Bhagavad Gita A Universal Scripture

TATTVA
DARSANA
Quarterly
IN THIS ISSUE
Editorial:
Bhagavad Gita—A Universal Scripture -- Sadhu Rangarajan 2
Kumbhabhishekam of Mahameru &
Gopuram of Sri Bharatamata Mandir 7
Jayanti of Yogi Ramsuratkumar And
Anniversary of Sri Bharatamata Mandir 9
Development: What, How, Why! -- Prof. M.D. Apte 11
Glimpses of A Great Yogi—Part II -- Sadhu Prof. V. Rangarajan 17
Saint Poet Ramprasad—
His Songs on Divine Mother—XV -- Deba Prasad Basu 23
Social Philosophy of
Mahakavi Bharati—I -- Sadhu Prof. V. Rangarajan 25
News and Notes 37
Front Cover:
Gopura Kalasha Pooja and Mahameru of

Sri Bharatamata Mandir, Bangalore
October-December 2011 Editor: Vol.28, No4

Sadhu Prof. V. Rangarajan
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Editorial
BHAGAVAD GITA
—A UNIVERSAL SCRIPTURE
Bhagavad Gita which forms part of the Bhishma Parva of the great epic, the
Mahabharata, contains the essence of all the basic scriptures of the Bharatiya
philosophy. As the fundamental teachings of the Gita are suited to all times
and all societies, it serves as the foundation of a Universal and Eternal
religion, Sanatana Dharma. Bhagavad Gita etymologically means the ‘Song
of the Lord’. The scripture consists of 18 chapters with 700 stanzas. Each
chapter of the Gita is called an “Upanishad”. The scripture is in the form of a
dialogue between, Lord Krishna and Arjuna in the battlefield of Kurukshetra.
The message of the Bhagavad Gita is indeed, the message of the Supreme
Being to an individual soul trapped in the battlefield of worldly life and
groping in darkness. The Central theme of the Bhagavad Gita is the Truth
proclaimed by the Upanishads. The following stanza in the Gita dhyanasloka
points out the greatness of the scripture:
Sarvopanishado gaavo dogdaa gopaalanandanah
Parthovatsa sudheer bhoktaa dugdam gitaamritam mahat
— “All the Upanishads are cows. Krishna is the one who milks the cows.
Arjuna is the calf. The good people are the consumers of the milk and the
nectarine milk is the Bhagavad Gita.”
Adi Sankara says, "From a clear knowledge of the Bhagavad-Gita all the
goals of human existence become fulfilled. Bhagavad-Gita is the manifest
quintessence of all the teachings of the Vedic scriptures." From the beginning
to the end the Bhagavad Gita presents the universal philosophy of Hinduism.
As Mahayogi Sri Aurobindo has rightly pointed out, "The Bhagavad-Gita is a
true scripture of the human race, a living creation rather than a book, with a
new message for every age and a new meaning for every civilization." Swami
Vivekananda points out: "The secret of Karma Yoga which is to perform
actions without any desires for fruit is taught by Lord Krishna in the
Bhagavad-Gita."
Edwin Arnold, the foremost among those who translated the immortal poem
into English verse under the title ‘The Song Celestial (The Bhagavad-Gita)’
points out in his introduction: “The poem has been turned into French by
Burnouf, into Latin by Lassen, into Italian by Stanislav Gatti, into Greek by
Galanos, and into English by Mr Thomson and Mr Davies, the prose
transcript of the last-named being truly beyond praise for its fidelity and
clearness.” Bhagavad Gita’s first Russian translation came out in 1788. Gita
was a favourite with Leo Tolstoy. Mrs Manning, author of ‘Ancient and
2 TATTVA DARSANA
Mediaeval India’ says, “Bhagavad Gita is one of the most remarkable
compositions in the Sanskrit language.” Juan Mascaro, eminent scholar who
taught at Oxford University, remarks, “The greatness of Bhagavad Gita is the
greatness of the universe, but even as the wonder of the stars in heaven only
reveals itself in the silence of the night, the wonder of this poem only reveals
itself in the silence of the soul.” Albert Einstein says, "When I read the
Bhagavad-Gita and reflect about how God created this universe everything
else seems so superfluous." Dr. Albert Schweizer opines, "The Bhagavad-
Gita has a profound influence on the spirit of mankind by its devotion to God
which is manifested by actions." According to Aldous Huxley, "The
Bhagavad-Gita is the most systematic statement of spiritual evolution of
endowing value to mankind. It is one of the most clear and comprehensive
summaries of perennial philosophy ever revealed; hence its enduring value is
subject not only to India but to all of humanity." Ralph Waldo Emerson says,
"The Bhagavad-Gita is an empire of thought and in its philosophical
teachings Krishna has all the attributes of the full-fledged monotheistic deity
and at the same time the attributes of the Upanishadic absolute." Rudolph
Steiner remarks, "In order to approach a creation as sublime as the Bhagavad-
Gita with full understanding it is necessary to attune our soul to it." Henry
David Thoreau, who exerted a tremendous influence on Mahatma Gandhi
said, "In the morning I bathe my intellect in the stupendous and cosmogonal
philosophy of the Bhagavad-Gita, in comparison with which our modern
world and its literature seems puny and trivial." Herman Hesse commented:
"The marvel of the Bhagavad-Gita is its truly beautiful revelation of life’s
wisdom which enables philosophy to blossom into religion."
Such an immortal and eternal scripture which has influenced the thoughts of
great western philosophers like Immanuel Kant has now been drawn to the
court of law in Russia by a Christian group which seeks a ban on the holy
book. The Bhagavad Gita trial in Russia is the trial of the Russian edition
of Bhagavad Gita As It Is initiated in June 2011 by the state prosecutor's
office in Tomsk, Russia, on charges of religious extremism. The case says the
translation of the Bhagavad Gita is extremist because it insults non-believers.
Based on an "expert testimony" by three Tomsk State University professors,
who concluded that the Bhagavad Gita As It Is is an anti-Christian teaching
that fosters "social discord" and discrimination, the prosecutor's office
requested the court to include the book in the Federal List of Extremist
Materials, and to ban its printing, possession, and distribution. The trial is
reportedly instigated by the local branch of the Russian Orthodox
Church along with the FSB in order to restrict the activity of Hare
Krishna followers. “Bhagavad Gita As It Is calls for hostile activities against
different social and religious groups, among them women and people who
don’t follow Krishna,” the Moscow Times quoted the complaint.
The move to ban Bhagavad Gita is not a trans-Russia sentiment at all. It is an

outcome of the uneasy relations between ISKCON and the local Russian
OCTOBER-DECEMBER 2011 3
Orthodox establishment a property dispute appears to have been the
complicating factor. In mid-December 2011 the trial caused a storm of highly
critical publications in the Indian and international media and a consequent
groundswell of multi-partisan political support in the Indian Parliament. “We
will not tolerate an insult to Lord Krishna,” members of parliament shouted,
until the house speaker adjourned parliament for several hours. Rajya Sabha
deputy chairman K Rahman Khan said "the entire house agrees with this and
joins in condemning this". Bharatiya Janata Party leader Sushma Swaraj
demanded in Lok Sabha that the government declare the Bhagavad Gita a
"national book". Protesters gathered outside a Russian consulate forcing
Russian officials to offer apologies and assurances that they will take all the
necessary remedial measures to prevent the possible ban. Stating that it was
the work of "misdirected and motivated individuals", External Affairs
Minister SM Krishna sought to clarify the government's position in the Lok
Sabha, "The officials of India in Moscow and our ambassador have been in
regular touch with representatives of Iskcon. We have taken up the matter at
highest levels with the Russian government."
As the controversy escalated, Russian ambassador Alexander Kadakin said

that he condemned the "madmen" seeking the ban, and underlined that Russia
was a secular country. "Russia is a secular and democratic country where all
religions enjoy equal respect… Even more applicable it is to the holy
scriptures of various faiths -- whether it is the Bible, the Holy Quran, Torah,
Avesta and, of course, Bhagvad Gita -- the great source of wisdom for the
people of India and the world… I consider it categorically inadmissible when
any holy scripture is taken to the courts. For all believers these texts are
sacred," he stressed.
Nelly Krechetova, Human Rights Ombudsman, Tomsk Region, says: “This

book is considered sacred by more than a billion people the world over, and
in Russia itself the book (translation by Swamy Prabhupada) has been in
circulation for 20 years. A ban on the book would amount to violation of
constitutional rights of citizens to freedom of conscience and faith.” A
resolution adopted at a meet organized by Russian newspaper Moskovsky
Komsomolets says: “There is no basis for conducting such a trial and the very
fact of initiating a trial by the public prosecutor is an insult to the religious
feelings of followers of Vaishnavism in India and Russia and it will give a
body blow to Indo-Russian relations.” The newspaper Vechernyi Tomsk
reported: “Trial of Indian book brings shame to Tomsk.” The newspaper
Gazeta.ru carried a satirical piece on how a work that was created 5,000
years ago has suddenly become an extremist document.
Maulana Abdul Qasim Nomani, Vice-Chancellor, Islamic Seminary Darul

Uloom Deoband, condemned the “Russian diktat against the holy scripture of
Hindus” and said, “Allegation portraying Gita as extreme literature is totally
baseless and highly objectionable”.
4 TATTVA DARSANA
It is highly ridiculous and manifestation of total ignorance to call Bhagavad
Gita a scripture pertaining to any particular sect or religion. Following the
declaration of the Vedic seers, Ekam sat, vipraa bahudaa vadanti--´The
Ultimate Reality is One, men of wisdom call It by different names”—
Bhagavad Gita emphatically proclaims that all religions are different
pathways to one Absolute, Universal and Supreme Consciousness which is
adored and worshipped by the entire humanity in various names and forms.
Ye yathaa maam prapadyante taams tathaiva bhajaamyaham
Mama vartmaanuvartante manushyaa paartha sarvashah (B.G. IV-11)
—“In whatever way men approach Me, even so do I reward them; My path
do men tread in all ways, O son of Pritha.”
Recognizing the freedom of worship, Bhagavan says:

Yo yo yam yam tanum bhaktah shraddhayaarchitum icchati
Tasya tasyaachalaam shraddhaam taameva vidadhaamyaham (B.G. VII, 21)
—“Whatever form of manifestation of Divinity, any devotee wishes to adore
with faith, I make his faith steadfast in that very form of Divinity.”
Even if some people out of ignorance and blind faith in and attachment to the
name and form of divinity which they worship as their personal God,
consider that to be Supreme and greater than the Gods worshipped by others,
they will also ultimately reach Him, the nameless, formless, Absolute Reality
or Brahman. They worship Him alone even though without realizing that He
is beyond all names and forms:
Yepyanyadevataa bhaktaa yajante shraddhayaanvitaah
Tepimaameva kaunteya yajantyavidhipoorvakam (B.G. IX-23)
--“Even the devotees of other Shining Ones who worship full of faith, they
also worship Me, O son of Kunti, though contrary to the ancient rule.”
Great philosophers like Shankara, Ramanuja and Madhva who have founded
different schools of philosophy like Advaita, Vishisthaadvaita and Dwaita
and spiritual luminaries who have propagated different cults like Shaiva,
Vaishnava, Shaakta, Gaanaaptya, Kaumaara and Shoura have all drunk the
nectar of Bhagavad Gita and drawn inspiration from the spring of the Eternal
Wisdom.
In the tenth chapter called Vibhooti Yoga, Bhagavan declares that He is the
Supreme Consciousness which manifests in various forms of divinities that
are worshipped but He can never be the object of comprehension.
Na me vidu suraganaah prabhavam na maharshayah
Ahamaadirhi devaanaam maharsheenaam cha sarvashah (B.G. X-2)
—“Neither the hosts of Gods nor the great Rishis know My birth or glory
because in every respect, I am the source of Gods and of the great Rishis.”
As Sri Ramakrishna says, a salt doll merges into ocean when it attempts to
measure the depth of the ocean. He, however, identifies Himself with each
and every manifestation of divinity. There is no demi-god or quart-god. All
are the One, Absolute, Omni-potent, Omniscient, Omni-present, Ultimate
Reality seen in various names and forms. In the ancient Vedic system of
worship, there is what Max Mueller calls as ‘Henotheism’—elevating one
form of God above others for a particular purpose and period of worship.
Indra, Mitra or Varuna will become Supreme in turn in the Vedic rituals
according to the need and purpose, but they are never different from each
other. Sometimes Mitra-Varuna combined is worshipped. Even in the Puranic
forms of worship, Brahma, Vishnu and Shiva are none other than the three
aspects of One Reality—the creative, sustaining and dissolving aspects—yet
they are worshipped as different personal gods at different times and by
different people and sometimes as Shankara-Narayana or Dattatreya, the
Three in One. As Swami Prabhpada himself points out, “ If we continue and
patiently take the time to complete the Bhagavad-Gita and try to ascertain the
truth of its closing chapter we can see that the ultimate conclusion is to
relinquish all the conceptualized ideas of religion which we possess and fully
surrender directly unto the Supreme Lord."
Sri Ramakrishna Paramahamsa practised various forms of worship, like

Hindu, Christian and Muslim and in his intuitive consciousness, realized the
unity of Gods and all forms of worship. Mahatma Gandhi who had the
recitation of Bible and Quran also in his prayer meetings had written
commentary on Bhagavad Gita and declared: "When doubts haunt me, when
disappointments stare me in the face, and I see not one ray of hope on the
horizon, I turn to Bhagavad-Gita and find a verse to comfort me; and I
immediately begin to smile in the midst of overwhelming sorrow. Those who
meditate on the Gita will derive fresh joy and new meanings from it every
day." Annie Besant, the leader of the Theosophical Movement, along with
Bhagavan Das, gave an English translation of Bhagavad Gita. Lokamanya
Bal Gangadhar Tilak wrote “Gita Rahasya” which was acclaimed by
scholars in East as well as West. No court of law could sit in judgement of
the merit of Bhagavad Gita as a universal scripture and no university could
make its assessment on the claim of the scripture. It is time that Semitic
religions give up their fanatic and fundamentalist outlook, tendency to
suppress all other religions and desire to convert entire humanity to their
chosen path. The whole world is today turning to Bharatavarsha which has
presented to the world the universal, eternal and man-making spiritual values
propounded by the most ancient prophets of the world, the Vedic seers.
Bharatamata is bound to become the Loka Guru, the preceptor of the entire
world. Vande Mataram!
6 TATTVA DARSANA
KUMBHAABHISHEKAM OF MAHA MERU
&GOPURAM OF SRI BHARATAMATA MANDIR
The Kumbhaabhishekam of Mahameru and Gopuram of Sri Bharatamata

