Tarun Baudhik Yojana 2021 - Q2

April - June 2021(Q2)
Tarun Baudhik Yojana

Hindu Swayamsevak Sangh, USA
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Taun Baudhik Yojana 2021 Q2 www.hssus.org
Please Read Me
● 4 Boudhik topics per month have been provided. Relevant references have been
provided wherever possible.
● Subhashitam and Amrit Vachan - This should be recited (lead-follow) when the
Sankhya Pramukh collects Sankhya from all Agresars before Prarthana.
● 1 Geet - Geet should be done before the baudhik session. Goal should be to have
everyone in the Shakha memorize the geet and be able to sing together. Use different
techniques to engage everyone’s participation, memorization and understanding. After
the 1st geet has been memorized the 2nd one can be taken.
● During the baudhik session in each shakha, 1 topic from the table below can be taken. For
example in a 25 min baudhik session, ~5 min can be devoted for geet and ~ 20 min can
be devoted for baudhik topic.
● Charcha – Charcha pravartak (moderator) should share the topic in advance with the
shakha and make use of pointers that are provided here. The idea is to engage everyone in
charcha, make all present speak and articulate their viewpoints. And lastly, summarize at
the end, the pointers collected during the charcha.
● Baudhik – Identify the vaktas in advance and assign the topic. Request the vakta to
deliver the baudhik in 10 mins and keep about 5 mins for QA.
● Katha – For anybody delivering the katha, reading the katha from the pdf is not
recommended. The presenter should take some effort to gather additional information and
speak to the audience.
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Contents
April 2021 4
Charcha 5
Samudra Manthan 5
Katha 12
Ashoka’s Transformation 12
Baudhik 17
Maryada Purushottam Sri Rama 17
Baudhik 23
Vedic Sciences and their Relevance today 23
May 2021 29
Baudhik 29
Managing India-China Relations 29
Baudhik 35
Nari.. Devi..Mata 35
Katha 42
Karmayogini : Life of Ahilyabai Holkar 42
Charcha 50
Karyakarta 50
June 2021 56
Baudhik 56
Hindu Sangathan Diwas 56
Baudhik 61
Dr. B.R.AMBEDKAR - Beyond Dalit and Constituion 61
Katha 71
The life of Lachit Borphukan 71
Charcha 75
Caste as Social Capital 75
Subhashitam / सुभाषितं 86
Subhashita I 86
Subhashita II 86
Amrit Vachan 87
Geet 88
Geet-I 88
Geet - II 90
HSS FAQ 92
Prerana Magazine 93
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Baudhik Resource Library 94
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April 2021
Charcha
Samudra Manthan
How to work as team and achieve great things
Introduction
Do you remember what you had for dinner last Wednesday? Maybe not. Do you remember what
a great time you had on your birthday? What about your sweet 16 party? Maybe. I am sure that
your parents remember their wedding day and the day you were born. You possibly remember
the car accident you may have been involved in or extremely sad events you were witness to.
Such events are times that we would remember very vividly, with all the minute details of the
day, the time, the weather, and the people who were present. How come we remember events
that happened long ago in such detail while we forget what we did just a week ago? The answer
is that we remember whatever brings about an extremely strong emotion in us.
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Stories Help Us Remember
Stories have helped people retain the memory of events since the beginning of humankind.
Vivid and vibrant stories full of juicy, grand, and extraordinary occurrences, both good and bad
tend to hold our attention. It is for this reason that all legendary stories are told the way they are.
Our puranas and itihasas are full of stories that have great life lessons. The Dashavatara stories
of Bhagawan Vishnu are great examples of stories that we can learn lessons from.
Here’s a story for you to remember and learn from:
Kurma (Tortoise) Avatara and Samudra Manthana
This is the story of how Bhagwan Vishnu took the avatara of a tortoise and helped in churning
the ocean.
The Devas and Asuras after consulting with Brahma, and Vishnu, came together to churn the
ocean ( Samudra Manthan) to gain power, richness, and immortality. They requested Mandara
Parvat (mountain) to become a churning rod and Vasuki, the king of snakes, to become the
churning rope. The Asuras held Vasuki’s head, while the Devas pulled from the tail end. They
tried hard to churn the ocean with this mountain- snake churning mechanism, but Mandara kept
sinking into the waters repeatedly. Finally, they approached Bhagawan Vishnu for help. He
agreed and took the Kurma Avatara and became a giant tortoise and was able to support the
churning process.
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Many many wonderful treasures came out of the ocean while the Devas and Asuras churned it.
Kaustubha and other priceless Ratnas (gems), Ucchashrivas, the pure white, seven-headed
flying horse, Airavata, the king of elephants, Shankha, the divine conch were just some of
them. The Apsaras Rambha and Menaka, Kamadhenu, the wish fulfilling cow and many
medicinal herbs also rose up from the ocean. In addition to these the moon and Sri Lakshmi
herself came up out of it. The Devas and Asuras took turns while claiming ownership to these
treasures. They kept churning and as they did, a poisonous substance started oozing out of the
mouth of Vasuki. This Hala-hala (poison) was so strong that it started polluting everything, the
air, the water, and the lands. Everything started dying, the plants, the animals, and all creatures.
With nowhere to go, everyone started screaming for help.
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Finally, Bhagawan Shiva came to their rescue. He took all the Hala-hala himself and drank it.
There was a chance that Shiva would be severely affected by the strong poisonous substance,
but Parvati came to help Shiva and held it in his neck and did not allow it to go down into his
stomach. The hala-hala made Shiva’s neck blue, thus he is known as Nila-Kantha (the one with
a blue neck) from then onwards.
The Churning continued, and finally, Dhanwantari, came out with amruta (the immortality
potion). It was known that whoever drank the amruta would become extremely powerful,
youthful and would live forever, defying sickness and death. Now, everyone wanted this amruta
and so the devas and asuras started fighting. Once again, Sri Vishnu took another avatar –
Mohini, a beautiful lady, who was an expert in art, music, and had mesmerizing skills, as her
name suggests.
It was decided that Mohini would distribute the amruta among the devas and asuras. She
started talking sweetly as she sang songs, and played calming music, while distributing the
amruta. Clever Mohini made sure to distribute the amruta to the devas only, making sure that
the asuras felt that they were being cared for too. One of the Asuras, named Svarbhanu was
able to see through what she was doing and stealthily disguised himself, and sat down on the
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side of the Devas. Mohini without knowing gave him some amruta. Before he could drink it
completely, Surya and Chandra (Sun and the Moon) identified him and let Vishnu know.
Immediately, Vishnu transformed into his original form and beheaded the asura with his chakra.
But, instead of dying, both his Head and Body remained alive and were called and Rahu and
Ketu. And the legend is they, Rahu and Ketu, would repeatedly attack and try to overpower and
take over Sun and Moon, though unsuccessfully, which causes Solar and Lunar Eclipses.
Lessons Learned From This Story
Need a team to achieve great things
To do anything good and great, we need to think, analyze, and contemplate. We need to bring
people of different skills and talents together and form a team. Many times, they might not agree
with everything, but can come together for a greater cause.
Prosperity for all
Look at the kind of things envisioned as coming from the Samudra Manthan – precious stones,
apsaras – known for their beauty, art, music and dance, moon, horse, elephant, wish fulfilling
cow and tree, medicine, and Laxmi for all round prosperity. Similarly, by working together one
can receive material wealth, health, and happiness. If this is used properly and with the correct
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mindset we can prosper both through our bodies and souls, the recipe for “Save bhavantu
Sukhinah, sarve santo niramayah”.
Need one Avatar
Whenever ideas for great initiatives come by , there comes along with it a lot of negativity too.
One faces skeptics with hundreds of reasons as to why something will not work and setbacks
will occur – just as the mountain-snake churning mechanism kept sinking. All we need is
someone like Bhagwan Vishnu to support the initiative, venture, and idea. Then things start
rolling, many new ideas come out, new innovations happen, everyone gets benefitted, and a
new world gets created. The avatar who takes that role, who takes the load, shoulders a
mountain, should also be able, stable, and capable. They should have a thick skin and not be
too sensitive to ups and downs, turns and turbulence and be a facilitator of the churning
process.
Sustainability, and Responsibility
Even as we work as a team with focus towards good things, there are chances of things going
terribly wrong. The environment could get vicious, and poisonous and can result in total
destruction, while endangering life and the environment as well. At such a time there should be
someone who will stop what is happening and help take the poison out. They should shoulder
the responsibility just as Shiva drank the poison, thus bringing corrective measures. It is
possible that the person himself may get destroyed in the process. At this juncture they need
the support of friends, family and their colleagues. This is shown when Parvati comes to support
Shiva as he consumes the Halahala, while the devas stand by him. If such support is there, one
can continue churning, and we will get the best of the best for mankind – even immortality.
Keep it away from wrong hands
History tells us that the innovation and power in wrong hands have created havoc in the world,
so it's important to make sure that the power remains in safe hands and is used for peaceful
purposes. This decision needs careful deliberation and conscious action of a skillful person like
Mohini, who can make sure the goodness, values, and sustainability get immortality.
Our Internal Enemies
Our shastras [Bhagavad Gita] describes Daivic and Asuric (Good and bad) qualities. Sri Krishna
talks about them in detail in Bhagavad Gita in Chapter 17. We hear about the shad-ripuH – (The
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six internal enemies) - Kama (lust/craving), Krodha (anger), Lobha (greed), Moha (delusion),
Mada (arrogance, vanity), and Matsarya (jealousy). These strong attachments and aversions
corrupt our mind with these six negative tendencies. All our behaviors and actions are
constantly influenced by these six negative tendencies. These tendencies are difficult to detect.
We do not realize when they affect us, just like Asura Svarbanu, who disguised himself as a
Deva. It is possible that we lose control of what we are doing and they take over, resulting in our
downfall.
How to overcome
We should not nurture them or make them stronger and permanent by sharing the results of our
work. This would be similar to sharing Amruta with Svarbanu. Instead, we should be watchful
and aware of our thoughts and actions day in and day out just like Surya and Chandra were.
When we know and identify some of these qualities in action, they start becoming dominant, we
can bring in the opposite thoughts, or think about the consequence of such thoughts and action.
We can seek Divine grace to deal with it, and with the blessings of Ishwara (Ishwara Krupa) we
can surely overcome it. But remember, it is not easy, like Rahu and Ketu it will come again and
again to take over, but being watchful, with help of Viveka and Vichara we can overcome it.
PowerPt Slide Deck:

Samudra Manthan - Slide DecK I
References:
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Katha
Ashoka’s Transformation
Topics Covered During Katha
● Mauryan Empire Before Ashoka’s Rule
● Ashoka’s Early life
● How Ashoka Earned the Crown
● His First 8 Years of Ruling
● Kalinga War’s Influence on Ashoka
● Effects of Buddhism on Mauryan Empire/India/Ashoka
The year was 304 B.C.E. and King Bindusara of the Mauryan Empire had welcomed a baby
boy, named Ashoka. King Bindusara was only the second king of an already great empire. His
father, Ashoka’s grandfather, was Chandragupta Maurya. The Mauryan empire was established
in 321 B.C.E, after overthrowing the Nanda kingdom in Magadha. King Ashoka is the most
well-known king of this great empire. In Ashoka’s younger years, before he took his place in the
Mauryan dynasty, he was a bold and troublesome man.
Bindusara sent his son Ashoka to help quell an

uprising in Ujjain, the former capital of the
Avanti Kingdom. Ashoka succeeded but was
injured in the fighting. Buddhist monks tended
to the wounded prince in secret so that his
eldest brother, the heir-apparent Susima,
would not learn of Ashoka's injuries. At this
time, Ashoka officially embraced the
principles of Buddhism, though they were
in direct conflict with his life as a general.
When his father, Bindusara, had died in 217

BCE, Ashoka and his half-brothers had fought against each other to find the next successor of
the Mauryan throne. This war between his siblings had gone on for two years and Ashoka had
been the one who had proven himself “worthy” of the throne. It is said that Ashoka had killed all
99 of his half brothers and only left his real brother, Tissa, alive.
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He was coronated as the King of the Mauryan empire around 268 B.C.E. The empire extended
almost throughout all of India and some parts of central Asia. He had inherited a sizable empire,
but he expanded it to include most of the Indian subcontinent, as well as the area from the
current-day borders of Iran and Afghanistan in the west to the Bangladesh and Burma border in
the east. The South and Southeast parts of India were the only areas in India where the
Mauryan empire did not rule. King Ashoka’s thirst for power over the entirety of India was a
strong thirst to quench as Ashoka waged near-constant war on surrounding regions during his
first 8 years of rule.
In the eighth year of his reign, he set on his conquest to capture Kalinga. Though this may
sound odd, the kings of this time period would resort to war as a way to gain control over
another kingdom. In comparison, the way that Hindu kings of an earlier era went about
expanding their empire is rather peaceful. They would see war as a last resort. They would
usually resort to nonviolent practices, such as the Ashwamedha yagna or the annexation of a
kingdom by marrying into the ruling family. The reason kings like Ashoka would resort to warfare
rather than such nonviolent ways was because of the decline of Hindu dharma at this time. The
majority of India was under the influence of Buddhism, and the sudden surge almost completely
wiped out Hinduism at the time. It was only after more than 1,000 years from Asoka’s time, that
Hindu’s scarce population had recovered, because of Adi Shankaracharya.
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The core territory of Kalinga now encompassed the majority of Odisha and parts of Andhra
Pradesh. Kalinga was not only vital for the mission to conquer the whole of India but its
geographical placement also made it more desirable. Ashoka believed that capturing Kalinga
would make the Mauryan empire even stronger because Kalinga controlled the trade routes with
Southeast Asia. Ashoka’s decision was made and he declared war on Kalinga in 261 B.C.E.
The Kalinga empire resisted his forces fiercely. The Kalinga Empire was no small opponent for
the Mauryan throne. Megasthenes, the Greek ambassador, had lived in Chandragupta Maurya’s
court around 303 B.C.E. He marveled at the utter size of the kingdom and its army. He noted
that there were “60,000 foot soldiers, 1,000 horsemen, and 700 elephants”, these were only for
the protection of the king himself. The Greek writer and historian, Diodorus (famous for writing
history about India, Egypt, Arabia, and Europe), also was amazed at the sheer size of the
elephants in the Kalinga Empire. He believed that no other force had even tried to conquer the
Kalinga Empire (before Ashoka) because of the strength of the war animals in the Kalinga army.
Both forces knew that this battle wouldn’t be an easy one, each attack had a counterattack. One
fought for expansion and the other, self defense. Though each seemed equal, there could be
only one winner at the end of the fight. The strength of the Kalinga Empire could not withstand
the strength of Ashoka’s power-thirsty kingdom.
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The aftermath of the Kalinga War resulted in 150,000 soldiers from the side of Kalinga taken as
prisoners by Asoka and 100,000 slain. Many others died of injuries and epidemics after the war.
On the Mauryan side of things, 70,000 soldiers were lost. According to the official storyline,
Ashoka was horrified by his own brutality and became a Buddhist and a pacifist. But, as we
have seen, he was already a practicing Buddhist by then, and from what we know of his early
rule, he was hardly a man to be easily shocked by the sight of blood. None of the inscriptions in
Odisha express any remorse; any hint of regret is deliberately left out.
He didn’t only drift towards Buddhism for the guilt built in his heart, but it is said that his spiritual
teacher, Upagupta, had also played a role in his transformation. Ashoka wrote out a series of
edicts, explaining his policies and aspirations for the empire and urging others to follow. In his
edicts, Ashoka vowed to care for his people like a father and promised neighboring people that
they need not fear him—that he would use only persuasion, not violence, to win people over. It
is likely that Ashoka was using his inscriptions as a tool of political propaganda to
counter his reputation for cruelty. As with the words of any politician, this does not mean
he changed his behaviour.
His concern for living things also appeared in a ban on live sacrifices and sport hunting as
well as a request for respect
for all other creatures,
including servants. Ashoka
urged his people to follow a
vegetarian diet and banned
the practice of burning forests
or agricultural wastes that
might harbor wild animals. He
devoted his life to the people
of his kingdom. He asked to
always be updated about his people’s welfare no matter the circumstance. Although
Ashoka urged his people to practice Buddhist values, he fostered an atmosphere of respect
for all religions. Within his empire, people followed not only the Buddhist faith but also
Jainism, Zoroastrianism, Greek polytheism, and many other belief systems. Ashoka served
as an example of tolerance for his subjects, and his religious affairs officers encouraged the
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practice of any religion. Ashoka along with these drastic changes to his life had also become
a great architect. His newfound talent is marveled at by modern-day archaeologists. The
remains of his famous pillars were extremely well made and the Sanchi Stupa which he built
is one of the most famous Stupas in the world.
On a closer look, Ashoka looks like a cruel and unpopular usurper who presided over the
disintegration of a large and well-functioning empire built by his father and grandfather. At
the very least, it must be accepted that evidence of Ashoka’s greatness is thin and he was
some shade of grey at best. Perhaps like many politicians, he made grand high-minded
proclamations but acted entirely differently. This fits with the fact that he is not remembered
as a great monarch in the Indian tradition but in hagiographic Buddhist texts written in
countries that did not experience his reign. He was “rediscovered” in the 19th century by
colonial era orientalists like James Princep. His elevation to being “Ashoka the Great” is
even more recent and is the result of political developments leading up to India’s
independence.
References:
The Truth About Ashoka
Biography of Ashoka the Great, India’s Mauryan Empire by Kallie Szczepanski
Kalinga War: Conquering the Victor by Nirmalya Panigrahi
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Baudhik
Maryada Purushottam Sri Rama

Topics to cover:
● Maharshi Valmiki Question

● Meaning of Maryada Purushottam
● List of the Divine Qualities in Ramayana
● Illustration of the Divine Qualities in Ramayana
● Rama’s Marriage and exile
● Slaying of Tataka
● Liberation of Jatayu
● Rama’s Fury: The Making of Rama Setu
● Jai Sri Ram
Prime Minister Modi recently performed Shilanyasa (bhoomi pooja) for the construction of Lord
Rama Temple in Ayodhya. The construction of a temple for Rama at his birthplace is the
culmination of hundreds of years of struggle and supreme sacrifices by millions of Rama
devotees. The U.P. Chief Minister, Sri Yogi Adityanath, named the international airport being
built in Ayodhya as “Maryada Purushottam Sri Ram Airport”
Ramayana means Ramasya Ayanam (Rama’s journey). Satya and Dharma are the two
hallmarks of Ramayana. The name Rama reverberates through the heart of every Hindu. Every
place in Bharat takes pride in associating itself with Rama. Why is Rama so intertwined with
every Hindu? The answer lies in the divine qualities Rama internalized as Maryada
Purushottam. Valmiki Ramayana starts with a question.
Maharishi Valmiki’s Question
In the very beginning of the Ramayana, Maharshi Valmiki asks Maharshi Narada if there is any
person living at that time endowed with sixteen divine qualities:
को न्वस्मिन् साम्प्रतं लोके गुणवान् कश्च वीर्यवान् |
धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दढ

