perfumes in front of this image and took Self-Lessons in the art of bow and arrow. The talented young Eklavya soon acquired high knowledge in archery. He attributed his success to his Guru Dronacharya.
One day, as it happened, Acharya Drona and Arjuna were passing near the hut of Eklavya. It was pleasant and peaceful afternoon and people were taking rest. But the tranquility and silence was broken by constant barking of a dog. Eklavya did not like this, and therefore, he shut the mouth of the dog with an arrow! Dronacharya and Arjuna were surprised to see the dog with his mouth sealed with an arrow!
Naturally the curious Arjuna asked his Gurudev as to who could have done this delicate job. Even Dronacharya was amazed and knew the archer must be exceptionally skilled artist. They decided to trace this skillful fellow and reached the spot where Eklavya was practicing wonders with his bow and arrow in front of the clay image of Drona. It took no time for Dronacharya to understand the situation. He realized that Eklavya was superior to Arjuna in some respects. Dronacharya loved Arjuna very much and had declared him to be the best archer on the earth. Hence the Guru thought for awhile and came to a decision to remove Eklavya as a competitor to Arjuna.
Dronacharya went to Eklavya and said, “O young man, who has taught you such wonderful skills in archery! Who is your Guru?”
Seeing the Guru in front of him, the boy Eklavya was more that overjoyed and said, “Why, O Gurudev, this all is your grace! I worship you as my Guru. Look you are there in that image!”
Dronacharya was pleased with the dedication of Eklavya, and said, “I bless you my son. But as is customary, won’t you give me my fees – Guru-Dakshina!”
[It is customary in India to give to the Guru whatever he demands as his fees - Guru-Dakshina for the knowledge the Guru has given to the disciple.]
Eklavya was overwhelmed to see Dronacharya had accepted him as his disciple! Out he said, “O Honorable Teacher, whatever you ask, this humble disciple of yours will try his utmost to offer you as Guru-Dakshina! I am blessed.”
And now comes a very touching and pathetic incidence in Mahabharata.
Guru Drona said, “O Eklavya, I am pleased with your respect for Guru. I want the thumb of your right hand as my fees – Guru-Dakshina.”
The trees and atmosphere around stood still for a minute! Even Arjuna was stunned on listening to the unusual and almost cruel demand of his Guru. To ask for the thumb of an archer was equivalent to almost kill him! How could Dronacharya demand such a heavy prize from one disciple to protect the honor of the other!
But Eklavya had no such remorse. Unruffled and with due humility, cheerfully and without protest, he cut his right thumb and placed at the feet of Dronacharya. Gods in the heaven silently praised the greatness of Eklavya’s sacrifice.
Duryodhana
Bhishma, Dronacharya, and Vidura called a meeting to designate the next king, in place of Dhritarashtra. Two options were discussed. First, Yudhisthira being the eldest of the Kuru princes was considered for nomination. Second view, supported by Dhritarashtra and his brother-in-law Shakuni (brother of his wife queen Gandhari and maternal uncle of Duryodhana) was to select Duryodhana as the future king. But the opinion of Bhishma, Dronacharya, Kripacharya (Guru of the Royal House), and Vidura of nominating Yudhisthira as the heir-apparent prevailed.
Jealous Duryodhana Plans to Kill Pandavas
This naturally caused huge disappointment in Duryodhana’s camp. Uncle Shakuni was well known for his villainous nature and cunning. He was displeased with the fact that his nephew Duryodhana was denied the chance to become the king. For this purpose in particular, he had come to stay at Hastinapur. He was well aware of the value and power of a king. Therefore, he lost no opportunity to humiliate and even to attempt to kill the Pandavas.
Soon the desired opportunity came to the evil minded Duryodhana and Shakuni to put an end to Pandavas.
Palace of Lac (combustible material)
In nearby town of Varnavata, a grand exhibition used to be arranged every year. The organizers always sent an invitation to the King of Hastinapur to send some members of Royal Family to grace the occasion. This time, Duryodhana and Shakuni persuaded Dhritarashtra to send Pandavas to Varnavata. The king agreed, and accordingly Pandavas were informed. Yudhisthira and brothers were also happy to get the opportunity to mix with the people of their kingdom and get first hand information about their problems or well being.
Therefore, accompanied by their mother, Kunti, Pandavas decided to attend the exhibition at Varnavata.
As was customary, the organizers decided to build a temporary palatial house for their stay. The job was entrusted to one expert contractor whom Shakuni knew very well. Bribing the fellow, Duryodhana and Shakuni deliberated a secret plan to put an end to the life of Pandavas. It was decided that the palace that would house the Pandavas should be constructed out of highly inflammable material like Lac, resins, hemp, oil, fat, etc. the contractor completed his job very meticulously and it was not possible to detect any foul play from cursory outward examination of the house.
Duryodhana and uncle Shakuni arranged to send their secret agent in guise of a servant who was instructed to put the house on fire when Pandavas would be fast asleep. Death due to burns would appear as an accident.
Thus plan was sure to succeed had the spies of Vidura, the Prime Minister and well wisher of Pandavas, had not told Vidura about the same. Vidura, on his part, alerted the Pandavas about the ‘death trap’ and a solution was offered in the form of digging an underground tunnel in advance to fool the Kauravas. The tunnel opened in far off forest.
The house was torched as planned and it burnt to ashes within no time. Pandavas had already left through the tunnel, but five workers and servants were charred to death. Everyone, including the Karna, took Pandavas to be dead.
The narrow escape put Kunti in a state of shock and apprehension. She could not put her sons at the mercy of Duryodhana and Shakuni. She was afraid they would again make attempt on their lives. Therefore, she pleaded with her sons to live incognito for time being.
Accordingly they stayed in the forest for a few days.
Bhima
Pandavas Stay in Forest
The narrow escape put Kunti in a state of shock and apprehension. She could not put her sons at the mercy of Duryodhana and Shakuni. She was afraid they would again make attempt on their lives. Therefore, she pleaded with her sons to live incognito for time being. Accordingly they stayed in the forest for a few days.
Bhima Marries Hidimbi
This forest was under the rule of demon Hidimba and his sister Hidimbi. When the demons smelled the flesh of humans Hidimba decided to kill them and eat them as his food. He sent his sister to assess the situation. But as the fate had it, Hidimbi fell in love with huge and powerfully built Bhima! She transformed herself into a beautiful woman and approached Bhima with desire to marry him. She told the evil designs of her brother to kill them. Bhima was not afraid, and decided to fight it out with Hidimba.
He all alone, without disturbing his brothers and mother, challenged the demon chieftain. The ensuing fight was very terrible, to say the least. Both of them fought with great gusto, uprooting huge trees and using them as their weapons. The noise and din created by the two fighting giants awoke remaining Pandavas and Kunti. They rushed to the scene of fight and found Bhima engaged in very unusual battle. In the end Hidimba was killed and Bhima was victorious.
This pleased Kunti very much and was also proud of his son Bhima. But presence of an unknown but beautiful lady by the side of Bhima puzzled her. When she inquired abut the same, Hidimbi herself told everyone about her real identity and her desire to marry Bhima. Kunti realized that not only Hidimbi was in true love with her son, but also she was instrumental in saving their lives. Therefore, she asked Bhima to fulfill the desire of Hidimbi. Bhima agreed on one condition, that he would leave her after they had one son. Hidimbi agreed and they were married.
They were blessed with the most powerful and obedient son – Ghatotkacha. This son of Bhima stayed with her mother, and promised his father to appear before him as soon as he remembered him. Later in the war of Mahabharata, we shall see how Ghatotkacha played very important role in saving lives of his father and Pandavas at the cost of his own life.
Sri Krishna and Pandavas
Kunti and Pandavas decided to leave the forest and go to nearby city. Accordingly, in guise of a Brahmin family, they decided to stay in the city of Ekchakra begging for their food from door to door. It was decided that they would equally share whatever they get amongst themselves.
The days passed by, one day they came to know about the announcement of the marriage of the beautiful princess of Panchal – Draupadi. Arjuna knew about the bravery and beauty of Draupadi and in fact was desirous of marrying her.
Sri Krishna, King of Dwaraka, had meanwhile become friend and saviour of Pandavas.
Sri Krishna
Numerous legends describe Krishna’s miracles and heroic exploits. He slew and defeated scores of evil demons and monsters. He appears prominently in the epic poem Mahabharata, in which he sides with the Pandavas and acts as the charioteer of the hero Arjuna. It is to Arjuna, troubled on the eve of the decisive battle (more about which later), that Krishna delivers the celebrated discourse on duty and life known as the Bhagavad-Gita.
Marriage of Draupadi
In particular, Arjuna was the best friend and disciple of Sri Krishna. Arjuna respected Sri Krishna as his chosen ideal and guide. On the other hand, princess Draupadi had accepted Sri Krishna as her brother and guide. Therefore, Sri Krishna was interested in the marriage of Draupadi.with Arjuna.
Draupadi was very brave and beautiful. She was equally intelligent. She put a condition for her marriage. She would wed the prince who would pierce the eye of the rotating wooden fish by looking at its reflection.
Accordingly, a pole was erected in the courtyard at the tip of which a rotating device was fixed. On the top this device was mounted a wooden fish and at the bottom was kept a tub of water where reflection of the fish could be seen. The competing prince had to look at this reflection and hit the eye of the fish above with an arrow. Only one chance would be given to each desirous prince.
Many princes from all over India had come to try their luck in getting her as bride. Duryodhana, Karna, Arjuna and other Pandavas were a few amongst these. But as was obvious, the difficult test could allow only the best archer to succeed. Arjuna, in the disguise of a Brahmin, was one such fellow! Draupadi was waiting for Arjuna to succeed. Sri Krishna present as an observer also felt likewise.
Soon the competition began. One after another, great archers tried their skills, but in vain. Then arose Karna, the expert. Saluting the king and others present in the court, he approached to undertake the difficult but possible test that would give him Draupadi as his bride. Sri Krishna, always alert to rescue his devotees from the difficult situations, pointed Draupadi to object as it was likely that this great archer could win.
Karna Insulted
Draupadi got up and raised the objection saying, “O noble one, please let me know your credentials. Of what state you are the prince or the king? who are your parents? As far I know you a lowly sut-putra, and such I have no desire to marry you. You do not qualify to take this test.”
The insult made Karna red with anger, but he could do nothing. What Draupadi said was true and everyone in the hall agreed. Duryodhana got up and protested saying, “O proud princess, you have insulted my friend who is the king of Anga province. I command you to apologize.” But Draupadi was not be intimidated. She replied, “O prince of Hastinapur, I agree with what you say, but that still does not alter the status of your friend Karna. Out of charity and your mercy he had become the king, and not of his own. I cannot marry him.”
The duo of Duryodhana and Karna left the court of king Drupad, father of Draupadi, and vowed to avenge the insult at some later time.
Arjuna Triumphs
Next it was the turn of Arjuna to try his skills to win over the hand of his prospective bride. He saluted Sri Krishna and in one go pierced the eye of the fish. Draupadi was pleased and put the garland in the neck of Arjuna. Thus they were married.
Half of the court shouted ‘victory to the Brahmin, but the other half objected to the participation of a Brahmin in the marriage meant for warrior caste only.
Draupadi becomes Wife to all five brothers
Taking advantage of the confusion and chaos, Sri Krishna made quick arrangements to send the newly married couple off to the city of Ekchakra! Reaching their small hut, Pandavas announced their arrival and told the mother Kunti to guess what they have brought that day. Innocently, Kunti, thinking that her children must be talking about the food they had received, said, “O my dear sons, I know you bring wonderful things; as usual divide the gift amongst yourself and enjoy.”
This terrible command applied to Draupadi now. As the custom went they had to obey every word of their mother as final order. Kunti also became worried about the difficult predicament. Can a wife ever divided amongst five brothers!
Sri Krishna came to know all about and he advised the Pandavas to accept Draupadi as common wife of all the five brothers. Thus Draupadi, also known as Panchali, became wife of five brothers.
Sage Narada advised the Pandavas to honour the privacy of Draupadi when she was alone with any other brother. Whosoever entered the room of Draupadi when she was with other brother would be forced to self exile as the punishment. All the brothers agreed. Thus the problem of one wife and five husbands was solved!
Arjuna marries Subhadra, sister of Sri Krishna
As it happened, once there was an attack on some local Brahmins and robbers were forcibly taking away their cows. They asked Arjuna’s help. Therefore, to bring his bow and arrow he had to enter and pass through the room of Draupadi when she was alone with Yudhisthira. Arjuna saved the lives of Brahmins and the sacred cows but had to leave for exile all alone.
Arjuna visited many places of pilgrimage and princely states from North to South and East to West. At last he reached the kingdom of Dwaraka which was ruled by his friend and mentor Sri Krishna. The two friends had very nice time, but there was a problem. Elder brother of Sri Krishna, Balarama (who was the Teacher of Duryodhana in his war skills), had decided to give the hand of their sister Subhadra to Duryodhana in the marriage. Sri Krishna did not approve of this marriage and wanted Subhadra to wed Arjuna. Therefore, he asked Arjuna to secretly run away with his sister and marry her. Subhadra had also decided to marry Arjuna and therefore, with the consent of Sri Krishna she eloped with Arjuna and they were married. Balarama later relented.
The couple is then blessed with a son – Abhimanyu — who becomes very handsome, energetic and expert in war games. He was endowed with a special gift to penetrate any format of enemy line. He later plays very important role in the war of Kurukshetra — the war of Mahabharata.
Game of Dice
The day was fixed for the game of dice.
On one side sat Duryodhana, uncle Shakuni, and Dushasana while other side was occupied by Yudhisthira and his four brothers. Shakuni would throw dice for Kauravas while Yudhisthira would do the job for Pandavas.
Initially a small amount of money and jewelry was put at stake. The dice was rolled and Shakuni won the throw. Thus the game progressed on and on, every time Shakuni came up with requisite number with his magical dice. Yudhisthira was bound to lose as the game was already corrupted by Shakuni.
But as a losing gambler, Yudhisthira lost reason and discrimination. He put Indraprastha at stake!, and as expected lost that turn too. The king Yudhisthira was stripped off his kingdom and he became an ordinary citizen! Mocking him further, uncle Shakuni challenged Yudhisthira, “You have lost your kingdom and all money. It is better you say quits and leave this palace. We shall allow you to lead a life of ordinary lay person in Hastinapur.”