Mandir took place on Sunday, 23rd October 2011. The auspicious
consecration was performed by the Chief Guest, Dr. R. L. Kashyap, a
renowned personality in the field of science and Vedic studies. The function
started with a prayer song by Ms. Premakumari.
A very warm welcome was extended by Sri B.K. Srinivasamurthy ji to the
gathering and he pointed out the significance of this event at Bharatamata
Mandir as a life time dream of Sadhu. Prof. V. Rangarajan.
The Presidential address was delivered by Dr. Shivakumara Swami, President

of the VHP Karnataka. He stressed on the importance of worship of
Motherland by quoting a few mantras from the Bhoomi Sookta of the Vedas.
He requested the audience to feel proud of our Motherland and Hindu
Sanatana Dharma. He expressed how honoured he felt to be part of the
function and recalled his association with Sadhu. Prof. V. Rangarajan.
Shri Jagadish, Dakshina Madhya Kshetriya Saha Sanghatana Karyadarsi,

Vidya Bharati, delivered a speech to the audience citing how old we are as a
Nation. He briefed on the glorious past, how we have been leaders in every
aspect and the only way to return back to its old glory is by adoring and
worshipping our Motherland.
Sadhu Prof. V.Rangarajan in his speech briefly elaborated his life time dream
of consecrating a Bharatamata temple and the uniqueness of this temple. He
briefed the audience on the unsuccessful attempt of a renowned freedom
fighter and saint, Subramania Siva, to build a temple for Bharatmata, on the
lines of worship of Bhavani Bharati conceived by Mahayogi Sri Aurobindo,
and how this dream has been fulfilled now. He also mentioned out, how close
this project was to the heart of his Deeksha Guru, Yogi Ramsuratkumar of
Thiruvannamalai. Many years before he had promised this Sadhu that this
project will be successfully completed by the blessings of Father. He had
guided this Sadhu in every aspect for the completion of this dream project all
through these years. Sadhuji insisted that unlike any other temple there would
be no restrictions in Bharatmata Mandir, anyone could walk in and do
abhishekam and poojas to Bharatamata.
The Chief Guest Dr. R. L.Kashyap delivered an inspiring speech where he

briefed on the power of cosmic rays present in the atmosphere. Also he
pointed out that the cosmic rays would enter into the Meru within the Gopura
that was consecrated in the Mandir. He motivated the gathering to read Vedic
books in search of true knowledge and made special mention to Gayatri
Mantra as an absolute surrender. He explained how the nature provides us
with all the resources for our livelihood and in turn our contribution being
very minimal. The only way to show our reverence is to worship our
Motherland which has been fundamental to our existence. He stressed out the
point that a Hindu as a one, who irrespective of religion and caste, adores and
worships our Motherland. He briefed how the Moghul rulers and the British
spread a misconception on the origin of the name Hindu. Finally he thanked
the gathering for providing him an opportunity to be part of this remarkable
event.
Special mementos and gifts were presented to the distinguished guests by Sri.
Bharati, Trustee of Sri Bharatmata Gurukula Ashram and Sri. Vivekanandan.
Finally, the vote of thanks was delivered by Sri. Vivekanandan, He thanked
the guests on the podium, audience and all the volunteers involved in
organizing this event. The event came to an end with a prayer song from Ms.
Premakumari and singing of the National Anthem, Vande Mataram.
--Report by Kartick Bala
(Photos 1to 4): 1. Sadhuji, Dr. R.L. Kashyap, Dr. Sivakumaraswamy and Sri
Jagdish; 2. Abhisheka to Mahameru; 3 Gopura and Bharatamata Mandir;
4. Ganapati, Durga and Navagraha Homas.
8 TATTVA DARSANA
JAYANTI OF YOGI RAMSURATKUMAR AND
ANNIVERSARY OF SRI BHARATAMATA MANDIR
The Jayanti of H.H. Yogi Ramsuratkumar, Godchild, Tiruvannamalai,

Anniversary of Sri Bharatamata Mandir and the Mandala Pooja of Mahameru
of Sri Bharatamata Mandir was celebrated with grand Vedic rites, special
poojas and a Abhisheka at Sri Bharatamata Mandir, Krishnarajapuram,
Bangalore, on Sunday, December 11, 2011.
(Photos 1 to 3)
1. Sadhu Prof. V. Rangarajan,

Swami Chandreshananda and Sri
Haraa Nagarajachar; 2,
Bharatamata Alankar and Pooja;
3. Abhisheka of Mahameru
Lalitha Homa, Ganapati Homa, Navagraha Homa and Vishnusahasranama

Parayana preceded the Abhisheka and Alankara of Sri Bharatamata and
Mahameru. Swami Chandreshananda, President of Sri Ramakrishna
Vivekananda Sadhana Kendra, presided over the valedictory function and
spoke about the grand concept of adoration of Sri Bharatamata as envisaged
by great patriot saints like Swami Vivekanaanda. Sri Haraa Nagarajachariar,
Founder of Sri Haridasa Sangham, spoke on the goal of Sadhu Rangarajan in
setting up a temple of Sri Bharatamata to promote the ideal of spiritual
patriotism. Sadhu Prof. V. Rangarajan, Founder of Sri Bharatamta Mandir,
pointed out that the ideal of setting up a temple of Sri Bhavanibharati was
propounded by Mahayogi Sri Aurobindo and patriot monks like Sri
Subramania Sivam promoted the sampradaya of Sri Bharati, adoring and
worshipping of Bharatamata as Mahakali, Mahalakshmi, and Mahasaraswati
as depicted by Rishi Bankim Chandra Chatterjee in his immortal national
song, Vande Mataram. Sadhuji said that integration of the whole country and
all sections of the people will be possible only when all Bharatiyas rise above
narrow sectarian religious attachments and consider themselves as children of
the Supreme Mother, Sri Bharatamata. He said, Sri Bharatamata Mandir at
Krishnarajapuram, Bangalore, was unique in that Sri Bhavani Bharati has
been consecrated on Sri Chakra according to Tantric science. The Gopura
Kalasha acts as an antenna to attract cosmic vibrations which are stored in the
Mahameru right above the sanctum sanctorum and transmits the energy
through the idol of Sri Bharatamata to the devotees visiting the temple.
The children of Balavihar of Sri Bharatamata Mandir presented classical

dances in the function.
OUR GRATEFUL THANKS !
Our grateful thanks to patrons and members of Sister Nivedita

Academy, Bharatamata Gurukula Ashram & Yogi Ramsuratkumar
Indological Research Centre, Yogi Ramsuratkumar Youth
Association, Sri Bharatamata Mandir and Sri Guruji Golwalkar
Hindu Resource Centre & Library whose kind and generous donations
including books, CDs, DVDs, furniture, book shelves, laptops, printer,
etc., have made our Research Centre well-equipped to extend our best
help and support to students and research scholars hungering for
intensive and extensive knowledge and wisdom of the seers, saints,
scholars and scientists of Bharatavarsha and their impact on the
intellectual world. Our growth in leaps and bounds is only because of the
benign grace and blessings of our beloved Master, H.H. Yogi
Ramsuratkumar Maharaj.
TATTVA DARSANA Quarterly is completing twenty eight years of

yeoman service in spreading Hindu thought and culture inside and
outside the country and inculcating the ideals of patriotism and
nationalism in the hearts of children of Mother Bharat. The issues of the
journal are now presented in our website, sribharatamatamandir.org,
so that devotees in any part of the world could download the materials.
We have been receiving books and publications from authors and

publishers for favour of review and we intend to resume our Book
Review column in our journal from the ensuing issue. The books and
journals received by us are also preserved in our Resource Centre Library
for the benefit of students and research scholars.
—Sadhu Prof. V. Rangarajan

10 TATTVA DARSANA
DEVELOPMENT: WHAT, HOW, WHY?—II
Prof. M. D. Apte
Man is expected to develop himself while living in this world. Every man has
certain feelings like anger, love, hate, negative thoughts, positive thoughts,
selfishness, jealousy, liking and disliking etc. His efforts are always to try
and get what he likes and avoid what he dislikes. Actually ‘he’ means the
senses through which his body enjoys the subjects of their interest. In short,
he likes to keep his senses happy by getting items of their liking, and
avoiding those that they dislike. Since the taking in the items of liking to the
senses results in sorry state once the enjoyment of the item is over (after a
very short time), his efforts to get similar ones are re-initiated. This procedure
continues till he realizes that hankering after the likeable/attractive
items/subjects of his senses from outside gives pain and sorrow instead of
happiness that he desired. Then he gets frustrated and slowly leaves the
efforts and struggle to receive only likeable items. Thus one reduces his
desires and tries to turn the senses away from the external attractions.
The mind of everyone appears to be flickery. It has thoughts of varying

nature and continuously changing its subjects. One feels therefore that mind
is not stationary by nature. It likes to jump from one thought/subject/location
to another without the individual’s control. 6 Actually the mind does not find
any suitable and interesting object/place to stabilize itself. Since it is subtle in
structure, it needs an interesting object (only if it is) subtler than itself. The
Being or the Soul is such entity. Since the Soul is part of the Brahma, it is
subtler than anything and larger (to be covered) than anything. This is the
reason, the saints have kept their minds at the God or Paramatmaa where they
remain stable quite happily without problem. This is Bhakti-Yog. Then the
mind does not worry about keeping the senses happy by offering some
outside objects for their (temporary) enjoyment. In Dnyaan-Yog the persons
turn their minds (from external sense-satisfaction mission) through the
conscious-subconscious mind to the super conscious portion of the mind
across the Transcendence. The mind becomes stable at the higher
consciousness and the individual starts to become a witness to the birth and
growth of his thoughts. Under both conditions the individuals get their minds
stabilized and at peace, the most suitable situation for Nature to commence
development. The concept of mind as manifested from our Upnishad and
Bhagavadgeetaa is shown in Figure -1 herein.
Once he starts observing the mind and its situation, the sanskaars etched on
the inside of the lower conscious portion of the mind start getting wiped out
and the bad habits and characteristics start getting cleansed. The mind gets
cleaner, the transcendence starts getting clearer and one starts settling down
in higher conscious portion of the mind. He leaves his asmita and ego. He
starts on the road of (self) development. He starts progressing himself
towards Godhead naturally. All obstacles stand removed from his selected
path to development.
While functioning in lower consciousness portion, he has to be in any one of

the three consciousnesses; Waking, Sleeping and Dreaming (and NOT as per
his choice). While he is in any one of these consciousnesses he KNOWs that
the other ones are non-existent and therefore false. Once he gets frustrated
from continuous failure of getting happiness after having sensual wants
fulfilled, he becomes inward--oriented and makes his efforts to overcome the
Transcendence between the lower and higher consciousnesses. He changes
from BADDH to MUMUKSHOO.
As per spiritual thoughts every man has four stages in his developmental
progress. One is Baddh when he is enjoying life here and is busy and
attached to the sansaaric COSMIC OCEAN OF ENERGY & INFORMATION
BRAIN TRANSCENDENCE ENVIRONMENTDREAMING SLEEPING WAKING
COMMUNICATION FROM NATURE AUTO-CHANGING LOWER
CONSCIOUSNESS HIGHER CONSCIOUSNESS responsibilities fully. When
he develops nausea about the desires (as described above in the Sansaaric
functioning) he starts thinking about getting towards Adhyaatma and he
becomes Mumukshoo. While thinking on these lines he undertakes sincerely
the Adhyaatmic Saadhanaa like penance, Gurusewa, Tapas, Vedavidyaa
studies etc, he is known as SADHAK. Once he is fully established in
12 TATTVA DARSANA
Adhyaatma and reaches the highest stage therein, he is called SIDDHA. Then
he can be called to be fully developed. Being Siddha for sometimes he gets
the capability to initiate some Mumukshoo on Development path.
Once an individual has stopped being a baddha, his efforts towards keeping
his mind at peace get push and he remains in the (natural) path of
Development. When many people in a nation are on this path, the Nation can
be called developed Nation. The people who are not (currently) on
developmental path get pulled into the same because of the force of those
who are doing sadhanaa. An Individual can be called Developed when he
attains the status of nispruha (not desiring any personal gain/s).
Advantage for an individual who is Developed one, is that, he can get any
information that he needs directly from the ocean of Information & energy
spread in the cosmos as in figure – 1. Thus even if he is not a learned person
he can use this capability to overcome any problem that he may face. He thus
can be knowledgeable or pandit also. Due to his sustenance in the higher
consciousness he develops approach to reach the specific zone of the ocean to
find necessary information.
It must be noted however, that for this the person must be established in the
higher consciousness. Merely being at the transcendence due to premature
death of a sadhak in previous birth or being a good Fauji will not be
adequate. There is always a chance that such sadhak gets crowded with
praising followers and due to the praise the person may not adopt Bhaktiyog,
Karmayog or Rajyog to cross the transcendence for staying in higher
consciousness in this life. His ego will start shining and his tapas will all be
lost.
As per ‘Ashtaang-Yog-Darshan’ by Mahaamunee Patanjalee while