ृ व्रतः || १-१-२
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Who really is that person in this present world, who is virtuous and vigorous, a conscientious
one, one who is mindful of good deeds done to him, and a speaker of truth and who is
determined in his deed [1-1-2]
चारित्रेण च को युक्तः सर्वभूतेषु को हितः |
विद्वान् कः समर्थश्च कश्चैकप्रियदर्शनः || १-१-३
Who is appropriate in disposition, who is interested in welfare of all beings, who is adept, able,
and uniquely pleasant to look at [1-1-3]
आत्मवान् को जितक्रोधो द्युतिमान् कोऽनसूयकः |
कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे || १-१-४
Who is that self-composed one, who controlled his ire, who is brilliant, non-jealous and whom do
even the gods fear, when provoked to war [1-1-4]
Narada replies:
इक्ष्वाकुवंशप्रभवो रामो नाम जनैः श्रुतः |
नियतात्मा महावीर्यो द्युतिमान् धृतिमान् वशी || १-१-८
From the Ikshvaku dynasty, one emerged known to people as Rama. He is with a controlled
self, highly valorous, resplendent, steadfast and a controller of his own senses. [1-1-8] (Valmiki
Ramayana).
Meaning of Maryada Purushottam
In samskrutam, Maryada means propriety of conduct. The qualities described in the question
above pertain to appropriate conduct that is both ideal and divine. Lord Rama internalized these
qualities and lived them as a role model for future generations. The internalization of these
qualities makes him “Maryada” purushottam.
List of the Sixteen (Shodasa) Divine Qualities in Ramayana
1. गुणवान् (Gunavan): virtuous

2. वीर्यवान् (Veeryavan): vigorous
3. धर्मज्ञ: (Dharmajnah): conscientious
4. कृतज्ञ: (Krutajnah): grateful
5. सत्यवाक्य: (Satya Vakyah): speaker of truth
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6. दृढव्रत: (Drudhavratah): determined
7. चारित्रेण युक्त: (Charitrena yuktah): gifted with good conduct
8. सर्वभूतेषु हित: (Sarva bhuteashu hitah): who is interested in the wellbeing of all living
creatures
9. विद्वान् (Vidvan): adept
10. समर्थ: (Samarthah): capable
11. एकप्रियदर्शन: (Eka Priya darsanah): uniquely pleasant to look at
12. आत्मवान् (Aatmavan): self-composed
13. जितक्रोध: (Jitakrodhah): conquered anger
14. द्युतिमान् (Dyutiman): brilliant
15. अनसूयक: (Anasuyakah): free from envy
16. जातरोषस्य संयुगे देवा: च बिभ्यति (Jataroshasya samyuge Devah ca bibhyati): when provoked to
war, even the gods fear
Illustration of the Divine Qualities in Ramayana
Gunavan; Veeryavan; Krutajnah; Satya Vakyah; Drudhavratah; Vidvan; Samarthah; Eka Priya
darsanah; Dyutiman; Anasuyakah
Rama’s Marriage and exile
Once Maharshi Vishwamitra visits King Dasaratha and requests him to send Rama and
Lakshmana with him to protect his Yagnas. During his travels with Maharshi Vishwamitra, Rama
goes to King Janaka’s kingdom Mithila. The entire Mithila pours out into the streets to just look
at Rama and wonder at his uniquely pleasant beauty. Janaka shows the Shiva Dhanus (bow) to
them and describes its greatness. He says that many powerful kings tried to test their strength,
but none was able to grasp or lift the bow. Janaka tells Maharshi Vishwamitra “O Sage! if Rama
could lift and string this bow, I shall give my daughter Sita to him in marriage.” Then, Maharshi
Vishwamitra tells Rama “वत्स राम! धनु: पश्य! (Vatsa Rama! dhanuh pasya”) (Oh Rama! look at this
bow). Rama at that time was a young man, full of vigor and energy. Maharshi Vishwamitra
trained him in war through astras and sastras and made sure that Rama was a Veeryavaan.
Just before coming to Mithila, he killed the powerful rakshasas, Tataka and Subahu. However,
when the challenge that no king could handle the Dhanus presented itself, Rama did not
immediately jump at the opportunity to prove himself. Being grateful to his Guru, he waits for his
Guru’s permission to undertake this important task. He says, "O Brahmarshi! shall I touch this
great bow with my hands, lift and string it?" Both the king and the Rishi say, "Be it so." When his
Guru gives permission, Rama easily lifts, strings, and breaks it.
Ramayana narrates the story of how Rama was exiled, and his brother Bharatha was given the
opportunity to rule Ayodhya because Rama’s stepmother Kaikeyi wanted her own son to be the
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king. Rama was never jealous of Bharatha and advised him with a lot of affection to rule
Ayodhya in his absence. During his exile, Rama visits the ashram of Sage Atri. Anasuya, the
illustrious wife of Atri, asks Sita to narrate in detail how she married Rama. Sita explains thus,
“The mighty and the valiant Rama bent that bow merely within an instant and immediately
stringed the bow and drew the bow to the full. Then and there, my father, true to his promise,
decided to bestow me on Rama, offering him a jar of pure water. But Rama did not consent to
accept my hand till the will of his father, Dasaratha, the mighty king of Ayodhya, was provided to
him. Thereupon, my father-in-law Dasaratha was invited to Mithila by my father and with his
approval, I was bestowed on Rama, the knower of the self."
Though bestowed with an abundance of divine qualities such as virtuousness, vigor,

conscientiousness, gratefulness, truthfulness, determination, adeptness, capability, unique
beauty, self-composure, conquering anger, and brilliance, Rama does not do anything unless
permitted by his Guru Maharshi Vishwamitra and his father Dasaratha. Such respect to his guru
and father is Rama’s Maryada.
Slaying of Tataka
Rama is known as ‘Ramo Vigrahavan Dharmah” (Rama is the epitome of Dharma). He followed
Dharma to the core and was able to discern the intricacies of dharma (Dharma Sukshama).
While Rama was traveling with Maharshi Vishwamitra to protect the sage’s yagna, they entered
a forest where the dreadful Tataka resided. Maharshi Vishwamitra narrated the immense
strength of Tataka and how she devastated the once prosperous countries of Malada and
Karusa. He ordered Rama to kill Tataka without any hesitation and rid that region from her
ravages. Maharshi Vishwamitra explained to Rama that women are defined by their feminine
qualities and Tataka did not have any of those and therefore killing her does not account for
Adharma. He justified that a king should perform such an act even though it is sinful or cruel if it
is for public welfare. Then Rama said that his father ordered him to obey the commands of
Maharshi Vishwamitra. Rama’s good conduct made him follow his Guru’s command to kill the
mighty Tataka.
This is the first dilemma regarding Dharma that Rama faced. In this situation there were two
competing Dharmas. The first one was, according to the rules of warfare, one should not kill
women, children, and old people. The second Dharma was that one should obey a Guru’s
commands. Obeying Guru’s orders was also his father’s decree. So, Rama could debate and
decide which Dharma should prevail in this instance. Throughout Ramayana, Rama faced many
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such dilemmas and solved them. Following eternal dharma and good conduct illustrate Rama’s
Maryada.
Liberation of Jatayu
During exile, Rama’s wife Sita was abducted by Ravana, the ten headed evil king. Rama and
Lakshmana started searching for Sita. On their way, Rama and Lakshmana saw the wounded
Jatayuh with clipped wings. Jatayuh told Rama that Ravana abducted Sita and he tried stopping
him. Rama was deeply moved by Jatayuh’s gesture. Rama hugged him and told Lakshmana,
“this bird is struck down by the demon Ravana on my account and is going to give up his life for
my sake. The grief I experience due to Jatayuh's death is more intense than Sita's abduction.
This lord of the birds is worthy of reverence and honor as a member of my family. I will place his
body on the funeral pyre and cremate him with honor. Purified by my offering of fire, he may
depart for the best of the worlds.” Rama cremated the lord of the birds as one would cremate his
own relative. Rama’s gratefulness to a mere bird and his interest in the welfare of all living
beings are Rama’s Maryada.
Aatmavan; Jitakrodhah; Jataroshasya samyuge Devah ca bibhyati
Rama’s Fury: The Making of Rama Setu
Rama knows when to use lethal force to protect Dharma. When the rishis in Dandakaranya
complained to Rama about the atrocities of demons (Rakshasas), he promised them full
protection. One day, the two demons, Khara and Dushana, along with their huge army attacked
Rama. Rama single-handedly killed fourteen thousand rakshasas in Dandakaranya. Rama
found out that Sita was abducted and taken to Lanka. He made plans to attack Lanka with his
monkey army. The ocean was in the way. He took up meditation (tapas) to propitiate the
Ocean-god (Sagara) to make way. Following the scriptures, he took a vow and spent three
nights meditating on the seashore. Though honored and prayed by Rama himself, the
ocean-god did not appear. Rama became angry and said, "O, what arrogance! Lakshmana!
Bring the bow and the serpentine arrows. I will dry up this ocean, so that our monkey army can
cross it.”
With the stretch of Rama’s bow, both heaven and earth suddenly seemed to split. Mountains
shook and darkness enveloped the world. Thunders reverberated with an unparalleled sound in
the sky. Celestial winds howled and shattered the mountain peaks, breaking off the rocks. Great
thunders rolled across the sky. Just as Rama prepared to release Brahma-astra (the ultimate
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arrow) from his bow, the ocean-god, Sagara, appeared before him with folded hands and gave
him permission to cross the ocean with his army. Then, Rama told Sagara that his stringed
arrow needs to find a place and asked Sagara’s advice. Sagara pleaded with Rama to shoot the
arrow towards his northern side where numerous robbers were fouling his waters. The place
where Rama’s arrow descended became famous as desert Maru (Malwar region in the state of
Rajasthan).
Sagara advised Rama to get a bridge (setu) constructed by Nala (son of the divine architect
Vishwakarma) across the ocean. Nala's bridge across the ocean, once considered as
unimaginable, impossible, wonderful, and amazing, looked colossal and beautiful like a straight
line in the mighty ocean. Rama's accomplishment was praised by the celestials.
असौ तु सागरो भीमः सेतुकर्मदिदृक्षया |
ददौ दण्डभयाद्गाधम् राघवाय महोदधिः || २-२२-४८
This Sagara, the formidable mass of water, in fear of punishment, gave a passage to Rama,
wishing to see a bridge constructed on it.” (6-22-48). Rama’s self-composure in the face of
obstacles, his conquering of anger; his ability to make even gods tremble are Rama’s Maryada.
Jai Sri Ram
Rama’s Maryada made Ramayana an eternal epic that enthralls people throughout the world
even to this day. Hindus breathe Rama who is woven into the very fabric of Bharateeya life.
Guru Samavedam says that whoever touches Rama, his believers and his detractors, become
prosperous through books, TV shows, movies, and lectures. Rama takes care of his own. Jai Sri
Ram!
References:
Valmiki Ramayana
http://www.valmikiramayan.net/yuddha/sarga22/yuddha_22_frame.htm
https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga21/yuddha_21_frame.htm
Brahmasri Samavedam Shanmukha Sarma Discourse: Rama Vaibhavam (Telugu)

https://www.youtube.com/watch?v=JpediKXlbW4
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Baudhik
Vedic Sciences and their Relevance today

Topics to cover during Bhaudhik:
➢ Introduction to the Vedas

➢ Western Disapproval/Neglection of the Vedas
➢ The Depth/Thoroughness of Vedic Sciences
➢ Vedic Sciences’ Revolution around the Practitioner’s Potential (Simplicity of Vedic
Sciences)
➢ Westernization of Vedic Sciences
➢ Opportunities for Hindus to Educate those unaware of the contributions of these
Plentiful Resources
Introduction to the Vedas
As some of the most well known Hindu Scriptures, the Vedas are the most ancient religious
texts which define truth for Hindus. Though they got their present written form somewhere
between 1200-200 BCE, they were believed to have been received by scholars directly from
God, and passed down to the next generations by word of mouth for thousands of years before
this date. Hence their name shruti, which means hearing, as they weren’t altered one bit from
the time they came into existence. The Vedas are made up of four compositions, and each Veda
in turn has four parts which are arranged chronologically. The four Parts are the Samhitas, the
most ancient part of the Vedas which consist of hymns of praise to God, the Brahmanas, rituals
and prayers to guide the priests in their duties, the Aranyakas, concern worship and meditation,
and the Upanishads, consist of the mystical and philosophical teachings of Hinduism. Veda is a
vast tradition of knowledge on all levels, not only physically but also spiritually.
---------------------------------------------------------------------------------------------------------------------
A large group of so-called Vedic ‘experts’ have stood up to prove that Vedas contain early man
theories and are not compatible with modern discoveries. These include communist historians
propelled by commentaries on Vedas by western indologists like Max Muller, Griffith et al and
other intellectuals who initiate all research with assumption that ‘old means defective’. However,
in the modern era of religious marketing, another group has come up which would go to any
length to discover scientific errors in Vedas. This is the group which would want 800 million
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Hindus to lose faith in Vedas and their religion and embrace what they believe is the final
message of God. These people are mainly Islamic and Christian evangelists. Unfortunately, due
to thousand years of slavery, burning of Hindu universities and libraries by these people, and
then demands for tackling issues of survival first, there remains a lot of work to be done to
rediscover the Vedic sciences. However, sufficient clues exist to justify why this rediscovery
would be worthwhile. The purpose of this article is to expose the reader to the Vedas, the
sciences/concepts they present, and their relevance today.
Although not as prominent as they once were, Vedic Sciences such as Yoga (a System of
Exercises for Mental and Physical Health), Vedanta (Knowledge of Spirituality), Ayurveda
(Ancient Hindu Medical System), Jyothish (Hindu Astrology), and Vastu (Hindu Science of
Architecture and Positive Energy) are regularly used as resources by many members of the
Hindu community on a day-to-day basis. As modern scientists continue in their studies, many
come to find that such propositions which they claim to be theirs, were included in some text or
the other hundreds if not thousands of years ago.
The Western world has certainly succeeded in developing powerful outer systems of knowledge
in terms of science, technology and medicine, but remains unaware of the inner powers of the
psyche and how to access them in an experiential manner. Vedic knowledge systems provide
us the inner knowledge of the subtle energies of life, mind and intelligence that permeate the
universe, and allow us to link up with these in our daily lives. The future of humanity consists not
just of technological progress but of a deepening awareness and a higher evolution of the
human mind and brain into cosmic consciousness. The ultimate technology is not that of
external machines and computers but arises through mastering the powers of our own
awareness and prana, such as the great yogis were able to achieve through practices of
pranayama, mantra and meditation (all fall under Yoga). In essence, vedic sciences revolve
more on the practitioner’s potential, rather than external resources.
Throughout history, we not only see the denial of Vedic sciences, yet we also see the
westernization of them. A great example of this is Yoga (a System of Exercises for Mental and
Physical Health). For thousands of years, the term “yoga” encompassed many things, most of
them religious and/or spiritual. But in the mid-19th century, yoga came to the attention of
Westerners, who at the time seemed intrigued by Indian culture. We can perhaps attribute
yoga’s popularity in the West to Swami Vivekananda, a Hindu monk who toured Europe and the
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U.S. in the 1890s to spread knowledge about Hinduism among intellectuals.The popularity of
yoga in the U.S. has increased throughout the decades, rising from 4 million in 2001 to 20
million in 2011. Since then, plenty of scientific studies have found that yoga comes with a flurry
of health benefits: It reduces high blood pressure, depression, chronic pain, and anxiety. It also
improves cardiac function, muscle strength, and circulation. Today, at least in the Western world,
yoga is seen as another exercise class to take at the gym, something that will make your
muscles sore for days afterward or at least de-stress you. But perhaps knowing at least a little
bit about yoga’s ancient spiritual origins — something that has outlasted thousands of years —
will help you glean something even more from it. This knowledge has sort of disappeared
among western practitioners of Yoga. Such loss in clarity may be the reason why Yoga, or for
that matter any form of Vedic Science has lost its credibility and was “proved inapplicable in the
modern era” by western evangelists.
In conclusion, the sciences which are presented to mankind by the Vedas are vast, exceeding
the complexity level of which the human mind can process. These great sciences encompass a
vast tradition of knowledge on all levels, not only physically but also spiritually. They tend to
revolve more around the practitioner’s potential, rather than external resources. Unfortunately,
they have been considered flawed due to the lack of education on the topic in the western
world. We as Hindus must use this opportunity to educate others about these resources, and
furtherly work towards our broader goal of Hindu and Universal Unity.
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References:
Bushak, Lecia. “A Brief History Of Yoga: From Ancient Hindu Scriptures To The Modern,
Westernized Practice.” Medical Daily, 21 Oct. 2015,
www.medicaldaily.com/brief-history-yoga-ancient-hindu-scriptures-modern-westernized-
practice-358162.
Newar, Sanjeev. “Science in Vedas.” Agniveer, 12 Nov. 2018, agniveer.com/science-in-vedas/.
“Numerology.” Vedic Astrology Research Centre,
vedicastrologyresearchcentre.com/services/numerology/.
Prabhu, U Mahesh. “The Profound Relevance of Vedic Knowledge Today.” American Institute of
Vedic Studies, 14 Oct. 2020,
www.vedanet.com/the-profound-relevance-of-vedic-knowledge-today/.
“Religions - Hinduism: Scripture.” BBC, BBC, 25 Aug. 2009,
www.bbc.co.uk/religion/religions/hinduism/texts/texts.shtml.
Wujastyk, D. “Science and Vedic Studies.” Journal of Indian Philosophy, vol. 26, no. 4, 1998,
pp. 335–345. JSTOR, www.jstor.org/stable/23493434. Accessed 2 Feb. 2021. [This paper
addresses the issue of how science and history of science may help or be helped by Vedic
studies. The conclusions drawn are that: 1. Vedic studies are important for the history of
Indian science; 2. Modern science, in particular physics, is not a useful source of
philosophical ideas that confirm aspects of Vedic studies; 3. Vedic studies will not
contribute to modern scientific research; and 4. Vedic studies are nevertheless centrally
important for an understanding of Indian history and culture in general.]
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May 2021
Baudhik
Managing India-China Relations