The insulting words, in stead of dissuading Yudhisthira, further stimulated him to play and regain the lost kingdom. Hope never dies for a gambler! Yudhisthira asked Shakuni to continue the game. When asked as to what he would put at stake, Yudhisthira replied: “Bhima”!
Yudhisthira lost the count and Bhima became the servant – slave – of Duryodhana. On the similar lines Yudhisthira lost Arjuna, Nakul, Sahadeva, and at last himself to the evil designs of Shakuni. Pandavas were bereft of all rights, even those of ordinary citizens!
The whole court was stunned to see this unusual betting from so righteous a person as Yudhisthira. Bhishma, Dronacharya, and Vidura could foresee the approaching catastrophe, but could do nothing. Their appeal for restrain and reason kept hitting on the deaf ears of Kauravas. After all it was a game, a sport, which was played according to set rules; both the parties willingly participating.
Ordeal of Draupadi
At last, the desperate gambler in Yudhisthira put Draupadi at stake! Everyone, almost everyone, in court protested, but in vain. The destiny of this great Bharatavarsha -India as was called in those days – could not be changed, as if it had the tacit sanction of Almighty! Male chauvinism put a helpless lady at the mercy of crooks.
As was destined, Yudhisthira lost the dice, and with it started the dark period of Indian downfall.
Draupadi became the serving maid of Duryodhana and Kauravas. Victorious and lustful Duryodhana asked his brother Dushasana to bring Draupadi to the court. He obeyed his elder brother and brought helpless Draupadi dragging by her hair. Her protest that Yudhisthira had no right to put her at stake was not heard in the agonizing cries of the ladies in the court. Heads drooped with shame. Bhishma, Dronacharya, and Vidura could nothing. King Dhritarashtra was silent.
Cries of “shame, shame” were mingled with terrifying laughter of Duryodhana, Shakuni, and Dushasana.
Duryodhana ordered Dushasana to disrobe the lady. Bhishma objected, Dhritarashtra trembled, but the lust, pride, and blind power of victory was not prepared to listen or see sense.
Lord Krishna Comes to the Rescue
Helpless Draupadi had but one hope, one last hope to save her grace. Sri Krishna could alone, and would, save her from disgrace! She started repeating and praying for his grace, a saviour of his devotees, the Master of the Universe.
And the Lord does not wait when his devotee is in such a grave crisis. Sri Krishna provided unending lengths of cloth on the body of Draupadi.
Here, Dushasana pulled one yard of her robe -sari – and there two yards were added by the grace of Sri Krishna
Sayajirao-vadodara
Sayajirao was born at Kavlana on the 10,march,1863 as Shrimant Gopalrao Gaekwad, second son of Meherban Shrimant Kashirao Bhikajirao [Dada Sahib] Gaekwad (1832-1877) and Shrimant Akhand Soubhagyavati Ummabai Sahib. His branch of the Gaekwad dynasty was a cadet branch descended from a morganatic marriage of the first Raja of Baroda and so was not expected to succeed to the throne.
Matters of succession
Sayajirao with Sir Richard Temple, the Governor of Bombay and other members of the court. c. 1880
Following the death of Sir Khanderao Gaekwad (1828-1870), the popular Maharaja of Baroda, in 1870, it was expected that his brother, Malharrao (1831-1882), would succeed him. However, Malharrao had already proven himself to be of the vilest character and had been imprisoned earlier for conspiring to assassinate Khanderao. As Khanderao’s widow, Maharani Jamnabai (1853-1898) was already pregnant with a posthumous child, the succession was delayed until the gender of the child could be proven. The child proved to be a daughter, and so upon her birth on 5 july 1871, Malharrao ascended the throne.
Malharrao spent money liberally, nearly emptying the Baroda coffers (he commissioned a pair of solid gold cannon and a carpet of pearls,among other expenses) and soon reports reached the Resident of Malharrao’s gross tyranny and cruelty. Malharrao further attempted to cover up his deeds by poisoning the Resident with a compound ofarsenic. By order of thesecretarysecretarviretary of state for india,lord salisbury, Malharrao was deposed on 10 april1875 and exiled to madras, where he died in obscurity in 1882.
Ascending the Throne
Maharaja Sayajirao Gaekwad III
With the throne of Baroda now vacant, Maharani Jamnabai called on the heads of the extended branches of the dynasty to come to Baroda and present themselves and their sons in order to decide upon a successor.
Kashirao and his three sons, Anandrao (1857-1917), Gopalrao (1863-1938) and Sampatrao (1865-1934) walked to Baroda from Kavlana-a distance of some 600 kilometers-to present themselves to Jamnabai. It is reported that when each son was asked the purported reason for presenting themselves at Baroda, Gopalrao unhesitatingly stated:
“I have come here to rule”
He was selected by the British Government as successor and was accordingly adopted by Maharani Jamnabai, on 27 may 1875. He was also given a new name, sayajirao. He ascended the gadi (throne) at Baroda, 16 june 1875 but being a minor reigned under a Council of Regency until he came of age and was invested with full ruling powers on 28 December1881. During his minority he was extensively tutored in administrative skills by Raja Sir T.Madhava rao who groomed his young protegé into being a ruler with foresight and with a will to provide welfare to his people. In this period Sir T. Madhava Rao restored the state to its normal conditions following the chaos in which it had been left by Malharrao. Not a little credit for what the Maharaja achieved during his life in every sphere of human activity must be given to F. A. H. Elliot. The learning which Sayajirao acquired under Mr. Eliot’s able guidance made him a great statesman, educator, and ruler. It is acknowledged that the Maharaja Sayajirao was a prince among the educators and an educator among the princes.
Rule and modernization
On assuming the reins of government, some of his first tasks included education of his subjects, uplifting of the downtrodden, and judicial, agricultural and social reforms, . He played a key role in the development of Baroda’s textile industry, and his educational and social reforms included among others, a ban on child marriage, legislation of divorce, removal of untouchability, spread of education, development of Sanskrit, ideological studies and religious education as well as the encouragement of the fine arts.
His economic development initiatives included the establishment of a railroad (see below) and the founding in 1908 of the Bank of Baroda, which still exists and is one of India’s leading banks, with numerous operations abroad in support of the Gujarati diaspora.
Fully aware of the fact that he was a Maratha ruler of Gujarat, he identified himself with the people and shaped their cosmopolitan attitude and progressive, reformist zeal. His rich library became the nucleus of today’s Central Library of Baroda with a network of libraries in all the towns and villages in his state. He was the first Indian ruler to introduce, in 1906, compulsory and free primary education in his state, placing his territory far in advance of contemporary British India.]
Heritage and views
Though a prince of a native state, an admirer of the English people and in many respects of the English rule in India, he jealously guarded his rights and status even at the cost of annoyance to the British Indian Government. Sayajirao was often in conflict with the British on matters of principle and governance, having continuous and longstanding verbal and written disputes with the Brithish Resident as well as with the Viceroy and officials in the Government of India. He was granted the title of Farzand-i-Khas-i-Daulat-i-Inglishia on 29 December 1876. He attended the Delhi Durbars of 1877, 1903 and 1911; it was at the 1911 Delhi Durbar that an incident occurred that proved to have far-reaching ramifications for Sayajirao’s relations with the Raj.
A demonstration of independence
At the grand and historic 1911 Delhi Durbar, attended byGeorge v- — therefore the first time that a reigning British monarch had travelled to India, each Indian ruler or “native prince” was expected to perform proper obeisance to the King-Emperor by bowing three times before him, then backing away without turning.
As the third-most prestigious Indian ruler, Sayajirao was third in line to approach the King-Emperor; already, he had caused consternation among the British officials by refusing to wear his full regalia of jewels and honours (to lend a touch of exoticism, it was expected that the rulers on formal occasions would present themselves in jewels). While some accounts state that he refused to bow, Sayajirao actually did bow, albeit perfunctorily and only once before turning his back on the King-Emperor.
For several years already, Sayajirao had angered the British by his open support for the Indian National Congrss and its leaders; the incident before the King-Emperor proved to be the last straw. The British never fully trusted Sayajirao again, although he was openly forgiven when he was awarded a GCIE in 1919.
Public works
Railways and waterworks
During his reign a large narrow gauge railway network was set up in Baroda State with Dabhoi at its focal point, a network that still is the largest narrow gauge railway network in the world.
Sayajirao envisioned a water supply scheme for Baroda in 1892 at Ajwa that would use gravity to supply drinking water to the people of Baroda. To this day a large portion of Vadodara City gets its drinking water from this source.
Parks and universities
The large public park originally called Kamati Baug and now called Sayaji Baug was his gift to the City of Baroda. On the occasion of the Diamond Jubilee of his accession to the throne, he set apart large funds out of his personal as well as of the state funds for setting up a University in Baroda for the benefit of students from the rural areas of his state…… a task which was ultimately completed by his grandson Sir Pratapsinghrao Gaekwad, who founded the Maharaja and settled the trust as desired by his grandfather. This trust known as the Sir Sayajirao Diamond Jubilee and Memorial Trust exists today also and caters to the educational and other needs of the people of the former state of Baroda.
Patronage
He recognised talent from among his people. He supported education and training of persons who in his opinion would shine in life. Those persons whom he patronised included Dr. Babasaheb Bimrao Ambedkar, the architect of Indian Constitution;Dadabhai Naoroji, who started his public life as the Dewan (Minister) to the Maharaja in 1874 and thereafter went on to become the first Asian Member of the British House of commons where he made no secret of the fact that he would also be representing 250 million of his fellow subjects in India.
Sayajirao used to visit England every year to select outstanding young people to join his service and in one of such visits he met 20-year Sri Aurobindo whom he immediately offered a job at Baroda College. Sri Aurobindo returned to India in 1893 to join the Baroda service.
The Maharaja supported and witnessed the successful flying of an unmanned aircraft constructed by Dr.Talpade in 1895, which happened eight years before the Wright brothers took to the skies. This is as per right wing RSS literature. No proof exists of this flight and neither does that aircraft in any condition
Cultural and material interests
The Maharaja was a noted patron of the arts. During his reign, Baroda became a hub for artists and scholars. The celebrated painter, Raja Ravi varma, was among those who spent substantial periods of time at his court.
Jewellery
Sayajirao had a splendid collection of jewels and jewellery. This included the 262 carat (52.4 g) “Star of the South” diamond, the “Akbar Shah” diamond and the “Princess Eugenie” diamond.
Classical music
Sayajirao was also a patron of Indian classical music. Ustad Moula Bux founded the Academy of Indian Music under his patronage. This Academy later became the Music College and is now the Faculty of Performing Arts of the Maharaja Sayajirao University of Vadodara. Apart from Ustad Moula Bux, Sayajirao’s court boasted great artistes like Ustad Inayat Khan and Ustad Faiyyaz Khan. In 1914, the first All India Music Conference was held in Baroda.
Dance
The Maharaja Sayajirao University of Vadodara—a city only two hours by train from Ahmedabad—started the first dance programme in India in 1950. Over the centuries there had been many alliances and marriages between Baroda’s kings and princesses. Dancers were often part of the dowry as dancers, poets and musicians were status symbols for the royal courts and maharajas had as many artists as they could afford. In 1880 the Maharani Laksmi Bai (Chimnabai I) of Tanjore was married to Baroda’s Maharaja Sayajirao III Gopalrao Gaekwad, an enlightened prince who after ascending the throne established the Baroda College as one of his first public acts. It was later absorbed into the university that bears his name.
Chimnabai I was knowledgeable in Bharatnattyam and Carnatic music, and brought a troupe with her comprising two dancers, two nattuvanars (leaders of Bharatanatyam concerts) and two teachers (Khandwani 2002). Others followed later, including Nattuvanar Appaswamy and his dancer wife Kantimati, who had studied with Kannusamy and Vadively, two members of the Tanjore Quartet. After the death of Appaswamy in 1939, Kantimati and their son, Guru Shri Kubernath Tanjorkar, left Baroda to teach in Lucknow, and then worked in the film industry in South India until Sayajirao’s successor, Pratapsinhrao Gaekwad recalled the family to Baroda in 1949 to teach in the Music Department in the Kalavan Palace, later absorbed into the Maharaja Sayajirao University (Gaston 1996: 158-160).
Later, Kubernath Tanjorkar established his own institute-the Tanjore Dance Music & Art Research Centre at Baroda with his son Guru Shri Ramesh Tanjorkar and Guru Smt. Leela R. Tanjorkar(The family now includes their grandsons Rajesh Tanjorkar and Ashish Tanjorkar). As a result, today a tradition of very distinguished Bharatanatyam dancers and teachers continues to exist, members of a family considered an offshoot of the Tanjore Quartet bani (stylistic schools; Gaston 1996: 159) already established in Gujarat by the time Mrinalini set up her own academy. Yet there is a sense that what she did was not new. For further details regarding Tanjorkar’s family in Baroda you can visit www.bharatnatyamdance.com.
Family
Maharaja Sayajirao initially married Chimnabai of Tanjore (Chimnabai I) (1864-1884) on6 january 1980, by whom he had a son and two daughters:
His first wife died young from tuberculousis, and Sayajirao married on 28 December 1885 another Maratha lady from Devdas, Shrimant Lakshmibai Mohite (1871-1958), who became Chimnabai II upon her wedding. A strong proponent of rights for Indian women, she proved every bit as willful and capable as her husband for the 53 years of their marriage, becoming equally well-known throughout India. They had several sons and one daughter:
Death
After a long and eventful reign of 63 years, Sayajirao Gaekwad III died on 6 february1939, one month shy of 76. His grandson and heir, pratap singh Gaekwar, became the next Maharaja of Baroda.
English chartered company formed for trade with East and Southeast Asia and India, incorporated in 1600. It began as a monopolistic trading body, establishing early trading stations at Surat, Madras (now chenai), Bombay (mumbai), and Calcutta (kolkata). Trade in spices was its original focus; this broadened to include cotton, silk, and other goods. In 1708 it merged with a rival and was renamed the United Co. of Merchants of England Trading to the East Indies. Becoming involved in politics, it acted as the chief agent of British imperialism in India in the 18th – 19th century, exercising substantial power over much of the subcontinent. The company’s activities in China in the 19th century served as a catalyst for the expansion of British influence there; its financing of the tea trade with illegal opium exports led to the first opium war (1839 – 42). From the late 18th century it gradually lost both commercial and political control; its autonomy diminished after two acts of Parliament (1773, 1774) established a regulatory board responsible to Parliament, though the act gave the company supreme authority in its domains. It ceased to exist as a legal entity in 1873. See also Dutch east india, French east india
British History
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The first English East India Company was formed in 1599 to compete with the Dutch for the trade of the spice islands. However, following the of 1623, it abandoned the East Indies to concentrate on the Indian subcontinent. The company began to acquire a territorial empire in India after the battle of plassev in 1757, and the defeat of the Maratha empire in 1818 gave it undisputed supremacy. Territorial conquest, however, brought about more direct parliamentary control through the Regulation Act of 1773 and the India Act of 1784. It survived as a quasi-department of the British state until the Indian mutinv of 1857, whereafter it was abolished and its powers vested in a secretary of state for India.