progressing towards Siddha status an individual who wants to progress on his
own efforts, he must be strong willed. Totally there are eight steps in this
Darshan progressively from yam, niyam, asanaa, pranaayam, pratyaahaar,
dhaaranaa, dhyaan and samaadhi. He has to progress step by step from yam.
These are the five rules or laws which the individual needs to follow while in
society and ensure abiding by all the five of them before progressing to the
next step i.e. niyam. There are five rules which the individual must abide by,
as they are related to his own behaviour. After this, he needs to do only those
yogasanaa that are needed by him so that he can comfortably sit in a position
(of his body) for at least an hour. Once he finds this possible, he can go to
praanaayaam to confirm that the breathing that is being carried out by him
(unintentionally) is proper and without any defect or irregularity in the
activity. These five steps concern the physical fitness of the individual for
undertaking the journey for Development.
Pratyaahaar is a step which puts in efforts of the individual to stop any
inputs to his senses. The principal sense is ‘view’. Once one closes his eyes
and doesn’t accept any view for mind to analyze, other senses also slowly
‘retire’ and stop providing any inputs to the mind through them. Once this
position is achieved by the individual, he can be considered to have stabilized
in this 5th step. This is likely to take appreciable time. Hence a location is
chosen away from hustle bustle so that the senses can conveniently reach this
stage. Next step is Dhaaranaa. If you refer to the concept of mind in figure –
1 above, this step covers your efforts to cross the transcendence and go to the
upper region of mind. The individual has to look within his mind (with eyes
closed) and breathe comfortably and under observation by ‘Being’. Once
stabilized in Dhaaranaa, the individual will start occasionally to experience a
calm not experienced before, may be for a fraction of a second. This period
indicates his succeeding efforts to reach the upper portion of mind. Since,
however he has not a veteran in his efforts, he immediately slips back, across
the transcendence, to lower portion of mind. Now he has to put in more
efforts to stay at the higher portion with more ‘shraddhaa’ and regularity and
slowly this period will start enhancing. Once he gets appreciable period in
upper portion of mind he will be reaching the next, i.e. 6th step ‘Dhyaan’.
While one continues with this step regularly and sincerely he starts
experience of freeing oneself from the body. This is commencement of
Samadhi step. Once you are continuing Dhyaan with shraddhaa, this period
of Samadhi will be enhancing and sometime even beyond your control. This
is the stage that we were making all the efforts of Ashtaang-Yog.
While you are in Dhaaranaa-Dhyaan steps, the sub-conscious mind starts

getting cleansed of the etched bad habits that you had acquired till then. In
short, your development will start. Of course for this natural phenomenon as
well, you have to continue Meditation practice regularly and sincerely as you
have realized that you are on correct path. In addition, you must not deviate
at any time from the earlier five steps as well. They are the foundation for
continuing the Meditation step successfully to reach Samadhi. This is the way
of Development if you are simple saadhak.
While we are intending to develop ourselves there is another method brought

out in Bhagavadgeetaa; karmayog. As per Bhaarateey philosophy. Whatever
action you take, you need to accept the result of that action and suffer for it.
In case action is good, the fruit (that you will get will be good and for wrong
or bad action you will suffer. Both these will be as per the seriousness of the
action or Karma. Unless you do not earn any fruit (for your actions if any)
you are not likely to develop fully. Since you have been born on this earth,
during your life time you cannot be inactive. A remedy for this ‘catch 22’
situation has been suggested by Bhagavaan Shrikrishna in 2nd Chapter of
Bhagavadgeetaa that you can do any karma but do not consider yourself as
karta or doer. Do all activities or Karma in the name of Him. Do not take
14 TATTVA DARSANA
credit for any good work and therefore you will not get any debit for a bad
work as well. By this way you can develop. This is known as karma-yog.
In case you are confident about your will power and knowledge, it is possible
even to reach this stage by a simpler way. Determine that you will always
observe the first two steps, continue to study Vedas and Vedantic literature as
well as do Eashwarseva, do not fritter away your time indulging in
vishaysukh and materialism. Then selecting a proper secluded spot in the
house itself, start Meditation after learning it from a Guru. Maharshi Mahesh
Yogi and his organization have opened many Ved Vignaan Bhawan
Aashrams in cities and towns in Bhaarat as well as in other countries. At
these Aashrams authorized Meditation teachers have been located to teach
the technique to anyone desiring to learn. Your progress in the technique can
be checked by them. And after about 3 months of your satisfactory practice
they may agree to teach you the TM-Siddhi Programme as well. Then really
your Meditation practice will go places and you can plan to get yourself
located in Developmental path with adequate period of practice as per
instructions received from your Guru in Ved Vignaan Bhawans. You will
know yourself your progress to development and nobody else will be wiser
about it. Once you are in this path of Development, the earlier steps of the
ashtaang-Yog will be naturally abided by you with your strong will power.
Of course, you must not (even by mistake) overlook these steps, failing
which your Tapas till then, will have to be repeated.
Third way to be in path of development is to join a Gurukul or in a ved

pathashaalaa and learn Vedas and practise Vedaant. You will require around
12 years to complete the course and come out as a snaatak. All the learning
that you might have undergone will be filling your mental body with the
Vedas (knowledge) and mind will get cleaned of all etchings of bad habits
and vices from the subconscious portion and you will become ready for
development. Your selfishness is not likely to come up while you are taking
any decision. The decision being without ‘self’ will also be helped by the
Nature so that effect of your decision will be as you desired. Regarding the
problem, whatever additional information you may require (before taking
and/or implementing the decision), you can use the approaches available to
the cosmic ocean of information and energy from your mind and get it.
Indian Society for Training & Development (ISTD) is an organization

affiliated to World organization of Training & Development. The aim of this
Organization is to impart training to participants to develop them. Normally
their training covers routine management aspects as provided to industrial
employees with more stress on man management. While delivering Shroff
Memorial Lecture to the ISTD members at their annual convention in
Mumbai in Feb 2006, well known Management Guru, Padma Bhushan Prof
N S Ramaswami gave as a handout, a list of over 20 topics which according
to him were ‘must’ topics for training for development. These included, from
spirituality to human characters and values to philosophy to mind-body
linkage. Thus Development is not possible by training in one or few more
topics to the individuals. They must be made all-rounders; at least they must
be aware of all the topics they must know. Current Education system of ours
is linked to only stressing one or few topics and hence needs changing for
development of students. Vedavidya and Upanishad training is considered to
be most suitable to achieve this objective. All the sciences and arts are
covered in Vedas, as per Maharshi Mahesh Yogeejee. It may be another way
for making people developed.
Every individual till he is 10 years old is innocent and therefore eligible for
developmental path. He or she of course cannot be considered for any
appointment–as developed individual-since he or she is a minor. But these
minors are selfless individuals and altruism is their primary characteristic. As
they grow beyond the age of 10 years, due to the interaction with parents and
other elders, their peers and the environment, their minds may pick up bad
habits and vices as well as unfulfilled vasanaas from previous birth/s get
manifested and start getting etched on the inside of their sub-conscious
minds. Then they grow like ‘normal’ people with selfishness as a prominent
trait.
Even in grown up people you will find some people on developmental path
on their own. Consider the people employed in Defense Forces, as soldiers,
sailors & airmen. Especially officers have to take an oath at the time of their
passing out from their academies. This oath has been written down in large
letters in its Chetwode Hall of IMA Dehra Dun (for Army Officers). Its
meaning is “ I shall take all decisions/actions with consideration of the Safety
and Welfare of the Nation first, always & everytime; I shall consider the
Safety and Welfare of my sub-ordinates and juniors next, always &
everytime, and my own Safety and Welfare will be considered last, always
and everytime.” As every officer takes this oath at the start of his career with
sincerity it is abided by and can be verified by anyone. In every war
including Kargil, one shall see that number of officers killed is, rarely if at
all, less than that of their juniors. They are always in forefront to face the
danger. Due to nearness, this quality does manifest in lower cadres as well.
Even our politicians (after election) and bureaucrats (after recruitment) do

take oath of office to remain faithful to the Constitution. This is taken in
writing and their signed papers get filed in their service records as a proof.
However since they have taken their oath and signed it on a paper in their
service documents, their mind is routinely free from its pressure. They are
free to think as an individual. As per Western concept, every person is selfish
and does not do any altruistic acts till fulfillment of his self-interest.
Therefore, these categories of individuals hardly are in a position to abide by
their oaths taken at the time of commencement of their responsibility. There
16 TATTVA DARSANA
are a few exceptions who do try to abide by the oaths taken by them. But
more or less they remain (ignorant?) aloof from the oath (unknowingly).
Due to the oath taken by the defense service officers from depth of mind
(only?), they always make sincere efforts to abide by it. They try to always
push raj and tam gun to the background, bringing satwa gun in front at all
times in carrying out their duties. Since satwa is in dominating situation, the
defects that are etched in the inside of their sub-conscious minds start getting
faint and therefore in-effective in polluting the thoughts growing from bottom
of minds. Of course, since they have not put in any other efforts on their own
for cleansing their mind etchings, they have a chance to become brighter
again after the persons remove their uniform and become civilians. During
their service period their juniors are always around them and therefore they
have hardly any occasion to forget their oath.
It will be apparent from above that Defense officers are better as persons in
power as compared to civilians . The civilians are more interested in their
own self-interest first. Moreover the politicians are in a position to carry out
any modifications—call amendment/s--to the Constitution (with co-operation
of others). Therefore in case any one of them is found to be contravening the
oath taken by him, somehow or the other, the politicians can manage to
amend the Constitution suitably, to remove the guilty feelings (if any) from
minds of the accused. That is the reason, they do not have to give that much
importance to the oath that they take.
We can also see that many politicians as well as bureaucrats in USA have a
background of service in Armed Forces. There is a policy of compulsory
Defense Service for all citizens in USA. The spirit inculcated in them during
the service is useful in their civilian jobs after retirement from Service
careers, whereby they can do (at least) some activities (with less self-interest)
better for the country and people, As a corollary, one can see that politicians
of UK are without such experience and UK citizens are even weary of voting
to any candidate in the general elections (as per Newspaper reports in Feb
2010).
It must be noted, however, that this conduct of the Armed Forces officers is
taking place autonomously because of their determined minds. Once they
take out their minds from the oath, they may become ‘normal’ i.e. selfish
persons like others. Of course many of them are likely to retain their mental
attitude of altruism even after retirement. They do not become developed in
proper sense but only ‘on the road to development’. In case they maintain
selfishness and their bad habits in the background, they may become nearly
developed without any conscious efforts on their parts. That’s all. There is no
chance of this happening in civilian leaders, as indicated above, since they do
not have their juniors around them while conducting their functions and
therefore they are likely to develop (in addition) likes & dislikes about their
juniors and subordinates.
In uniform, the officers’ consciousness does stay in the lower portion of

mind, no doubt, but it is as near the transcendence as possible. This indicates,
if they decide, they can get developed by following dnyaanayog and maintain
their functioning continues in the upper portion of the mind. (Refer Figure -
1). These–on the road to Development--defense officers also do slide back to
the level of civilians, in case, after retirement they pursue the civilian route to
enrich their livelihood and start adopting those techniques and ways that were
anathema to them during their service life.
Democracy or no democracy, no individual agrees that some individual/s can

give orders to him for behaviour etc. Since all are equal, why should a person
or some persons can be considered to be capable of ordering people about
anything? Man needs some superior entity to order him. That was the basic
reason man created God who takes interest in functioning of men. The moral
and ethical behaviour was acceptable to people since it was from God or
Nature or some Superior entity like ‘Developed Individual/s’. The religious
books like Veda, Bhagavadgeeta, Bible, Qu’ran are given respect by people.
They consider that these books are revelation of some Superior power and
hence they accept to follow them. Man needs a hero to worship and follow.
That is why he needs mahaajan for following in their footsteps. Mahaajano
yen gata: sa panthaa:l They are Nispruh and are interested in the welfare of
people. These mahaajan that the people got in ancient times were the Rishi-
Munees who were developed individuals having no self-interest to be
fulfilled before others’ while giving advice. They had all satwa gun
overwhelming raj & tam portions that they had. In Figure -1 above their stay
was normally in the higher consciousness portion of mind and therefore no
bad habits or vices were existent inside their sub-conscious. This made them
Developed Individuals and people were ready and eager to follow them in all
instances. In ancient times when kings ruled their states in Bhaarat they used
to have such Developed Individuals as their advisers. They used to rule under
the control of these advisers. They were knowledgeables and therefore were
called Brahmins. They had no self interest in anything that was being done
and they were fully understanding and following Natural Laws. Because of
this every one of their decisions would prove to be beneficial to the State,
Nation and the people. Moreover their decisions did have the backing of the
Natural laws and therefore results were regularly even better than expected.
In democracy, people vote for the candidate that they like or feel to be useful
in fulfilling their own needs/requirements in life. Due to majority of votes in
a Constituency, one of the candidates gets elected and considers himself to be
representative of the whole constituency. He needs to be some party
affiliation for proper functioning since single person –in the House--is not
likely to have much power of decisions. The majority party has surely better
chance to get appropriate policies/resolutions of the Government passed in
18 TATTVA DARSANA
the House. The voters have elected the representatives for fulfillment of some
needs. However every voter is likely to have different need/s. The
representative may even know them. However the laws or policies are passed
as per the Ruling Party’s intentions and majority votes. They may not agree
with some of the needs of any of the voters. Those people whose needs get
neglected become dissatisfied and may even agitate for fulfillment of the
same if they are of higher priority to them. This is the main conflicting
condition in democratic set up. In case the representatives in the Parliament
are developed enough, they can put their self-interest in the back burner,
while passing any resolution which may be in the interest of the Nation and
the Janata. They therefore will not be acting in a selfish manner while
conducting State business.
In Bhaarateey Ethos, the developed individuals are not likely to stand for
election and get elected in current Democracy in turmoil due to involvement
of huge quantum of money and strength or power. Such people are trying to
get power only to do any good for the country and the people. In current
system of democracy, the candidate who gets maximum votes in a
constituency gets elected. Such ‘good’ persons are not likely to be popular
and even if someone is popular and gets elected in a constituency, being
alone in the House of plus few hundred representatives, he is not likely to be
effective enough. His ideas are not likely to be passed the muster in the
House and may remain with him. Such situation in the long run may make
him frustrated and he may not contest next time. For election purpose he is
not likely to be giving (high and false) promises to the electorates thereby his
popularity for the purpose may be adversely affected. He may also not be
able to spend money for getting popularity since it may be against his
principle/s. Therefore only OTHER type of people may come to power. In
democratic administration, the group forming majority becomes the ruling
Party or Government and others as opposition (to keep check on Government
functioning). Unless developed individuals in large number get elected and
form a group (having majority in the House) to become Government, no
useful purpose can be resulting. Since their aim in contesting election is
same, if elected, all such persons will definitely form one group in the House.
As we are seeing in Bhaarat, the Government rarely if at all gets bothered
about the views expressed by opposition inside or outside the House, in their
functioning and so these individuals may get frustrated to be in the opposition
for one (complete) tenure even. They as a routine, maintain their work
schedule full and instead of any progress in their purpose of getting elected,
they are subjected to heckles and denouncement by their opponents as a
regular feature, it will surely make them disgusted and frustrated, isn’t it?
That is the reason, ‘good’ people (under present system of administration) are
not likely to be participating in the election process. Lot of people are calling
on such people that their participation would improve the politics. It however
does not appear to be the case. (Continued on page 39)
GLIMPSES OF A GREAT YOGI
Part II— The Deekshaa Guru
as Seen by the Shishya
CHAPTER 7
THE HIMALAYAS OF HUMILITY