Topics to cover in the Baudhik -
● Historical Issues
● Cultural Comparisons between India & China
● Sino-Indian Border Conflict
● Geopolitical Challenges
● Himalyan Blunders
● Challenges for the 21st century
● Containing China
Relations between democratic India and communist China have been strained since the early
fifties. Disputes culminated in the Sino-Indian war of 1962 when communist China invaded
India. In recent years, multiple contrived events were staged on the Indo-China-Tibet border by
the communist China leading to more worsening of the bilateral relations. The incidences of
Dokalam, Pangong lake (eastern Ladakh) and Galwan valley drive the attention to the perennial
border dispute between two countries. A critical analysis suggests that the geo-political
disagreements between two most populous countries in the world are far more subtle and more
fundamental in nature.
Historical Issues
In the ancient and medieval times, the Chinese drew cultural and spiritual inspiration from India.
Some say that India gave modern China or (Cheen) its very name, deriving from Sanskrit word
Chinha (चिह्न), reflecting the pictographic language of that nation. Various dialects of Chinese
language adopted Sanskrit words, e.g., the word Mandarin is a Tadbhav form of Sanskrit word
Mantrin मन्त्रिन् meaning King’s counselor. The nation of Tibet also owes its current name to
Sanskrit word त्रिविष्टप. There were strong cultural ties between India and Tibet as well.
29
Chinese travelers came to India, learnt Sanskrit and took thousands of Sanskrit manuscripts
with them back to China. This contact unfortunately led to a diplomatic spat between India and
China in 649 AD and perhaps the first military expedition by Chinese in alliance with Tibet and
Nepal to invade a small-time ruler in central India. Under the leadership of Wang Xuance, an
emissary of the Chinese Emperor, 8200 Tibetan & Nepalese horsemen raided Magadha,
advanced to Kanyakubja and even killed13000 of their adversaries and took the usurper of the
throne to China as a prisoner. In India, no-one pays attention to this first Indo-China war but
Chinese including Communists have documentation of their first victory over India. China and
India were never immediate neighbors till 1949 when Communist China’s PLA (Peoples’
Liberation Army) invaded Tibet, occupying it under the garb of liberating Tibetan masses from
the serfdom of the Dalai Lama.
Cultural Comparisons between India & China

On many levels China is much different than India. The diversity in languages, cultures, religions
as found in India is not seen anywhere in China. Due this “unity in diversity” institution of
democracy has prospered in India. China has a long history of imperial rule by one dominant
ethnic group (Hans). In imperial China, the emperor was divine (son of Heaven) and the center
of the Universe was China (the middle kingdom). Other nations were considered either
barbarians (the West) or tribute paying vassal states e.g., Tibet and Korea. There was no
concept of sovereign equality with other states. The communist revolution has pretty much put
an end to any possible hope for democratic institutions, freedom of speech and freedom of
religion.
Sino-Indian Border Conflict

India and China share approximately 2167 miles of a land border. India recognizes the
“McMahon Line'' to be the international border between two countries inclusive of Occupied
Tibet. However, China does not accept the McMahon line as the international border between
India and China. Henri McMahon was the foreign secretary of the British India and chief
negotiator of the quadrilateral 1914 Shimla conference attended by Imperial Britain, British
India, Tibet and China. This conference was organized by Imperial Britain to determine the
official border between the Sovereign state of Tibet and British India (including Myanmar or
Burma). British officials had recognized Tibet to be a sovereign state & therefore, an
independent Tibetan delegation separate from the one from China attended the Shimla
conference. After long deliberations, the border proposal was accepted & signed by the Tibetan
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& British authorities. Chinese delegation walked away from the border agreement at the very
last minute questioning the sovereignty of Tibet.
After the fall of the last Qing (tang dynasty) emperor, from 1912 till 1949, China was ruled by a
democratic administration, commonly known as Republic of China (ROC) initially by Dr. Sun
Yat-Sen and later by Chiang Kai-Shek of the Kuomintang party. In 1949, the victory of
communist PLA under Mao led to the retreat of the Chiang Kai-Shek government to Taiwan.
Soon after communist China invaded Tibet and annexed it to the mainland by the use of military
force. A cultural genocide and ethnic cleansing of Tibet ensued soon after and Han Chinese
started to settle in Tibet. Active military presence and infrastructure development were speedily
done in the Tibetan regions to keep it under close surveillance. As China never considered Tibet
to be an independent state, it has rejected any border treaties signed by Tibetan officials &
therefore the McMahon line. On the contrary, Communist China settled border disputes with
Myanmar and accepted the McMahon Line as the accepted international border.
Geo-political Challenges
The aggression in reforms and policy making that communist party implemented internally in
China, is reflected even during its dealing with its neighbors. Be it Myanmar, Thailand or
Mongolia, China has made the border agreements that have always favored its position &
strategy. In the mid 1960’s China reexamined & renegotiated its borders with other neighboring
countries such as Myanmar, Nepal, Mongolia etc. However, it never did so with India. China has
thrived on the border conflict with India. The 1962 war between India & China is a good example
of this. Chinese aggression in 1962 was never about the border. China & its leader Mao Zedong
wanted to replace India as the leader of the developing world. Before 1962, India was seen as
the leader of developing countries due to the non-alignment policy it had openly rooted for.
During the 1962 war, India had to give up its non-alignment position & called upon the West for
the aid. This move on India’s part largely benefitted China which then became a new leader of
the developing countries. Sixty years later, the power game between India & China is still on.
India continues to be the main opponent to the Chinese aggression, politics in Asiatic region as
well as UN.
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Himalayan Blunders
Successive Indian governments have mishandled the relationship with China since 1947
onwards under the mistaken belief that the two Asian giants should live in peace. Nehru signed
the Panchsheel agreement and sought Chinese friendship at any cost. He gave away Tibet on a
platter to China relinquishing Indian the trade-posts in Tibet and the office of the Indian political
agent in Lhasa. Nehru also refused to accede to the request of Nepal’s king to join the Indian
union as one of the states. Nehru gifted the coco island to Burma (currently Myanmar) which is
now used as a listening post by communist China with Myanmar’s permission. Nehru refused to
accept the membership of the UNSC as a permanent member in the 1950s taking the lofty
position that communist China deserves it more. Indira Gandhi did not carry out a nuclear test
prior to entry into the force of Non-proliferation treaty though India had technical capability. India
‘s permanent representative under Indira Gandhi supported communist China’s re-entry in the
UN in 1972. Rajiv Gandhi normalized the relationship with China by downgrading the border
dispute & visiting China in 1988. Without resolving the border dispute, he unilaterally reiterated
that Tibet is a part of China. Narsimha Rao visited China in 1993 and fell for the Chinese ploy
and trapped India into a military disadvantage. The Rao Government signed the Border Peace
and Tranquility Agreement with China during his China visit in September 1993. With a stroke of
the pen, the entire disputed border was renamed the line of Actual Control. Atal Bihari Vajpayee,
as foreign minister, visited China from February 12 to 18, 1979; his visit had to be cut short
because China invaded Vietnam, a friendly country to India during his China visit. Vajpayee
resumed his outreach to China when he became prime minister. China was allowed to join WTO
in December 2001 without any serious objections from India. Vajpayee, as PM, visited China in
June 2003 and again reiterated that Tibet is a part of China without getting anything in return in
writing from China. During the 10 years of the UPA rule, China was allowed to develop a
massive trade deficit with India, decimating Indian manufacturing sector. The secret agreement
signed by Rahul Gandhi on behalf of Congress party and Xi Jinping for Communist Party of
China in 2008 needs to be made public. India literally served a subservient role to China during
those 10 years while China made monetary donations to the Rajiv Gandhi Foundation. What
has happened since 2014 is too obvious to comment but there have been acts of omission and
acts of commission while dealing with China by every Indian PM. There is no character (word)
for transparency in Mandarin language. Chinese strategists from the time of Sun Tszu have
advocated surprise and deception as a way of conquering the enemy. It has been our mistake
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that none of the successive Indian governments have understood Chinese national character
and Chinese psyche in policy formulations.
Challenges for the 21st Century
China has refused to allow India’s entry into UNSC as a permanent member since 1995 when
the UNGA first brought the issue of UN reforms. China built Karakoram highway in the
Pak-occupied J&K and Ladakh violating India’s sovereignty. China has proliferated nuclear
technology and nuclear weapons know-how to Pakistan. All the Pakistani missiles directed
against India are of Chinese and North Korean origin. China has become an all-weather friend
of Pakistan and an iron-brother. China has consistently refused to allow India’s entry into the
Nuclear Suppliers’ Group (NSG). China has been an obstacle to India’s status as a participating
economy in the APEC. China has been shielding its client state Pakistan from international
sanctions for its fomenting of Jihadi terrorism world-wide. China started increasing its influence
in the Indian ocean region by building military assets under the “String of Pearls” strategy. China
is doing the same under its Belt and Road Initiative. China is putting undue military pressure on
Bhutan to severe special ties with India and asking for Bhutan to establish bilateral diplomatic
relations. China is interfering in the domestic politics of Nepal and is instigating the Nepal
government to take anti-India postures over the last 15 years. China got India kicked out of
Maldives and Sri Lanka from developmental and commercial projects. China has done
everything possible in its power to contain India and her influence while professing the mantra of
friendship and peace. India must develop strategic relations with Vietnam, Taiwan, North Korea
and Japan in order to balance China. China is flush with money and has foreign exchange
reserve of $ 3.217 trillion as of December 2020. Compared to this, in India we gloat over the fact
Indian foreign exchange reserves are all time high at $586 billion in January 2021. Without
increasing our exports related to a strong revival of the domestic manufacturing industry, we
can’t compete with China. If India offers to be the viable alternative to China in the
manufacturing sector; India has to undertake further domestic reforms and cut down the red
tape. More importantly, India has to neutralize the internal saboteurs as seen in recent
vandalism and damage to Foxconn factory (Taiwanese investment) in Bengaluru by leftist
unions and fire in the Serum Institute of India campus causing damage worth Rs 1000 crores.
More importantly, Indian market must continue to attract foreign investments. India took $57
billion in 2020 in FDI, a 13% increase. In contrast, China was the single largest recipient of the
FDI in 2020 despite the Wuhan China virus pandemic having brought $163 billion in inflows.
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Containing China
India has not been able to safeguard her strategic interests vis-a-vis China by engaging China
positively. Excessive use of soft-power rhetoric and playing second fiddle to China will not help
resolve the border dispute. China is a rising hegemon. The only way to manage China is by
showing strength. Unfortunately, we have allowed the economic and strategic asymmetry
between the two countries many folds while China has become a super-power. India has to
reform her economy on a fast footing, strengthen the manufacturing sector, encourage exports,
build a domestic military-industrial complex and increase India’s comprehensive national
strength (CNP). India may have to build strategic alliances with other democratic nations like
joining the QUAD in order to balance China. Without building India’s CNP in the next five years,
India will not be able to shift the balance of power between the two Asian giants
References:
● “China’s India War”, Bertil Lintner, 2018
● “On China”, Henry Kissinger, 2012
● “The God Who Failed : An Assessment of Jawaharlal Nehru’s Leadership”, Madhav
Godbole, 2014
● https://www.globalsecurity.org/military/library/report/1984/CJB.htm
● https://vivekkaul.com/2021/01/27/imf-says-india-will-be-fastest-growing-economy-in-20
21-and-thats-good-news-but/
● http://councilforstrategicaffairs.blogspot.com/2013/03/the-dragon-covets-arctic.html
34
Baudhik
Nari.. Devi..Mata
Role women played in developing, practising and promoting our faith in this religion
● Sanskara that put us on the path to Chaitanya, Moksha

● Realized women in our history who have shown us path to liberation
○ Maharani Gandhari
○ Sant Mira Bai
○ Holy Mother Sarada Devi
In Hindu Dharma the ultimate goal is liberation (Moksha) and enlightenment (Chaitanya, God
realization). The difference between the two terms is that Moksha is meant for our soul, whereas
Chaitanya is for us to gain right here, right now. In the infinite scale of time we all have been
born many times before and will be born many times, hereafter. In each birth, opportunities to
move towards this ultimate goal are presented to us in the form of our own Karma. Our
personality, propensities, quality of relationships, and to some extent our destiny are all a result
of Purva Sanchita Sanskar. Meaning, as we move from birth to birth our soul gathers the results
of our Karma. This gradual accumulation is the principal sum with which we begin each new
birth. It has a rather powerful influence on the choices that we make. Choices that shape our
destiny in current life.
We sometimes see in the news, at a site of accident crowds gather. Many choose to remain
bystanders and do nothing. But few, put themselves in harm’s way and save life and property.
We have been told many bedtime stories of kings, emperors and even perhaps our familial
ancestors who never turned away anybody and would go to great lengths to help people. At the
same time we must have come across people who own a lot, yet have no desire to give.
Altruism, philanthropy are some of the divine qualities. No genetic linkage can establish why
some people have these qualities while others don’t, even if they belong to the same family.
These qualities are examples of Purva Janma Sanchith Sanskar. Our soul has gathered them
through our past Karma.
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From such a list of divine qualities, Hindu Dharma has identified traits that put us on the path to
Chaitanya and Moksha. These traits are present in everyone of us, albeit to a varying degree of
perfection. Perfection of these traits is achieved by practice. Much like the practice of an art or
sport. The more time we spend consciously engaging in the practice of the art or sport the more
of an expert we become. Another wonderful feature of these traits is that they are accumulated
by our soul, birth after birth. So every birth that we take, we stand a chance to get better at
these traits.
Now let us look at what these traits are, that qualify us to become enlightened and liberated
souls:
- Viveka - discrimination, discernment of the truth from illusion
- Vairagya - dispassion, (when pulled in a 1000 different directions by material life having an
overwhelming conviction to stay on the path towards Chaitanya),
- Shatsampatthi - which includes
- Kshama- inner calmness,
- Dama- control of senses ,
- Uparathi - knowing the world is not a source of my satisfaction,
- Samadhana - focus,
- Titiksha - fortitude , (no matter what, I am going to pursue this path)
- Shraddha - working faith (just like how we would have faith when we attend school that
the science, math etc being taught to us are true)
- Mumuksha Thwam - an intense desire for freedom
Maharani Gandhari
From Mahabharath we learn, Maharani Gandhari had lived a life of unimaginable wealth and
enjoyed power and influence befitting the queen of the most powerful, Kuru empire. It was the
fruits of her purva janma sanchit sanskar that granted her such an exceptionally gifted life. It
was a result of the same Karma that she was gifted with profound spiritual insight.
If we were to examine the life of Maharani Gandhari, it was that of luxury, power, security, and
all the material goodness that anyone and everyone aspires for. Love for all things material
brings with it, suffering. And so did Gandhari suffer too. Needless to say that she was
knee-deep in the conniving, power hungry politics of her Kuru family, and witness to grave, sinful
acts. This would have left any ordinary queen muddled. Yet, in the midst of the bewildering
shame-game being played, Maharani’s Dama allowed her to envision the Virat Rupa of
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Bhagwan in the ‘Dyoot Gruha’ (द्यूत गृह: ; House of Game of Dice). At once, her Viveka discerned
that Yogeshwar was her true wealth and she must seek refuge in Him and that true liberation
lies in bonding with Him.
In that moment of Chaitanya, she spoke this shloka from the depths of her soul :
This shloka is nothing less than a Deeksha (initiation onto the path of spirituality) that Maharani
Gandhari gifted to the world. If we can have enough Shraddha in this profound little packet of
knowledge about the Parabrahma, and chant it with bhakthi, our soul will be elevated towards
Him.
Sant Mira Bai
Meera ke Prabhu Giridhar Naagar

Doosaro na koi
It is a wonder that such a simple padya in rustic dialect could hold within it, such supreme truth!
‘There is but only one, and no second.’ Meera was predisposed to spirituality right from birth.
Early in her childhood, she began to envision Sri Krishna Bhagwan as her soul mate, as her
‘husband’. In the annals of Sanathana Dharma, many examples demonstrate that realized souls
often communion with the Parabrahma in some form of earthly relationships. To Sri Arjun, the
Parabrahma was his ‘priya sakha’ (best buddy). To Sri RamaKrishna, She was his Mother.
Similarly to Meera, He was her soul mate. Their love for each other was eternal.
It is unfortunate that she lived at a time when societal standards set by our Dharma were
denigrated by Islamic invaders. In our Dharma men and women of monastic, ascetic virtues
were worshipped. Rishis, Munis, Sanyasis, both men and women, were venerated. But after a
spate of invasions by such barbarians, new customs like, ‘purdah’, ‘jauhar’ emerged quickly. It
was as if Hindu society quickly re-drafted their policies to identify ‘protecting modesty of their
womenfolk’ an emergent priority! The practice of promoting their intellectual growth and
37
enrichment soon, withered and died. In such a stifling period of our history, if a Rajput queen
chooses to express her spiritual awakening in the form of nectar like poetry, brilliantly set to
various rhyme schemes and melodies (‘chand’ and ‘raag’), sung by hundreds of wandering
ascetics, drenching them in spiritual ecstasy, then she becomes a source of embarrassment and
a valid reason for execution, by her family. Alas! At any other prior period of time, she would
have joined the ranks of the many venerated Sannyasins, Yoginis.
It was perhaps her samskaras of Titiksha and Vairagya that allowed her to compose such
sublime poetry which she gifted to the world. When the queen composed these padya, it was as
if she knew that in the future people may find spiritual practice a chore! Perhaps that is why she
chose simple words, melodious rhymes that could emerge from the soul to our lips at a
moment’s notice, whether it is in the time of celebration, distress or simply to remember the
Lord.
Janam Janam ki Punji Payo
Jag may sabhi Khovayo
Kharchay na khootay
Chor na Lootay
Din Din badhath savayo
Payo ji maine Ram Ratan Dhan Payo
Holy Mother Sarada Devi
We all know the legendary story of how Swami Vivekananda was instructed by his Master, Sri
Ramakrishna Paramahamsa to introduce Vedanta to the Western world. It was a lucid, almost
semi-awake dream state that Paramhamsa was envisioned by Swami ji, to be walking from
seashore into the waters of the ocean and beckoning him to follow. Swami ji understood this to
be his Master’s divine command. The rest as we know, is history !
But what many of us may not know is even after this dream, Swami ji continued to pray to the
Holy Mother Sarada Devi and wrote a letter to her. The final dictat that Swami ji was waiting for
came in the form of a reply from Holy Mother who was elated to see her Naren’s letter after so
long. She wrote back giving her blessings to his mission. On receiving the Holy Mother’s letter
38
Swami ji wept with joy, and proclaimed, “Let us go to work in the right earnest. The Mother
Herself has spoken!” (pg 48, A Biography of Swami Vivekananda by Gautam Ghosh).
In the esteemed list of practitioners of Advaita Vedanta, Sri Ramakrishna Paramahamsa, Swami
Vivekananda and Holy Mother Sarada Devi form somewhat of a divine trinity. Paramhamsa was
a living, breathing example of spirituality. Swami ji was a promoter of it. A prophet, the likes of
which this world has never seen. Both these spiritual masters are of an exceptional birth. As if
the divine has manifested Himself in them. They had absolute dispassion for anything material.
Paramhamsa couldn’t even bear the thought of touching money. And, Swami ji’s ambition was
to retire in the Himalayas and meditate. All he wanted to do was to meditate.
But Mother Sarada was different. Holy Mother was the bridge between the material and spiritual
dichotomy of life. Mother could seamlessly blend between the two. The monks who knew her,
said that she was always in the state of Samadhi. At the same time she took care of the entire
household and monastery. Mother would wake up at dawn, husk paddy, cook, clean and serve
the steady stream of disciples, monks and her large extended family and even the animals of
the household. She could serve food and give Deeksha with equal grace. Anyone who would go
to seek Mother’s blessings, She would always touch their chin and then kiss her hand. As is,
customary show of affection by mothers in our tradition. To her all were her children. She was a
Mother to all, in every sense of the word!
Once a drunkard wanted Holy Mother’s darshan. But Swami Saradananda never allowed him to
meet the Mother, because he was wary how he might behave. This man used to remain
inebriated at all times of the day or night. One night he came to Udbodhan, where the Holy
Mother lived and started to roll on the ground in the verandah in front and went on to sing a
song to this effect.
“Cherish my precious Mother Shyama
Tenderly within O mind,
May you and I alone
Behold Her
Letting no one else intrude….”
And then he would add a line ,