Sponsored Links
The English East India Company (1600–1874) was one of the longest-lived and richest trading companies. It exercised a peravasive influence on British colonial policy from early in its history because of its wealth and power both in England and in the rest of the commercial world. Nevertheless, not until the era of the American Revolution did the company figure in American affairs. At that time it was expanding its activities in the East, particularly in China, and in order to strengthen its rather precarioius foothold at Canton, the company purchased increasing amounts of tea. Soon, with its warehouses overflowing and a financial crisislooming, the company surrendered part of its political power for the exclusive right to export tea directly to America under Lord North’s Regulating Act (1773).
This development coincided with and influenced the outbreak of disputes between Great Britain and its American colonies. After Britain imposed the tea tax in 1767, American boycotts reduced colonial tea consumption from 900,000 pounds in 1769 to 237,000 pounds in 1772. The Regulating Act allowed the East India Company to ship huge quantities of tea to America duty-free. Although this act allowed Americans to purchase tea at a discounted rate (even accounting for the tea tax), it also enabled the East India Company toundersell colonial smugglers who had benefited from tea boycotts. When Boston importers resisted Patriot pressure to refuse tea shipments, proponents of the tea boyvcott organized anti-British activities, which culminated in the Boston Tea Party (1773). After the Revolution the company had little or no contact with America.
British East India Company, 1600–1874, company chartered by Queen Elizabeth I for trade with Asia. The original object of the group of merchants involved was to break the Dutch monopoly of the spice trade with the East Indies. However, after 1623, when the English traders at Amboina were massacred by the Dutch, the company admitted defeat in that endeavor and concentrated its activities in India. It had established its first factory at Machilipatnam in 1611, and it gradually acquired unequaled trade privileges from the mughal emperors. Although the company was soon reaping large profits from its Indian exports (chiefly textiles), it had to deal with serious difficulties both in England and in India. During the 17th cent. its monopoly of Indian trade was constantly challenged by independent English traders called “interlopers.” In 1698 a rival company was actually chartered, but the conflict was resolved by a merger of the two companies in 1708. By that time the company had established in India the three presidencies of Madras (now Chennai), Bombay (now Mumbai), and Calcutta (now Kolkata). As Mughal power declined, these settlements became subject to increasing harassment by local princes, and the company began to protect itself by intervening more and more in Indian political affairs. It had, moreover, a serious rival in the French East India Company, which under Joseph François dupleix launched an aggressive policy of expansion. The victories (1751–60) of Robert clive over the French made the company dominant in India, and by a treaty of 1765 it assumed control of the administration of Bengal. Revenues from Bengal were used for trade and for personal enrichment. To check the exploitative practices of the company and to gain a share of revenues, the British government intervened and passed the Regulating Act (1773), by which a governor-general of Bengal (whose appointment was subject to government approval) was given charge of all the company’s possessions in India. Warren Hastings, the first governor-general, laid the administrative foundations for subsequent British consolidation. By the East India Act of 1784 the government assumed more direct responsibility for British activities in India, setting up a board of control for India. The company continued to control commercial policy and lesser administration, but the British government became increasingly the effective ruler of India. Parliamentary acts of 1813 and 1833 ended the company’s trade monopoly. Finally, after the Indian Mutiny of 1857–58 the government assumed direct control, and the East India Company was dissolved.
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By this Act (13 Geo. III, c. 63), the parliament of great Britain imposed a series of administrative and economic reforms and by doing so clearly established its sovereignty and ultimate control over the Company. The Act recognized the Company’s political functions and clearly established that the “acquisition of soverignty by the subjects of the Crown is on behalf of the Crown and not in its own right.”
Despite stiff resistance from the East India lobby in parliament, and from the Company’s shareholders, the Act was passed. It introduced substantial governmental control, and allowed the land to be formally under the control of the Crown, but leased to the Company at £40,000 for two years. Under this provision, the governor of Bengal warren Hastings was promoted to the rank of Governer General, having administrative powers over all of British India. It provided that his nomination, though made by a court of directors, should in future be subject to the approval of a council of four appointed by the Crown – namely Lt Genral John Clavering Gerge Monson Gerge Monson, Richard Barwell and Philip Francil. He was entrusted with the power of peace and war. British Judicial personnel would also be sent to India to administer the British legal system. The Governor General and the council would have complete legislative powers. Thus, Warren Hastings became the first Governor-genral of india. The company was allowed to maintain its virtual monopoly over trade, in exchange for the biennial sum and an obligation to export a minimum quantity of goods yearly to Britain. The costs of administration were also to be met by the company. These provisions, initially welcomed by the Company, backfired. The Company had an annual burden on its back, and its finances continued steadily to decline.[ East India Company Act (Pitt’s India Act) 1784
The india act of 1784 (24 Geo. III, s. 2, c. 25) had two key aspects:
• Relationship to the British government: the bill differentiated the East India Company’s political functions from its commercial activities. In political matters the East India Company was subordinated to the British government directly. To accomplish this, the Act created a Board of Commissioners for the Affairs of India, usually referred to as the Board of Control. The members of the Board were thechancellor of the Exchequer, a Secretary Chancellor of the Exchequer, a Secretary of state, and fourprivy, nominated by the King. The act specified that the Secretary of State “shall preside at, and be president of the said board”.
• Internal Administration of British India: the bill laid the foundation for the centralized and bureaucratic British administration of India which would reach its peak at the beginning of the twentieth century during the governor-generalship of George Nathaniel Curzon 1st Baron curz
The expanded East india house, Leadenhall Street, London, as rebuilt 1799-1800,Richrd jupp, architect (as seen c. 1817; demolished in 1929)
Pitt’s Act was deemed a failure because it quickly became apparent that the boundaries between government control and the company’s powers were nebulous and highly subjective. The government also felt obliged to respond to humanitarian calls for better treatment of local peoples in British-occupied territories. Edmund burke, a former East India Company shareholder and diplomat, was moved to address the situation and introduced a new Regulating Bill in 1783. The bill was defeated, however, due to intense lobbying by company loyalists and accusations of nepotism in the bill’s recommendations for the appointment of councillors.
Act of 1786
This Act (26 Geo. III c. 16) enacted the demand of Lord comwallis , that the powers of the Governor-General be enlarged to empower him, in special cases, to override the majority of his Council and act on his own special responsibility. The Act also enabled the offices of the Governor-General and the Commander-in-Chief to be jointly held by the same official.
This Act clearly demarcated borders between the Crown and the Company. After this point, the Company functioned as a regularized subsidiary of the Crown, with greater accountability for its actions and reached a stable stage of expansion and consolidation. Having temporarily achieved a state of truce with the Crown, the Company continued to expand its influence to nearby territories through threats and coercive actions. By the middle of the 19th century, the Company’s rule extended across most of India, Burma, Malava, , singapore and Hong kong, and a fifth of the world’s population was under its trading influence.
Charter Act 1813
The aggressive policies of Lord Welleslev and the Marquis of Hastings led to the Company gaining control of all India, except for the Punjab, Sindh and Nepal. The Indian Princes had become vassals of the Company. But the expense of wars leading to the total control of India strained the Company’s finances to the breaking point. The Company was forced to petition Parliament for assistance. This was the background to the Charter Act of 1813 (53 Geo. III c. 155) which, among other things:
• asserted the sovereignty of the British Crown over the Indian territories held by the Company;
• renewed the Charter of Company for a further twenty years but,
o deprived the Company of its Indian trade monopoly except for trade in tea and the trade with China;
o required the Company to maintain separate and distinct its commercial and territorial accounts; and,
• opened India to missionaries.
Charter Act 1833
The Industrial Revolution in Britain, and the consequent search for markets, and the rise of Laissez- faire economic ideology form the background to this act. The Act:
• removed the Company’s remaining trade monopolies and divested it of all its commercial functions;
• renewed for another twenty years the Company’s political and administrative authority;
• invested the Board of Control with full power and authority over the Company. As stated by Kanpur Professor Sri Ram Sharma, thus, summed up the point: “The President of the Board of Control now became Minister for Indian Affairs”;
• carried further the ongoing process of administrative centralization through investing the Governor-General in Council with, full power and authority to superintend and, control the Presidency Governments in all civil and military matters;
• initiated a machinery for the codification of laws;
• provided that no Indian subject of the Company would be debarred from holding any office under the Company by reason of his religion, place of birth, descent or colour. However, this remained a dead letter well into the 20th century;
• vested the Island of St Helena in the Crown.
Meanwhile, British influence continued to expand; in 1845, the Danish colony of Tranquebar was sold to Great Britain. The Company had at various stages extended its influence to China, the philippines, and java. It had solved its critical lack of the cash needed to buy tea by exporting Indian-grown optium to China. China’s efforts to end the trade led to the First Opium War with Britain.
Charter Act 1853
This Act provided that British India would remain under the administration of the Company in trust for the Crown until Parliament should decide otherwise.
Indian Rebellion of 1857-8
Main article: Indian Rebellion of 1857
The Indian Rebellion of 1857, known to the British as the “Great Mutiny”, but to Indians as the “First War of Independence”, resulted in widespread devastation in India and condemnation of the Company for permitting the events to occur. One of the consequences was that the British government nationalized the Company. The Company lost all its administrative powers; its Indian possessions, including its armed forces, were taken over by the Crown pursuant to the provisions of the Government of india Act1858.
The Company continued to manage the tea trade on behalf of the British government (and the supply of Saint Helena) until the East india stock Dividend Redemption Act came into effect, on 1 January 1874, under the terms of which the Company was dissolved
Legacy
The East India Company has had a long lasting impact on the Indian Subcontinent. Although dissolved following the rebellion of 1857, it stimulated the growth of the British Empire. Its armies after 1857 were to become the armies of British India and it played a key role in replacing the official language of India from Persian to English. Even today the English language has official status in Pakistan and India, being used by the government and civil service. Some phrases introduced by the company are considered to be Arachaic in British English today, such as Do the needful, but live on in the English of South Asia and are used daily.
East India Club
The east india club in London was formed in 1849 for officers of the East India Company. The Club still exists today as a private Gemtlemen’s Club and its club house is situated at 16, St Jame’s Square, London.
The East India Company flag changed over time. From the period of 1600 to 1707 Act of union between Eng;and and Scotlsnd) the flag consisted of aSt Gerge’s cross in the canton and a number of alternating Red and White stripes. After 1707 the canton contained the original Union Flag consisting of a combined St George’s cross and a St Andrew’s cross. After the Act Union 1800, that joined Ireland into the United, the canton of the East India Company’s flag was altered accordingly to include the new Union flag with the additionalSt Partick’s cross. There has been much debate and discussion regarding the number of stripes on the flag and the order of the stripes. Historical documents and paintings show many variations from 9 to 13 stripes, with some images showing the top stripe being red and others showing the top stripe being white.
At the time of the American Revolution the East India Company flag would have been identical to the Grand union flag. The flag probably inspired the Stats and stripes (as argued by Sir Charles Fawcett in 1937). Comparisons between the Stars and Stripes and the Company’s flag from historical records present some convincing arguments. The John Company flag dates back to the 1600s whereas the United States adopted the Stars and Stripes in 1777.
The stripes and gridlike appearance of the flag gave rise to several pieces of imperial slang. Most notably is the phrase ‘riding the gridiron’; this referred to travelling on a ship flying the company flag to / from India.
Ships
A ship of the East India Company can also be called an East Indiaman.
• Earl of Aberaqavenny
• Royal Captain
• Agamemnon (1855)
East India Company records
Unlike all other British Government records, the records from the East India Company (and its successor the India Office) are not in The National Archivess at Kew, London, but are stored by the British Library in London as part of the Asia, Pacific and Africa Collection. The catalogue is searchable online in the Access to Archives catalogues. Many of the East India Company records are freely available online under an agreement thatFibis have with the British Library.
It was not merely the economic exploitation and the sense of political subjection that gave birth to the Congress. For fifty years and more before the birth of the Congress, the leaven of national rejuvenation had been at work. In fact national life was in a state of ferment as early as in the times of Rammohan Roy, who could in a w be regarded as the prophet of Indian Nationalism and the father of modern India. He has a wide vision and a broad outlook. While it is in that the socio-religious condition of his day was the subject of his special attention in his reformist activities, he nevertheless a keen sense of the grave political wrongs by which his country was afflicted at that time and made a strenuous effort to seek an early redress of those wrongs. Rammohan Roy was born in 1776 and passed away at Bristol in 1883. His name is associated with two great reforms in India, namely, the abolition of Sati and the introduction of western learning in the country. In the closing period of his life he chose to Visit England and his passion for liberty was so great that when he reached the Cape of Good Hope he insisted on his being carried to a French vessel where he the flag of liberty flying, so that he might be able to do homage to that flag, and when he saw the flag he shouted, “Glory, Glory, Glory to the Flag.” Although he had gone to England primarily as the ambassador of the Moghul Emperor to plead his cause in London, yet he took the opportunity to place some of the pressing Indian grievances before a Committee of the House of Commons. He submitted three papers, on the Revenue BRAHMO SAMAJ & PRARTHANA SAMAJ
The germs of religious reform planted in the days of Rammohan Roy became widespread Keshab Chandra Sen on whose shoulders fell the mantle of Rammohan Roy spread the gospel of the Brahmo Samaj far and wide and gave a new social orientation to its tenets. He turned his attention to the temperance movement and. made common cause with the temperance reformers in England. He was largel responsible for the passing of the Civil Marriage Act III of 1872
system of India, the Judicial system of India, and the Material condition of India. He was honoured by the East India Company with a public dinner. When in 1832 the Charter Act was ARYA SAMAJ
The Arya Sarnaj in the North West founded by the venerable Swami Dayanand Saraswati, and the Theosophical movement from the South furnished the necessary corrective to the spirit of heterodoxy and even heresy which the Western learning brought with it. Both of them were intensely nationalistic movements, only the Arya Samaj movement which owed its birth to the inspiration of the great Dayanand Saraswati was aggressive in its patriotic zeal, and while holding fast to the cult of the infallibility of the Vedas and the superiority of and the infallibility of the Vedic culture was at the same time not inimical to broad social reform. It thus developed a virile manhood in the Nation which was the synthesis of what is best in its heredity, with what is best in its environment. It fought some of the prevailing social evils and religious superstitions in Hinduism as much as the Brahmo Samnaj had battle against polytheism, idolatry amid polygamy.
before Parliament
THEOSOPHICAL MOVEMENT
The Theosophical movement while it extended its studies and sympathies to the wide world, laid special emphasis on a rediscovery as well as a rehabilitation of all that was great and glorious in the culture, It was this passion that led Mrs. Besant to start a college in Benares, the holy cit of India
RAMAKRISHNA MISSION
The latest phase of nation renaissance in India prior to the Congress was inaugurated in Bengal by that great sage, Ram Krishana Paramhansh, who later found in Swami Vivekanand his chief apostle carrying his gospel to East and West. The Ramakrishna Mission is not merely an organisation wedded to occultism or realism, but to a profound transcendentalism which, however, does not ignore the supreme duty of “Loke-Sangraha” or social service.