January 10, 1989, was a Tuesday, the day of weekly fast for this sadhu. Yet
he decided to undertake a visit to Tiruvannamalai to have darshan of his
deeksha guru, Yogi Ramsuratkumar. A devotee, Nageswara Rao, devotee of
Kali Vara Prasada Babu of Kali Gardens, Guntur, Andhra, and a South
African devotee, Niranjana Naidoo, accompanied this sadhu. We reached the
abode of the Master in the afternoon. A family, whose head was held by the
police for a drunken brawl, was sitting in the presence of the Master praying
for his ‘intervention’. The Bhagavan whose compassion knows no bounds
assured the family that He will pray to His ‘Father’ to see that the head of the
20 TATTVA DARSANA
family is forgiven and released by the police. The family left with the
assurance of Bhagavan.
Two devotees from United States of America, Mr. Joseph Ruffalo and Ms.
Elkaa Saal, were also seated in the presence of the Master. The Master
received us raising His hand of blessing and made us also sit in His presence.
This sadhu introduced the devotees who had accompanied him. Bhagavan
enquired about Vivek and Nivedita. This sadhu gave Him a detailed account
of the National Youth Day—Swami Vivekananda Jayanti Oratorical Contest
for school children, held under the auspices of Yogi Ramsuratkumar Youth
Association at Chennai on Sunday, January 8, 1989. We placed before the
Master the list of prize winners in the contests, and the cups and prizes to be
distributed to them. Bhagavan took them into His hands, blessed them and
showed them to the guests from abroad. We presented a copy of the “Make
History” magazine which carried article on Him and He gave it to the guests
for reading.
Bhagavan showed this sadhu the article of Sujata Vijayaraghavan on Him

published in the Philosophy Congress Souvenir. In all humility, He expressed
His view that He was just a beggar and praising Him was “making a
mountain of a mole”. This sadhu at once commented, “Bhagavan, it is rather
attempting to study the greatness of the Himalayas, but reaching only one
peak!” Bhagavan burst into hilarious laughter. He then gave copies of this
sadhu’s “Glimpses of a Great Yogi” and the latest issue of TATTVA
DARSANA Quarterly to the foreign guests as presentation on our behalf.
After seeing them off, Bhagavan took this sadhu and the devotees who
accompanied him into the house. He enquired Niranjana about her family.
When she narrated to Him about her health problem and the Ayurvedic
treatment she was undergoing in India, He blessed her for quick and
complete recovery. He asked Nageswara Rao about his activities. When the
latter asked His guidance, Yogiji told him to take my help for the spiritual
activities in Kali Gardens.
My Master then turned to me and asked about the progress of activities of

Sister Nivedita Academy. He was very particular to know about the financial
position of the Academy and this sadhu told Him, by His grace and blessings,
our work progressed without any let or hindrance for want of funds. He
enquired about my lectures and tour programme and blessed for the success
of this sadhu’s work. He then brought some poems that Lee Lozowick had
sent him and made this sadhu read them before He handed over them for
publication in TATTVA DARSANA. He also presented a copy of a book by
Prof. Sankararajulu of Madurai. He blessed Niranjana by presenting to her
His photo. Before we took leave of Him, he gave us milk and lemon juice
brought by a devotee, Swaminathan. When this sadhu prostrated before Him
and got up, He held this sadhu’s hand tightly for several minutes, looking
into this sadhu’s eyes and accompanied him up to the front door to see him
off. Before leaving Tiruvannamalai, we visited Ramana Ashram where Sri
T.V. Venkatraman and Sri Ganeshan received us and enquired about Vivek
and Nivedita. We introduced to them the devotees who had accompanied us.
With the blessings of Bhagavan Yogi Ramsuratkumar, the National Youth
Day—Swami Vivekananda Jayanti Oratorical Contest was held under the
auspices of Yogi Ramsuratkumar Youth Association in the premises of
Hindu Senior Secondary School, Triplicane, Chennai, on January 12, 1989,
Dr. K.V. Srinivasa Iyengar, Principal of Venkatramana Ayurveda College,
Chennai, presided over the function which was also addressed by Smt. Prem
Dulari, Principal of Hindu Senior Secondary School and Dr. C.V.
Radhakrishnan, President of the Yogi Ramsuratkumar Youth Association.
The prizes and cups which were blessed by Bhagavan were distributed to the
prize winners. There was also a film show on Swami Vivekananda.
On 13th January, this sadhu’s talk on Welfare Philosophy of Mahatma Gandhi

was recorded in the studios of All India Radio, Chennai. This sadhu began
the talk invoking the grace of Bhagavan and concluded it with His message.
On Monday, January 16, 1989, this sadhu visited Kali Gardens, Guntur, to
address the 41st day Aradhana of the Mahasamadhi of Sri Hanumat Kali Vara
Prasad Babu. This sadhu was received by Swami Lalithananda Saraswati and
the new Peethadhipati, Chandrama Seshamba. The devotees and authorities
of Kali Gardens showered their love and affection on this sadhu. Before
returning to Chennai, this sadhu visited Panakala Narasimha Temple and
Rajyalakshmi temple of Mangalagiri. He was also received with temple
honours at Kanakadurga and Mallikeswara Swami temples in Vijayawada.
While taking leave of devotees in Kali Gardens, Mataji Chandrama
Seshamba gave a cordial send off to this sadhu and he returned to Chennai.
On January 18, when this sadhu arrived at Chennai, there was a big surprise
waiting for him. He found a full page advertisement with a big standing pose
of his Master, Yogi Ramsuratkumar, with the names of many prominent
saints and Mahatmas. It was really shocking to this sadhu to find his name
also included in the list of spiritual leaders. The advertisement was given by
Sri AR.PN. Rajamanickam, an ardent devotee of Bhagavan, who was also
representing a political party and seeking Bhagavan’s grace. When this sadhu
reached home, he found a devotee, Chandra Theva from London, his son
Arvind, and many others were waiting for him. We immediately arranged a
car to visit Tiruvannamalai in the afternoon. We reached Master’s abode by
sun set. There were a lot of people sitting in His presence and therefore He
asked this sadhu to spend some time in the temple and come a little later. We
checked into Udipi Brindavan Hotel and then visited the Arunachaleswara
Temple where Sreedhara Gurukkal received us. After spending some time in
the temple, we came to Master’s abode again. He received this sadhu and the
devotees who had come with him. He enquired about Vivek and we pointed
out that he was with us. He was very happy to see him. He also enquired
Nivedita how she was. He had always a special corner in His heart for the
22 TATTVA DARSANA
children. We introduced the guests to Him. Bhagavan was in a happy mood
and he started singing a Bangla song, “Hari Bol, Mana, Hari Hari, Hari
Hari, Hari Hari bol”. He then brought a poetic epistle of Lee and asked this
sadhu to read it. Later our discussion turned around the origin of the word
‘beggar’ from the word ‘precare’’ which in turn came from ‘prayer’. Yogiji
jovially added, “This beggar, however, calls Himself a sinner, etc.” and
laughed loudly.
This sadhu presented before Him a brief report about his visit to Kali
Gardens and hinted that there was a proposal to visit Calcutta also. Bhagavan
enquired about this sadhu’s radio talk on Mahatma Gandhi and when this
sadhu told Him that he concluded it with a message of Bhagavan, He
showered His blessings by raising His hand and uttering, “My Father blesses
you!” He also blessed this sadhu to accept an invitation from Reunion. “Go
and come”, he said. We told Him about the big advertisement in the
newspaper which we saw. He remarked, “People do many things, but we
cannot control all!” After spending more than an hour with us, he blessed all
of us and saw us off. We retired to the hotel room for the night.
In the early morning, accompanied by Chandra Theva and other devotees,

this sadhu again went to the abode of the Master, but He was not there. We
then found Him sitting in front of a vessel shop with some devotees. He was
taking tea with them. When He saw us, He got up, took leave of them and
brought us back to His abode. We spent an hour or more with Him. He asked
His boy attendant to bring tea for all of us. When the boy brought tea and was
serving to us, Bhagavan asked the boy whether he knew that He was a
beggar. The boy nodded his head in affirmation. He then asked him who
Rajiv Gandhi was. The boy replied that he did not know because he had not
seen him. The Yogi then laughed and said, “This Beggar speaks about God
without seeing Him!” Yogiji then quoted a statement of Sri Ramakrishna
Paramahamsa and said, Ä salt doll went to measure the depth of the ocean,
but it merged into the ocean and became on with it.” He then added, “So
when we see Him, we become He!”
Bhagavan spoke of the greatness of Bharatavarsha and about the patriot

monk, Swami Vivekananda. He then turned to Nivedita and started talking to
her about her studies. He jovially asked her, “What is +2 and what is -2?”
Speaking to Chandra Theva, Yogiji smilingly remarked, “Scientists landed
on the moon, but they could not find Deva (God) there. They brought some
pieces of rock”. He turned to Nivedita and told her, “Your father goes
everywhere to spread Hinduism like Vivekananda, but this beggar sits here
doing nothing.” Chandra Theva wanted to take Yogiji’s photo, but He did not
permit. He came out to see us off. When Chandra Theva tried again to take a
photo from outside His house, Bhagavan waved His hand and asked us to
move on.
We returned to the hotel and after some rest, visited Narikkutti Swami’s
ashram on the top of Tiruvannamalai Hill. We also visited Alamara Guhai
(Banyan Tree Cave) where Bhagavan had initiated this sadhu. Later, we
drove to Ramanashram. Sri T.N. Venkatraman, Sri Mani and Sri Ganeshan
received us. We had a pleasant surprise when we were leaving the Ashram
after darshan of Bhagavan Ramana in the shrine. Joseph Ruffalo and Elka
Saal, who were introduced to us by Bhagavan Yogi Ramsuratkumar in our
earlier visit to His abode, were found there. They came to this sadhu,
expressed their intention to become Patrons of Sister Nivedita Academy and
offered their contribution in US Dollars. We gladly accepted their patronship
donation and gave them copies of our publications which we had with us. We
recalled how in our previous visit Bhagavan was eagerly enquiring about the
financial position of Sister Nivedita Academy. It was indeed His grace which
came in the form of donation from the American devotees.
We returned to Chennai after visiting Kancheepuram where we called on

Jagadguru Shankaracharya of Kanchi Kamakoti Peetham and visited
Kamakshi Amman and Varadaraja temples. On the next morning, Sri
Parthasarathy, an artist who drew a life size portrait of this sadhu’s Master for
Yogi Ramsuratkumar Youth Association even without seeing Him in person
called on us with his family and we blessed him with a cheque on behalf of
our Master. We also came to know that the shot that Chandra Theva took on
his camera from outside the Master’s house proved to be blank. What is this
leela of Master?
On 25th January, 1989, this sadhu wrote the following letter to Bhagavan:
“Poojyapada Gurudev,
“Vande Mataram! Aum Namo Bhagavate Yogi Ramsuratkumaraya! Aum

Sri Ram Jaya Ram Jaya Jaya Ram! My humble salutations and prostrations
at your holy feet!
“I am sending by separate book post a copy of LIFE SKETCH OF

YUGACHARYA SHRIMATH SWAMI PRANVANANDA by Poojya
Swami Keshavananda of Sanatana Dharma Mandir, New Delhi. The author is
a very aged Sannyasi of Bharat Sevashram Sangh, and as he has pointed out
in the introduction, I requested him sometime back to write this biographical
sketch of the Acharya. He readily responded to this humble servant’s request.
I feel, you would like to go through this small book.
“I did not go to Calcutta as the programme of visit was cancelled in the

eleventh hour.
“I have been invited to participate in the Republic Day Celebrations

organized by a Youth Association in Triplicane, tomorrow. As usual, I will
24 TATTVA DARSANA
speak on the message of Yogi Ramsuratkumar to the children of Mother
India.
“My talk on THE WELFARE PHILOSOPHY OF MAHATMA GANDHI is

to be broadcast by AIR , Madras-A Station on Monday, 30th January 1989 at
8-30 PM. As the speech has concluded with the message of Yogi
Ramsuratkukmar on the mission of Mahatma Gandhi, I will be immensely
happy if your holiness hear the talk and bless this humble disciple.
“Chi. Vivek, Kumari Nivedita, Smt. Bharati and our brethren in the Yogi
Ramssuratkumar Youth Association want me to convey their humble
prostrations to your holy feet.
“With Pranams,
“Your obedient disciple,
“Sd/- V. Rangarajan”
As usual, Bhagavan listened to this sadhu’s talk on the Radio in a transistor

which was carried to His abode by Ramachandra Upadhyaya of Udipi
Brindavan and sent his blessings to this sadhu.
VISION OF SRI AUROBINDO
“This beggar believes in the vision of his spiritual teacher, Sri Aurobindo,
who had a dream and vision of a universal unity and peace on Earth and,
furthermore, of a race of spiritual supermen.”
“Sri Aurobindo told at the time of Indian Independence that the partition
of India itself was wholly wrong. But our leaders at that time did not listen
to it. Sri Aurobindo has even predicted that India will be united again. The
integration of India is unavoidable. That will happen soon. Then India will
lead the entire world. The spirituality of the Hindus will be spread
throughout the world. The prediction will come true very soon.”
“India has now to play its part in the World. Europe played its part—
material part. Now India has to play its part, by taking mankind in the
spiritual path, to God.”
“In the 21st century, Indians will learn languages of many other nations, go
there with the philosophy of Vivekananda, Aurobindo, Mahatma Gandhi
and shape the people of the world. We do not want to rob, we want to raise
them (these other nations) along a spiritual line.”
—H.H. Yogi Ramsuratkumar
SAINT POET RAMPRASAD—
His Songs On Divine Mother--XV
Deba Prasad Basu
Song 36
Amar sadh na mitilo asha na purilo sakali phuraye jai ma.