“Let not the rascal Sharad, intrude”
39
As he continued to sing this song the Holy Mother suddenly came out and blessed him. Mother
was the embodiment of Kshama. She forgave the drunkard for his vices and embraced him as a
mother would unto her child.
Sri Ramakrishna would choose his disciples very carefully, after putting their intellect to a lot of
tests. Not only that, Paramahamsa was an expert at Physiognomy. To him the shape and
symmetry of eyes, arms, legs and face mattered in his selection of disciples. But, to the Holy
Mother all were her children, she would give Deeksha to all who sought Her. She would teach
them how to practice desirelessness. In the most common terms she could explain to the
layman, meaning of “Brahma Satyam, Jagat Mithya” so that they too can experience the
ecstasy of spiritual life. Disciples bee-lined to her.
Once, Holy Mother was travelling by train to Calcutta. When, waiting on the railway platform, a
porter comes running to her, touches her feet and says, “Mata Janaki, how long have I waited
for you !”. This porter and Holy Mother had never met before. Much can be left to interpretation
by how he addressed Her. He called her “Mata Janaki”. Holy Mother is said to have given him
Deeksha right there on the platform, upon meeting him for the first time.
Not only Swami Vivekananda, but also Ramakrishna himself placed the Holy Mother on a higher
pedestal than Sri Ramakrishna himself. The reason is, “ Sri Ramakrishna says in the Kathamrita
(The Gospel of Sri Ramakrishna): “Whenever anyone assumes a human form, he has to come
to the domain of Adyashakti.” He further says, “With the help of Adyashakti, God sports as an
Incarnation. God through his Shakti incarnates himself as man. Then alone does it becomes
possible for the Incarnation to carry on his work. Everything is due to Shakti of the Divine
Mother.” So when Swami Vivekananda places the Holy Mother on a higher pedestal than Sri
Ramakrishna, it must not be taken as a mere emotional exuberance — it is correct from this
point of view. Pure Brahman may be higher than Adyashakti, because Adyashakti is but
Brahman’s Shakti, but an Avatara or Divine Incarnation is not.” - (commentary by Swami
Balabhadrananda)
One day, Shibu Da (Shivram, Holy Mother’s nephew) came to Udbodhan and announced to
Mother that he plans to stay there for 3 days. So, Mother asks him, “How is that?! What about
the worship of the deities in Dakshineswar Mandir?”. Shibu says, “Don't worry I have performed
all the rituals for today and the next 3 days”. Mother is surprised at this answer and tells him,
40
“Puja must be done everyday and at the right time. This wont work. You must go back.”. To this
Shibu responds, “OK. I will go back if you tell me who you are.” Mother replies, “Why Shibu!
What is the matter with you?! I am your aunt!”. Shibu presses on, “No. I want to know who you
REALLY are”. Then, Mother reveals to him, “I AM MOTHER KALI.”
Alas ! Many of us are the likes of Shibu Da. He had to verify if he was truly in the presence of
AdyaShakti.
Conclusion
“Sri Ramakrishna pointed out that Maya, who casts her intriguing knowledge covering shroud on
everyone in the universe, not sparing even Brahma, Vishnu, and Maheshwara from her sway,
makes an exception only in one case: If anyone addresses her as ‘mother’, she does not
bewitch him or her. It is as if she feels ashamed to do so. So the only way to win over Maya is to
treat her as one’s mother” - Swami Balabhadrananda
Our Dharma has elevated womanhood to Devi, Shakthi, Mata. It has given it the highest
pedestal of veneration in this creation. Women, in return, have ensured that their life becomes
an example of teachings of this Dharma. Examples that prove that we all can embark on the
path of spirituality, while still battling the affairs of the world.
References:
Life and Teachings of Holy Mother Sarada Devi by Swami Sarvapriyananda
https://youtu.be/WSnwWLfDAzE
Swami Prabhavananda - His meeting with Sri Sarada Devi

https://youtu.be/bVc4hPeLHdE
Some musings on the Holy Mother - by Swami Balabhadrananda

http://www.srisaradamath.org/publication/samvit/201909.pdf
The Prophet of Modern India. A Biography of Swami Vivekanada - by Gautam Ghosh
Mīrābāī and Her Contributions to the Bhakti Movement Author(s): S. M. Pandey and Norman
Zide Source: History of Religions, Vol. 5, No. 1 (Summer, 1965), pp. 54-73 Published by: The
University of Chicago Press. URL: http://www.jstor.org/stable/1061803
41
Katha
Karmayogini : Life of Ahilyabai Holkar

Overview:
India has had many female rulers, warrior women and poet queens, but Ahilyabai Holkar
commands more affection and respect for her accomplishments during her 30-year-long reign.
Maharani Ahilyabai or as she was fondly referred to Rajmata Ahilyabai Holkar was the Holkar
Queen of the Malwa kingdom.
She was noted for her nobility, for her administrative ability, for her keen interest in all her people
and for an extraordinary amount of building at holy sites all over the country. Her rule of Malwa
in the 18th century is still cited as a model of benevolent and effective government.
Early Life
Born on May 31st, 1725, in the village of Chondi, Jamkhed, Ahmednagar, Maharashtra,
Ahilyabai had a simple upbringing. Her father, Mankoji Shinde, was the head/Patil of the village.
Back then, women then did not go to school, but Ahilyabai’s father homeschooled her to read
and write while inculcating the true lessons of life. Her mother also seems to have been a
devout woman.
While Ahilyabai did not come from a royal lineage, her entry into history is a twist of fate. It dates
back to when the acclaimed Lord of the Malwa territory, Malhar Rao Holkar, spotted an
eight-year-old Ahilyabai at the temple service feeding the hungry and poor, on his stop in
Chaundi while travelling to Pune. Moved by the young girl’s charity, he decided to ask her hand
in marriage for his son Khanderao Holkar. She was married to Khanderao Holkar in 1733 at the
tender age of 8. But distress was quick to befall the young bride when her husband Khanderao
was killed in the battle of Kumbher in 1754, leaving her a widow at only 29.
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When Ahilyabai was about to commit Sati, her father-in-law Malhar Rao refused to let it happen.
Malhar Rao summoned Ahilyabai, who he loved deeply, and said: 'You are my son. I wish that
you look after my kingdom'
He had been her strongest pillar of support at the time. But a young Ahilyabai could see her
kingdom fall like a pack of cards after her father-in-law passed away in 1766, only 12 years after
the death of his son Khanderao.
The old ruler’s death led to his grandson and Ahilyabai’s only son Male Rao Holkar ascending
the throne under her regency. The last straw came when the young monarch Male Rao too died,
a few months into his rule, on 5 April 1767, thus creating a vacuum in the power structure of the
kingdom. One can imagine how a woman, royalty or not, would suffer after losing her husband,
father-in-law and only son. The strength of her character was such that she stood undeterred in
the most challenging situations that life threw on her. No storm was strong enough to move her
faith. She did not let her sorrows come in the way of her duties.
Queen of Malwa
She did not let the grief of her loss affect the administration of the kingdom and the lives of her
people; she took matters into her own hands. She petitioned the Peshwa after her son’s death,
to take over the administration herself. She ascended the throne and became the ruler of Indore
on 11 December 1767. On taking control of Indore, she declared, 'This kingdom belongs to
Shankar (Shiva). On behalf of Shankar I will do my duty to manage the affairs for the benefit of
the people'. She moved the capital from Indore to Maheshwar. This is where she ruled from,
driving her strength from her faith in Shiva and River Narmada. Instead of living in the palace
she preferred to live on the banks of the River Narmada.
While there was indeed a section of the kingdom that objected to her ascending to the throne,
her army of Holkars stood by her and supported their queen’s leadership. Just a year into her
rule, one saw the brave Holkar queen protect her kingdom. Armed with swords and weapons,
she led armies into the battlefield. Her confidante on military matters was Subhedar Tukojirao
Holkar (also Malhar Rao’s adopted son) whom she appointed the head of the military.
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In spite of being a queen, she led a very simple life. Very few rulers in history have
demonstrated such a lifestyle in which they give up all royal comforts but at the same
time carried on their job very well
The Philosopher Queen

John Keay, the British historian, gave the queen the title of ‘The Philosopher Queen’. He said in
her praise: ‘Ahilyabai Holkar, the philosopher-queen of Malwa, had evidently been an acute
observer of the wider political scene.’
Her observation of the British and their agenda was something even the Maratha Peshwa had
missed noticing. In a letter written to the Peshwa in 1772, she had warned him, calling the
British embrace a bear-hug: “Other beasts, like tigers, can be killed by might or contrivance, but
to kill a bear it is very difficult. It will die only if you kill it straight in the face, or else, once caught
in its powerful hold; the bear will kill its prey by tickling. Such is the way of the English. And
given this, it is difficult to triumph over them.”
The Queen of Malwa was not only a brave queen and skilled ruler but also a learned
politician
Development work, philanthropy and more

The Peshwas too were thoroughly impressed at the skill with which she ruled. For example, she
had greatly reduced crime and theft, by encouraging poor people to get involved in trade and
44
farming. She employed forest tribes to be the protector of the traveling merchant; a job for which
they were paid handsomely provided it was performed well.
Indore prospered during her 30-year rule from a tiny village to a flourishing city. It was the
specialty of the Holkar family that they did not use public funds to meet their personal and family
expenses. She spent her personal wealth on projects such as construction of roads, wells,
tanks, Dharamshalas (rest houses) and mandirs(temples), sponsoring festivals and offering
donations to many Hindu temples. Even outside her kingdom, her philanthropy reflected in the
construction stretching from the Himalayas in the north to the pilgrimage centers in the south.
The Holkar queen also embellished and beautified various sites including Kashi, Gaya,
Somnath, Ayodhya, Mathura, Hardwar, Kanchi, Avanti, Dwarka, Badrinarayan, Rameshwar and
Jaganathpuri. Everyday she distributed food and clothes to the poor and to the holy men and
women.
Her spiritual benevolence towards rebuilding and restoration of temples destroyed under
the Moghul rule, and reconstruction of facilities across every holy pilgrimage place in
India remains countless. Her humility and greatness were such that one will not find her
mention in most of these holy places, this is how she wanted it to be
Growth of Art & Textile Industry

Her capital at Maheshwar was a melting pot of literary, musical, artistic and industrial
achievements. She opened her capital’s doors to stalwarts like Marathi poet Moropant, Shahir
Anantaphandi and Sanskrit scholar, Khushali Ram. The capital was also known for its distinct
craftsmen, sculptors and artists who were paid handsomely for their work. The queen also
established textile industries in the city.
Historians write how no more was the farmer a mere victim of oppression but a self-sufficient
man in his own right. Ahilyabai also supported the rise of merchants, farmers and cultivators to
levels of affluence, and did not consider that she had any legitimate claim to their wealth, be it
through taxes or feudal right.
She encouraged all within her realm and her kingdom to do their best. During her reign,
the merchants produced their most elegant clothes and trade flourished to no end.
Grievance Settlement
Ahilyabai held public audiences every day to help address the grievances of her people. She
was always available to anyone who needed her ear. She would personally see any citizens
45
who wished to lodge a complaint, whether it was a poor peasant or a rich merchant. Her
success in administration stands out in contrast with most other important Hindu rulers of the
time who were involved in petty feuds and were not discharging their duties fully.
There are many stories of her care for her people. She helped widows retain their husbands’
wealth. She made sure that a widow was allowed to adopt a son; in fact, in one instance, when
her minister refused to allow the adoption unless he was suitably bribed, she is said to have
sponsored the child herself, and given him clothes and jewels as part of the ritual.
She is revered as Devi (Goddess) by the people of this region even today, as she
personifies Shakti in every way.
Ahilyabai’s Dislike for Flattery

Ahilyabai was of a cheerful disposition which gave her personality a welcome warmth and a
peculiar charm. By nature, she was simple and straightforward as is evident from her letters and
various incidents in her long reign. She always wrote to the point without wasting a word and
her directions and commands were clear and direct. Her simplicity not only in her dress but also
in her nature was a widely known fact. It is therefore not surprising that she had strong dislike
for flattery. In all her appointments she never allowed unworthy people to occupy senior posts;
those who wished to advance in her estimation and career through flattery had no chance in her
regime.
Considering her achievements, she had every reason to become arrogant, a common trait in
many otherwise great men and women. But quite the opposite, a court - poet once compiled a
book of poems praising Ahilyabai. She had the book thrown into a river! The reason was that
she did not want to receive all these eloquent praises. She rather just focused on doing her
duties.
Ahilyabai's humility was one of her outstanding characteristics.
Greatest sorrow
A woman ahead of her times, Ahilyabai’s greatest sorrow continued to remain the irony that her
daughter jumped into the funeral pyre and became a Sati upon the death of her husband,
Yashwantrao Phanse.
Ahilyabai broke another tradition when she married her daughter to Yashwantrao, a
brave but poor man, after he succeeded in defeating the dacoits.
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Daily Life
She rose an hour before daybreak to say prayers. Then she had scriptures read to her,
distributed alms and gave food to a number of Brahmins. Her breakfast, as indeed all her meals,
was vegetarian. After breakfast, she prayed again, and then took a short rest. From two to six
she was in her durbar; after religious exercises and a light meal, she again attended to business
from nine to eleven.
Her life was marked by prayer, abstinence and work, with religious fasts, festivals and
public emergencies affording the only change in this routine.
Devotee
Her devotion was to Shiva, although she respected all religions. "Shri Shankara" appeared on
all royal proclamations along with her signature
However, like any other Hindu, she also worshipped other Gods and Goddesses of the Hindu
pantheon. Thus, she built temples dedicated to Shri Ram, and Bhairav at Ayodhya. At Mathura
she built Chenbehari temple and at Ujjain temples of Shri Lila Purshottam, Balaji, Ganpati,
Janardan. She built temples at Chitrakuta, Pushkar, and at Prayag a Vishnu temple and
regularly sent the Ganges water not only to the various Shaivite shrines but also to Dwarka,
Panchavati, and Pandharpur.
Her vision of the Hindu religion was not restricted by sectarianism.
Queen's bereavement
At the age of 70 Ahliyabai passed away in Rameshwar. Her life shines brightly in the firmaments
of history, for ruling her kingdom with piety and selflessness: sincerely devoting herself to her
subjects while keeping. Indore long mourned its noble Queen, happy had been her reign, and
her memory is cherished with deep reverence unto this day.She was succeeded by her
commander-in-chief, Tukoji Rao Holkar I.
Dharma at the forefront of all that she did. Her life will be an inspiration for the future
generations of Hindus
Commemoratives
A commemorative stamp was issued in her honor on August 25, 1996, by the Indian
government. As a tribute to the ruler, Indore’s domestic airport has been named Devi Ahilyabai
Holkar Airport. The Indore university too was renamed Devi Ahilya Vishwavidyalaya.
47
Centuries later, the brave and just queen’s legacy lives on in the form of the numerous
temples, dharamshalas, and the large amount of social work she dedicated her life to.
Remembering the Queen