THE IDEA OF AN ALL-INDIA ORGANISATION
The credit for the birth of the Congress is often sought to be given to A/art Octavian Hume, who with the’ blessings ‘of the Viceroy, Lord Dufferin, inaugurated it. The British are thus said to be the foster parents of the Indian nationalism. It is true that Hume was the organiser of the Congress Session in 1885. But it will be seen that the Congress was the natural and inevitable production of various political, economic and social forces.
THE FIRST SESSION
The first session, of the Congress was to meet at Poona hut owing to an outbreak of cholera the venue was shifted to Bombay and the session began on the 28th December 1885, with Mr. W. C. Bnnerjee, the doyen of the Calcutta Bar in the chair, though originally, it had been decided to request Lord Reay, Governor of Bombay, to be the first President of the Indian National Congress but the idea had to be dropped as the Governor was advised by the Viceroy not to accept the offer. 72 delegates came from different parts of the country and most important among them were Dadabhai Naoroji, Ranade, Pherozeshah Mehta K.T. Telang, Dinshaw Wacha, etc. The meeting was truly a national gathering consisting of leading men from all parts of India
The Moderates believed in orderly progress and constitutional agitation. They believed in patience, steadiness, conciliation and union. T
The Surat Split
In 1907, there was a split in the Congress and the Moderates parted company with the Extremists. That split was due to many causes. The moderates had controlled the Congress from its very beginning and even now they were ill control of it. They had their own ways of thinking and 1 which were not acceptable to the younger generation who were impatient with the speed at which the Moderates were moving and leading the nation. Under the circumstances, a confrontation between the two was inevitable and that actually happened in 1907.
Tilak’s Loyal Attitude
Things came to a head after his return, It was soon discovered that Tilak was against setting up of a rival Congress though b this tune it was also discovered that the Moderate party had a very poor following in t lie Congress, so much so that the total number of delegates of the Congress at one tune did not mount to even 350, though the session was held under the presidency of such an illustrious personage as Pandit Madan Mohan Malaviya, and also held in the vantage ground of northern. India. This loyal attitude of Tilak towards the Congress was well-known to the Moderates but was not appreciated by them. In fact, they resisted by every means in their power, all efforts made by Tilak and his friends to re enter the Congress.
The Home Rule Movement
When Great Britain was involved in the First World War, Indian leaders like Tilak and Annie Besant decided to put new life in the national movement in the country. As the Englishmen did not like the word Swaraj and considered the same to be “seditious and dangerous,” Tilak decided to use the term “Home Rule” in place of Swaraj as the goal of his movement. In December 1915, he had deliberations with his colleagues and on 28 April 1916 the Indian Home Rule League was set up with its headquarters at Poona. The object of this League was to “attain Home Rule or self—government within the British Empire by all constitutional means and to educate and organise public opinion in the country towards the attainment of the same.” A similar Home Rule League was founded by Annie Besant on 15 September 1916 with its headquarters at Adyar near Madras
Non-Cooperation Movement
In the critical closing year of the war, the repressive policy of the British Government was becoming worse and worse. The Press Act was severely enforced. There were restrictions on Tilak and Mrs. Besant. In Bengal the number of youngmen interned ran upto nearly three thousand. There was great hardship and discontent, specially in the Punjab on account of recruiting and war fund activities of the Government.
The war had come to a close already when the Congress met at Delhi.in19 18 under the Presidentship of Pandit Madan Mohan Malaviva, The allies had been successful and the principle of self-determination had been declared b President Wilson, Llvod George and other statesmen. In the light of this situation, the Delhi Congress re-examined the position with regard to the Montague-Chelmsford scheme, demanding Dominion Status’ and representation on Peace Conference, and nominating Lokmanya, Gandhiji and Hussan lmam as its representatives. The Congress also urged the withdrawal of all repressive laws.
Gandhi Enters Active Politics
It was at this time that Gandhiji entered the field of Indian politics actively. He took the history decision to begin for the first time, a satygraha movement in the country to protest against the Rowlatt Act.
On the 18th March he published the pledge: “Being conscientiously of opinion that the Emil known as the Indian Criminal law Emergency Powers Bill, No 2 of 1919, are unjust, subversive of the principals of liberty and justice and destructive of the elementary rights of an individual on which the safety of India as a whole and the State itself is based, we solemnly affirm that in the event of these Bills becoming law and until they are withdrawn, we shall refuse civily to obey these law and such other laws as the Committee, hereafter to be appointed, may think fit, and we further affirm that in the struggle we will faithfully follow truth and refrain from violence to life, person or property.”
The 30th of March 1919 was fixed for a hartal, a day of fasting, penance and prayer, hut was changed to 6th April which can be called a red letter day in Indian history. The response of the people startled the Government, which flushed with victory, lost its head. There was firing at place. At Delhi, Swami Sharadhananda when threatened with shooting by British soldiers, bared his chest for the bullets. There were glorious scenes of Hindu-Muslim fraternisation. Swami Shradhananda was allowed to preach from the pulpit of Jamma Masjid. The country took to this new idea, as if they had been waiting for it, all along. A new chapter in the national struggle had begun. The happenings in the Punjab soon provided the immediate source of a deep and torrential flood of national awakening
Jallianwala Bagh Massacre
On 12 April 1919, a proclamation was issued–by General Dyer, who had taken charge of the troops the day before, that no meetings or gatherings of the people were to be held. However, no steps were taken to see that the proclamation was brought to the notice of the people living in the various localities of the city. The result was that, it was announced on 12 April evening that there would be public meeting on 13 April 1919 at 4.30 p.m. in the Jallianwala Bagh. Neither General Dyer nor other authorities took any action to stop the meeting. The meeting started at the right time and there were about 6,000 to 10,000 people present in the meeting. All of them were practically unarmed and defenceless. The Jallianwala Bagh was closed practically on al sides by walls except one entrance. General Dyer entered the Jallianwala Bagh with armoured cars and troops. Without giving any warning to the people to disperse, he ordered the troops to fire and he continued to do so till the whole of the ammunition at his disposal was exhausted At least one thousand persons were killed. The contention of General Dyer was that he wanted to teach the people a lesson so that they might not laugh at him. He would have fired and fired longer, he said, if he had the required ammunition He h only fired 1,600 rounds because his ammunition had run out The regime of Dyer imposed some unthinkable punishments The water and electric supply of Amritsar were cut off Public flogging was common How ever, the “Crawling Order” was the worst of all
The news of events in the Punjab, suppressed at first soon sent a wave of horror and fury throughout the length and breadth of the country. This massacre proved to be a turning point in the history of the freedom movement.
For eight months the Government tried to draw a veil over the Punjab massacre. After the Congress had conducted and published an enquiry into the facts by a committee consisting of Gandhjji, Motilal Nehru, C. R. Das, Abbas Tyabji and Jaykar, and in face of widespread agitation the Government set up a committee under Lord Hunter. Inspite of the ugliest findings, this committee tried to whitewash and justify the perpetrators of the crimes, with mild regret. The House of Commons did not fail to glorify General Dyer and public subscriptions were raised in England to honour him.
Gandhiji’s Decision
Mahatma Gandhi had so far believed in the justice and fairplay of the British Government. He had given his full cooperation to the Government during the First World War, inspite of opposition from men like Tilak. But the tragedy at Jallianwala Bagh, the imposition of Martial Law in the Pun jab findings of the Hunter Committee in 1920 on the tragic events of the Punjab, completely shattered the faith of Mahatma Gandhi in the good sense of the Britishers. He, therefore, decided to start Non cooperation Movement. He felt that the old methods must be given up.
A special session of the Congress met at Calcutta from 4th to 9th September, 1920. Here Gandhiji himself moved the resolution on non-cooperation. He was opposed not only by the President elect, Lala Lajpatrai and by other stalwarts like Chittaranjan Das, but ultimately he carried the day. Pandit Motilal Nehru joined Gandhiji at once and gave up his practice. The resolution was carried by a majority of 1855 votes as against 873.
The country had now found a way to express its intese desire for freedom and a new atmosphere soon began to pervade it. The non-cooperation programme was to be finally discussed and ratified at Nagpur. An unprecedented of delegates attended the Nagpur session. The Nagpur Congress really marked the new era in the Freedom movement The old feeling of impotent range and importunate request gave place to a new sense of responsibility and a self reliance Lalali and Deshbandhu came to oppose proposals but stayed to be converted.
The Nagpur Congress made Gandhiji the indisputedly supreme authority in the Congress and outside. Seasoned leaders like B.C. Pal and Malaviyaji, Jinnah and Khaparde, and stalwarts like C.R. Das and Lalaji were all won over. The Nagpur Congress also changed the creed of the Congress, “in such a fashion as to eliminate the declared adherence of that body to the British connection and to constitutional methods of agitation.”
the non-cooperation resolution. It involved the surrender of titles and honorary offices and resignation from nominated posts in the local bodies. The non-cooperators were not to attend Darbars and other official and semi-official functions held by the Government officials or in their honour. They were to withdraw their children gradually from schools and colleges and establish national schools and colleges. They were to boycott gradually the British courts and establish private arbitration courts. They were not to join the army as recruits for service in Mesopotamia. They were not to stand for election to the Legislatures and they were also not to vote. They were to use Swadeshi cloth. Handi-spining and hand-weaving were to be encouraged. Untouchability was to be removed as there could be no Swaraj without this reform. Mahatma Gandhi promised Swaraj within one year if people followed his programme sincerely and whole-heartedly. Ahimsa or non-violence was to be strictly observed by the non-co-operators. They were not to give up Satya or truth under any circumstances.
The Non Cooperation Movement captured the imagination of the pet Both the Hindus and Muslims participated in it There was wholesale burning of foreign goods. Many student left schools and colleges and the Congress set up such national educational institutions the Kashi Vidyapeeth, Benares Vidyapeeth, Gujarat Vidyapeeth, Bihar Vidyapeeth, Bengal National University, National College of Lahore, Jamia Millia in Delhi and the National Muslim University of Aligarh. Seth Jamma Lal was declared that he would give Rs. one lakh a year for the maintenance of non-practising lawyers. Forty lakh volunteers were enrolled by the Congress. Twenty thousand Charkhas were manufactured, The people started deciding their disputes by means of arbitration.
Government see reason was to start the civil disobedience movement and he decided to start the, same in Bardoli in Gujarat. The Congress Working Committee called upon the people of India to cooperate with the people of Bardoli “by refraining from mass or individual civil disobedience of an aggressive character, except upon the express consent of Mahatma Gandhi previously obtained.” Mahatma Gandhi wrote to the Viceroy and gave 7 days to accept his demands. The Viceroy held, the Congress responsible for all the lawlessness in the country. Mahatma Gandhi was left with no alternative but to launch the civil disobedience movement.
Unfortunately, at this time, the tragedy of Chauri Chaura occurred which changed the course of Indian history. What actually happened was that a mob of 3,000 persons killed 25 policemen and one inspector on 5 February, 1922. Similar tragic events had already occurred on 17 November, 1921 in Bombay and on 13 January 1922 in Madras. This was too much for Mahatma Gandhi who stood for complete non-violence. The result was that Mahatma Gandhi gave orders for the suspension of the Non-cooperation Movement at once. The Goverment was not satisfied with this action of Mahatma Gandhi and the Congress. It was feared that Mahatma Gandhi was out for a bigger trouble and conseq-uently he was arrested on 13 March,1922. His trial began in Ahmedabad and he pleaded guilty. He took upon himself full responsibility for the occurrences in Madras, Bombay and Chauri Chaura and told Mr. Broomfield, the British judge, that he would “do the same again” if he was set free. He was sentenced to 6 years’ imprisonment.
The action of Mahatma Gandhi in suspending the movement was severely criticised from many quarters. According to Dr. Pattabhi Sitaramayya, “Long letters were written from behind the bars by Pt.
Motilal Nehru and Lalà Lajpat Rai They took Gandhi to task for punishing the whole country for the sins of a place.”
The Swarajist Party
When C. R. Das and the other Bengal leaders were in Alipore Cenral Jail, they evolved a new programme of non-cooperation with the Government through legislatures. Their idea was to enter the legislatures in large numbers and “carry on a policy of uniform, continuous and consistent opposition to the Government.” Motilal Nehru also shared the views of C.R. Das. In July 1922, C.R. Das came out of jail and began to carry on propaganda in favour of Council-entry.
When a meeting of the All-India Congress Committee was held at Calcutta in November 1922, there were differences of opinion among the Congress leaders on the question of Council-entry. While C,R. Das, Motilal Nehru and Hakim Ajmal Khan were in favour of it, C. Rajagopalachari, Dr. Ansari, etc., were opposed to it. In spite of lengthy debates, no decision was arrived at. At the annual session of the Congress held at Gaya in December 1922, the “No-changers” won a victory and the programme of Council-entry was rejected. C.R. Das who presided over the session resigned from the Congress and announced his decision to form the Swarajist Party. The Object of the new party was to wreck the Government of India Act, 1919 from within the Councils. In March 1923, the first Conference of the Swarajist Party was held at the residence of Motilal Nehru at Allahabad and the future programme of the Party was decided. The keynote of the programme of the Party was obstructionism. Its members were to contest elections on the issue of the redress of the wrongs done by the British bureaucracy, to oppose every measure of the Government and to throughout all legislative enactments proposed by the British Government. This view of the Swarajists was that the seats in the legislatures must be captured so that they did not fall into the hands of undesirable persons who were tools in the hands of the bureaucracy in India. The leaders of the Swarajist Party declared that outside the Councils, they would co operate with the constructive programme of the Congress under the leadership of Mahatma Gandhi and in case their methods failed, they would, without any hesitation, join Mahatma Gandhi’s civil disobedience movement if and when launched by him.