Janamer sodh daki ma tore kole tule nite ai ma.
Prithibir keu bhalo to base na e prithivi bhalo basite jane na
Jetha ache sudhu bhalo basa basi setha pran jete chai ma.
Baro daga peye basana tajechi baro jwala soye kamana bhulechi
Anek kendechi kandite parina amar book phete bhenge jai ma.
Translation:
Mother, my desires and hopes are not fulfilled. My life is ending. I call you
for the last time. You come and take me. In this world nobody loves, nobody
knows to love. I want to go to a place where there is only love. I have left
desires and ambitions after lots of sufferings. I wept a lot and cannot weep
any more. My heart breaks from sufferings.
Notes:
In this poem, Ramprasad has expressed to Divine Mother that his ambitions
and desires were not fulfilled as people don't know to love here. He wants to
go to a place where only love is there. Sadh--desires. Asha--hopes or
ambitions. Sodh--finally, at the end. Daga-- shock from heat.
Song 37
Ma ma bole ar dakbo na.

Oma diyecho ditecho katoi jantrana.
Chilam griha basi karili sannyasi
Ark i kshamata rakhis elokeshi.
Dware dware jabo bhiksha mege khabo
Ma ma bole ar kache jabo na
Daki bare bare ma ma boliye
Ma ki royeche chokshu karna kheye.
Mata bidyamane edu kho santane,
Ma male ki ar chele banche na.
Bhane Ramprasad mayer eki sutra
Ma hoye holi ma santaner satru
Diba nishi bhavi ar ki karibi
26 TATTVA DARSANA
Dile dibi puna jathar jantrana
Translation:
I shall not call you any more mother. You have given and still giving so
many pains. I was a householder; you made me a monk, What other power do
you keep? I shall go from door to door, beg my food, but shall not go near
you and call mother. Even after calling mother so many times (there is no
response). Have you lost your eyes and ears? In the presence of mother the
son gets sorrows. If mother dies, then also son survives. Ramprasad says,
what type of judgement is this? Mother, you have become son’s enemy. Day
and night I am worried. What more trouble will you give? Probably rebirths.
Notes:
Ramprasad laments that even after becoming a monk, he is not getting

mother’s help. Elokeshi—Divine Mother Kali . Bhane—speaks. Sutra—
rule.Jathar jantran—rebirth.
Song 38
Bal ma Tara dadai kotha

Amar keho nai Shankari hetha
Mar sohage baper adar e drishtanta jatha tatha
Je baap bimatare shire dhare eman baper bhorosa britha.
Tumi na karile kripa jabo ki bimata jatha.
Jadi bimata karen kole ghuche jabe maner byatha
Prasad bale ei katha ma beda jnyane ache gatha
Je tomar naam kare tar hadmala sar jhuli kantha,
Translation:
Mother, tell me where I shall stand, I have nobody here. Father will care if
mother wants. This is very common. If father gives too much importance to
stepmother, then he becomes unreliable. If you don’t help me, shall I go to
stepmother? If she gives shelter, then my mind will be free from sorrows.
Prasad says, this truth is written in scriptures. He who depends on your name
will get nothing in this world.
Notes:
Ramprasad has clarified here the benefits of mother’s kindness to get help
from father. Shankari—Divine Mother, wife of Lord Shankara. Beda
jnyane—scriptures. Hadmala / jhuli kantha—Things of no value.
SOCIAL PHILOSOPHY OF
MAHAKAVI BHARATI—I
VARNA DHARMA VS CASTEISM AND UNTOUCHABILITY
Bharatavarsha, the most ancient nation on the planet earth is also hailed as
Jnanabhoomi or Vedabhoomi, the land of knowledge and wisdom, which
produced in the remotest period of human history the great Vedic preceptors
who in their intuitive consciousness had the vision of the Ultimate Reality
from which everything arise, by which everything is sustained and into which
everything merges. They also discovered that the process of evolution which
has reached the pinnacle in the emergence of man endowed with six senses
was moving from material realm to a spiritual realm where mankind will seek
its identity with the Divine Consciousness. Accordingly they set the values of
life—purushaarthas—to be attained by every individual and the way of life
by which everyone could ascend from any stage in life to the highest realm of
knowledge and wisdom—Brahmanhood. The four Vedas known as srutis
proclaimed these and the later scriptures like smritis and puranas elaborated
it for the enlightenment of humanity. Bharatavarsha thus emerged as the
preceptor of the world long before the dawn of civilization and culture on
other parts of the globe and called upon the entire mankind to sit at the feet of
the preceptors of the land of Bharatavarsha to learn the meaning and purpose
of their life. Seekers of wisdom and spiritual realization came from different
corners of the world to Bharatavarsha.
However, whenever there was decline of Dharma and people of

Bharatavarsha lost sight of the values of life and the glorious way of life set
by the great preceptors, reformers and saints appeared on the scene to revive
and revitalize the spiritual culture of the land. When the Vedic injunctions
were distorted and blind and superstitious rites and rituals and animal
sacrifice polluted the religious life of the people, the great Buddha
incarnated. Mahavira Jina came to preach absolute penance and renunciation.
In a later period, when the principles of ahimsa were taken to such ridiculous
extreme as to weaken the entire Hindu society and pose a threat to national
existence, religious reformers appeared on the scene to revive and revitalize
the Sanatana Dharma preached by the Vedic seers. Shankara, Ramanuja,
Madhwa and a line of philosophers proclaimed the truth about the ultimate
goal of life and the Vedic way of life.
The Islamic invasions and later European colonialism posed a grave threat to
Hindu society and nation and the period from the early fifteenth to the late
28 TATTVA DARSANA
nineteenth century saw the advent of many great spiritual preceptors, social
reformers and prophets of patriotism and nationalism. Saints like Kabir,
Nanak, Ramananda, Chaitanya, Jnaneswar, Ramdas and Basaveswar,
appeared in different parts of the country. The greatest disintegrating factor in
the Hindu society which was taking a cancerous shape was the distortion of
the four-fold Varna system proclaimed in the Vedas and emergence of
casteism. Social reformers like Raja Ram Mohan Roy, Swami Dayananda
Saraswati, Saint Ramalinga Vallalar and Sri Narayana Guru fought tooth and
nail against the caste system. Arya Samaj, Brahma Samaj, Ramakrishna
Mission and Theosophical Movement arose to clean up the Hindu society and
infuse new blood into it. The nationalist movements in the eighteenth and
nineteenth century took up as their first and foremost task the eradication of
all caste distinctions in the Hindu society, the integration of the country and
arousing the ideals of Hindu Nationalism. Mahakavi Subramania Bharatiyar
of Tamilnadu, inspired by national leaders like Bankim Chandra, Swami
Vivekananda, Lokamanya Tilak, Lala Lajpatrai, Bipin Chandra Pal, Sister
Nivedita and Sri Aurobindo not only emerged as the bard of freedom and
nationalism, but also as a modern reformer who gave new interpretation to
the Hindu Dharma.
Varna Dharma Vs Casteism
The Vedas nowhere speak about caste system. Manu emphatically declares,
"Janmanaa jaayate shoodrah, samskaarena dwijah"—“ all human beings are
born as Shudras—unrefined—and by samskaara—refinement, one becomes
a dwijah—twice born, i.e., one among the Brahmanas, Kshatriyas and
Vaishyas.” The classification of the four Varnas are not based on birth.
Krishna says very clearly in the Srimad Bhagavad Gita—"Chaaturvarnyam
mayaa srishtham, guna karma vibhaagashah"—"I have created the four
Varnas on the basis of quality and temparament". The classification of the
four Varnas mentioned in the Purusha Sookta, as rightly pointed out by Sri
Guruji Golwalkar in the "Bunch of Thoughts", speaks about the Raashthra
Purusha. The men in whom wisdom is predominant and who are inclined to
spiritual life are the Brahmanas—spokespersons of the Jnaanabhoomi,
Karmabhoomi, Mokshabhoomi Bharat. Vasishtha, Viswamitra, Gautama and
other rishis of highest enlightenment guided kings and emperors like
Dasaratha and Janaka. Men in whom the emotion, prowess—strength of the
shoulder--, patriotism and the qualities of a warrior are predominant, become
Kshatriyas, the protectors of the nation and society. Men in whom
entrepreneurial skill is predominant become Vaishyas or traders. The
common run, whose interest and inclination to do casual work and eke out a
living are Shudras. All the four Varnas are various limbs of the Rashtra
Purusha. Nowhere it is said that one cannot move from one Varna to another.
Mahakavi Bharati echoes these truths in a very forceful manner in his poetic
and prose writings. He did not remain just a prophet, but a practical reformer
too in his short span of earthly life. In his address to his countrymen, Bharati
says:
“By birth all human beings are born as animals. By training and on basis of
qualities and action, they become parts of different Varnas. Bhagavan says,
‘Chaaturvarnyam mayaa srishtham gunakarma vibhaagashah’….
“In ancient Bharat, Varnaashrama Dharma was as I have said. For this the
scriptures like Vedas, Upanishads, Puranas, and Itihasas are witnesses. …
“I will tell you briefly. Brahmins are the protectors of the wisdom of a
people. They are peasants for the wisdom crop. Each one should master
whatever scriptures one can and taking into account the rights of people
belonging to other Varnas, teach them different scriptures. For teaching like
this, they should not accept any remuneration other than what is needed for
their meal. Yagnavalkya says, ‘one who keeps grain in his house for his next
day’s food cannot be a Brahmin’….
“Only one who is rooted in spiritual wisdom can claim the name of Brahmin.
Vajrasoochi Upanishad explains this very clearly. However, in practice,
Brahmins are those who teach people knowledge. To be well versed in all
fields of knowledge, teaching them to all people and help in promotion of all
jobs, disinterested in worldly glory,--these are in short the essence of
Brahmana Dharma.”1
Stressing the need to eradicate caste distinctions to create unity among people
and promote the ideals of patriotism and nationalism, Bharati emphatically
declared: “Is it dharma to denigrate a limb of Virat Purusha as low caste
people? How will they develop patriotism if we treat our brethren, the people
of the fifth varna who have been living in our land for ages, in this manner. If
the foreigners treat them in a better manner, they become victims to their
enticement….At least now we should support the people of fifth varna,
educate them to make them follow good manners and make them equal to us
in civilization. If we do like that and unite All people, there will be no power
on the earth who could gain victory over us.” 2
Crime of Caste
Bharati considered the perpetration of caste distinction as the greatest crime

against society. Emphasising the need to wipe out the ideas of casteism from
the minds of the people right from the days of infancy, Bharati sings
addressing a little child:
cat ik q f; l f^l y F papfpa!--K l t f

t az fc fc i u y afc fc i ecal fl l f pav mf!
nIt i, u y afn ft mt i, k l fv i--` [ fp<
niA by u A dy v afk q fEmEl aaf.
30 TATTVA DARSANA
“Jaatikal illaiyadi paappaa!—kulat
taazhchi uyarchi sollal paavam!
Neeti uyarntamati kalvi—anbu
Niraiya udaiyavarkal melor” 3
“There are no castes, Oh baby! It is sin to speak of upper and lower classes.
Those in whom righteousness, higher intellect, education and love are in
ample measure are noble.”
In his thought-provoking article in English, titled “Crime of Caste” Bharati

points out how the Varna Dharma of the Vedic period was distorted and
destroyed to give room to caste system and calls upon the Brahmin
community, who are supposed to be the protectors of Dharma to wake up and
put an end to this pernicious casteism:
“ ‘Four Varnas were made by me according to variations of character and