Ahilya Bai Holkar's popularity is not limited to an event or a particular good deed , but as a
women who transgressed social boundaries of class and gender, who cast her life in intriguing
moulds of celebratory feminism defeating patriarchal aggression through riveting diplomacy
establishing their power, autonomy and primacy, legitimizing their karmic path through sacred
and cultural patronage.
Over the years, in independent India, the city of Indore, when compared to neighboring Bhopal,
Jabalpur or Gwalior, has progressed economically, through business and financial prowess,
politically and in all possible ways cities are supposed to progress. In fact, the local population
proudly states that they live in 'mini-Mumbai', a reference to the great metropolis pulsing 600 km
away. The good deeds of Ahilyabai, her dedication to religion and her policies are enriching the
city even today! The faith and belief in the good vibes of Indore go to such an extent that local
inhabitants say that if you have lived in Indore for a thousand days, you are unlikely to leave it!
Long live Devi Ahilya!
Her symbolism is enjoined with the sacredness of the river Ma Narmada, and her
devotedness linked with Shiva. Her spirit as protector lives in the mind of local
inhabitants especially in the world of the successful handloom Maheshwari sari weaving
industry
Unique Ritual
Till this day a unique ritual that was put in place by Ahilyabai herself and that continues till date
– unbroken or Akhand
In her days, 108 Brahmins used to create 125,000 miniature Shivalingas every day from black
earth, worship them, and then offer them to the Narmada River. Today, 11 Brahmins create
about 15,000 Shivalingas every day, worship them, and then offer them to Narmada waters.
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An English poem written by Joanna Baillie in 1849 reads:
“For thirty years her reign of peace,
The land in blessing did increase;
And she was blessed by every tongue,
By stern and gentle, old and young.
Yea, even the children at their mother’s feet
Are taught such homely rhyming to repeat
“In latter days from Brahma came,
To rule our land, a noble Dame,
Kind was her heart and bright her fame,
And Ahilya was her honored name.”
Ahilyabai was a woman ahead of her times
References:
https://www.inditales.com/maheshwar-places-to-visit/
https://indoretalk.com/devi-ahilya-bai-holkar-queen-of-malwa-empress-of-hearts-tribute-on-her-b
irth-anniversary/
https://historyunderyourfeet.wordpress.com/2015/06/02/ahilyabai-holkar/
https://www.thebetterindia.com/119761/queen-ahilyabai-holkar-maratha/
https://www.sanskritimagazine.com/history/ahilyabai-holkar-divinely-queen-indore/
https://www.youtube.com/watch?v=67Byo7jltd0 - Inspirational Story of AhilyaBai Holkar
49
Charcha
Karyakarta
Leading society by leading self
Karyakarta is the backbone of Sangh work and its

functioning. Sangh’s fundamental organizational strength
depends upon its Karyakartas. Therefore, it's essential to
understand Karykarta to understand sangh. “व्यक्ति निर्माण से
समाज निर्माण” (building a society by building the character of its
people) is one of the core principle of Sangh ideology.
Therefore, to some extent we can
say that sangh aspires to achieve its
vision by building its karykarta. In other words, sangh is a Karyshala of
Karykarta nirman. Sh. Dattopant Bapurao Thengadi, (1920–2004), a
full-time Sangh pracharak, trade union leader and founder of the
Swadeshi Jagaran Manch, Bharatiya Mazdoor Sangh and the Bharatiya
Kisan Sangh were also an original thinker, writer and philosopher. In his
famous book “Karykarta” Dattopant Ji’s describe in detail about Sangh
Adhisthan, Sangh Karya Paddathi, and Sangh Karyakarta as three of
them are interlinked. Though written in the context of Sangh work, the
thoughts are applicable to pretty much every social organization that comprises of selfless
volunteers who devote their life towards the greater good of the society.
Although, all of us should try to read this book, this article focuses only on summarizing a few
unique qualities of sangh Karykarta described in this book, which can be discussed in our
shakha baudhik with appropriate examples. After discussing these pointers, we should be able
to understand the qualities of Karykartas in context of social work, team work, personal growth
and sangh work.
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Importance of Karyakarta in establishing value/principle
We believe; no matter how important or big the philosophy is, it has
no value if there is no that follows it to prove its importance.
Therefore, keeping society building in mind, we look at karyakarta.
We make efforts to build the karyakarta who will live the philosophy.
Hence, we believe that Karyakarta is the medium and the living
example of our philosophy.
Karyakarta is like a bare bone of the society
The existence of karyakarta for society is absolutely necessary. Karyakarta is like a bone
of society and this also is backed by our social sciences. After independence it was
widely believed that this karyakarta now is not needed, but it was an immature thought
then. We believe that society should be self-governed, and the outside government is
needed only to remove the hurdles. And only Karyakarta can be the supporting pillar of
this self-governed society. Pu. Doctorji gave some proportion of the karyakarta in society,
that is a good indication of what qualities of karyakarta is expected. It is expected to
have 3% in urban areas and 1% in rural areas of karyakarta. Now many times just
looking at numbers the underlying meaning gets overlooked. Once in 1941 Winter at
Jabalpur meet, someone gave the numbers, so Pu. Guruji asked if those were
karyakarta of the expected caliber and if they have the ability to lead the rest of 99%
society.
Karyakarta’s identity/recognition
This means the person who we are referring to as Karyakarta is more or less
Swayamsevak and has the ability to lead the society, is what Sangh expects. Keeping
this in mind, karyakarta is a follower and leader at the same time. This also means that
karyakarta is capable of thinking, understanding the work and providing leadership. This
is why in Sangh no one is a leader and at the same time everyone is a leader. So
karyakarta who has some responsibility at some level in Sangh and also has
responsibility of leading is considered to have more responsibility.
From the mirror of self-examination
When karyakarta is always conscious, wary and alert about self, only then moral &
ethical leadership gets established. Whatever we do not follow nor do, we cannot expect
others to follow if we preach. If we want others to follow then first we have to start doing
it. With this kind of behavior, which is loyal to principles, role models get created for
people to follow. This self-consciousness is extremely difficult, for that continuous
51
introspection is necessary. And while doing introspection
continuously persuading self is required. One who is
dependent on inner strength, such karyakarta also does not
go after creating image, behaves with the intent of letting
society know real intent/identity. Any karyakarta, who cannot
identify and understand his /her own deficiencies, cannot be a
good karyakarta. Looking and identifying others’ deficiencies
is easy but understanding one's own deficiency is very
difficult. That is why introspection is necessary.
Accepting our own limitations

Continuously introspection from the cause/goal of our work helps uncover our own
limitations. Then without showing own greatness if we give reins to more competent and
worthier karyakarta, does not cause any issues. Because, working for a cause and not
the leadership becomes a priority.
Morality: A true cornerstone of leadership

Sangh’s leadership concept is not administrative or statutory but is moral & ethical. This
moral and family-oriented leadership is possible only if the leader is dedicated to the
principles/concepts and practices those under any circumstances with great
steadfastness/allegiance. The correct leadership always behaves according to the
principles even if they had to pay a price for it. In our work present program planning and
present goals can be discussed and compromised. However, our thinking, final goal and
principles cannot be discussed twice. There is no question of compromise!
How should Karyakarta, who is a leader, behave within society?

Since the leader karyakarta influences other Swayamsevak through his presence or
constantly being in contact, Swayamsevak inherit their traits, values and characteristics.
That’s why leader karyakarta’s behavior plays an important role in vyakti nirman. There
are many such behavioral aphorisms developed in sangh karyapaddhati. The personal
enculturation happens only when there is intimate relations and sampark. Only
leadership and keeping track from far or by preaching does not work. That is why
karyakarta, who is also a leader, should have love and affection towards society.
Meaning, when we develop love and affection towards each member of our society then
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all sorts of distances vanish. This intimacy of that karyakarta makes him or her the role
model.
Civil lessons from Pu. GuruJI’s mother:

In this regard Dattopant ji had a lot of learning experience from Pu. Guruji’s mother,
everyone called her ‘Tai’. She was very close to karyakartas and used to teach small but
very important vyavahar sutras
● Every karyakarta should develop a habit of doing their own work. Performing small
things like washing clothes and ironing, running errands for home and developing the
ability to also do some handy work at home should be developed. Besides these some
knowledge of first aid, serving ill, ability to drive any vehicle and do some mechanical
work. The idea according to Pu. Tai was a karyakarta and should be capable of surviving
under any circumstances.
● Since sangh work is based on sampark, Karyakarta should know the area very well e.g.
geography, businesses, people living in the area, sentiments of people and their living
etc. Besides knowing, karyakarta should develop relationships with teaching institutes,
government offices, religious places , hospitals and with important personalities.
● If Karyakarta has to live within society then
he/she should know what people are talking
about and what the local newspapers are
printing, what is happening around about
politics, sports, science etc. so that it is
useful in conversations with the other
people to build relations.
● While working with people, learning about
people and their important dates – birth
dates, first day at work, marriage, first day
at college, passing some exam with
excellent results, some sad moments,
passing by loved ones, accidents etc. Karyakarta should involve in such happy or sad
moments to either increase their happiness or reduce their sadness. Some moments like
someone passing by, karyakarta should be able to take care of vyvastha.
● Pu. Tai ji gave these sanskar to all so that Karyakartas become independent and do not
have to face any difficulties while living alone. Pu. Taiji used to insist on meticulously
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keeping the account of expenses. It is our responsibility related to the people’s money,
but in personal life also it helps us check the habit of ensuring money spent properly.
● All these values look very mundane or simple, however, in the process of “manushya
nirman” and then “Karykarta Nirman” it is very important as the foundation.
The measure of karyakarta

● Ma. Thengade ji tells us that the only measure of karyakarta is reliability/credibility –
which also means selfless conviction. Even if the person is efficient, expert and able and
he or she does not have selfless conviction towards our work, we do not call that person
a karyakarta. He says “If we have to choose from an able, expert and reliable, with
conviction person we will choose the one reliable, credible.” In sangh more importance is
given to conviction, dedication, reliability, selflessness.
● Ma. Dattopantji gives an excellent explanation about the dedication. He says one may
call us mad people because of our dedication. It’s not that we do not have finesse or a
knack of practical life or we are not tactful. However, due to the complete
dedication/surrender to the cause we have chosen not to use that in our work and that is
what the prestige is.
● He says karyakarta does not compromise the principles or takes short cuts even if there
is no success at times or the change is slow. He highlights that with the tactfulness it is
possible to get some headway for some time but it’s not possible to fool all the people all
the time.
● Typically using finesse in social life is motivated with some kind of expectations,
selfishness. But our work is performed with complete dedication and selflessness. With
this there is nothing expected and only giving is what is taking place.
● The selflessness/reliability/dedication settles down in karyakarta only when karyakarta
looks at self as the medium to achieve the end goal resolve. When karyakarta looks at
itself as a flower that is offered to “rashtra devata” then that ego sets off or goes away.
Tremendous strength due to the surrender

Due to the surrender, dedication and allegiance towards the resolve karyakarta develops
tremendous mental strength. With that kind of strength, in spite of being physically weak,
the person develops the capability to perform bigger tasks. He gives an example of Ma.
Madhavrao ji Mule. Who during the emergency, even when he was ill, kept the
underground activity going efficiently? He died only after the emergency was lifted.
Which means the physical strength also depends on the mental strength.
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Warning about egoism
● Ma. Dattaopant ji has warned about the ego to Karyakarta. He has elaborated with
examples quite nicely. He asks to be alert about the ego all the time as it enters our
heads and we never realize.
Not to have ego of dedication
● Dattopanti also warns about the ego of dedication. He gives his own example again
when he visited Pu. Gulavani maharaj – having the ego of doing good for people and
having offered life to sangh work. Which he realizes quickly on Pu. Gulavani Maharaj's
answer to him.
● He remembers one other instance when someone was visiting Pu. Guruji during the
Nagpur shiksha varg, Guruji asked to make tea. Now Dattopanti and some others did not
know how to make tea – even how to fire the chulha! So Guruji realizes that and helps
them light the fire, tells them how to make tea and then asks to make it. So, he
remembers the account to have issues lifting luggage of the guests but Pu.
Sarsanghchalak had no issues lighting fire.
● Dattopantji gives multiple examples telling us to watch that ego. He says it is absolutely
not needed/required for the leader to be successful. He quotes a beautiful verse from
Isha Upanishad.
o andham tamaH pravishanti ye avidyAmupAsate | tatO bhUya iva te tamO ya u vidyAyAm
rataH || अन्धं तमः प्रविशन्न्त यॆ ऽविद्यामपासतॆ । ततॊ भय इि तॆ तमॊ य उ विद्यायाó रता
Those who are engaged in worshiping with false understanding enter into the darkness of
ignorance. Worse still are those who merely enjoy correct understanding?
He also quotes Shri Ramdas Swami –
● samudAva pAhije moThA | tarI tanAvA asAvyA baLakaTA | maTha karunI tAThA |
dharUM naye
o Meaning even after erecting a large organization, leaders have to be alert
of not having the ego of doing great work!
Additional Resources:
Slide Deck
References:
● https://dbthengadi.in/
● https://en.wikipedia.org/wiki/Dattopant_Thengadi
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June 2021
Baudhik
Hindu Sangathan Diwas
Topics to cover in the Baudhik -
● Overview of the conditions before the time of Chhatrapati Shivaji Maharaj

● Story of the coronation
● Importance of the coronation ceremony to hindus
● Importance & relevance of this utsav in today’s age
Hindu Sanghathan Diwas, also known as Hindu Samrajya Diwas is one of the six utsavs that we
celebrate in sangh. On 6th June 1674 (Jyestha Trayodashi as per Hindu Calendar) Chhatrapati
Shivaji Maharaj was crowned as the king of the sovereign hindu kingdom. For several reasons
this ceremony is one of the most important events in our Itihasa (History). The significance and
impact of this ceremony should be carefully studied by all hindus.
Before we look at the impact of the coronation ceremony of Shivaji Maharaj, we need to
understand the social conditions in India a few centuries before his reign. After the fall of
Vijyanagar empire around 1300 AD, larger part of India was ruled by muslim sultans of foreign
lineage. The sultanate of Delhi was divided during this time giving birth to five main sultanates
which took control of India. After 1300 AD, many hindu kings were forced to accept these
sultans as their emperors and owed allegiance to these sultanates. There was no independent
hindu king or sovereign hindu state in India for more than three long centuries. This period was
one of the darkest periods in the Indian history. Hindu subjects living in these sultanates went
through immense torture, brutalities, sufferings & oppression.
The example of “Jiziya” tax imposed by muslim emperors shows how hindu subjects were
catagorically discriminated and persecuted. All muslim sultanates excercised the “Shariya” law;
the law of the Islam. According to this law, any non-islamic subjects (meaning hindus, jains,
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buddhists etc.) had to pay the additional economic tax to the emperors which is known as
“Jiziya” tax. If any of these subjects were unable to pay this (seemingly heavy) tax, they had
only two options - either convert to islam or face the execution. Such tax was an effective tool of
mass-conversion to islam as clearly stated in the “Futuhat-e-Firoz shahi” by Firoz Shah Tughlaq
or “Masir-e-Alamgiri” by Aurangzeb.
Financial persecution of hindus was merely a tip of the iceberg. Thousands of hindu temples
were destroyed and desecrated. Large numbers of Hindu men were enslaved and unspeakable
acts were done to the hindu women. Due to the long period of persecution, hindu society had
lost the confidence, courage, valor and most importantly the hope which was much needed to
fight the barbaric invaders. Any strength left in the hindu society was scattered, divided &
wasted in fighting amongst each other. For hindus it was a long dark night that lasted for
centuries.
Under such adverse circumstances where the sense of pride, freedom seemed like a fantasy,
Chhatrapati Shivaji Maharaj established his “Hindavi Swarajya”. He started with the ambition to
unite the divided and scattered hindu society and establish the rule of “dharma”. The task that
started by capturing one single fort named as “Torana” ended up with a total 260 forts from
Nasik (in the state of Maharashtra) in north till Gingee (in the state Tamilnadu) in South.
Swarajya was not just about capturing the forts and lands. It was also about winning the hearts
of the people and gaining their trust. The people living in the lands ruled by Maharaj
experienced freedom, security & pride. People realized that they were being taken care of by
their king for the first time in a very long time. For example - Strict orders were issued by
Maharaj to the regional governors & military commanders, not to exploit the common subjects in
financial matters or otherwise. The governing officials were ordered to pay the farmers,
businessmen immediately for any goods/services availed from them in the name of swarajya.
This is the reason why so many people from ordinary households later became pillars of the
hindavi swarajya and did not think twice before sacrificing everything for the cause.
By 1670, news of the rising hindu ruler had reached different parts of India. This is when a vedic
pandit named “Gaga-bhatta” travelled to Raigad (capital of swarajya) and persuaded Maharaj
for the coronation ceremony. Gaga-bhatta indicated that the coronation “sanskara” was needed
to establish formal throne and the crown of the sovereign hindu king. Shivaji Maharaj was
initially reluctant for the official coronation. He never had the ambition to anoint himself as the
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King; all he wanted was to set India free from the foreign invaders and protect “dharma”.
However, the mother of Maharaj “Jijamata” and few elders in his court convinced him for this
ceremony. On June 6th, 1674, Shivaji Maharaj became “Chhatrapati” (The one who holds
Chhatra; the divine blessing above his head) of hindu kingdom.
The coronation ceremony formally made the announcement of the sovereign state ruled as
advised by the “dharma”. Farmers, saints, rishis, temples, women, children, common subjects;
everyone experienced the sense of security, justice and belongingness. Post this ceremony,
maharaj made deliberate efforts to overthrow the foreign (islamic) influence over the education,
treasury, language prevalent in his kingdom. He not only established “Swa-rajya” but it was also
“Su-Rajya” (ideally governed kingdom). The short term impact of this ceremony was to improve
the social-political scenario for hindus. However, the long lasting impact of this ceremony was
much profound and shaped the history of India as we know it today.
The coronation ceremony turned out to be the inspiration for other hindu kings to draw their
swords against the mughal empire. King Chhatrasaal Bundela, Lachit Borphoken fought a long
drawn battle with mughals & were inspired from what Chhatrapati Shivaji did in the Maratha
empire. Shivaji Maharaj passed away in 1680 at a relatively young age of 50. After Maharaj's
death, mughal emperor Aurangzeb personally came down to Deccan (today’s state of
Maharashtra) to destroy and decimate the swarajya. Chhatrapati Sambhaji (son of Shivaji
Maharaj) was captured and brutally killed by Aurangzeb in 1689. Forces of Aurangzeb even
captured the capital of swarajya following the killing of Chhatrapati Sambhaji. Thus, the sitting
king of the swarajya was killed, the capital was captured; under such circumstances soldiers of
swarajya fought with Aurangzeb for 25 long years. The war ended with the death of Aurangzeb;
but Swarajya remained undefeated. Swarajya was turned into samrajya (empire) after the death
of Auragzeb & marathas managed to keep mughals irrelevant in the Indian politics/warfare.
Soldiers of swarajya also managed to keep other invaders such as afghans, british, dutch,
portugeese at bay & thereby secured India's integrity for more than one century. All this
happened because Chhatrapati Shivaji Maharaj had inspired masses, given them hope, showed
them the way. Shivaji Maharaj had built the long lasting hindu organization that remained
influential & weathered quite a few strong storms, even after the leader was gone.
Hindu Sanghathan is our mission in sangh. In a path to accomplish our mission, the life-story of
Shivaji Maharaj is going to be our teacher and source of inspiration. Shivaji Maharaj was
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successful in bringing together scattered & divided hindu society under one banner. The
necessary values/qualities of an individual/organization needed to keep the society together are
reflected through many examples from the life-story of Shivaji Maharaj. We will take an overview
of such key virtues, values/qualities that can help us in our mission of hindu sangathan.
In all the battles that Shivaji Maharaj fought with his enemy, he always led his soldiers from the
front. Leading by example has been a virtue demonstrated by Shivaji Maharaj throughout his
life. As an example, the story of Afzal Khan can be recounted. Afzal Khan was one of the most
experienced and powerful commanders of the Adil-Shahi sultanate of Bijapur. Khan had openly
taken an oath to capture or kill Shivaji Maharaj and marched upon the swarajya causing havoc
and destruction. Khan had the advantage in terms of numbers of the soldiers, weapons &
resources. Even after knowing that all the odds are against him, Shivaji Maharaj decided to
confront Afzal Khan. He fought and killed Afzal Khan in one to one combat. If people see their
leader setting up the example; their commitment to the cause, mission is strengthened. This is
the reason why thousands of common subjects stood behind Shivaji Maharaj and swarajya
when they were called upon.
Flawless planning & execution was another forte of Maharaj. Shivaji Maharaj is popularly
known for his gorilla warfare techniques. For such techniques to work; one needs high quality
intelligence inputs, strategic decision making, failure mode analysis, and modular nature of
plans. On numerous occasions Shivaji Maharaj and his soldiers had displayed this quality.
Shaista Khan was the maternal uncle of emperor Aurangzeb. He marched on to swarajya and
occupied the city of Pune which was an important station in swarajya. Pune was converted into
the wartime camp of mughal forces for some time. One night, Shivaji Maharaj with a handful of
soldiers raided the palace in Pune where Shaista Khan was staying. This was the first “surgical
strike” in the history of Indian warfare. In the aftermath of this commando raid, Shaista Khan
survived but lost a few fingers from his hand. The Shaista Khan was so terrified by this attack
that he packed up his belongings the next day and left Pune in just three days. Careful planning,
successful execution and coordination is what we can learn from this example.
Many times Shivaji Maharaj is compared with famous personalities across the globe such as
Napoleon Bonaparte, Julius Caesar. However, one virtue that these personalities lacked and is
found in Maharaj is the “unstained character (shuddha chaaritya)”. There are multiple
occasions in history where he had treated women from the enemy camp with respect and honor
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(a courtesy which was never seen from any of the islamic or christian invaders of his time). He
had even issued strict orders to his soldiers and commanders, not to misbehave with women,
children & religious personnel. His goal was to establish the rule of dharma & he remained true
to it till the end. In today’s rapidly changing age this virtue is of utmost importance. A sangh geet
nicely highlights this virtue as “Nirmaano ke pawan yug me, hum charitra nirmaan na bhule”
One reason behind the successful functioning of swarajya was the “empowerment &
delegation” approach used by Maharaj. Maharaj used a decentralized approach in his
parliament. He had eight ministers handling military, trade, education, law & order etc. His
ministers were given authority to act independently; the only condition was to adhere to the
vision & mission of swarajya before taking any action/decision. The roles and responsibilities of
everyone in the government as well as the army were clearly defined and only after careful
assessment people were assigned the tasks/roles. Due to this approach his officials, soldiers
happily took ownership of any tasks assigned to them and saw that the assigned task was
completed. For any large organization to become successful, empowerment & delegation are
essential tools.
Above mentioned qualities are just a few of many that we can learn from the life-story of Shivaji
Maharaj. All these virtues/qualities are timeless & are relevant even today. These qualities will
not only help us in our sangh work but will enrich our personal as well as professional lives.
Understanding and instilling the above virtues will help us go a long way in our mission of hindu
sangathan. If we understand & implement above qualities; we will make our shakha, our vibhag,
our sambhag a strong & vibrant sangathan of Hindus. Being a religious minority group in the
US; the necessity & importance of Hindu sangathan is immensely critical to our existence. The
principles, teachings & rituals of sanatana dharma require a protective environment to prosper.
It is our responsibility that hinduism is portrayed in the positive light in the US. Any
misinformation campaigns/attempts against Hinduism need be debunked so that our next
generations will grow into being a confident and proud Hindu. These tasks cannot be
accomplished by any one individual or any one organization. All the like-minded (linguistic,
dharmic, spiritual) organizations need to come together and form a strong dharmic alliance to
ensure dharma & its virtue is upheld in the country that we live in. This is the message one
should learn from the utsav of Hindu Sangathan Din.
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Baudhik
Dr. B.R.AMBEDKAR - Beyond Dalit and Constituion
Introduction
Dr. B.R. Ambedkar was a prolific student, earning doctorates in economics from both Columbia
University and the University of London, and gaining reputation as a scholar for his research in
law, economics and political science. In his early career, he was an economist, professor, and
lawyer. His later life was marked by his political activities; he became involved in campaigning
61
and negotiations for India's independence, publishing journals, advocating political rights and
social freedom for Dalits, and contributing significantly to the establishment of the state of India.
However, there are several significant contributions of his which are lesser known or
suppressed to keep him projected only as a Dalit Leader who also drafted India’s Constitution.
Let’s look at some of these lesser known yet impactful contributions of Shri Ambedkar for
Bharat.
1. River Water Sharing