Simon Commission and Nehru Report
The Government of India Act, 1919, had provided that a review of the constitutional position would be made after ten years. However, the British Government appointed Royal Commission headed by
SirJohn Simon in 1927, two years ahead of time, to go into the question of constitutional reforms. This Commission did not contain any Indian members; its all-white composition was treated by the people of India as an to national dignity. When Simon landed in Bomb he was treated with black flags and shouts of “Simon, go back”, and there was a countrywide hartal. Anti-Simon, demonstration took place all over the country anti Lala Lajpat Rai, the “Lion of Punjab”, was struck with lathi blows
SATYAGRAHA ERA
PURNA SWARAJ celebrations throughout the county on 26thJanuarv, 1930, in the wake of the famous Lahore Session, revealed the pent-up feelings, enthusiasm and readiness of the people for sacrifice. The independence pledge had rekindled the smouldering fire and a new upsurge was in the offing.
It was iii this atmosphere that All India Congress Working Committee met in February at Sabarmati and authorised Gandhiji to start Civil Disobedience Movement at a time and 1 of his choice.
It was not yet clear what would be the programme of action. Gandhiji’s strategy was not dear even to his closest associates. But the country had unbounded faith in Gaudhiji’s leadership. Earlier he had made his 11-point demand on the Victory and had offered inspite of every thing that had happened, to call of T Civil Disobedience. These points included total prohibition, reduction of Rupee ratio to Is. 4d. reduction of Land Revenue by half, reduction of all Military expenditure by half, protective Tariff on foreign cloth, relaxation of the Arms Act for self-defence and abolition of Salt Tax
HISTORIC MARCH TO DANDHI
Gandhiji began his march at 6.30 a.m. on 12th March, 1930 accompanied by his 79 Ashramites. It was a historic scene, calling back to our minds, the old legends coupled with the names of Shri Rama and the Pandavas. Motilal Nehru compared it to the march of Shri Rama Chandrato Sri Lanka. C.F. Andrews regarded it as Moses leading the exodus of Israelities. Americans compared the epic march to Lincoln’s decision to maintain the Union and his sending troops to the southern States. And all this by one frail unarmed man at 61, challenging the then strongest empire.
The March was widely reported and anxiously watched all over the country. Each day added to the fervour and enthusiasm. 300 Village officers tendered their resignations from the area through which Gandhiji passed. Gandhiji had said earlier “Wait till I begin. Once I march to the place, you will know what to do.” He had a clear vision of this scheme of resistance when others were in the dark.
Government had not yet arrested Gandhiji but Sardar Vallabhbhai and some other leaders had already been put in jail.
The road was watered, the path was strewn with flowers and leaves and decorated with flags and festoons. Crowds gathered everywhere to witness the march and pay homage to this strange army and its general. Gandhiji preached his old Gospel along the route. Khaddar, abstinence from drink and removal of untouchability were the three favourite themes, but he also enjoyed that all should join the Satyagrahis. During the march he declared that he would either die on the way or else keep away from the Ashram until Swaraj was won. Gandhiji’ s march lasted 24 days. They had traversed a distance of 200 miles. All along he was emphasising that the march was a pilgrimage, a period of penance not to be spent in feteing and feasting.
ARREST OF GANDHIJI
The country had been held back and was now ablaze from end to end, being permitted to start salt satyagraha as from the 6th of April, the national week. Huge public meetings were held in all big cities, the audience running up to six figures. The events at Karachi, Shiroda, Ratnagiri, Patna, Peshawar, Calcutta, Madras and Sholapur constituted a new experience in self-sacrifice and also laid bare the mailed fist of the British Government. There were military firings, lathi charges and arrests. Special Ordinances were promulgated to suppress the movement The press was stricken hard Gandhiji had been guiding the movement through his speeches and his Navjivan all along The Government had expected the movement to fizzle out if Gandhiji was left alone Gandhiji then drafted his second letter to the Viceroy announcing his intention of raiding the salt works of Dharsana and Chharsada Then came the time for the arrest of Gandhiji It was ten past one in the night when he was placed in a police car and taken to Yerwada prison.
Mr Ashmead Bartlett of the London Telegraph wrote: “There was something intensely dramatic in the atmosphere while we were waiting for the train, for we all felt we were sole eye-witnesses of a scene which may become historical, this arrest of a prophet, false or true for, false or true, Gandhi is now regarded as a holy man and a saint by millions of Indians Who knows whether one hundred years from now he may be worshipped as a supreme being by 300 million people We could not shake off these thoughts and it seemed incongruous to be at a level-crossing at dawn to take the prophet into custody.”
AFTER THE ARREST
Gandhiji’s arrest was followed by demonstrations from one end of the country to the other. It was the signal for voluntary and complete Hartals in Bombay, Calcutta and several other places. The whole city of Bombay was astir with the huge procession and several public meetings About 50,000 men had struck work in the mills. Railway Workshops had to be closed. Cloth merchants decided on a 6-day hartal. Resignations from Honorary officers and services were announced at frequent intervals. There were serious disturbances at Sholapur and in Calcutta.
Gandhiji’s arrest had raised a worldwide protest There were sympathetic hartals among Indian businessmen in places as far wide as Panama, Sumatra and the boycott movement was a matter of concern to the press in England, Germany and France In America an influentially signed message was cabled to Mr Ramsay Mecdonald by prominent clergymen led by Dr John Hayne Holmes
SECOND ROUND-TABLE CONFERENCE
In the meantime, however, the Congress Working Committee passed a resolution that Mahatma Gandhi should represent the Congress at the Second Round Table Conference to be convened later in193 1 in London. Mahatma Gandhi did attend the Conference as the sole representative of the Congress. As was expected, the communal question and the differences among the Indian people loomed large in this conference and all efforts to solve it by consent proved unsuccessful. Gandhiji put up a valiant light and some of the speeches he delivered were most striking. Speaking on the Congress that he represented, he said: “I am but a poor humble agent acting on behalf of the Indian National Congress, which is, if lam not mistaken, the oldest political organisation we have in India It has had nearly 50 years of life during which period it has, without any interruption, held its annual session. It is what it means-National. It represents no particular community, no particular class, no particular interest It claim to represent all Indian interests and 411 classes It is a matter of the greatest pleasure to me to state that it was first convinced in an English brain, Allan Octavian Hume. It was nursed by two great Parsees, Pherozeshah Mahta and Dadabhai Naoroji, whom all India delighted to recognise as its Grand Old Man. From the very commencement, the Congress had Mussalmans, Christians, Anglo-Indians, I might say all religious, sects, creeds, represented upon it more or less fully. The late Budruddin Tyabji identified himself with, the Congress. We have had Musalmans as Presidents of the Congress, and P too. We have had women as our Presidents; Dr. Annie Besant was the first, and Mrs. Sarojini Naidu followed
CONGRESS DECLARED UNLAWFUL
Gandhiji had strictly warned the Congressmen not to initiate any aggressive campaign but not to suffer any insults to national self-respect. The truce period had been the period of preparation on the part of the Government for renewed hostilities. The Working Committee severely condemned the atrocities and the terrible losses and indignities inflicted on innocent people in pursuance of the policy of terrorism. The President of the Congress that year, Sardar Vallabhbhai Patel, had addressed the Government on several occasions with no result. Gandhiji asked the Viceroy for an interview but was refused. The beaurocracy now wanted to teach the Congress a lesson. Gandhiji was arrested on January 4, 1932, and the principal Congress leaders all over the country were simultaneously put in jail. Congress was declared illegal. Their funds, premises and property confiscated, their press was banned. Ready made ordinances were broght forth and enforced.
The Congress and the country took up this ruthless challenge. By March 2nd, 1932 already there were 80,000 arrests. By April they rose to 1,20,000. Repression, this time, also exceeded by far the level of 1931. There were wholesale shootings and violence. Enormous fines on persons and villages and seizure of lands and property along with arrests, were made. The Government had contemplated that the movement would be over in six weeks time but it was not before 29 months that the fight had to be given up
GANDHIJI’S EPIC FAST
In September 1932 Gandhiji declared a fast unto death, to undo the provisions of the Communal Award of Ramsay McDonald, the then British Prime Minister, providing for the scheme of separate representation for the depressed classes, since that would yivisect Hinduism.
In May, 1933 Gandhiji undertook another last not against the Government but “for purification of myself and my associates and for greater vigilance and watchfulness in connection with the Harijan cause.” The president of the Congress in consultation with Gandhiji announced the suspension of the Civil Disobedience movement for 6 weeks. In July l9 asked for interview with the Viceroy which was refused.. The Government, however, continued its course of repression Gandhiji who was later released decided to devote his Lime to Harijan work.
The struggle was finally suspended by the All India Congress Committee who were allowed to meet at Patna and decided to call off the Civil Disobedience unconditionally, except for the provision that Gandhiji alone, when he thought. it necessary, could offer Civil Disobedience.
Gandhiji decided to start an individual Civil Disobedience movement, as from 1 August 1933, but he was arrested the previous night. He was released after a couple of days but was ordered to reside at Poona. Gandhi disobeyed this order, was re-arrested and sentenced to. one year’s imprisonment. Thereupon hundreds of Congressmen followed Gandhiji to prison. This movement continued till the early part of April; 1934.
THE SECOND WORLD WAR AND THE CONGRESS
The Second World War began on 1st September, The Second World War 1939. Two days later, the Viceroy of India declared war against Germany without consulting or taking into confidence the Indian leaders. Indian troops were sent to the various theatres of war for the defence of the British Empire. Congress Reaction After having done all this, the Victory started consultations with the Indian leaders. The Working Committee of the Congress met at Wardha in September, 1939 and after prolonged deliberations, a resolution was adopted in which it was declared that if the war was “to defend the status quo, imperialist possessions, colonies, vested interests and privileges, then India could have nothing to do with it. If, however, the issue was democracy and a world based on democracy then India is intensely interested in the maintenance and extension of it. If Great Britain was fighting for democracy, then she must necessarily end imperialism in her own possessions and establish full democracy in India.” The British Government was called upon to declare its war aims “in regard to democracy and ‘imperialism” and also to declare whether those aims were “going to apply to India and to be given effect to at present
INDIVIDUAL SATYAGRAHA
In September, 1940, the AICC resolved, that the self imposed restraint of the Congress could not be carried to the extent of self- extinction. It was decided to launch Satyagraha in support of the modest demand and the issue of freedom of speech. On October 17, individual satyagraha commenced and Vinobha Bhave was the first nominee. Pandit Nehru was to follow him but was arrested on October31, 1940, and was sentenced to 4 years’ imprisonment
QUIT INDIA MOVEMENT
The failure of the Cripps-Congress talks which had initially raised public expectations and excitement to a high pitch, caused a lot of disappointment.
Soon after the departure of Cripps, Gandhiji decided that the time for sterner policy and programme had come. The Japanese were knocking at India’s gates. The suffering of the people as a result of prolonged war and a prevailing misgovernment was becoming unbearable. The attitude of the British Government did not show any change of heart. Gandhiji once again took up a revolutionary stand and started a campaign in his weekly paper, Harijans, holding forth Quit India idea. Gandhiji felt convinced that the British presence was the incentive for the Japanese attack. He said: “I am convinced that the time has come for the British and the Indians to be reconciled to complete separation from each other. Complete and immediate orderly withdrawal of the British from India at least in reality will at once put the Allied cause on a completely moral basis.
The Working Committee, however, passed a resolution on July the 14th at Wardha, based on “Quit India” demand. The Congress gave 24 days to the Government to make a favourable response. On 15 July, 1942 Mahatma Gandhi told the foreign press that if the movement had to be launched it would be a non-violent one. On 25 July, 1942, President Chiang Kai-shek wrote to President Roosevelt to intervene so that the Congress was not forced to launch the movement. The letter was forwarded to Churchill but nothing came out of it.
QUIT INDIA RESOLUTION (August 7-8,1942, Bombay, A.I.C.C.)
“The All India Congress Committee has given the most careful consideration to the reference made to it by the Working Committee iii their resolution dated July 14, 1942, and to subsequent events, inducing the development of the war situation, the utterances of responsible spokesman of the British government, and the comments and criticisms made in India and abroad. The Committee approves of and endorses that resolution and is of the opinion that events subsequent to it have given it further justification, and have made it clear that the immediate ending of British rule in India is an urgent necessity, both for the sake of India and for the success of the cause of the United Nations. The continuation of that rule is degrading and enfeebling India and making her progressively less capable of defending herself and of contributing to the cause
IT IS GOING TO BE A FIGHT TO FINISH
In his speech, Jawaharlal Nehru who had moved the resolution ‘himself, said that it was going to be fight to finish.
“The conception of resolution is not narrow nationalism, but it not narrow nationalism, but it has an international background. The arguments for the resolution have already been sufficiently put before the public. I am sure the bona fides of the resolution have been fully understood by all friends. The resolutions is in no sense a challenge to anyone. If the British Government accept the proposed it would change the positions both internal and international, for the better from every point of view. The position of China would be improved. I am convinced that whatever change might come about in India, it must be for the better. The A.I.C.C. knows that Mahatma Gandhi has agreed that the British and other foreign armed forces stationed in India may continue. This has been agreed to in order not to allow the Japanese to come in.”
“I am surprised how intelligent people .in England and America could have misunderstood the Congress stand unless, of course, they deliberately chose to misunderstand it. I have regretfully come to the conclusion that to some extent other governments are also following the British line of thought towards India. Today, the British Government is opposed to the Indian national movement for freedom. I am convinced that the British Government can never really think in terms of advancing the cause of the freedom of India unless, of course, the entire character of the present British Government is changed I am not personally concerned with such a change, but I stand for dissociating myself with that government anti that country. It is not for me to advise the British people what government they should have.