work.’
“The Gita says this, and it specifies the occupations and traits pertaining to
each Varna. Everyone knows what they are. I may be permitted to call this
Chaturvarnya (Four Varna System) by the name of “The Gita theory of
society” although it is well known that the same ideal is upheld in most of the
ancient writings. …..
“But the caste law is leagues away from the Gita theory. For the Brahmanas
have long ceased to make Vedas and Shastras; they have long ceased to think
seriously of eternal verities or sciences of this earth. They have totally
forgotten the meaning of the older and purer writings. They adopt all
professions. They are cake-sellers, railway clerks, and police constables. And
their general intelligence and character are naturally on a level with their
pursuits. The Kshatriyas have long ceased to govern,
“The Vaishyas and Shudras have followed the great chaos. They are honest
but they are very ignorant and down-trodden—very far indeed from
performing their duties as prescribed by the Gita ideal of society. And instead
of the four Varnas, you have four thousand castes. …
“The sole remedy is inter-dining and inter-marrying. The others are mere
quack remedies of an anaesthetic character…..
“From Buddha to Vivekananda, many have been the sages who condemned
this chaos. But it persists. It is in the blood of the Indian people…..
“Who knows? Who knows that the Brahmanas may not purify themselves by
the waters of knowledge and then recognise that no cast can be irredeemably
impure? Who knows that the other castes which have been out-heroding
Herod, the castes which are fonder of their chains than the Brahmanas
themselves, even they may not behold the vision of the age and proclaim
democracy?
“If only the Brahmanas of today will read aright the sign of the times, then
they will see that Democracy, far from being a thing to be dreaded, will be as
great a joy to them as to any other class. The three watchwords of France—
Liberty, Equality, and Fraternity—when fully understood by men, will really
prove to be the highest guides of human evolution….
Commenting on Bharati’s article, “The Crime of Caste”, C. Rajagoplachariar

says: “The worth of the remarkable poet of Madras has not been at all
sufficiently recognised by the people, for love of whom he has made
irrevocable and unmeasured sacrifice. The call of the Mother has been so
well heard by this poet that the false love that misleads other and lesser men
does not mislead him.” 4
Quoting the prophet-patriot, Swami Vivekananda, Bharati asserts that caste

system is diametrically opposed to the Vedantic ideals: “According to Swami
Vivekananda, caste system has nothing to do with religion. He says, ‘All
reformers from Gautama Buddha to Ram Mohan Roy have committed a
blunder. They considered caste as a religious institution and tried to destroy
caste, religion and all. Therefore they failed in their attempt. Whatever the
priest-class may blabber, there is no doubt at all that caste is only a social set
up. That institution did its work and now it has started putrefying. Its odour is
now spread in the Indian atmosphere. …Casteism is opposed to Vedantic
religion’.” 5
Bharati cites the great Karnataka saint, Nandanar, who came from the so
called lowest caste and rose to the heights of the greatest devotee of Lord
Krishna, as the ideal Brahmana. The legend is that the Lord of Udipi turned
around to give special darshan to the saint through an opening in the wall of
the sanctum sanctorum of the temple when the so called upper caste people
prevented his entry into the temple through the front door.
nnft ^[ pfEpal fo R paafpfpa[ f--; nft

nadfF [ il f; l f^l ; K ] mfnl fl t ay i[ f,
' nft kf K l t ft i[ Er { mf--u ] af
v i[ fpmf` A dt l f ' q iet [ kfk] fEdamf.
“Nandanaippola oru paarpaan--inta

naattinil illai; gunam nallataayin
Enthak kulattinarenum--unar
vinbam adaital elitenakkandom 6
32 TATTVA DARSANA
“There is no Brahmana like Nandan in this country. If one is of noble
qualities, to whichever class he may belong, it is easy for him to attain
highest bliss.”
Brahminize All
Maharshi Dayananda, the founder of Arya Samaj, echoed the call of the
Vedic Rishis and proclaimed. ´Krinvanto vishwam Aryam”—“Aryanize the
whole world” or in other words, make the entire humanity noble—and
Swami Vivekananda boldly declared that his mission was to convert all
people into Brahmins. Following their foot-steps, Mahakavi Bharati also
declared that his mission was to elevate every human being to the realm of
enlightened Brahmin. The great poet-patriot-prophet of Tamilnadu, who had
close association of Mahayogi Sri Aurobindo and Maharishi V.V.S. Iyer
during his exile in Pondicherry, himself rose to the realm of an Acharya by
translating the Vedic Hymns, Bhagavad Gita and Patanjali Yoga Sutras into
Tamil. He wanted to carry the Dharma Shastras to the door-steps of the
common masses. He wrote:
“By imparting knowledge to people of different classes all the people could
be made equally wise. Non-vegetarians should give up eating meat. Then, our
Veda Shastras give clear cut authority to prove that it is possible to convert
all into Brahmins as envisaged by Swami Vivekananda. It is my opinion that
by this method if entire India could be converted into a Brahmin country, it
will be good. To whichever caste a person belongs, he must be persuaded to
give up non-vegetarian food, he must be given Yajnopaveeta and taught
Gayatri Mantra. This is the plan given by Swami Vivekananda. As far as
possible, this is the best plan. However, the best means is that the people of
higher community must give up their superiority complex and mix with
people of lower community.” 7
He emphatically proclaimed that all those born in this holy land of

Bharatavarsha are of noble birth and equal in all respects. He sings:
j at i mt g fk ^q pf paEr amf--u y af
j [ fmmf; t fEt ct ft il f' y ft i[ r ay i[ f
Ev t iy r ay i{ mfo [ fEb--` [ fb i
Ev B K l t ft i[ r ay i{ mfo [ fEb
Jaati matangalaip paarom—uyar

Janmamittesattil eitinaraayin
Vediyaraayinum onre—anri
Verukulattinaraayinum onre 8
“We will not look into the caste or community of the people. Those who have
attained a noble birth in this nation, whether they are Brahnins or belonging
to any other clan, all are equal.”
In the middle ages, ‘Yagnopavita’, known as ‘Janoi’ in Northern India and

‘Poonool’ in Tamil, was reduced to the status of a mark of a Brahmin as
most of the Hindus belonging to other Varnas gave up wearing it or used it
only on occasions like marriage, etc. Since times immemorial, ‘Yajnopaveeta
dhaarana’ is considered to be ceremony of initiation into a spiritual life and
granting eligibility to perform rites and rituals according to Vedic
injunctions. Bharati who had broken all the caste restrictions imposed by the
so called Brahmins did not even care to wear a Yagnopaveeta. It is said, on a
Sravan Poornima day, when the Brahmins in the agraharam (Brahmin
colony) at Kadayam where Bharati was staying, were all deeply absorbed in
the performance of pranaayaama and sandhyaavandana with Gayatri Japa
for changing their Yajnopaveeta, Bharati walked into the colony holding a
donkey calf in his hand and the Brahmins got annoyed and shouted at him.
Bharati retorted telling them that they were holding their noses doing
praanaayama and chanting Gayatri Mantra to have the vision of the
Brahman, but he was right then holding the very Brahman in his hand which
they could not recognize. However, Bharati upheld the right of every Hindu
aspiring for a nobler spiritual life to wear the Yajnopaveeta, study the Vedas
and practice religious rites like the Brahmins. He declared: “All those who
want can wear Yajnopaveeta. It came into existence in those days as external
symbol for Yaga. Hindus who want to wear Yajnopaveeta can wear it. The
others can also be equal to them. Whether one has Yajnopaveeta or not, all
Hindus are of one family. Love will save. Love is Taraka.” 9
Bharati not only advocated the right of every Hindu to raise himself to the
realm of Brahmin, but he himself raised a low caste Hindu by giving him
Yajnopaveeta and initiating into Gayatri Mantra. “Many have written
elaborately about the life of Bharatiyar in Pondicherry. A remarkable incident
is Bharatiyar giving initiation into Gayatri Mantra to Ra. Kanakalingam
belonging to low caste, giving him Yajnopaveeta and declaring to him, ‘From
today onwards, you are a Brahmin….’ Referring to this, Kanakalingam said
very gratefully: ‘Long before Gandhiji paved the way for Harijan uplift, the
ideal set by my Gurumaharaj, Bharatiyar attracted me and Valluava
Pandaaram. I feel that the present temple entry movement is the result of the
seed sown by Bharatiyar’.” 10
Call to Brahmins to Wake Up
Bharati did not hesitate to criticize the pseudo-Brahmins who had little
knowledge of the Shastras but vain-gloriously asserted their superiority over
people of other castes: “Out of ten thousand Hindus, nine thousand nine
34 TATTVA DARSANA
hundred and ninety nine people are ignoramuses. Almanac is totally wrong.
In the Uttarayana Dakshinayana calculation, there is a mistake of twenty two
days. In between twenty two and twenty three. That means, Panchanga is
useless. Our year, month, date are all wrong. There is no saviour to look into
this. The fight about Avani Avittam is stormy! Alas ignoramuses!” 11
Bharati warned the Hindu religious leaders that when they treated the
members of the lower castes as untouchables, they themselves would be
considered as out-castes or inferior slaves by the white foreigners. He cited
the conditions of Indian settlers in countries like South Africa, Fiji and
Mauritius in his time. He remarks ruefully that if religious leaders like the
Jeer and Sankaracharya held in great reverence in India ever set foot in South
Africa, the Apartheid rule of South African Government would without any
compunction reduce them to the status of untouchables: “What we do in the
forenoon, we will reap the consequences in the afternoon. What we did to the
Pallas and Pariahs are done to us by others in other countries. If the Jeer
Swami of Vanamamalai Mutt and Sringeri Shankaracharya will go to Natal
or Transvaal, they will have to stay outside the town. They could not walk on
the streets where ordinary people walk. Especially, they must walk at a
distance. They could not even think of using Palanquin or cart. In brief, we
considered some of our own people as low class; now people of the world
consider us lower than all other people in the world.” 12
He, however, did not fail to appreciate the gesture of enlightened Brahmins
who rose to the call of the times and treated all people equally. Referring to a
newspaper report that in Arcot district of Tamilnadu, on a stormy night, some
orthodox Vedic Brahmins admitted Pariahs (low caste people) into their
houses and gave shelter to them, Bharati commented, “The poor and
downtrodden people around us are the Siva Ganas, children of Narayana,
friends of Muruga, incarnation of Shakti. Lord Shiva appeared in the form of
a Chandala and imparted wisdom of equality to Shankaracharya. The Lord of
Srirangam commanded the temple priest to get rid of his disease of pride by
carrying on his back the low caste Tiruppanazhvar and bringing him to the
Lord’s presence. Just as there is a black spot on the moon, in our society
there is a black spot and that is some of our customs in the caste system.
Bharata Devi is seated on Her Lotus Seat so that people will once again have
faith in God and for the happiness of all determine their Varnas on the basis
of Guna (quality) and Karma (action) and impart wisdom to the world. Time
is now acting in favour of the Hindus. All gods have come forward to raise
the Hindus”. 13
Bharati A Practical Reformer
Bharati was not an idle preacher, but he practised what he preached. He

broke the barriers of castes and creeds and mingled with all people. His wife,
Chellamma speaks about this:
“There were non-Brahmin friends at Kadayam. Bharatiyar used to have

inter-dining with those friends at Sookshmamudayavar temple. What to say,
he had to face the wrath of the Agraharam (residential colony of Brahmins).
“From the neighbouring Pottalputhur, groups of Muslim friends would come,
listen to Bhartiyar’s discourses on Quran and return happily.” 14
In his writings, Bharati strongly advocated inter-dining and inter-marriages to

end all caste differences in the Hindu society. Gopala Iyyengar, a character in
Bharatiya’s story, ‘Chandrikaiyin Kathai’, who belongs to upper caste,
marries Meenakshi who is born in a shepherd family. Bharati was never a
religious begot. He wrote a poem titled ‘Yesu Kristu’ explaining the symbolic
significance of the legend of resurrection of Christ. In his poem titled ‘Allah’,
Bharati explains that Allah refers to the Ultimate Reality which has created
the law of nature making the incessant motion of millions of globes in the
universe and which is beyond the reach of word and mind.
Christian Missionaries Promote Caste-hatred
Bharati, however, did not hesitate to expose the evil designs of Christian
missionaries and European scholars to uproot the culture and heritage of
Bharatavarsha by creating divisions among the Hindus. He speaks about the
intentions of some Christian missionaries in creating anti-Brahmin feelings:
“They started thinking that their goal will be achieved if they could persuade
people of other castes to hate Brahmins as the Brahmins have been the
protectors of Hindu religion. Thus, those who hold the view that in order to
create hatred towards Hinduism, the basis is to create feelings of hatred
towards Brahmins in the minds of children of other castes, are working for a
long time from some important educational institutions in Chennai city.” 15
Bharati pointed out that the Aryan Invasion theory was a myth created by the
European scholars, and the Christian missionaries made use of it for
achieving their nefarious goal of disintegrating the Hindu society and
uprooting the very foundations of Hindu nation. He says: “Vedas call the evil
qualities like lust, anger, etc., as Asuras and speak how the Aryas could gain
victory over them with the help of the Devas who are divine forms of the
Paramatma. Without understanding this truth, European Sanskrit scholars
created a myth that there was a class of people called Asuras in India and
Aryans captured India and suppressed the original inhabitants. The above
mentioned Christian missionaries mugged up this story very eagerly and
started teaching that, among the students coming to them for English
education, excepting the Brahmin students, those of other communities—in
South India alone—are the descendants of the Asuras, therefore the Brahmins
in the previous Age (when the Vedas were written) were enemies to them,
and hence, in this age the non-Brahmin students should raise again the flag of
36 TATTVA DARSANA
the Asuras and oppose the Brahmins.” 16
Bharati vehemently criticized the interference of foreigners in the internal

affairs of the Hindu society:
~ y ir mfu ] fF g fK j at i--' [ il f
` [ f[ iy afv nfT p< k l f' [ f[ nIt i? Oaf
t ay i[ fv y ibfb il f pibnfEt aaf--t mfM q f
c] fA decy ft aL mfcEkat r af` [ fE$ ?
Aayiram undingu jaati-enil