Dr. Ambedkar hails from the region that is now the state of Maharashtra, the state that is
the worst hit by drought this summer of 2016. It is a state of contrasts – a state that has
the largest number of dams and farmer suicides, a state with a regulatory authority for
water but no strict measurement rules for water supply, a pioneer and role model in
water laws and policies, but a biased politician-bureaucrat-rich farmer/industrialist nexus
which results in about three quarters of the state’s irrigation water going to a single crop
– sugarcane – alone. It intrigues me to think how Dr. Ambedkar would react to this sorry
state of affairs.
Even before India became independent, Dr. Ambedkar had focused his attention on the
water resources of the country as a Member of the Executive Council of the Viceroy,
holding the portfolios of Labour, Irrigation and Power from 1942 to 1945. In his view, the
water resources were already a national entity; they bound the country by their
transboundary nature. He boldly likened them to railways, stating that they, like railways,
“flow from province to province”, and lamented the fact that the then existing constitution
had treated them quite separately, “with the result that railways are always treated as
Central, but waterways are treated as provincial”. It is thanks to him that item no. 56 of
the Union List reads as “Regulation and development of inter-State rivers and river
valleys to the extent to which such regulation and development under the control of the
Union is declared by Parliament by law to be expedient in the public interest”.
2. Dam Projects
A 307-page commemorative volume titled ‘Ambedkar’s Contribution to Water Resources
Development’, originally published in 1993 to mark his birth centenary, was reissued in
2016 by the Ministry of Water Resources, River Development and Ganga Rejuvenation.
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Uma Bharti, union minister of Water Resources, in her message for the volume noted Dr
Ambedkar’s focus on the holistic approach to development and management of India’s
water resources:
● Dr Ambedkar evolved a new water and power policy during 1942-46 to utilize the
water resources of the country to the best advantage of everybody and the
Tennessee Valley Scheme of USA was an ideal model to emulate. He rightly
visualized that only multipurpose projects can be a fine prospect for the control of
the river, a prospect of controlling floods or securing a fine area for perennial
irrigation with resultant insurance against famine, much needed supply of power
and uplifting the living standard of poverty-stricken people of India.
● Dr Ambedkar was instrumental in evolving multipurpose approach for water

resources development on the basis of river valley basin, and introduction of the
concept of river valley authority which are summarily now-a-days termed as
Integrated Water Resources Management.
● The river valley projects which were under the active consideration of the Labour
Department during 1944-46 were the Damodar River Valley projects, the Sone
River Valley projects, the Mahanadi (the Hirakud Project) and the Kosi and others
on river Chambal and rivers of the Deccan
These projects were conceived, commented the Minister, “essentially for multipurpose
development with flood control, irrigation, navigation, domestic water supply, hydropower
and other purposes. The Damodar River Valley Projects and Hirakud Multipurpose
Project are standing monuments to the memory of this great visionary.”
3. Formation of Reserve Bank of India

The Reserve Bank of India was conceptualized in accordance with the guidelines
presented by Dr Ambedkar to the Hilton Young Commission (also known as Royal
Commission on Indian Currency and Finance) based on his book, The Problem of the
Rupee – Its Origin and Its Solution.
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4. Labor Laws Reforms
Ambedkar is known to champion several reforms in labor such as changing working

hours from 12 hours to 8 hours and introduced measures like dearness allowance, leave
benefit, employee insurance, medical leave, equal pay equal work, minimum wages and
timely revision of scale of pay.
B.R. Ambedkar, a long-time advocate for the rights of labor, and who had been
instrumental in the passage of an eight-hour working day a few years before, was writing
as part of a long-standing intellectual and political tradition. Labor movements had been
key to the successful freedom struggle, and indeed, the 1931 Karachi Declaration and
Bill of Rights — a fore-runner to the Constitution — expressly placed labor rights on a
par with ordinary civil rights such as the freedom of speech and expression. In its
Preamble, it declared that “political freedom must include... real economic freedom of
the... millions”. These principles eventually found their way into the Indian Constitution in
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the form of “Directive Principles of State Policy”, while a few of them were retained as
fundamental rights. Prominent among these was the right against forced labor,
guaranteed by Article 23 of the Constitution.
● Women’s Rights - The idea of women as a potent force for economic change owes
its legal existence in India solely to Ambedkar. He was instrumental in drafting
specific laws to protect the rights of women in mines and factories, as well as
recognizing maternity in the law. Maternity rights in modern India owe their existence
to Babasaheb.
5. Land and Agriculture Reforms
Dr. Ambedkar was a strong proponent of land reforms, and for a prominent role for the
state in economic development. Dr. Ambedkar stressed the need for thoroughgoing land
reforms, noting that smallness or largeness of an agricultural holding is not determined
by its physical extent alone but by the intensity of cultivation as reflected in the amounts
of productive investment made on the land and the amounts of all other inputs used
including labour. While defining the ideal land holding, his standpoint was consumption
and not production.
Land reform is intended to provide secure and equitable rights. The rural masses should
have right to productive land under the principle of State socialism, as propounded by
Dr. Ambedkar, which places an obligation on "the state to plan the economic life of the
people on lines which would lead to the highest point of productivity without closing
every avenue to private enterprise and also provide for the equitable distribution of
wealth" (AWAS, Vol-3. P408).
Economic policy of the state should protect the vulnerable sections of society and try to
improve their economic status. This will help to transform India, inherited as a
semi-feudal agrarian society, into a socially and ecological sustainable developed state.
Land reform, according to Webster's dictionary, means measures designed to effect
more equitable distribution of agricultural land, especially by governmental action. It
necessarily includes a redistribution of rights to land from large landholders to benefit the
rural poor, by providing them with more equitable and secure access to land.
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6. Ambedkar – The Economist
Ambedkar’s London doctoral thesis, later published as a book, was on the management
of the rupee. At that time, there was a big debate on the relative merits of the gold
standard vis-à-vis the gold exchange standard.
The gold standard refers to a convertible currency in which gold coins are issued, and
may be complemented with paper money, which is pledged to be fully redeemable in
gold. In contrast, under the gold exchange standard, only paper money is issued, which
is kept exchangeable at fixed rates with gold and authorities back it up with foreign
currency reserves of such countries as are on the gold standard.
Ambedkar argued in favour of a gold standard as opposed to the suggestion by John

Maynard Keynes that India should embrace a gold exchange standard. He argued that a
gold exchange standard allowed the issuer greater freedom to manipulate the supply of
money, jeopardizing the stability of the monetary unit.
Ambedkar’s Columbia dissertation was on the state-centre financial relations under the
guidance of Edwin Seligman, one of the foremost authorities on public finance in the
world. Ambedkar argued that under a sound administrative system, each political unit
should be able to finance its expenditure by raising its own resources, without having to
depend too heavily on another.
Ambedkar’s views on the rupee and on public finance were responses to the raging
economic problems of the day and not all of his analysis may be relevant today. But
some of the principles he enunciated such as that of price stability and of fiscal
responsibility remain relevant even today.
7. Ambedkar’s opposition to Article 370
On August 6, Article 370 was revoked by the Union government, which provided special
status to the erstwhile state of Jammu and Kashmir ( J & K). There have always been
scattered opinions in favour of abrogating this provision. At the time of the conception of
Article 370 itself, initially brought in as Article 306A, B R Ambedkar had categorically
opposed it because it hampered the unity and integrity of India.
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On October 17, 1949, Nehru was in the US and Ayyangar was entrusted with the motion
for the insertion of Article 306A in the constituent assembly. After the introduction of the
motion, Maulana Hasrat Mohani tried to oppose the special provision, but he didn’t get
much time. The motion was adopted on the same day and Article 306A was renumbered
Article 370 at the revision stage. Ambedkar’s opposition to this move is evident from the
fact that he had refused even to attend the session that passed the motion.
Ambedkar realized that J&K’s special status would create another layer of sovereignty
within sovereign India, which can be detrimental to the unity and integrity of the
Republic. Article 370 led to the creation of a separate flag and separate constitution,
which engendered feelings of separatism and regional autonomy, misleading the youths
and ultimately gave birth to terrorism, corruption and misgovernance. The state had to
face isolation from mainstream development programs and policies brought in by central
governments.
Ambedkar and Syama Prasad Mookerjee were the two non-Congress ministers in the
interim government (1947-52) led by Nehru. It is important to note that on the issues
related to J&K, the concurrence in the views of both intellectuals is clearly visible. During
the first general election (1951-52), the Praja Parishad and Jana Sangh, led by
Mookerjee, adopted a stand similar to that of Ambedkar — to bring J&K fully under the
Constitution of India by repealing Article 370. In 1964, a few Congress parliamentarians
also supported the move to abrogate Article 370.
8. Ambedkar Vs Gandhi
What did Ambedkar, the man whom we trusted with the stewardship of our constitution,
have to say about Gandhi, the Mahatma? In a 1955 BBC interview, Ambedkar said,
“Gandhi was never a Mahatma; I refuse to call him a Mahatma.”
In an audio file of the interview uploaded to YouTube, Ambedkar can be heard saying
that Gandhi was no reformer. “He was just an episode in the history of India, not an
epoch maker,” Ambedkar said.
While some Gandhian scholars have dismissed Ambedkar’s characterization of Gandhi

as mere ‘polemic’, I would argue that his sharp criticism stems from logical analysis and
philosophical disagreement rather than hatred for Gandhi as a political opponent.
67
After thoroughly interrogating the social and economic foundations of Gandhian
philosophy, Ambedkar diagnosed Gandhism as a dangerous doctrine.
9. Ambedkar Vs Nehru
a. Formation of Pakistan – Dr. Ambedkar and the Congress leaders like Nehru
had serious differences over the modalities of the partition of the country. In his
book, “Pakistan or the partition of India”, Dr Ambedkar wrote that the partition
without exchange of population would not solve the Hindu-Muslim problem in the
country.
b. Muslim Appeasement politics of Congress - Dr Ambedkar, in his lifetime,

could see that Muslims could only be represented through the Mullah and those
parties like, Congress which provide patronage to the inward-looking medievalist
clerics. He has categorically stated that “The Muslims have no interest in politics
as such. Their predominant interest is in religion ... Muslim politics is essentially
clerical and recognizes only one difference, namely, that existing between Hindus
and Muslims. None of the secular categories of life has any place in the politics of
the Muslim community and if they do find a place - and they must because they
are irrepressible - they are subordinated to one and the only one governing
principle of the Muslim political universe, namely, religion.”
c. Rifts in Foreign Policy - Ambedkar criticized Nehru’s foreign policy for trying to
solve the problems of other countries and not to solve the problems of our own
country. On China, he disagreed with the Tibet policy and felt that there is no
room for Panchsheel in politics. He called for a more robust approach to the Goa
question, listing out annexation, purchase or lease as possible options. He felt
that a small police action by the government would enable obtaining possession
of Goa and criticised Nehru for only shouting against the Portuguese and doing
nothing.
Ambedkar’s solutions to the question of Pakistan were based on either reaching