“There is a great deal of criticism in America, too, about what India wants We are accused, by some newspapers, that we are blackmailing It is curious charge for a people to make who themselves had for generations carried on a struggle for freedom If for demanding freedom we are called blackmailers then surely our understanding of the English language has been wrong. Whatever may happen in Whitehall, it is not going to stop us from working for our independence. We live for it and will die for it. I do not want to say anything at the present moment which might add to the feeling of bitterness that exists everywhere. I know that this War has produced great emotional reactions in people’s minds which is one of the worst effects of the War and which makes it very difficult for the people to think and not to think in terms of violent hatred.
“Nobody in Whitehall can think straight, I suppose. There is falsity everywhere. You listen to the. r London, Berlin or Tokyo. One does not know what is the truth. I am prepared to make many allowances for the emotional background in England and America. I do not really mind if people there angry. But I feel sorry for the people in England and America who have a perverted way of looking at the Indian question. They are so wrong that they will certainly land themselves in difficulty. After all, just think what would have been the course of history; particularly that of Britain, if she had taken right steps with regard to India in the last two years If Britain had acted rightly, the entire history of the War would have been different. But in spite of perils and disasters, England has stuck to her imperialism and “rapier. The fact is patent to me that the British Government and, for certain, the Government of India think the Indian National Congress to be their enemy number one. If the Government of India is going to treat the people of India like this, then we also know how to behave with them. We have seen in the last few months unparalleled example of inefficiency and in competency of this government. The whole system is a rotten one. I do not want to associate myself with the creaking, shaking machinery that the Government of India is. As for the so-called National War Front, there is neither the nation, nor the war, nor any front in it. All that this front is now doing is opposing the Congress. I certainly do not mind that. The whole Government of India is built that way. The only occasion when it does function actively and efficiently is when overnight it starts rounding up large numbers of people. One of these some such efficient functioning will reappear against Congressmen!
‘It is curious tangle that we are in. It is not going to be resolved by shouting or by the approaches of the British Government. May I, with all respect, suggest to the great people of America that they have all gone wrong in regard to India, China and the whole of Asia. Americans. have looked upon India as an appendage to Britain, and Asia as the dependent of E rope and America. Some of them have thought in terms of benevolence towards these countries, but always with a taint of road superiority They have s considered themselves, because of their inventions during this machine age, to be infinitely. Better then us and also that we are a benighted back people. But the people of Asia do no propose to be that manner any longer. Asia is the mother-continent of the world, and India and China constitute the real mother countries of the-world, What is the good of such people, who’, simply because they have some very great material achievements to their credit, have forgotten or are not learning the very essence and art of living? They have built and are building better motorcars. This is .a machine age. We will also learn to build machines-better machines. Americans have forgotten the magnificent achievements of China and India. It is China and India, with the experience of ages, who have learned the art of living decently even without the material achievements considered necessary for such living.
“I hate poverty. My grievance against the British is that they has made Indians miserable, poverty stricken wrecks of humanity. We are now taking a step from which there will be no going back. If there is goodwill on other side, then everything would be all right and the whole course of the War and future of the world would be changed. The change would be not merely emotional but in the material sense also. But that is not to be. There might be some difficulty. It is my conviction that this resolution is the only way, the effective way, in which we can help china and Russia and I know how terrible the situation is there. Britain and America must change their whole conception of the War. It is no good looking at Asia as a side-show. Asia is the centre of the War and it is Asia that is going to determine the final result of the War. Therefore, I want to prepare today, even at some risk and peril, so that the final result of the War should be the right kind of result. We must go forward even though it involves certain perils. I should like-my friends, who do not agree with this resolution or who do not try to understand it, to respect our bona fieds. People should realise that if there is any trouble in India, it is we who would suffer. If there is internal trouble or an external invasion by Japan, it is we who would suffer, England might he distantly affected but we have to die immediately. The problem of meeting aggression concerns us deeply. How can I, after seeing the incompetence of the government, trust them? Their whole attitude is one of retreat. We, however, want to be valiant fighters. It is not a narrow nationalist
Congress & The Freedom Movement
BIRTH OF THE CONGRESS
EARLY PHASE OF THE CONGRESS
NON-COOPERATION MOVEMENT
SATYAGRAHA ERA
THE SECOND WORLD WAR AND THE CONGRESS
QUIT INDIA MOVEMENT
DO OR DIE
PLANS OF FREEDOM
RIOTS – PARTITION – RIOTS
THE DAWN OF FREEDOM
BIRTH OF THE CONGRESS
Its
It was not merely the economic exploitation and the sense of political subjection that gave birth to the Congress. For fifty years and more before the birth of the Congress, the leaven of national rejuvenation had been at work. In fact national life was in a state of ferment as early as in the times of Rammohan Roy, who could in a w be regarded as the prophet of Indian Nationalism and the father of modern India. He has a wide vision and a broad outlook. While it is in that the socio-religious condition of his day was the subject of his special attention in his reformist activities, he nevertheless a keen sense of the grave political wrongs by which his country was afflicted at that time and made a strenuous effort to seek an early redress of those wrongs. Rammohan Roy was born in 1776 and passed away at Bristol in 1883. His name is associated with two great reforms in India, namely, the abolition of Sati and the introduction of western learning in the country. In the closing period of his life he chose to Visit England and his passion for liberty was so great that when he reached the Cape of Good Hope he insisted on his being carried to a French vessel where he the flag of liberty flying, so that he might be able to do homage to that flag, and when he saw the flag he shouted, “Glory, Glory, Glory to the Flag.” Although he had gone to England primarily as the ambassador of the Moghul Emperor to plead his cause in London, yet he took the opportunity to place some of the pressing Indian grievances before a Committee of the House of Commons. He submitted three papers, on the Revenue BRAHMO SAMAJ & PRARTHANA SAMAJ
The germs of religious reform planted in the days of Rammohan Roy became widespread Keshab Chandra Sen on whose shoulders fell the mantle of Rammohan Roy spread the gospel of the Brahmo Samaj far and wide and gave a new social orientation to its tenets. He turned his attention to the temperance movement and. made common cause with the temperance reformers in England. He was largel responsible for the passing of the Civil Marriage Act III of 1872
system of India, the Judicial system of India, and the Material condition of India. He was honoured by the East India Company with a public dinner. When in 1832 the Charter Act was ARYA SAMAJ
The Arya Sarnaj in the North West founded by the venerable Swami Dayanand Saraswati, and the Theosophical movement from the South furnished the necessary corrective to the spirit of heterodoxy and even heresy which the Western learning brought with it. Both of them were intensely nationalistic movements, only the Arya Samaj movement which owed its birth to the inspiration of the great Dayanand Saraswati was aggressive in its patriotic zeal, and while holding fast to the cult of the infallibility of the Vedas and the superiority of and the infallibility of the Vedic culture was at the same time not inimical to broad social reform. It thus developed a virile manhood in the Nation which was the synthesis of what is best in its heredity, with what is best in its environment. It fought some of the prevailing social evils and religious superstitions in Hinduism as much as the Brahmo Samnaj had battle against polytheism, idolatry amid polygamy.
Before Parliament
THEOSOPHICAL MOVEMENT
The Theosophical movement while it extended its studies and sympathies to the wide world, laid special emphasis on a rediscovery as well as a rehabilitation of all that was great and glorious in the culture, It was this passion that led Mrs. Besant to start a college in Benares, the holy cit of India
RAMAKRISHNA MISSION
The latest phase of nation renaissance in India prior to the Congress was inaugurated in Bengal by that great sage, Ram Krishana Paramhansh, who later found in Swami Vivekanand his chief apostle carrying his gospel to East and West. The Ramakrishna Mission is not merely an organisation wedded to occultism or realism, but to a profound transcendentalism which, however, does not ignore the supreme duty of “Loke-Sangraha” or social service.
THE IDEA OF AN ALL-INDIA ORGANISATION
The credit for the birth of the Congress is often sought to be given to A/art Octavian Hume, who with the’ blessings ‘of the Viceroy, Lord Dufferin, inaugurated it. The British are thus said to be the foster parents of the Indian nationalism. It is true that Hume was the organiser of the Congress Session in 1885. But it will be seen that the Congress was the natural and inevitable production of various political, economic and social forces.
THE FIRST SESSION
The first session, of the Congress was to meet at Poona hut owing to an outbreak of cholera the venue was shifted to Bombay and the session began on the 28th December 1885, with Mr. W. C. Bnnerjee, the doyen of the Calcutta Bar in the chair, though originally, it had been decided to request Lord Reay, Governor of Bombay, to be the first President of the Indian National Congress but the idea had to be dropped as the Governor was advised by the Viceroy not to accept the offer. 72 delegates came from different parts of the country and most important among them were Dadabhai Naoroji, Ranade, Pherozeshah Mehta K.T. Telang, Dinshaw Wacha, etc. The meeting was truly a national gathering consisting of leading men from all parts of India
The Moderates believed in orderly progress and constitutional agitation. They believed in patience, steadiness, conciliation and union. T
The Surat Split
In 1907, there was a split in the Congress and the Moderates parted company with the Extremists. That split was due to many causes. The moderates had controlled the Congress from its very beginning and even now they were ill control of it. They had their own ways of thinking and 1 which were not acceptable to the younger generation who were impatient with the speed at which the Moderates were moving and leading the nation. Under the circumstances, a confrontation between the two was inevitable and that actually happened in 1907.
Tilak’s Loyal Attitude
Things came to a head after his return, It was soon discovered that Tilak was against setting up of a rival Congress though b this tune it was also discovered that the Moderate party had a very poor following in t lie Congress, so much so that the total number of delegates of the Congress at one tune did not mount to even 350, though the session was held under the presidency of such an illustrious personage as Pandit Madan Mohan Malaviya, and also held in the vantage ground of northern. India. This loyal attitude of Tilak towards the Congress was well-known to the Moderates but was not appreciated by them. In fact, they resisted by every means in their power, all efforts made by Tilak and his friends to re enter the Congress.
The Home Rule Movement
When Great Britain was involved in the First World War, Indian leaders like Tilak and Annie Besant decided to put new life in the national movement in the country. As the Englishmen did not like the word Swaraj and considered the same to be “seditious and dangerous,” Tilak decided to use the term “Home Rule” in place of Swaraj as the goal of his movement. In December 1915, he had deliberations with his colleagues and on 28 April 1916 the Indian Home Rule League was set up with its headquarters at Poona. The object of this League was to “attain Home Rule or self—government within the British Empire by all constitutional means and to educate and organise public opinion in the country towards the attainment of the same.” A similar Home Rule League was founded by Annie Besant on 15 September 1916 with its headquarters at Adyar near Madras
Non-Cooperation Movement
In the critical closing year of the war, the repressive policy of the British Government was becoming worse and worse. The Press Act was severely enforced. There were restrictions on Tilak and Mrs. Besant. In Bengal the number of youngmen interned ran upto nearly three thousand. There was great hardship and discontent, specially in the Punjab on account of recruiting and war fund activities of the Government.
The war had come to a close already when the Congress met at Delhi.in19 18 under the Presidentship of Pandit Madan Mohan Malaviva, The allies had been successful and the principle of self-determination had been declared b President Wilson, Llvod George and other statesmen. In the light of this situation, the Delhi Congress re-examined the position with regard to the Montague-Chelmsford scheme, demanding Dominion Status’ and representation on Peace Conference, and nominating Lokmanya, Gandhiji and Hussan lmam as its representatives. The Congress also urged the withdrawal of all repressive laws.
Gandhi Enters Active Politics
It was at this time that Gandhiji entered the field of Indian politics actively. He took the history decision to begin for the first time, a satygraha movement in the country to protest against the Rowlatt Act.
On the 18th March he published the pledge: “Being conscientiously of opinion that the Emil known as the Indian Criminal law Emergency Powers Bill, No 2 of 1919, are unjust, subversive of the principals of liberty and justice and destructive of the elementary rights of an individual on which the safety of India as a whole and the State itself is based, we solemnly affirm that in the event of these Bills becoming law and until they are withdrawn, we shall refuse civily to obey these law and such other laws as the Committee, hereafter to be appointed, may think fit, and we further affirm that in the struggle we will faithfully follow truth and refrain from violence to life, person or property.”
The 30th of March 1919 was fixed for a hartal, a day of fasting, penance and prayer, hut was changed to 6th April which can be called a red letter day in Indian history. The response of the people startled the Government, which flushed with victory, lost its head. There was firing at place. At Delhi, Swami Sharadhananda when threatened with shooting by British soldiers, bared his chest for the bullets. There were glorious scenes of Hindu-Muslim fraternisation. Swami Shradhananda was allowed to preach from the pulpit of Jamma Masjid. The country took to this new idea, as if they had been waiting for it, all along. A new chapter in the national struggle had begun. The happenings in the Punjab soon provided the immediate source of a deep and torrential flood of national awakening
Jallianwala Bagh Massacre
On 12 April 1919, a proclamation was issued–by General Dyer, who had taken charge of the troops the day before, that no meetings or gatherings of the people were to be held. However, no steps were taken to see that the proclamation was brought to the notice of the people living in the various localities of the city. The result was that, it was announced on 12 April evening that there would be public meeting on 13 April 1919 at 4.30 p.m. in the Jallianwala Bagh. Neither General Dyer nor other authorities took any action to stop the meeting. The meeting started at the right time and there were about 6,000 to 10,000 people present in the meeting. All of them were practically unarmed and defenceless. The Jallianwala Bagh was closed practically on al sides by walls except one entrance. General Dyer entered the Jallianwala Bagh with armoured cars and troops. Without giving any warning to the people to disperse, he ordered the troops to fire and he continued to do so till the whole of the ammunition at his disposal was exhausted At least one thousand persons were killed. The contention of General Dyer was that he wanted to teach the people a lesson so that they might not laugh at him. He would have fired and fired longer, he said, if he had the required ammunition He h only fired 1,600 rounds because his ammunition had run out The regime of Dyer imposed some unthinkable punishments The water and electric supply of Amritsar were cut off Public flogging was common How ever, the “Crawling Order” was the worst of all
The news of events in the Punjab, suppressed at first soon sent a wave of horror and fury throughout the length and breadth of the country. This massacre proved to be a turning point in the history of the freedom movement.