Anniyar vandu pukal enna neeti?Oar
Taayin vayitril pirandor—tammul
Sandaiseitaalum sakodarar anro? 17
“We have here a thousand castes among us, but what is the justification for
the entry of foreigners? Even if there is in-fight among the children born of
one mother, are they not brethren?”
Reformer with Deep Foresight
In the preface to his novel, Aaril oru pangu (One-sixth part), Bharatiyar,
using the word Jati to mean nationality, says:
“One nationality, one life; all the thirty crores of people in India are of one
nationality. There can be classes, but not differences. People may practice
different professions. There should not be any thought of high and low on the
basis of birth. There can be different religions, but not enmity among them.
“Only this feeling will confer freedom and immortality. ‘Naanya panthaa
vartate ayanaaya’—‘there is no other path’.
“I dedicate this work to my Vaisya brethren like Pallas and Pariahs, who are
full of purity, perform the job of agriculture in India and protect us all by
giving us food.” 18
Bharati asserts that the Pariahs and Pallas who perform the work of
agriculture are Vaisyas according to Shastras.
Thus he tries to prove that untochability has no place in Hindu Shastras and is
an accretion into Hindu society and the leaders of alien religions make use of
it to destroy Hindu society.
Bharati was indeed a social reformer with deep foresight and he was
confident that the blot of untouchabilty and casteism will be wiped out from
the face of Bharatavarsha. What he dreamt of a hundred years ago is
becoming a reality today. Swami Vivekananda once condemned Kerala as
‘mad house’ for the horrible casteism practised by the upper caste in the state.
Today, in the same state the Harijans are given Yajnopaveeta and training as
priests and tantris. A Pariah youth, Sivanandan, who came to be known as
Sivananda Sharma after he received Yajnopaveeta from Acharya Narendra
Bhushan, has even received initiation into the order of Sannyas, after a six
year Brahmacharya life, from the Sringeri Shankaracharya Peetha, one of the
Maths founded by Adi Shankaracharya. 19
This writer, who had the opportunity to visit South Africa ten times in the last
two decades, was inspired by the example set by Mahakavi Bharati and gave
Yajnopaveeta and initiation into Gayatri Mantra not only to some devotees
who are the descendants of those who went there as indentured labour more
than a century and a half ago but also to a couple of black devotees who
decided to walk on the path of the Vedic rishis.
References:
1. Oorukku Nallatu by Mahakavi Bharatiyar, Bhuvaneswari Patippakam,

Chennai, 1979, P. 70-73
2. Bhaarati Putayal by R.A. Padmanabhan, Amuda Nilayan Ltd., Chennai,
1978, P. 28-29
3. Bhaaratiyaar Paadalkal, Poompukaar Prasuram, Chennai, 1978, P. 203
4. “AGNI and Other Poems and Translations & ESSAYS and Other Prose
Fragments” by C. Subramanya Bharati, Published by A. Natarajan, Madras,
1980, P. 76-79
5. Bhaaratiyum Ramakrishna Iyakkavum, Pe.Su. Mani, Poongodi
Pathippakam, Chennai, 1977, P.173
6. Bhaaratiyaar Kavitaikal—T.V.S. Mani & Seeni. Viswanathan, Vanavil
Prasuram, 1980, P. 678
7. Mahaakavi Bhaaratiyaar Katturaikal, Arunaa Patippakam, Madurai, 1964,
P. 290
1978, P. 80-81
10. Pala Konangbalil Bharati by Ma Pa, Gurusami, P. 20
1978, P. 78-79
12. Bhaaratiyaarum Samooka Seertiruttavum by Pe. Su. Mani, Tirumakal
Nilayam, Chennai, 1980, P.100
13. Bhaaratiyum Ramakrishna Iyakkavum, Pe.Su. Mani, Poongodi
Pathippakam, Chennai, 1977, P.35
14. Bharatiyar Charitttiram by Chellamma Bharati, Pari Nilayam, Chennai,
1979, P. 112
15. Bhaarati Tamizh, Inba Nilayam, Chennai, 1963, Page 377
38 TATTVA DARSANA
16. Bhaarati Tamizh, Inba Nilayam, Chennai, 1963, Page 378-379)
18. Bhaaratiyaarum Samooka Seertiruttavum by Pe. Su. Mani, Tirumakal
Nilayam, Chennai, 1980, P.98
19. Kesari Weekly, Kozhikode, November 27, 2011, P.50
Warning to the Hindus
“A thick and impervious wall of false sentiments and illusions has

prevented the Hindu from receiving fresh light. It is because of this that I
felt the grave necessity of applying my batteries. I do not know how far I
have succeeded but I am satisfied that I have done my duty. If the Hindus
don’t do theirs they will be plagued by the very consequences for which
they are laughing at Europe and they perish in the same way as Europe is
perishing”.
—Dr B.R. Ambedkar in “Thoughts on Pakistan”
Development: What, How, Why!
(Continued from page 19)
In short current system of administration of the country is not likely to be

attractive to such nispruh people. They will probably prefer to go and spend
their lives in Himalayan caves instead. And without their guidance the people
of Bhaarat will become worse off. So it is better to let them be here and not
get any exposition to the National administration. Slowly after some years,
the people will get wiser and vote to only better (amongst the candidates)
persons who will do the Nation better.
As we have realized, they, by (simply) their presence around, are likely to

influence the minds of persons in their vicinity positively to make them
wiser–albeit slowly, under the current environment. And that is the hope for
Bhaarat now.
References:-
(1) “Ashtaang-yog-darshan” by Mahaamunee Paatanjalee.
(2) “Human Development” by Prof M D Apte published in SAMPADA, Apr
2004
(3) “Science of Psychology” by Prof M D Apte presented at WAVES 7
Conference Jun 2008.
(4) “Dasbodh” by Ramdass Swamy Samartha.
(5) Shroff Memorial Lecture by Padmabhushan N S Ramaswamy at ISTD
Natioal Convention in Mumbai in Feb 2006
NEWS AND NOTES
Samanvaya Kudumba Sangamam
The first public programme that Sadhu

Prof. V. Rangarajan addressed after his
return from South Africa was Kudumba
Sangamam organized by Samanvaya,
organization of Malayali Swayamsevaks
of RSS in Bangalore, at Jaigopal Garodia
Rashthrottana Vidyalaya at Ramamoorthy
Nagar on Sunday, June 19, 2011. Smt.
Sashikala Teacher of Hindu Aikya Vedi,
Kerala, was guest of honour on the occasion. Sadhuji spoke on the family
values fostered by Hindu tradition since times immemorial and wanted the
present generation to imbibe the values for the happiness and peace of
families and progress and prosperity of the nation.
Bhoomi Pooja of Sri Ramakrishna Vivekananda Sadhana Kendra
The bhoomi pooja of Sri Ramakrishna

Vivekananda Sadhana Kendra at
Devasandra, Bangalore, took place on
Sunday, June 26, 2011, under the
presidentship of Swami Harshananda,
President of Sri Ramakrishna Math,
Bangalore. His Holiness Jagadguru
Vishwesha Teertha of Udipi Pejawar Mutt,
laid the foundation. Sivananda Swami of
Vivekananda Mandal, Sri Haraa Nagaraj of Haridasa Sangham and Sadhu
Rangarajan addressed the gathering on the occasion. Sadhuji spoke on the
message of Swami Vivekananda, “Serve man, serve God” and exhorted the
people to uphold the ideals of patriotism and service to the poor and
downtrodden of the country.
Distribution of educational material to

poor students
Keshava Seva Samity of Bangalore

organized distribution of educational
bags with books and instruments to poor
and deserving students in Thambu
Chetty Palaya in a colourful function
held at Sri Guruji Golwalkar Hindu
Resource Centre Hall in Sri Bharatamata
40 TATTVA DARSANA
Mandir, Krishnarajapuram, on Monday, June 27, 2011. Sadhuji lauded the
service activities of Keshava Seva Samity and asked the students to adore and
worship the Motherland as the Supreme Deity.
Dharma Jagaran Worker’s Meeting
Sadhu Rangarajan addressed a meeting of

workers of Dharma Jagaran, held at Yadava
Smriti, Bangalore, on Thursday, June 30, 2011.
Sadhuji spoke about the Hindu awakening
taking place within the country and abroad and
narrated his experiences in South Africa. He
wanted Hindu youth to come forward for the
protection of Hindu temples and to prevent
conversion of Hindus into alien religions.
Sadhuji honoured by Sri Asharam Bapu
Sant Shri Asharam Bapu’s

Ashram in Bangalore organized a
massive reception to Bapuji at
Palace Grounds on Thursday, July
7, 2011. Sadhu Rangarajan,
accompanied by his disciple,
Swami Balasimha Bahrati,
attended the programme. Sant Sri
Ashra Ram Bapu invited Sadhuji
to the dais and honoured him with
a shawl and garland in the
presence of thousands of devotees who had gathered on the occasion. Sadhuji
presented to Bapuji publications of Bharatamata Gurukula Ashram and
copies of recent issues of TATTVA DARSANA.
Ramayana Masa Celebrations
Sadhu Rangarajan addressed a gathering of devotees in Sri Ayyappa Temple

at Tippasandra, Bangalore, in connection
with Ramayana Masa, on Sunday, July 10,
2011. He spoke on the narration of
Ramayana epic from the historical point of
view, on the moral and ethical values
presented and on the allegoric presentation
of transcendental philosophy of the Vedas
and Upanishads in the epic.
Sadhu Rangarajan delivered a talk on Adhyatma Ramayana in the Ramayana
Masa function under the auspices of Samanvaya at the residence of Sri
Krishnankutty at Ramaoorthy Nagar on Wednesday, July 20, 2011. Sadhuji
spoke on the symbolic significance of Ramayana story.
Ramayana Masa was celebrated under the auspices of Samanvaya in Sri

Bharatamata Mandir, K.R. Puram on July 27, 2011. Devotees recited the
Sundara Kanda of Adhyatma Ramayanam of Thunjathu Ezhuthacchan.
Gurupooja Celebrations
Gurupooja was celebrated in Sri

Bharatamata Mandir on July 15, 2011.
Special pooja was performed to the
Divine Mother. Swami Balasimha
Bharati, disciple of Sadhu Rangarajan,
did paada pooja to his Deeksha Guru.
Devotees of Sri Bharatamandir attended
the Guru Pooja function.
The swayamsevaks of RSS in Thambu
Chetty Palaya held Gurupooja function
in Sri Guruji Golwalkar Hall of Sri Bharatamata Mandir on Sunday, July 17.
2011. After the function, Sadhuji gave a talk on Hindu Temple Protection,
stressing the need to protect temples from the onslaught of secular politicians
and governments. His speech was covered by Hindu World Vision website.
Bharatamata Poojan
Sadhu Rangarajan addressed the

Bharatamata Poojan Celebration under the
auspices of Hindu Jagaran Vedike at
Banaswadi in Bangalore on August 11,
2011. He traced the origin of the cult of
Motherland worship from the Vedas and
pointed out that during India’s freedom
struggle, great patriots and saints felt the
need for reviving the cult of Motherland
worship and gave the mantra, Vande Mataram. Sadhuji called upon the
Hindus to elevate Sri Bharatamata as the Supreme Goddess above all family,
clan and community gods and goddesses to create unity among Hindus and
arouse the spirit of Hindu Nationalism.
Inauguration of Veda Centre
Vedic classes were started under the auspices of Haridasa Sangham at

Devasandra, Bangalore, under the guidance of Sri Haraa Nagaraj on Friday,
42 TATTVA DARSANA
August 12, 2011. Addressing the inaugural function, Sadhu Rangarajan spoke
on the spread of the Vedas, the most ancient scriptures of the mankind, all
over the world before other religions came into existence. He also narrated
his experiences of his visit to Karoo, three
hundred kilometres away from Cape Town
in South Africa, where Vedic scholars from
Southern India had set up lingas to mark the
sunrise and sunset on important occasion
like Uttarayana and Dakshinayana according
to Vedic almanac more than a thousand
years ago.
Rakshabandhan Celebrations
Raksha Bandhan was celebrated under the auspices of Keshava Seva Samity,
Kithaganur, in Sri Guruji Golwalkar Hall of Sri Bharatamata Mandir, on
Saturday, August 13, 2011. Children from Kithaganur, T.C. Palaya and
Bhattarahalli participated in the celebrations, addressed by Sadhu
Rangarajan,
Ramayana Masa and Raksha Bandhan Celebrations under the auspices of

Samanvaya were held in the residence of Sri Sunil in Krishnarajapuram,
Bangalore,. Addressing the swayamsevaks and workers of Samanvaya,
Sadhu Rangarajan spoke on the importance of the Raksha Bandhan
celebration in Hindu culture. He said, the tying of Rakhi or Raksha Bandhan
on the hands of each other symbolized the renewal of bondage of
brotherhood among all Hindus. Referring to the ‘Classical History of
Greece’ chronicled by Greek Historians, Sadhuji pointed out that there was
mention about Rakhi tied by Rukshana, the Persian wife of Alexander, on the
hand of Purushottaman who accepted her as a sister. The rakhi saved the life
of the Greek invader, Alexander, whose life was spared by the chivalrous
Hindu King of Sind in the battle front, and made the Greek Emperor give up
the idea of invading Bharatavarsha and retreat admiring the greatness and
nobility of the Hindus.
Gokulashthami Celebrations
Gokulashthami was celebrated under the auspices of Keshava Seva Samity in

the premises of Sri Bharatamata Mandir, Srinivasanagar, on Saturday, August
20, 2011. Children of Kithaganur, Battarahalli and Thambu Chetty Palaya
presented a cultural show of music and dance, dressed like Krishna, Radha
and Gopis. Sadhuji explained to them the significance of Krishna
Janmashthami and its celebrations by Hindus all over the world.
On Sunday, August 21, 2011, Samanvaya organized a procession of children

dressed like Krishna, Radha and Gopis from Shantinagar Ganesh Temple in
Ramamoorthy Nagar, Bangalore, to Swami
Ayyappa Temple, Vijinapura. Sadhu Rangarajan
and his disciple, Swami Balasimha Bharati led the
procession which was attended by a number of
mothers and devotees.
Talk on Swami Vivekananda
Jeevan Bhima Nagar Apartments Satsang Samity organized a grand Ganesh