an agreement or resorting to arbitration. His views on Kashmir and East Bengal
were significantly different from mainstream approaches on the subject.
68
Ambedkar felt that close Indo-US relations premised on a natural affinity of
democracies would lead to foreign assistance to India and alleviate the national
burden. He repeatedly expressed the desirability of a league of democracies in
Asia and beyond. He challenged the government to move away from
non-alignment and come to a final decision of either aligning with democratic
governments or making friends with communist ones.
d. Nehru’s Ego – Dr. Ambedkar was included in the cabinet through the collective
efforts of Sardar Patel, SK Patil and Acharya Donde. In 1952, Nehru made sure
Ambedkar lost elections and kept him out of his cabinet. Kajrolkar who won
elections against Ambedkar later confided to President Rajendra Prasad that
Ambedkar lost the election because he did not get the Socialists’ support.
Ambedkar was subsequently elected to the Rajya Sabha in 1952. But he was
defeated in his second attempt to enter the Lok Sabha through a 1954
by-election from Bhandara constituency. It was very sure that Nehru wanted to
keep Ambedkar away since he could not digest the fact of his growth in India
Dr. Ambedkar realized that Nehru was only interested in nepotism and not
promoting and utilizing the merit of men. Even though Babasaheb was
considerate in joining the Nehru’s cabinet on Gandhiji’s request, he couldn’t stay
there for long and resigned on September 27, 1951.
Since India’s Independence movement, there has been a sustained effort by Congress party,
particularly by the descendants of Nehru and their loyalists to trivialize and generalize the
extraordinary aspect of Dr.B.R. Ambedkar. While Ambedkar contributed to several areas of
policy making after India became independent, the overall image he has earned till date is
confined to a Dalit Leader who played a pioneer in drafting the Constitution of India. The
consequence of the selective portrayal of Ambedkar has lead to a situation where Ambedkar is
being used as a tool by all those who harbor hatred for India. Therefore it becomes very
References:
● https://www.newindianexpress.com/opinions/2009/apr/16/ambedkars-views-on-
foreign-policy-41489.html
● https://www.organiser.org/Encyc/2018/11/14/Five-Reasons-Why-Nehru-Hated-B
abasaheb-Ambedkar.html
69
● https://www.forwardpress.in/2019/04/ambedkar-and-nehru-on-caste-and-econo
my/
● https://www.forwardpress.in/2020/04/dr-ambedkar-pioneer-of-national-water-re
sources-development-policy/
● https://swarajyamag.com/ideas/dismantling-sainthood-ambedkar-on-gandhi
● Pakistan or partition of India – B.R.Ambedkar
70
Katha
The life of Lachit Borphukan
Lachit Borphukan was a great chief in the Ahom Kingdom, present day Assam, India. Before his
appointment as Borphukan, Lachit held many positions such as commander and superintendent
of many offices. Lachit was a great leader and many looked up to him as one who fought for
righteousness. He was also a man of many talents. Lachit was educated in humanities,
indigineous scriptures, and military skills. Lachit was a determined individual who fought for the
freedom of his people and will be remembered throughout history.
Events Preceding The Battle of Saraighat
The battle of Saraighat was a naval war on the Brahmaputra River near Saraighat between the
Mughal Empire and Ahom Kingdom. In 1587, the leader of the Koch Kingdom, Nara Narayana
passed away. The Koch Kingdom acted as a buffer state between the Mughal Empire who
wanted to expand and conquer the East and the Ahom Kingdom. Eventually, the Koch kingdom
came to a downfall and the Mughal’s next goal was to invade the Ahom Kingdom.
71
Escalation of The Mughal-Ahom Conflict
When Chakradhwaj Singh became king, his main goal was to reform the Ahom Kingdom’s army.
In the previous years, the Ahom army took multiple losses to Aurangazeb’s army and King
Chakradhwaj wanted to ensure that history wouldn’t be repeated. In order to make a change in
the ranks, King Chakradhwaj appointed Lachit Borphukan as the leader of the Ahom army. With
a reformed army, Lachit marched to Guwahati in order to win back an area that the Mughals had
previously conquered. After repeated attacks on the Mughals, the Ahom army finally won back
their position on the Manas River. Upon hearing the news of defeat, Aurangazeb sent
thousands of more troops to Guwahati and retaliated. Although Lachit’s army was highly
unequipped in relation to the quantity of men and weapons, he used his knowledge of the
geography to his advantage. During these battles, the Ahom army was able to hold off the
Mughals and held their position.
The Battle of Saraighat
To start off the battle, Ram Singh and Admiral Munnawar Khan launched a massive naval attack
on the Ahom army at Saraighat. At this time, the Ahom forces were at a serious disadvantage
due to Lachit Borphukan falling ill, the army having less advanced technology, and having less
men to fight the battle due to recent losses in previous battles. Even though the Mughals held
superiority over the Ahom forces, Lachit demanded that he be sent into battle with his army and
claimed that he would rather lead his soldiers and be killed during battle, rather than sit back
and do nothing. Lachit fearlessly pushed towards the Mughal forces, not thinking twice about his
poor health or great chance of being killed. Seeing this, his soldiers became highly motivated
and felt as if they could really win this battle. Lachit had an inspiring effect to those around him
and caused them to feel as if they could succeed in everything. Due to Lachit’s determination,
he was able to defeat the Mughal army and drove them out of Saraighat.
72
Aftermath of The Battle
In 1672, Lachit passed away due to natural causes. After his death, there were many more
battles between the Ahom kingdom and Mughals in the area until 1682. At this time, Mughal
presence permanently ended in Saraighat and Guwahati. Due to Lachit’s efforts, he was able to
strengthen the Ahom army to their greatest capacity. He inspired those around him to truly do
their best and believe that they could truly do anything.
Remembrance of Lachit
In order to honor Lachit, Lachit Divas (Lachit Day) is celebrated every year on November 24th in
Assam and several parts of India. On this day, we commemorate Lachit due to his heroism and
to celebrate the victory of the Assamese army at the Battle of Saraighat. Adding on, the Lachit
Borphukan gold medal has been awarded by the National Defence Academy every year to the
best passing cadet since 1999.
More Facts
- Lachit became Royal Shawl Bearer at a young age which was not an easy role to
achieve
- Lachit performed the role of Head of Royal Stable and King Head Bodyguard
- Lachit’s title, “Borphukan,” means “Administrative title within the Ahom army and it meant
leader of the entire army.”
- After recovering Guwahati from the Mughals, Lachit was awarded with a gold plated
sword.
73
- After Ahom took many losses, Lachit spent 4 years rebuilding the army, recruiting new
soldiers, and upgrading the navy, weapons, and forts.
References:
Battle of Saraighat
BYJUS - Lachit Borphukan
LiveHistoryIndia - Borphukan
historyunderyourfeet - Lachit-borphukan
Lachit Borphukan - The hero of Assam (Video)
74
Charcha
Caste as Social Capital
Caste and Indic Identity - Know Thyself

The civilizational identity of Hindus is a rich amalgamation of diverse cultures, varied
philosophies, and thriving traditions. Hindu identity is simply what the Hindu society sees itself
as and asserts itself as who they are.
It is the responsibility of us Hindus to discern our culture, customs, and define and
disseminate who we are. While India was busy with its struggle for Independence and much of
its institutional infrastructure was destroyed, western indologists have been busy defining us. To
make matters worse, the marxists and the left leaning intellectuals in India took over the
educational institutions after Independence and have been producing tracts of anti-Hindu and
anti-India polemics. If we do not build and broadcast the Hindu identity on our own, someone
else will define it for us and it would be, more certainly than not, from an outsider perspective
with a singularly tinted lens.[2] More perilously, the identity could be reduced to a single idea or
a story, often the one with negative connotations like the “Caste, Cow, Curry” narrative that’s
sometimes cast on us. We Hindus need to challenge the existing biased narratives and need to
safeguard against and it is paramount that the Hindus collectively work to establish who we are
else it gets defined for them for posterity.
As a first step, a Hindu should be aware of his cultural heritage, assert his multiple
identities and be able to broadcast the right narratives of his Identity strongly enough to drub the
false narratives around. Thus, to “Know Thyself” is our civilizational duty, our Dharma and is the
beginning of our glory.
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Caste - A Closer Look
The word 'caste' in the Indian context immediately evokes strong reactions and is almost always
identified with oppression, and discrimination. In this article, we are not going to explore the
various facets of caste beyond a few basic premises. More importantly we are going to look at
its role and function as Social Capital as explored eloquently by Prof. R. Vaidhyanathan in his
book, “Caste as Social Capital”.[3]
If we probe little enough, we realize that Caste is not a word from the Hindu lexicon. It is an
alien word to the Hindu society till Portuguese invaders started using the word “Caste” to fit the
native Indian societal structure into the European model of class system and divisions.[4]
In the Indian parlance, Caste is a word mistakenly conflated from the terms, jaati, varna and
kula. Caste in its current deviant form is vastly different from the Varna Vyavastha. The Indian
term ‘jaati’ that refers to the occupational division of society into barbers, cobblers,
cattle-herders, blacksmiths, metal-workers and other trades is not a concept exclusive to
India.[4.2] Also, as Rajiv Malhotra puts it,[5] “Varna refers to the various personalities and
qualities of people. An individual's varna is based on past karma and gunas, the latter being
individual qualities or tendencies.“
We have references from Hindu scriptures that indicate it is indeed the gunas that determine the
varna, not the birth. For example, the following Shloka[6] from Mahabharata attributes Varna to
conduct and gunas rather than birth.
न योनिर्नापि संस्कारो न श्रुतं न च सन्ततिः |

कारणानि द्विजत्वस्य वृत्तमेव तु कारणाम् ||
na yonirnapi sanskaro na srutarh na ca santatih |

karanani dvijatvasya vrttameva tu karanam ||
"Not birth, nor Samskras, nor study of the Vedas, nor ancestry, are the causes of being
twice born. Conduct alone is verily the cause thereof."
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It’s most appropriate to recall the words of Shri Guruji, M.S. Golwalkar ji in reference to this
matter.[7]
“The other main feature that distinguished our society was the Varna-vyavastha. But
today it is being dubbed 'casteism' and scoffed at. Our people have come to feel that the
mere mention of Varna-vyavastha is something derogatory. They often mistake the
social order implied in it for social discrimination. The feeling of inequality, of high and
low, which has crept into the Varna system, is comparatively of recent origin. The
perversion was given a further fillip by the scheming Britisher in line with his 'divide and
rule' policy. But in its original form, the distinctions in that social order did not imply any
discrimination such as big and small, high and low, among its constituents. On the other
hand, the Gita tells us that the individual who does his assigned duties in life in a spirit of
selfless service only worships God through such performance:
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः
“Society was conceived of as the fourfold manifestation of the Almighty to be worshipped

by all, each in his own way and according to his capacity. If a Brahaman became great
by imparting knowledge, a Kshatriya was hailed as equally great for destroying the
enemy. No less important was the Vaishya who fed and sustained society through
agriculture and trade or the Shudra who served society through his art and craft.
Together and by their mutual interdependence in a spirit of identity, they constituted the
social order.”
Despite regurgitating the historical and theoretical frameworks supporting the jaati and varna
system as the basis for social organization of Hindu community, the fact remains that Caste in
its current form is birth based and not otherwise. As such, it is important to stay grounded and
address the situation as it is.
Caste and Social Sagacity
The reality is that Caste in the current context is based on birth, not on personal qualities or
occupations. The practice of Caste over the generations is nothing short of a catastrophe for
India. As Guru Prakash points out,[8] it resulted in a long spell of exclusion, dispossession, deep
injustice, deprivation, disparity and discrimination to certain sections of the society.
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It is an undeniable fact that the Caste in its wake left sections of the society economically,
socially and politically disadvantaged. These classes of society should be provided with all
avenues of opportunity and development and empowered to stand on par with the rest of the
social groups. It falls on us to make amends and remedy the historic injustices against the
disadvantaged sections of the society by extending the political, economic, educational, social
and other privileges and protections to those communities.
In any system, true change is always when it's inside out. The change that comes from within
will be a lasting one. Much the same way, in a democracy, the "political will" always follows the
"public will" and not otherwise. The political will is a consequence of sweeping public opinion.
Dr. B.R. Ambedkar’s observation in this regard is very pertinent.
“Rights are protected not by law, but by the social and moral conscience of society. If
social conscience is such that it is prepared to recognize the rights which the law
chooses to enact, rights will be safe and secure. But if the fundamental rights are
opposed by the community, no law, no parliament, no judiciary can guarantee them in
the real sense of the word.”
There is no better example than India where traditions and modernity coexist without
contradictions or qualms. It’s because the people are sagaciously welcoming new thoughts and
ideas with open arms. As in the inherent nature of an open system, Indian society is ever
evolving, embracing and assimilating the change in its wake in surviving over the centuries.
The society is open to new realities while keeping what’s working well and discarding all that no
longer works. The words of Shri Guruji here reflect the social sagacity for an evolving
civilization.[9]
“If the society does not need it (caste system) anymore it will wither away and no one
needs to feel sorry for it. Similarly, the Varna system is not a permanent state of society,
but just a social system. If it has lost its utility now no one should hesitate to give it up. A
system can be changed and does change to suit the needs, convenience and utility for
the society.”
The proletariat model of economic order belongs to the 19th century industrialization and is no
longer the model to be pursued in the current global business environment. The entrepreneurial
nature of the current economic order demands a different type of policy response for the most
common good. For example, based on the Economic census between 1998 and 2013, we find
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that the SC, ST and OBC categories have increased their share of ownership of enterprises
from 45 per cent to 57 per cent which seems to indicate their increasing political clout as well.
We find that more than 50 per cent of enterprises (own account as well as labor employing) are
owned by SCs, STs and OBCs and these small and medium entrepreneurs are the major driving
force of the Indian economy. As such, more than employment, the ownership of businesses is
important for the SC, ST and OBC communities.
In modern times, economic and business success equates to social prestige and political
mobility. Referring to the work of Devesh Kapoor based on a study conducted at University of
Pennsylvania, Guru Prakash makes a timely observation that,[10] “before seeing a black
president, a hundred black entrepreneurs ought to be created”. In other words, the focus should
be on enabling the entrepreneurial activity in large segments of our civil society instead of
creating a large number of ‘proletariats’ in the fashion of nineteenth-century models. Further,
these statistics indicate it’s time to devise alternate and supplemental strategies to empower the
disadvantaged groups in addition to the current affirmative actions in the form of educational,
political and job reservations.
Finally, social diversity at all decision-making positions is a prerequisite for diverse perspectives
to truly take root in the society. Then the goal of reservations as a representation mechanism
would have come to fruition.[11] The diversity at decision making bodies could be accelerated
by strengthening the entrepreneurial spirit taking hold in the Indian society at large.
Thus, the issue of Caste in Indian society should be addressed in such a way that the Caste as
a discriminatory, divisive force paves way to being a benevolent social force uplifting the
underprivileged groups and underdeveloped communities as a whole and thus help fuel the
growth engines of the economy.
Caste and Social Capital

The Organization for Economic Co-operation and Development (OECD) defines social capital
as ‘networks together with shared norms, values and understandings that facilitate co-operation
within or among groups.’ The very nature of these networks of shared value system results in
high levels of trust among the members of the groups. This implies that within groups, financially
assisting each other becomes simpler in terms of lending as well as securing capital for new
businesses. So social capital ultimately translates into financial capital.[12]
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Francis Fukuyama in his work, Trust, contends that we cannot divorce economic life from the
cultural life and that in an era where social capital is as important as physical capital, only those
societies with high degree of social trust will be able to create the flexible, large scale business
organizations that are needed to complete in the new global economy. Thus, we can say social
capital has an important role to play in economic activities and acts as a catalyst for
entrepreneurship.[12.2]
In the global economy, the low interest rate regimes possess an inherent interest rate arbitrage
advantage over the others. It’s especially true of the western countries where the cost of capital
is not only low but access to credit is very easily available to those who need it due to the
evolved nature of the credit systems in place. On the other side of the spectrum, we have India
where 60% of the credit needs of the economy is met by non-banking sources.[13]
A study [July 2013] by Credit Suisse Asia Pacific India Equity Research Investment Strategy
revealed that after more than two decades of economic liberalization, the share of the formal
sector, (namely the public and private corporate sectors together) in national GDP stood at just
15 per cent. In this period, the sector drew over Rs 18 lakh crore from banks as credit but
created only 2.8 million jobs. In contrast, the Credit Suisse study says that 90 per cent of the
total of 474 million jobs in India is generated by the non-corporate sector which contributes half
the national GDP.[14]
The Economic Census (2013-14) says that some 57.7 million non-farming and non-construction
businesses yield 128 million jobs. The census classifies them as Own Account Enterprises
(OAEs), implying it is self-employment. The census finds that over 60 per cent of OAEs are run
by entrepreneurs belonging to Other Backward Castes, Scheduled Castes and Scheduled
Tribes. But this sector, which ensures both social justice and is rich in generating jobs, gets just
4 percent of its credit needs from the formal banking system.
The role and function of caste as social capital is significant in being a major source of finance
to start a business as well as running it and thus in developing and sustaining entrepreneurship.
For example, the sixth economic survey states that, “In rural India, 86.5% of the agricultural
establishments were self-financed, whereas this figure for urban India was 88.2% where
self-finance includes funding from family, extended family, and caste resources”.
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This brings the fact to the fore that the rule oriented or contract-based economies of the west
are in contrast to the relationship-based economy of India and it is the time to acknowledge the
role of social capital in Indian economy. The idea of a rational economic man, who acts only in
his self-interest, does not apply to Asia or India where filial relations undermine self-interest. The
sense of duty to the near and dear, more than one’s own rights, which is inherent in Indian
family culture acts as the bulwark against the unbridled individualism of the modern West.[15]
Apart from being the major source of funding, caste as social capital provides market access
and market intelligence.
Social capital facilitates access to new markets, currently entrenched entrepreneurs encourage
individuals within their extended family to explore new markets and territories, provide market
research, trends and templates for establishing new units free of cost. A community’s social
capital essentially results in a fertile training ground for future entrepreneurs.
For a person starting a new business, the local laws and their adherence is a daunting task and
the social capital is useful in getting to know the do’s and don'ts of business, intricacies in
dealing with regulatory staff, etc. The handholding and ‘having your back’ are great advantages
a budding entrepreneur can ask for.
Also, the social capital arising out of caste groups acts as a social security mechanism, the
strongly associated group ready to come forward and help members out in case something
untoward befalls any of its members, which is especially true of rural India.
Caste as social capital plays an important role in the development of economic clusters and acts
as an engine of economic growth. Clusters can be defined as sectoral and geographical
concentration of enterprises, particularly in small and medium enterprises sectors. These
clusters occupy a significant place in the economic scenario in India and their contributions to
national income, employment, exports and innovations are very critical.
The economic clusters are not an anonymous group of individual entrepreneurs, but
interconnected extended families and caste-based communities. For example, the World Bank
suggests that the remarkable growth of Tiruppur is due to the coordinated efforts of the Gounder
community. The same is true regarding the Nadar community in Sivakasi. The development of
economic clusters benefited the castes in terms of upward mobility. The whole community has
81
enhanced its position instead of one or two members who might have benefited from
reservation in government services.
The Dalit Indian Chamber of Commerce and Industry (DICCI) with the motto, Be Job Givers –
Not Job Seekers,[20] gives us an idea of entrepreneurship in the Dalit community and its
aspirational character to go beyond the reservations. It marks the nascent trend in India of
enterprising Dalits choosing to create independent businesses.
There is a debate whether the business opportunities emerging from globalization have
benefited Dalits more than reservations. The right answer may be a two-pronged approach with
both reservations and entrepreneurship going hand in hand in improving the economic and
social status of the communities.
Caste and Unity
Emphasize Unity, Ignore Differences – Shri Guruji
Sri Ramakrishna Paramahamsa declared, "As many views, so many ways." The unbridled
freedom of thought, word and deed is the crux of diversity and there can be as many faiths and
creeds as the variety of attitudes and aptitudes of individuals. This diversity in itself is a strength,
contrary to the beliefs of proponents of the homogeneous systems. It was so succinctly stated
by Shri Guruji in Bunch of Thoughts that in times of tribulation and external strife, the multitude
of closely knit groups of diverse nature yield to no external force. The very existence of diverse
philosophies, ideologies, sects, groups etc. in our societal fabric not only helped protect and
insulate the constituent people but also helped spread the resistance across all parts of India
thus never succumbing to the stream of unending onslaughts, both physically and ideologically.
The famed Indian sociologist, M.N. Srinivas points out that,[16] “An important feature of social
mobility in modern India is the manner in which the successful members of the backward castes
work consistently for improving the economic and social condition of their caste fellows. This is
due to the sense of identification with one’s own caste, and also a realization that caste mobility
is essential for individual or familial mobility.”
What is often forgotten is that caste is used as social capital and a modern tool for upward
mobility. Even though the government endeavors to provide opportunities to individuals in terms
of education, jobs, and political representation, what is actually happening is the movement of
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entire castes in terms of their economic and social position through entrepreneurial spirit. Caste
as social capital facilitates support systems in credit, education, risk mitigation, social security,
market access and intelligence, etc.
But the closed nature of the communities can be detrimental to themselves in the long term. As
a natural consequence of their closed nature, the communities may become isolated from the
rest of the society and thus hinder their economic progress in the long run. Without the ‘bridging’
social capital, intra-bonding groups can become isolated and disenfranchised from the rest of
society. It is important to nurture the bridging connections between the communities. Caste as a
Social capital is never meant to give rise to exclusivist or isolationist groups within the larger
society. The group or community identity must give away to national identity and Sage
Chanakya’s[17] Niti Shastra shloka (3:10, chapter 3, shloka 10) merits a mention here:
त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् ।