For eight months the Government tried to draw a veil over the Punjab massacre. After the Congress had conducted and published an enquiry into the facts by a committee consisting of Gandhjji, Motilal Nehru, C. R. Das, Abbas Tyabji and Jaykar, and in face of widespread agitation the Government set up a committee under Lord Hunter. Inspite of the ugliest findings, this committee tried to whitewash and justify the perpetrators of the crimes, with mild regret. The House of Commons did not fail to glorify General Dyer and public subscriptions were raised in England to honour him.
Gandhiji’s Decision
Mahatma Gandhi had so far believed in the justice and fairplay of the British Government. He had given his full cooperation to the Government during the First World War, inspite of opposition from men like Tilak. But the tragedy at Jallianwala Bagh, the imposition of Martial Law in the Pun jab findings of the Hunter Committee in 1920 on the tragic events of the Punjab, completely shattered the faith of Mahatma Gandhi in the good sense of the Britishers. He, therefore, decided to start Non cooperation Movement. He felt that the old methods must be given up.
A special session of the Congress met at Calcutta from 4th to 9th September, 1920. Here Gandhiji himself moved the resolution on non-cooperation. He was opposed not only by the President elect, Lala Lajpatrai and by other stalwarts like Chittaranjan Das, but ultimately he carried the day. Pandit Motilal Nehru joined Gandhiji at once and gave up his practice. The resolution was carried by a majority of 1855 votes as against 873.
The country had now found a way to express its intese desire for freedom and a new atmosphere soon began to pervade it. The non-cooperation programme was to be finally discussed and ratified at Nagpur. An unprecedented of delegates attended the Nagpur session. The Nagpur Congress really marked the new era in the Freedom movement The old feeling of impotent range and importunate request gave place to a new sense of responsibility and a self reliance Lalali and Deshbandhu came to oppose proposals but stayed to be converted.
The Nagpur Congress made Gandhiji the indisputedly supreme authority in the Congress and outside. Seasoned leaders like B.C. Pal and Malaviyaji, Jinnah and Khaparde, and stalwarts like C.R. Das and Lalaji were all won over. The Nagpur Congress also changed the creed of the Congress, “in such a fashion as to eliminate the declared adherence of that body to the British connection and to constitutional methods of agitation.”
the non-cooperation resolution. It involved the surrender of titles and honorary offices and resignation from nominated posts in the local bodies. The non-cooperators were not to attend Darbars and other official and semi-official functions held by the Government officials or in their honour. They were to withdraw their children gradually from schools and colleges and establish national schools and colleges. They were to boycott gradually the British courts and establish private arbitration courts. They were not to join the army as recruits for service in Mesopotamia. They were not to stand for election to the Legislatures and they were also not to vote. They were to use Swadeshi cloth. Handi-spining and hand-weaving were to be encouraged. Untouchability was to be removed as there could be no Swaraj without this reform. Mahatma Gandhi promised Swaraj within one year if people followed his programme sincerely and whole-heartedly. Ahimsa or non-violence was to be strictly observed by the non-co-operators. They were not to give up Satya or truth under any circumstances.
The Non Cooperation Movement captured the imagination of the pet Both the Hindus and Muslims participated in it There was wholesale burning of foreign goods. Many student left schools and colleges and the Congress set up such national educational institutions the Kashi Vidyapeeth, Benares Vidyapeeth, Gujarat Vidyapeeth, Bihar Vidyapeeth, Bengal National University, National College of Lahore, Jamia Millia in Delhi and the National Muslim University of Aligarh. Seth Jamma Lal was declared that he would give Rs. one lakh a year for the maintenance of non-practising lawyers. Forty lakh volunteers were enrolled by the Congress. Twenty thousand Charkhas were manufactured, The people started deciding their disputes by means of arbitration.
Government see reason was to start the civil disobedience movement and he decided to start the, same in Bardoli in Gujarat. The Congress Working Committee called upon the people of India to cooperate with the people of Bardoli “by refraining from mass or individual civil disobedience of an aggressive character, except upon the express consent of Mahatma Gandhi previously obtained.” Mahatma Gandhi wrote to the Viceroy and gave 7 days to accept his demands. The Viceroy held, the Congress responsible for all the lawlessness in the country. Mahatma Gandhi was left with no alternative but to launch the civil disobedience movement.
Unfortunately, at this time, the tragedy of Chauri Chaura occurred which changed the course of Indian history. What actually happened was that a mob of 3,000 persons killed 25 policemen and one inspector on 5 February, 1922. Similar tragic events had already occurred on 17 November, 1921 in Bombay and on 13 January 1922 in Madras. This was too much for Mahatma Gandhi who stood for complete non-violence. The result was that Mahatma Gandhi gave orders for the suspension of the Non-cooperation Movement at once. The Goverment was not satisfied with this action of Mahatma Gandhi and the Congress. It was feared that Mahatma Gandhi was out for a bigger trouble and conseq-uently he was arrested on 13 March,1922. His trial began in Ahmedabad and he pleaded guilty. He took upon himself full responsibility for the occurrences in Madras, Bombay and Chauri Chaura and told Mr. Broomfield, the British judge, that he would “do the same again” if he was set free. He was sentenced to 6 years’ imprisonment.
The action of Mahatma Gandhi in suspending the movement was severely criticised from many quarters. According to Dr. Pattabhi Sitaramayya, “Long letters were written from behind the bars by Pt.
Motilal Nehru and Lalà Lajpat Rai They took Gandhi to task for punishing the whole country for the sins of a place.”
The Swarajist Party
When C. R. Das and the other Bengal leaders were in Alipore Cenral Jail, they evolved a new programme of non-cooperation with the Government through legislatures. Their idea was to enter the legislatures in large numbers and “carry on a policy of uniform, continuous and consistent opposition to the Government.” Motilal Nehru also shared the views of C.R. Das. In July 1922, C.R. Das came out of jail and began to carry on propaganda in favour of Council-entry.
When a meeting of the All-India Congress Committee was held at Calcutta in November 1922, there were differences of opinion among the Congress leaders on the question of Council-entry. While C,R. Das, Motilal Nehru and Hakim Ajmal Khan were in favour of it, C. Rajagopalachari, Dr. Ansari, etc., were opposed to it. In spite of lengthy debates, no decision was arrived at. At the annual session of the Congress held at Gaya in December 1922, the “No-changers” won a victory and the programme of Council-entry was rejected. C.R. Das who presided over the session resigned from the Congress and announced his decision to form the Swarajist Party. The Object of the new party was to wreck the Government of India Act, 1919 from within the Councils. In March 1923, the first Conference of the Swarajist Party was held at the residence of Motilal Nehru at Allahabad and the future programme of the Party was decided. The keynote of the programme of the Party was obstructionism. Its members were to contest elections on the issue of the redress of the wrongs done by the British bureaucracy, to oppose every measure of the Government and to throughout all legislative enactments proposed by the British Government. This view of the Swarajists was that the seats in the legislatures must be captured so that they did not fall into the hands of undesirable persons who were tools in the hands of the bureaucracy in India. The leaders of the Swarajist Party declared that outside the Councils, they would co operate with the constructive programme of the Congress under the leadership of Mahatma Gandhi and in case their methods failed, they would, without any hesitation, join Mahatma Gandhi’s civil disobedience movement if and when launched by him.
Simon Commission and Nehru Report
The Government of India Act, 1919, had provided that a review of the constitutional position would be made after ten years. However, the British Government appointed Royal Commission headed by
SirJohn Simon in 1927, two years ahead of time, to go into the question of constitutional reforms. This Commission did not contain any Indian members; its all-white composition was treated by the people of India as an to national dignity. When Simon landed in Bomb he was treated with black flags and shouts of “Simon, go back”, and there was a countrywide hartal. Anti-Simon, demonstration took place all over the country anti Lala Lajpat Rai, the “Lion of Punjab”, was struck with lathi blows
SATYAGRAHA ERA
PURNA SWARAJ celebrations throughout the county on 26thJanuarv, 1930, in the wake of the famous Lahore Session, revealed the pent-up feelings, enthusiasm and readiness of the people for sacrifice. The independence pledge had rekindled the smouldering fire and a new upsurge was in the offing.
It was iii this atmosphere that All India Congress Working Committee met in February at Sabarmati and authorised Gandhiji to start Civil Disobedience Movement at a time and 1 of his choice.
It was not yet clear what would be the programme of action. Gandhiji’s strategy was not dear even to his closest associates. But the country had unbounded faith in Gaudhiji’s leadership. Earlier he had made his 11-point demand on the Victory and had offered inspite of every thing that had happened, to call of T Civil Disobedience. These points included total prohibition, reduction of Rupee ratio to Is. 4d. reduction of Land Revenue by half, reduction of all Military expenditure by half, protective Tariff on foreign cloth, relaxation of the Arms Act for self-defence and abolition of Salt Tax
HISTORIC MARCH TO DANDHI
Gandhiji began his march at 6.30 a.m. on 12th March, 1930 accompanied by his 79 Ashramites. It was a historic scene, calling back to our minds, the old legends coupled with the names of Shri Rama and the Pandavas. Motilal Nehru compared it to the march of Shri Rama Chandrato Sri Lanka. C.F. Andrews regarded it as Moses leading the exodus of Israelities. Americans compared the epic march to Lincoln’s decision to maintain the Union and his sending troops to the southern States. And all this by one frail unarmed man at 61, challenging the then strongest empire.
The March was widely reported and anxiously watched all over the country. Each day added to the fervour and enthusiasm. 300 Village officers tendered their resignations from the area through which Gandhiji passed. Gandhiji had said earlier “Wait till I begin. Once I march to the place, you will know what to do.” He had a clear vision of this scheme of resistance when others were in the dark.
Government had not yet arrested Gandhiji but Sardar Vallabhbhai and some other leaders had already been put in jail.
The road was watered, the path was strewn with flowers and leaves and decorated with flags and festoons. Crowds gathered everywhere to witness the march and pay homage to this strange army and its general. Gandhiji preached his old Gospel along the route. Khaddar, abstinence from drink and removal of untouchability were the three favourite themes, but he also enjoyed that all should join the Satyagrahis. During the march he declared that he would either die on the way or else keep away from the Ashram until Swaraj was won. Gandhiji’ s march lasted 24 days. They had traversed a distance of 200 miles. All along he was emphasising that the march was a pilgrimage, a period of penance not to be spent in feteing and feasting.
ARREST OF GANDHIJI
The country had been held back and was now ablaze from end to end, being permitted to start salt satyagraha as from the 6th of April, the national week. Huge public meetings were held in all big cities, the audience running up to six figures. The events at Karachi, Shiroda, Ratnagiri, Patna, Peshawar, Calcutta, Madras and Sholapur constituted a new experience in self-sacrifice and also laid bare the mailed fist of the British Government. There were military firings, lathi charges and arrests. Special Ordinances were promulgated to suppress the movement The press was stricken hard Gandhiji had been guiding the movement through his speeches and his Navjivan all along The Government had expected the movement to fizzle out if Gandhiji was left alone Gandhiji then drafted his second letter to the Viceroy announcing his intention of raiding the salt works of Dharsana and Chharsada Then came the time for the arrest of Gandhiji It was ten past one in the night when he was placed in a police car and taken to Yerwada prison.
Mr Ashmead Bartlett of the London Telegraph wrote: “There was something intensely dramatic in the atmosphere while we were waiting for the train, for we all felt we were sole eye-witnesses of a scene which may become historical, this arrest of a prophet, false or true for, false or true, Gandhi is now regarded as a holy man and a saint by millions of Indians Who knows whether one hundred years from now he may be worshipped as a supreme being by 300 million people We could not shake off these thoughts and it seemed incongruous to be at a level-crossing at dawn to take the prophet into custody.”
AFTER THE ARREST
Gandhiji’s arrest was followed by demonstrations from one end of the country to the other. It was the signal for voluntary and complete Hartals in Bombay, Calcutta and several other places. The whole city of Bombay was astir with the huge procession and several public meetings About 50,000 men had struck work in the mills. Railway Workshops had to be closed. Cloth merchants decided on a 6-day hartal. Resignations from Honorary officers and services were announced at frequent intervals. There were serious disturbances at Sholapur and in Calcutta.
Gandhiji’s arrest had raised a worldwide protest There were sympathetic hartals among Indian businessmen in places as far wide as Panama, Sumatra and the boycott movement was a matter of concern to the press in England, Germany and France In America an influentially signed message was cabled to Mr Ramsay Mecdonald by prominent clergymen led by Dr John Hayne Holmes
SECOND ROUND-TABLE CONFERENCE
In the meantime, however, the Congress Working Committee passed a resolution that Mahatma Gandhi should represent the Congress at the Second Round Table Conference to be convened later in193 1 in London. Mahatma Gandhi did attend the Conference as the sole representative of the Congress. As was expected, the communal question and the differences among the Indian people loomed large in this conference and all efforts to solve it by consent proved unsuccessful. Gandhiji put up a valiant light and some of the speeches he delivered were most striking. Speaking on the Congress that he represented, he said: “I am but a poor humble agent acting on behalf of the Indian National Congress, which is, if lam not mistaken, the oldest political organisation we have in India It has had nearly 50 years of life during which period it has, without any interruption, held its annual session. It is what it means-National. It represents no particular community, no particular class, no particular interest It claim to represent all Indian interests and 411 classes It is a matter of the greatest pleasure to me to state that it was first convinced in an English brain, Allan Octavian Hume. It was nursed by two great Parsees, Pherozeshah Mahta and Dadabhai Naoroji, whom all India delighted to recognise as its Grand Old Man. From the very commencement, the Congress had Mussalmans, Christians, Anglo-Indians, I might say all religious, sects, creeds, represented upon it more or less fully. The late Budruddin Tyabji identified himself with, the Congress. We have had Musalmans as Presidents of the Congress, and P too. We have had women as our Presidents; Dr. Annie Besant was the first, and Mrs. Sarojini Naidu followed
CONGRESS DECLARED UNLAWFUL
Gandhiji had strictly warned the Congressmen not to initiate any aggressive campaign but not to suffer any insults to national self-respect. The truce period had been the period of preparation on the part of the Government for renewed hostilities. The Working Committee severely condemned the atrocities and the terrible losses and indignities inflicted on innocent people in pursuance of the policy of terrorism. The President of the Congress that year, Sardar Vallabhbhai Patel, had addressed the Government on several occasions with no result. Gandhiji asked the Viceroy for an interview but was refused. The beaurocracy now wanted to teach the Congress a lesson. Gandhiji was arrested on January 4, 1932, and the principal Congress leaders all over the country were simultaneously put in jail. Congress was declared illegal. Their funds, premises and property confiscated, their press were banned. Readymade ordinances were broght forth and enforced.