ग्रामं जनपदस्यार्थे ह्यात्मार्थे पृथिवीं त्यजेत् ॥
tyajedekaṃ kulasyārthe grāmasyārthe kulaṃ tyajet ।

grāmaṃ janapadasyārthe hyātmārthe pṛthivīṃ tyajet ॥
Sacrifice one (person) for the sake of the family; give up a family for the sake of a
village; sacrifice a village for the benefit of the nation; also, leave the earth for the
benefit of the Soul.
"Unity in Diversity" is a well-known statement etched in the Indian psyche. It needs no

introduction and the purport of this statement is instinctively understood by all. Emphasizing on
the unifying and ennobling factors (of which there are so many), and ignoring the differences
leads to natural bonding and collaboration among various communities. The significance of
Unity has been aptly expounded by Shri Guruji in the following words.[18]
“Once the life-stream of Unity begins to flow freely in all the veins of our body-politic, the
various limbs of our national life will automatically begin to function actively and
harmoniously for the welfare of the nation as a whole. Such a living and growing society
will preserve out of its multitude of old systems and pattern whatever is essential for and
83
conducive to its progressive march and throw off those which have outlived their utility
and evolve new ones in their place. No one need shed tears at the passing of the old
order nor shirk to welcome the new order of things. That is in the nature of all living and
growing organisms. As a tree grows, ripe leaves and dry twigs fall off making way for
fresh growth. The main point to bear in mind is to see that the life-sap of oneness
permeates all parts of our social set-up. Every system or pattern will live or change or
even entirely disappear according as it nourishes that life-sap or not. Hence, it is useless
in the present social context to discuss the future of all such systems. The supreme call
of the times is to revive the spirit of inherent oneness and the awareness of its
life-purpose in our society. All other things will take care of themselves.”
Shri Dattopant Thengadi ji, in his book, Third Way [19] further elaborated Shri Guruji’s thoughts
on Unity (insinuating it as a proxy for Hindu Param Vaibhavam) as below.
“Revered Guruji believed that the world unity and human welfare can be made real only
to the extent that mankind realizes the ultimate, absolute Vedantic Truth that 'All is One'.
He visualized various groups of peoples coming together in a spirit of familism, realizing
the innate oneness of mankind while preserving their individual identities and special
characteristics. The different human groups are marching forward, all towards the same
goal, each in its own way and in keeping with its own characteristic genius. The
destruction of the special characteristics, whether of an individual or of a group, will
destroy not only the natural beauty of harmony, but also its joy of self-expression. To
seek harmony among the various and diverse characteristics has been our special
contribution to the world-thought.”
References:
[1] Thengadi, Dattopant, The Perspective; pg. 13, Sahithya Sindhu, Bangalore, 1971
[2] Ushering the Indic Renaissance, J Sai Deepak, October 11, 2017, YouTube,
https://www.youtube.com/watch?v=7QjFUndnWDs&t=23s
[3] Vaidyanathan, R. Caste as Social Capital, Westland, 2019
[4] Vaidyanathan, R. Caste as Social Capital, pg ix, Westland, 2019
84
[5] Malhotra, Rajiv, Being Different, pg245, Harper Collins, 2011
[6] Sanatana Dharma - An Elementary Text Book of Hindu Religion and Ethics, pg122, Central
Hindu College, Benaras, 1916
[7] M.S.Golwalkar, Bunch of Thoughts, pg98, 3rd edition, 1960
[8] Rethinking Caste: A Dalit Perspective, Guru Prakash, April 24, 2020, YouTube,
https://www.youtube.com/watch?v=spm5k5IrRDw
[9] C.P.Bhishikar, Shri Guruji – Pioneer of a New Era, pg.126, Sahitya Sindhu Prakashana, 1999
[12] Putnam Robert D, Making Democracy Work: Civic Traditions in Modern Italy,1994
[13] Ibid
[14] Indian Economy for Dummies – I, S. Gurumurthy, February 20, 2016,

https://www.newindianexpress.com/opinions/columns/s-gurumurthy/2016/feb/18/Indian-Econom
y-for-Dummies---I-893840.html
[15] Indian Economy for Dummies – II, S. Gurumurthy, February 20, 2016,
https://www.newindianexpress.com/opinions/columns/s-gurumurthy/2016/feb/19/Indian-Econom
y-for-Dummies---II-894291.html
[16] Srinivas, M.N., Some Reflections on the Nature of Caste Hierarchy, Collected Essays,
pg.196-197, Oxford University Press, 2005
[17] Chanakya Niti-Shastra, translated by Miles Davis, Indiadivine.com
[18] M.S.Golwalkar, Bunch of Thoughts, pg104, 3rd edition, 1960
[19] Thengadi, Dattopant, The Third Way; pg. 254/261, Sahitya Sindhu Prakashana, Bangalore,
1995
85
Subhashitam / सुभाषितं
Subhashita I
(Click for the audio)

धारणाद्धर्म इत्याहःु धर्मो धारयते प्रजाः ।
यत् स्याद्धारणसंयुक्तं स धर्म इति निश्चयः ॥
Transliteration:
Dhāraṇāddharma ityāhuḥ dharmo dhārayate prajāḥ ।
yat syāddhāraṇasaṃyuktaṃ sa dharma iti niścayaḥ ॥
Meaning:
The word "dharma" is derived from "dhaarana." It is "dharma" which holds society together.
Hence if something is able to hold people together, no doubt it is dharma.
Subhashita II
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुः आत्मैवरिपुरात्मन: ||
Transliteration:
Uddhared ātmanātmānaṁ nātmānam avasādayet |
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ ||
Meaning:
Uplift yourself through the power of your mind, and not degrade yourself, for the mind can be
the friend and also the enemy of the self.
86
Amrit Vachan
“We need do nothing else than to just organize our society, make it strong and
invincible. If we just achieve this the rest will fall in place itself. All those political, social
and economic problems that bother us get easily resolved”. – Poojaneeya Dr Hedgewar
"fight for the things you care about, but do it in a way that will lead others to join you."
-Ruth Bader Ginsburg
“Judge nothing, you will be happy. Forgive everything, you will be happier. Love
everything, you will be happiest.” - Gautama Buddha
"you cannot be afraid to speak up and speak out for what you believe. You have to have
courage, raw courage." - John Lewis
“The best teachers are those who show you where to look but don't tell you what to see.
-Alexandra K. Trenfor
“Strength, it should be remembered, comes only through organisation. It is therefore the

duty of every Hindu to do his best to consolidate the Hindu society. The Sangh is just
carrying out this supreme task”. - Poojaneeya Dr Hedgewar
“Recognizing the good in others is one of the greatest and rarest of human virtues. The
guiding principle for a worker should be to water the seeds of virtues in others and
carefully weed out their vices and defects without parading them before all and by
presenting before them the silent example of his own superior conduct” -Poojaneeya Dr
Hedgewar
87
Geet
Geet-I
देव दुर्लभ वीर व्रत ले, संगठित हो हिंदू सारा

विश्व व्यापी ध्येय पथपर धर्म विजयी हो हमारा ॥
सत्य पथ अपना सनातन, नित्य नूतन चिर पुरातन

व्यष्टि से परमेष्टि तक है,चेतनाका एक स्पंदन
वेद वाणी के स्वरोंमे, गुंजति संस्कार धारा ॥१॥
सब सुखी हो सब निरामय, इस धराका मूल चिंतन

विश्व को मांगल्य देन,े कर दिया सर्वस्व अर्पण
गरल पीकर शिव बने हम शक्ति का यह रूप न्यारा ॥२॥
जननी है वसुधा हमारी, मातृमन का भाव जागे

एकताका मंत्र दे कर,जगति मे एकात्म साधे
विश्व गुरु के परम पद पर, हो प्रतिष्ठित धर्म प्यारा ॥३॥
Transliteration:
Dev durlabh veer vrat le, sanghaThit ho hindu saaraa |
Vishvavyaapi dhyey path par Dharm vijayi ho hamara ||
Satya path apanaa sanaatan, Nity nootan chir puraatan

VyashTi se parameshTi tak hai, Chetanaa ka ek spandan
Ved vaaNi ke svaro me, gunjati sanskaar dhaara ||1||
Sab sukhi ho sab niraamay, Is dharaa ka mool chintan

Vishva ko mangalya dene, Kar diya sarvasva arpaN
Garal peekar shiv bane ham, shakti kaa yah roop nyaara ||2||
88
Janani hai vasudha hamari, Matruman ka bhaav jaage
Ekataa ka mantr de kar, Jagatime ekaatm saadhe
Vishva guru ke param pad par, ho pratishThit Dharma Pyaaraa ||3||
Meaning:
May we take a unique vow to bring all Hindus together, a commitment enviable even to the
Gods |
May our dharma triumph in its journey towards this global mission ||
Sanatan dharma has always been based on truth from time immemorable
The path of truth resonates from the individual to all of humankind.
It is in every teaching and is reflected in our sanskaaras ||1||
The core of Hindu dharma is that the whole universe should be happy and healthy
We have dedicated ourselves to make this universe auspicious
We are so powerful that we can consume poison like Lord Shiva, and continue to do good to
others ||2||
The Earth is our Mother, may her children revere her as such
By giving this mantra of unity, let us achieve universal oneness
May Hindu dharma gloriously occupy the high pedestal of Vishwa Guru ||3||
89
Geet - II
(Click for the audio )

बोधयित्वा सन्घभावम् नाशयित्वा हीनभावम्
नवशताब्दे कलीयुगाब्धे हिंद ु धर्मो विजयताम्॥ध्रु॥
राष्ट्रभक्तीम् सामरस्याम् दक्षसंपत प्रार्थनाभिः

वर्धयित्वा स्वाभिमानम् पान्चजन्यम् श्राव्यताम्
दीर्घतपसा पूर्णमनसा चारूवचसा वीरवृत्या
स्वार्थरहितम् ज्ञानसहितम् क्षात्रतेजो दर्शताम् ॥१॥
वेदवाणी राष्ट्रवाणी धर्मसंस्कृति मूलगंगा

लोकभाषो जीवनार्थम् संस्कृतेन हि भाष्यताम्
हिन्दु दर्शन जीवभूता संस्कृति: खलु विश्वमान्या
भव्यभारत वैभवार्थम् साच्यनित्यम् सेव्यताम् ॥२॥
ऐक्यभावम् वर्धयित्वा भेदभावम् वारयित्वा

मातृमन्दिर पूजनार्थम् नित्य शाखा गम्यताम्
हिन्दु बान्धव स्नेहबन्धस् सर्वसाधक शक्तिदायी
विश्वमङल शान्तिसुखदम् हिन्दुराष्ट्रम् राज्यताम् ॥३॥
Transliteration:
bodhayitvā sangha bhāvam nāśayitvā hīna bhāvam
navaśatābde kalīyugābdhe hindu dharmo vijayatām ||dhru||
rāṣṭrabhaktīm sāmarasyām dakṣasaṁpata prārthanābhiaḥ

vardhayitvā svābhimānam pāncajanyam śrāvyatām
dīrghatapasā pūrṇamanasā cārūvacasā vīravrutyā
svārtharahitam jñānasahitam kṣātratejo darśatām ||1||
vedavāṇī rāṣṭravāṇī dharmasaṁskrutī mūlagangā

lokabhāṣo jīvanārtham sanskrutena hi bhāṣyatām
hindu darśana jīvabhūtā sanskutiaḥ khalu viśvamānyā
bhavyabhārata vaibhavārtham sācyanityam sevyatām ||2||
90
aikyabhāvam vardhayitvā bhedabhāvam vārayitvā
mātrumandira pūjanārtham nitya śākhā gamyatām
hindu bāndhava snehabandhas sarvasādhaka śaktidāyī
viśvamangala śāntisukhadam hindurāṣṭram rājyatām ||3||
Meaning:
Hindu Dharma will be on a victorious path in this new century of Kali Yuga by defeating the
inferior feelings and by spreading the message of Sangh. (Note: This song was composed in
1999 which was Kali Yuga year 5101 and hence the phrase - beginning of new century.)
Through the Shakha method of Daksha, Sampat and Prarthana, let us enhance the devotion to
the nation, harmony in society, pride in our identity and let the sounds of Panchajanya(conch of
Shri Krishna) echo all over the world. Through sustained penance, dedicated mind, words and
deeds and through valor, selflessness, and knowledge, let us display the warrior's brilliance. In
Sanskrit, the divine language, lie the roots of our culture. Let us speak Sanskrit and make it the
language of the masses. Hindu way of living and the view of life it offers is respected all over the
world. Let us follow it for the glory of Bharat. Nurturing the feeling of oneness and destroying the
divisive feelings, let us attend Shakha regularly to worship Bharat Mata. Let Hindus come
together in friendship and affection. Their united efforts shall bring peace and harmony in the
world.
91
HSS FAQ
Questions Addressed:
● When was HSS USA formed?

● Who runs HSS USA?
● Who can be part of HSS USA?
● How can I be part of HSS USA?
● Is there a membership fee?
● What are the views of HSS USA on Hinduism, Hindu Dharma and Hindutva
(Hinduness)?
● What does the name HSS USA mean?
● Does HSS USA engage in political activism?
● Does HSS USA support a particular political ideology?
● What are the views of HSS USA on the human rights situation of Hindus around the
world?
● What are the views of HSS USA on Hinduphobia and attacks on Hindus?
● Is HSS USA connected to organizations across the globe?
● Does HSS USA work with other communities and organizations in the US?
Link to the content:
https://www.hssus.org/about-us
https://www.hssus.org/faq
92
Prerana Magazine
Sevika Vibhag of HSS has been publishing a quarterly e-magazine called Prerana. All the
articles are written and composed by sevikas. We are requesting one baudhik session to be
dedicated to Prerana e-magazine articles. One of the articles can be used as Baudhik topic, or
few articles can be discussed/summarized. There are articles on Yoga, Ayurveda, Inspiring
American and Hindu Women, book review, cooking tips..
Link for the latest issue: http://bit.ly/Prerana-04
93
Baudhik Resource Library
Central Resource library for Baudhik Vishay - NT Boudhik Resource Link
Hindu Swayamsevak Sangh, USA
94

Tarun Baudhik Yojana 2021 - Q2

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April - June 2021(Q2)

Tarun Baudhik Yojana

Here’s a story for you to remember and learn from:

Kurma (Tortoise) Avatara and Samudra Manthana

Lessons Learned From This Story

Need a team to achieve great things

Prosperity for all

Need one Avatar

Sustainability, and Responsibility

Keep it away from wrong hands

Our Internal Enemies

PowerPt Slide Deck:

Bindusara sent his son Ashoka to help quell an

When his father, Bindusara, had died in 217

Biography of Ashoka the Great, India’s Mauryan Empire by Kallie Szczepanski

Kalinga War: Conquering the Victor by Nirmalya Panigrahi

Maryada Purushottam Sri Rama

● Maharshi Valmiki Question

Maharishi Valmiki’s Question

को न्वस्मिन् साम्प्रतं लोके गुणवान् कश्च वीर्यवान् |

धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दढ

चारित्रेण च को युक्तः सर्वभूतेषु को हितः |

विद्वान् कः समर्थश्च कश्चैकप्रियदर्शनः || १-१-३

आत्मवान् को जितक्रोधो द्युतिमान् कोऽनसूयकः |

कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे || १-१-४

इक्ष्वाकुवंशप्रभवो रामो नाम जनैः श्रुतः |

नियतात्मा महावीर्यो द्युतिमान् धृतिमान् वशी || १-१-८

Meaning of Maryada Purushottam

List of the Sixteen (Shodasa) Divine Qualities in Ramayana

1. गुणवान् (Gunavan): virtuous

Illustration of the Divine Qualities in Ramayana

Rama’s Marriage and exile

Though bestowed with an abundance of divine qualities such as virtuousness, vigor,

Aatmavan; Jitakrodhah; Jataroshasya samyuge Devah ca bibhyati

Rama’s Fury: The Making of Rama Setu

असौ तु सागरो भीमः सेतुकर्मदिदृक्षया |

ददौ दण्डभयाद्गाधम् राघवाय महोदधिः || २-२२-४८

Jai Sri Ram

Brahmasri Samavedam Shanmukha Sarma Discourse: Rama Vaibhavam (Telugu)

Vedic Sciences and their Relevance today

➢ Introduction to the Vedas

Westernized Practice.” Medical Daily, 21 Oct. 2015,

Newar, Sanjeev. “Science in Vedas.” Agniveer, 12 Nov. 2018, agniveer.com/science-in-vedas/.

“Numerology.” Vedic Astrology Research Centre,

Vedic Studies, 14 Oct. 2020,

“Religions - Hinduism: Scripture.” BBC, BBC, 25 Aug. 2009,

pp. 335–345. JSTOR, www.jstor.org/stable/23493434. Accessed 2 Feb. 2021. [This paper

Indian science; 2. Modern science, in particular physics, is not a useful source of

important for an understanding of Indian history and culture in general.]

Managing India-China Relations

Cultural Comparisons between India & China

Sino-Indian Border Conflict

Challenges for the 21st Century

● Sanskara that put us on the path to Chaitanya, Moksha

Sant Mira Bai

Meera ke Prabhu Giridhar Naagar

Payo ji maine Ram Ratan Dhan Payo

Holy Mother Sarada Devi

And then he would add a line ,

Swami Prabhavananda - His meeting with Sri Sarada Devi

Some musings on the Holy Mother - by Swami Balabhadrananda

The Prophet of Modern India. A Biography of Swami Vivekanada - by Gautam Ghosh

Karmayogini : Life of Ahilyabai Holkar

The Philosopher Queen