The Congress and the country took up this ruthless challenge. By March 2nd, 1932 already there were 80,000 arrests. By April they rose to 1,20,000. Repression, this time, also exceeded by far the level of 1931. There were wholesale shootings and violence. Enormous fines on persons and villages and seizure of lands and property along with arrests, were made. The Government had contemplated that the movement would be over in six weeks time but it was not before 29 months that the fight had to be given up
GANDHIJI’S EPIC FAST
In September 1932 Gandhiji declared a fast unto death, to undo the provisions of the Communal Award of Ramsay McDonald, the then British Prime Minister, providing for the scheme of separate representation for the depressed classes, since that would yivisect Hinduism.
In May, 1933 Gandhiji undertook another last not against the Government but “for purification of myself and my associates and for greater vigilance and watchfulness in connection with the Harijan cause.” The president of the Congress in consultation with Gandhiji announced the suspension of the Civil Disobedience movement for 6 weeks. In July l9 asked for interview with the Viceroy which was refused.. The Government, however, continued its course of repression Gandhiji who was later released decided to devote his Lime to Harijan work.
The struggle was finally suspended by the All India Congress Committee who were allowed to meet at Patna and decided to call off the Civil Disobedience unconditionally, except for the provision that Gandhiji alone, when he thought. it necessary, could offer Civil Disobedience.
Gandhiji decided to start an individual Civil Disobedience movement, as from 1 August 1933, but he was arrested the previous night. He was released after a couple of days but was ordered to reside at Poona. Gandhi disobeyed this order, was re-arrested and sentenced to. one year’s imprisonment. Thereupon hundreds of Congressmen followed Gandhiji to prison. This movement continued till the early part of April; 1934.
THE SECOND WORLD WAR AND THE CONGRESS
The Second World War began on 1st September, The Second World War 1939. Two days later, the Viceroy of India declared war against Germany without consulting or taking into confidence the Indian leaders. Indian troops were sent to the various theatres of war for the defence of the British Empire. Congress Reaction After having done all this, the Victory started consultations with the Indian leaders. The Working Committee of the Congress met at Wardha in September, 1939 and after prolonged deliberations, a resolution was adopted in which it was declared that if the war was “to defend the status quo, imperialist possessions, colonies, vested interests and privileges, then India could have nothing to do with it. If, however, the issue was democracy and a world based on democracy then India is intensely interested in the maintenance and extension of it. If Great Britain was fighting for democracy, then she must necessarily end imperialism in her own possessions and establish full democracy in India.” The British Government was called upon to declare its war aims “in regard to democracy and ‘imperialism” and also to declare whether those aims were “going to apply to India and to be given effect to at present
INDIVIDUAL SATYAGRAHA
In September, 1940, the AICC resolved, that the self imposed restraint of the Congress could not be carried to the extent of self- extinction. It was decided to launch Satyagraha in support of the modest demand and the issue of freedom of speech. On October 17, individual satyagraha commenced and Vinobha Bhave was the first nominee. Pandit Nehru was to follow him but was arrested on October31, 1940, and was sentenced to 4 years’ imprisonment
QUIT INDIA MOVEMENT
The failure of the Cripps-Congress talks which had initially raised public expectations and excitement to a high pitch, caused a lot of disappointment.
Soon after the departure of Cripps, Gandhiji decided that the time for sterner policy and programme had come. The Japanese were knocking at India’s gates. The suffering of the people as a result of prolonged war and a prevailing misgovernment was becoming unbearable. The attitude of the British Government did not show any change of heart. Gandhiji once again took up a revolutionary stand and started a campaign in his weekly paper, Harijans, holding forth Quit India idea. Gandhiji felt convinced that the British presence was the incentive for the Japanese attack. He said: “I am convinced that the time has come for the British and the Indians to be reconciled to complete separation from each other. Complete and immediate orderly withdrawal of the British from India at least in reality will at once put the Allied cause on a completely moral basis.
The Working Committee, however, passed a resolution on July the 14th at Wardha, based on “Quit India” demand. The Congress gave 24 days to the Government to make a favourable response. On 15 July, 1942 Mahatma Gandhi told the foreign press that if the movement had to be launched it would be a non-violent one. On 25 July, 1942, President Chiang Kai-shek wrote to President Roosevelt to intervene so that the Congress was not forced to launch the movement. The letter was forwarded to Churchill but nothing came out of it.
QUIT INDIA RESOLUTION (August 7-8,1942, Bombay, A.I.C.C.)
“The All India Congress Committee has given the most careful consideration to the reference made to it by the Working Committee iii their resolution dated July 14, 1942, and to subsequent events, inducing the development of the war situation, the utterances of responsible spokesman of the British government, and the comments and criticisms made in India and abroad. The Committee approves of and endorses that resolution and is of the opinion that events subsequent to it have given it further justification, and have made it clear that the immediate ending of British rule in India is an urgent necessity, both for the sake of India and for the success of the cause of the United Nations. The continuation of that rule is degrading and enfeebling India and making her progressively less capable of defending herself and of contributing to the cause
IT IS GOING TO BE A FIGHT TO FINISH
In his speech, Jawaharlal Nehru who had moved the resolution ‘himself, said that it was going to be fight to finish.
“The conception of resolution is not narrow nationalism, but it not narrow nationalism, but it has an international background. The arguments for the resolution have already been sufficiently put before the public. I am sure the bona fides of the resolution have been fully understood by all friends. The resolutions is in no sense a challenge to anyone. If the British Government accept the proposed it would change the positions both internal and international, for the better from every point of view. The position of China would be improved. I am convinced that whatever change might come about in India, it must be for the better. The A.I.C.C. knows that Mahatma Gandhi has agreed that the British and other foreign armed forces stationed in India may continue. This has been agreed to in order not to allow the Japanese to come in.”
“I am surprised how intelligent people .in England and America could have misunderstood the Congress stand unless, of course, they deliberately chose to misunderstand it. I have regretfully come to the conclusion that to some extent other governments are also following the British line of thought towards India. Today, the British Government is opposed to the Indian national movement for freedom. I am convinced that the British Government can never really think in terms of advancing the cause of the freedom of India unless, of course, the entire character of the present British Government is changed I am not personally concerned with such a change, but I stand for dissociating myself with that government anti that country. It is not for me to advise the British people what government they should have.
“There is a great deal of criticism in America, too, about what India wants We are accused, by some newspapers, that we are blackmailing It is curious charge for a people to make who themselves had for generations carried on a struggle for freedom If for demanding freedom we are called blackmailers then surely our understanding of the English language has been wrong. Whatever may happen in Whitehall, it is not going to stop us from working for our independence. We live for it and will die for it. I do not want to say anything at the present moment which might add to the feeling of bitterness that exists everywhere. I know that this War has produced great emotional reactions in people’s minds which is one of the worst effects of the War and which makes it very difficult for the people to think and not to think in terms of violent hatred.
“Nobody in Whitehall can think straight, I suppose. There is falsity everywhere. You listen to the. r London, Berlin or Tokyo. One does not know what is the truth. I am prepared to make many allowances for the emotional background in England and America. I do not really mind if people there angry. But I feel sorry for the people in England and America who have a perverted way of looking at the Indian question. They are so wrong that they will certainly land themselves in difficulty. After all, just think what would have been the course of history; particularly that of Britain, if she had taken right steps with regard to India in the last two years If Britain had acted rightly, the entire history of the War would have been different. But in spite of perils and disasters, England has stuck to her imperialism and “rapier. The fact is patent to me that the British Government and, for certain, the Government of India think the Indian National Congress to be their enemy number one. If the Government of India is going to treat the people of India like this, then we also know how to behave with them. We have seen in the last few months unparalleled example of inefficiency and in competency of this government. The whole system is a rotten one. I do not want to associate myself with the creaking, shaking machinery that the Government of India is. As for the so-called National War Front, there is neither the nation, nor the war, nor any front in it. All that this front is now doing is opposing the Congress. I certainly do not mind that. The whole Government of India is built that way. The only occasion when it does function actively and efficiently is when overnight it starts rounding up large numbers of people. One of these some such efficient functioning will reappear against Congressmen!
‘It is curious tangle that we are in. It is not going to be resolved by shouting or by the approaches of the British Government. May I, with all respect, suggest to the great people of America that they have all gone wrong in regard to India, China and the whole of Asia. Americans. have looked upon India as an appendage to Britain, and Asia as the dependent of E rope and America. Some of them have thought in terms of benevolence towards these countries, but always with a taint of road superiority They have s considered themselves, because of their inventions during this machine age, to be infinitely. Better then us and also that we are a benighted back people. But the people of Asia do no propose to be that manner any longer. Asia is the mother-continent of the world, and India and China constitute the real mother countries of the-world, What is the good of such people, who’, simply because they have some very great material achievements to their credit, have forgotten or are not learning the very essence and art of living? They have built and are building better motorcars. This is .a machine age. We will also learn to build machines-better machines. Americans have forgotten the magnificent achievements of China and India. It is China and India, with the experience of ages, who have learned the art of living decently even without the material achievements considered necessary for such living.
“I hate poverty. My grievance against the British is that they has made Indians miserable, poverty stricken wrecks of humanity. We are now taking a step from which there will be no going back. If there is goodwill on other side, then everything would be all right and the whole course of the War and future of the world would be changed. The change would be not merely emotional but in the material sense also. But that is not to be. There might be some difficulty. It is my conviction that this resolution is the only way, the effective way, in which we can help china and Russia and I know how terrible the situation is there. Britain and America must change their whole conception of the War. It is no good looking at Asia as a side-show. Asia is the centre of the War and it is Asia that is going to determine the final result of the War. Therefore, I want to prepare today, even at some risk and peril, so that the final result of the War should be the right kind of result. We must go forward even though it involves certain perils. I should like-my friends, who do not agree with this resolution or who do not try to understand it, to respect our bona fieds. People should realise that if there is any trouble in India, it is we who would suffer. If there is internal trouble or an external invasion by Japan, it is we who would suffer, England might he distantly affected but we have to die immediately. The problem of meeting aggression concerns us deeply. How can I, after seeing the incompetence of the government, trust them? Their whole attitude is one of retreat. We, however, want to be valiant fighters. It is not a narrow nationalist
Hanuman
Hanuman is a great god. He is a noble hero and great devotee of Lord Rama the Ramayana
This deity is a provider of courage, hope, knowledge, intellect and devotion. He is pictured as a robust monkey holding a mace (gada) which is a sign of bravery and having a picture of Lord Rama tatooed on his chest which is a sign of his devotion to Lord Rama.
He is also called Mahaveera (the great hero ) or Pavan-suta (son of air) or Bajarangbali.
Monkey god of Hindu mythology, a central figure in the Ramayana He was a guardian spirit, the offspring of a nymph and the wind god. His great heroic exploit was recovering Rama wife,Sita, from captivity by the demon Ravana. Hanuman also flew to the Himalayas and carried back a mountain of medicinal herbs to cure Rama’s grievously wounded brother Laksmana. Worshiped in the form of a monkey, he is an important deity because of his strength and his faithfulness to Rama.
In Hindu mythology, the monkey chief and son of vasu, was an ally of Rama in his battle with ravana. His divine nature was very versatile, permitting dramatic changes in shape and size as well as the power of flight. When Hanuman leapt across the sea to Sri Lanka, the stronghold of Ravana, a female demon named Surasa tried to swallow him bodily. To avoid this interception Hanuman distended his body, forcing Surasa to Elongate her mouth enormously, then he suddenly shrank to the size of a thumb, shot through her head, and emerged from her right ear. Landed safely on the island, he dealt the forces of Ravana mortal blows and burned down the capital. For his many services Rama rewarded Hunuman with the gift of perpetual life and youth.
In Buddhist mythology the story of the monkey deity is repoducedi with many embellishments. The most celebrated account of his exploits is found in the Chinese novel Pilgrimage to the West by Wu Cheng-en (1505–80); it tells of Hanuman’s assistance to Tripotaka on his long journey to India in order to obtain the Buddhist scriptures.
Shirdi Sai Baba was an Indian saint who is worshiped by the various Hindus and Muslims allover India. Regarded as an incarnation of Dattatreya or Lord Shiva,Sai Baba advocated the moral codes of forgiveness, charity, love and devotion. His principles were grounded on
Shraddha ( Love, respect and Devotion)
Saburi ( Patience and Tolerance)
The philosophy governed by ShirdiSai Baba is based on Advaita Vedanta, the bhakti and Islam. The life of Shirdi Sai Baba exhibit an endeavor to adopt and reconcile Hinduism and Islam. One of the common lines he always taught his followers was:
“Sabka Malik Ek Hai” which meant ‘the same God bestows his benevolence irrespective of case, creed or religion”.
Life of Shirdi Sai Baba
There is a great debate regarding the origin ofSai Baba. No one knows whether he was a Hindu or Muslim by birth. When he was only 16 years,Sai Baba came to Shirdi, a small village in Maharashtra. He took shelter in Khandoba temple where Mahalsapathi, a villager, regarded him as ‘Sai’ meaning sage. He resided in ‘Dwarikamai’, a dilapidated mosque, and led an ascetic life. With his teachings, he started attracting people who came to him in search of peace. There are miracles which are attributedSai Baba of Shirdi. He remained in Shirdi all throughout his life. He took his last breath while resting on a devotee’s lap. People from different parts of India visit the Samadhi Mandir of Sai Baba in Shirdi.
<i Baba’s Assurances to his Followers
Before his death,Sai Baba made the following assurances to his followers:
The sufferings of those putting their feet on Shirdi will come to an end.
Saibaba assured that he will be as active and careful about the needs of his devotees even after his death.
He will always be there to help those who comes to him for help.
If anyone loves him and worships him,Sai Baba will also look after and love hat person.
If anyone asks for his advice, it will be provided to the person concerned at once.
There will be no want in the home of his followers.
Guru poornima is a major festival celebrated in the sacred land Shirdi. The other two festivals that are celebrated in the divinely vibrant Shirdi are Ramanavami and Dassera. This year 2009 the Guru poornima is on date 7th July, 2009.
The Sai Baba Samadhi Temple in Shirdi attracts people from allover India. People come here to get peace and blessings fromSai Baba. The Shri Sai Baba Sansthan Trust is based in Shirdi.