Chaturthi programme at Jeevan Bhikma Nagar, Bangalore, on Friday,
September 2, 2011. Sri Ashish Kothari, organizer of the Satsang, welcomed
Sadhu Rangarajan who addressed the gathering on the occasion and spoke on
“Swami Vivekananda’s Vision of India”. There was also a video
presentation, “A Temple for Mother India”, on Sri Bharatamata Mandir of
Krishnarajapuram. The programme concluded with the bhajan and arati by
mothers and children of the apartments.
Onam Celebrations
Onam festival was celebrated on a grand scale by Kerala Swayamsevaks in

Bangalore under the auspices of Samanvaya at Keshav Shilpa, Chamarajpet,
on Sunday, September 4, 2011. Sri Nandakumar, Dakshina Prant Boutik
Pramukh of Rashtriya Swayamsevak Sangh, Sri Thippeswami, Karnataka
Dakshina Prant Saha Karyavah of RSS, Sri K.I. Vasu, Patron of Samanvaya
and Sri Vikram Patil participated in the programme. Sadhu Rangarajan gave
a benedictory address and spoke on the significance of Onam festival.
Ganesh Chaturthi Procession
A grand procession of Ganesh idols installed by different Hindu institutions

in different parts of Bangalore in connection with Ganesh Chaturthi
Celebrations was taken out for immersion of the idols in the Ulsoor lake on
Sunday, September 4, 2011. The immersion procession was organized by Sri
Nirmal Surana, Ex-MLA and Vice-President of Bharatiya Janata Party,
Karnataka. Sadhu Rangarajan performed pooja to Sri Bharatamata and led
the procession.
Sri D.V. Sadananda Gowda, Chief Minister of Karnataka, also attended the
pooja and watched the procession from a specially erected dais. Thousands of
devotees carried more than a hundred massive Ganesha idols in the
procession. Folk artists performed traditional dances like Karakam and Dollu
kunita to the accompaniment of drum beating.
On Satuday, September 24, 2011,
Sadhuji attended Ganesh Pooja and Ayyappa Poojan at Banaswadi and

Kalkere.
44 TATTVA DARSANA
Jeevanbheema Nagar Devotees in Sri Bharatamata Mandir
Devotees from Jeevanbheema Nagar Satsang Samity under the leadership of

Sri Ashish Kothari visited Sri Bharatamata Mandir on Sunday, September 25,
2011, and conducted bhajan and satsang in the presence of Sadhu
Rangarajan. Sadhuji addressed them and
spoke about the concept of worship of
Motherland as a part and parcel of Hindu way
of life and explained how in the modern
period great patriotic saints like Rishi Bankim
Chandra, Sri Aurobindo, Subramania Bharati
and Subramania Shiva wanted setting up of
Bhavani Mandir to re-inculcate into the Hindu
consciousness the adoration and worship of
Motherland. Later, the devotees also went round Sri Guruji Golwalkar Hindu
Resource Centre Library.
Bhagavad Geeta Abhiyaan
Vishwa Hindu Parishad organized a

meeting of Sadhus and Sants of
Bangalore and suburbs to discuss about
the Geeta Abhiyan organized throughout
Karnataka by Swami Gangadharendra
Saraswati of Swarnavalli
Mahasamasthanam, at Ragi Gudda
Anjaneya Temple, Bangalore, on Sunday,
September 25, 2011. Addressing the
gathering Sadhu Rangarajan spoke on the influence of Srimad Bhagavad
Geeta on eminent Western philosophers like Immanual Kant. He also
recalled that during the World Hindu Conference in Durban which he had
attended in 1994, the then President of South Africa, Mr. Nelson Mandela,
revealed that when he was incarcerated in the Robin Island for more than
twenty years by the Apartheid regime, the only source of solace and
inspiration to him was the Bhagavad Gita.
Geeta Abhiyan was held in the

Vagdevi Vilas School at Marathahalli,
Bangalore, on Saturday, October 3,
2011, under the presidentship of
Swarnavalli, Sri Gangadharanatha
Swami. Swami Sukhabodhananda,
Vibhutipura Mahanthalinga Swami
and Sadhu Rangarajan participated in
the function.
On Tuesday, December 6, 2011, there was a massive Geeta Parayana Yagna

under the auspices of Vishwa Hindu Parishad at Shankara Mutt,
Seshadripuram. More than ten thousand devotees, mostly mothers, chanted
all the eighteen chapters of Srimad Bhagavad Gita. Sadhus and sannyasins of
various mutts and religious institutions participated and led the chanting.
More than a hundred children dressed as Krishna, Radha, Yashoda and
Devaki adorned the dais.
Meeting with the Karnataka Chief Minister
Sadhu Rangarajan, accompanied by his disciple from South Africa, Swami

Balasimha Bharati, Smt. Nivedita Ramesh, Trustee of Bharatamata Gurukula
Ashram, and Sri C.K. Balraj of Rashtriya Swayamsevak Sangh, Kithaganur,
visited ‘Anugraha’, the official residence of Sri D.V. Sadananda Gowda,
Chief Minister of Karnataka, on Thursday, September 29, 2011, and met the
CM. They apprised the Chief Minister about the activities of Sri Bharatamata
Mandir and Bharatamata Gurukula Ashram and invited him to attend the
consecration of Mahameru Gopura of Sri Bharatamata Mandir. Appreciating
the work of the Ashram the CM remarked, “You are doing my work and I
would be glad to participate in your programmes if I am in the city.”
However, he said, because of his prior appointments outside Bangalore on
the day of consecration, he will make his visit on some other occasion.
Inauguration of Vishwa Darshana TV
A new TV Channel for highlighting Hindu culture and heritage was

inaugurated by Sri Rama Gopalan, President of Hindu Munnani, Tamilnadu,
in a colourful function held at Vani Mahal, Chennai, on Thursday, October 6,
2011. Sri L. Ganeshan, All India Secretary of Bharatiya Janata Party, Sri Pon.
Radhakrishnan, President of Tamilnadu BJP and many others addressed the
gathering. Speaking in the function, Sadhu Rangarajan spoke on the mission
of Bharatavarsha to enlighten the entire humanity on the highest values of life
propounded by the Vedic seers and the way of life presented by saints and
sages. He also exhorted the TV media to highlight the problems of Hindus
outside the country.
Protest Against Communal Violence Bill and Religious Conversion
Sadhu Prof. V. Rangarajan addressed a series of public meetings to protest

against the proposed “Prevention of Communal and Targeted Violence
(Access to Justice and Reparation) Bill” of the Union Government and
against conversion of poor and downtrodden Hindus by force and
inducements. A protest rally was held in the Town Hall square under the
auspices of Hindu Jagaran Vedike on Monday, October 24, 2011, under the
46 TATTVA DARSANA
presidentship of Dr. Chidananda Moorthy, renowned litterateur. The rally
was also addressed by Sri Keshava Hegde, General Secretary of Vishwa
Hindu Parishad, Karnataka, and many others. Speaking on the occasion,
Sadhuji said that the Communal violence bill was precisely aimed at
suppressing the Hindu majority and appeasing the religious minorities as part
of the ruling party’s vote bank politics. The Central Government can
straightaway dismiss any State Government which would not be subservient
to it and impose Rashtrapati Rule under the pretext of any small communal
clash in any part of the country. Besides, according to the bill, as per class 2
(c) and 2 (e), only majority groups will resort to communal violence and
minority groups alone are victims. It was a ploy to suppress Hindu
nationalists who were gaining ground in the political field of the country.
On Thursday, November 24, 2011, Sadhuji travelled in a propaganda van to

Nagavara, Shivaji Nagar, Banaswadi and Kammanahalli to invite Hindu
brethren to a massive rally at Freedom Park and addressed meetings to arouse
the Hindus.
On Monday, November 28, 2011,

Sadhuji presided over a massive
gathering at Freedom Park, Bangalore,
to protest against the Communal
Violence Bill and Conversion of
Hindus organized by the Hindu
Jagarana Vedike. Dr. Chidananda
Moorthy, Sri Bhagayyaji, All India
Bouthik Pramukh of RSS, Sri Sri
Chittananda Swami of Ganjam Mutt,
Sri Sri Madhusudana Puri Swami of Omkar Ashram, and Sri Sri Atmananda
Swami of Sridhara Ashram participated in the rally. Sadhuji pointed out that
the Christian missionary organizations received millions of dollars from
World Christian Council and evangelical organizations abroad for conversion
work in India.
Talk on Pilgrimage and Family Values
Sadhu Rangarajan gave a talk on

importance of pilgrimage and family values
in Hindu way of life at Swami Ayyappa
Temple in Jayanagar, Bangalore, on the
occasion of the commencement of Mandala
pooja for Makara Vilakku Yatra to
Sabarimala Ayyappa Temple by Ayyappa
devotees, on Friday, November 18, 2011.
Sadhuji said, the institution of Teertha
Yatra or pilgrimage to different holy places from Kanyakumari to the
Himalayas was manifestation of the spirit of adoration and worship of the
Motherland by the Hindus and also a means to preserve the integration of the
Hindu nation and society. He also called on parents to set example before the
younger generation by living the family values propounded by the ancient
seers and sages of Bharat to elevate man from mundane material life to a
divine existence in their day to day life.
Karthika Deep Pooja in Bharatamata Mandir
Karthigai Deepa Pooja was celebrated

by children and mothers under the
auspices of Keshava Seva Samity, in the
Guruji Golwalkar Hall of Sri
Bharatamata Mandir on Saturday,
November 26, 2011. They arranged
lighted lamps in the form of a map of
Akhanda Bharatavarsha and offered
worship to Bharatamata. Sadhu
Rangarajan addressing the gathering
spoke on the significance of Karthigai festival and the legend of Lord Shiva
appearing as a column of fire in Tiruvannamalai. He also explained the
significance of Makara Vilakku pooja in Sabarimala Ayyappa temple.
Message of ‘Serve Man, Serve God’
Addressing a meeting to pay homage to

Sri D.R. Vasudevan, former Trustee of
Sri Rajarajeswari and Nataraja Temples
in Austin Nagar, Bangalore, on Sunday,
November 27, 2011, Sadhu Rangarajan
said, the ancient tradition of setting up
temples not only as centres of worship,
but also of service to the poor and needy
reflected the highest ideal propounded by
the Hindu saints that service to humanity is worship of God. In the modern
period, saints like Swami Vivekananda and Ramalinga Vallalar carried this
ideal to nook and corner of the country. Food grains, clothes etc., were
distributed to destitute women who had gathered to attend the memorial
function.
Edited, printed and published by Sadhu Prof. V. Rangarajan, Founder

Trustee, Sister Nivedita Academy, Sri Bharati Mandir, Srinivasanagar,
Krishnarajapuram, Bangalore 560 036 and printed at Sathyasri Printers,
Bangalore 560 026.
48 TATTVA DARSANA

Bhagavad Gita A Universal Scripture

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Bhagavad Gita A Universal Scripture

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TATTVA

Gopura Kalasha Pooja and Mahameru of

October-December 2011 Editor: Vol.28, No4

Single Copy: Inland Rs.10, Foreign US$3

Bangalore Office: Bharatamata Gurukula Ashram, ‘Sri Bharati Mandir’,

The move to ban Bhagavad Gita is not a trans-Russia sentiment at all. It is an

As the controversy escalated, Russian ambassador Alexander Kadakin said

Nelly Krechetova, Human Rights Ombudsman, Tomsk Region, says: “This

Maulana Abdul Qasim Nomani, Vice-Chancellor, Islamic Seminary Darul

Recognizing the freedom of worship, Bhagavan says:

Sri Ramakrishna Paramahamsa practised various forms of worship, like

The Kumbhaabhishekam of Mahameru and Gopuram of Sri Bharatamata

The Presidential address was delivered by Dr. Shivakumara Swami, President

Shri Jagadish, Dakshina Madhya Kshetriya Saha Sanghatana Karyadarsi,

The Chief Guest Dr. R. L.Kashyap delivered an inspiring speech where he

The Jayanti of H.H. Yogi Ramsuratkumar, Godchild, Tiruvannamalai,

1. Sadhu Prof. V. Rangarajan,

Lalitha Homa, Ganapati Homa, Navagraha Homa and Vishnusahasranama

The children of Balavihar of Sri Bharatamata Mandir presented classical

OUR GRATEFUL THANKS !

Our grateful thanks to patrons and members of Sister Nivedita

TATTVA DARSANA Quarterly is completing twenty eight years of

We have been receiving books and publications from authors and

—Sadhu Prof. V. Rangarajan

The mind of everyone appears to be flickery. It has thoughts of varying

While functioning in lower consciousness portion, he has to be in any one of

As per ‘Ashtaang-Yog-Darshan’ by Mahaamunee Patanjalee while

While you are in Dhaaranaa-Dhyaan steps, the sub-conscious mind starts

While we are intending to develop ourselves there is another method brought

Third way to be in path of development is to join a Gurukul or in a ved

Indian Society for Training & Development (ISTD) is an organization

Even our politicians (after election) and bureaucrats (after recruitment) do

In uniform, the officers’ consciousness does stay in the lower portion of

Democracy or no democracy, no individual agrees that some individual/s can

THE HIMALAYAS OF HUMILITY

Bhagavan showed this sadhu the article of Sujata Vijayaraghavan on Him

My Master then turned to me and asked about the progress of activities of

On 13th January, this sadhu’s talk on Welfare Philosophy of Mahatma Gandhi

In the early morning, accompanied by Chandra Theva and other devotees,

Bhagavan spoke of the greatness of Bharatavarsha and about the patriot

We returned to Chennai after visiting Kancheepuram where we called on

“Vande Mataram! Aum Namo Bhagavate Yogi Ramsuratkumaraya! Aum

“I am sending by separate book post a copy of LIFE SKETCH OF

“I did not go to Calcutta as the programme of visit was cancelled in the

“I have been invited to participate in the Republic Day Celebrations

“My talk on THE WELFARE PHILOSOPHY OF MAHATMA GANDHI is

“Your obedient disciple,

As usual, Bhagavan listened to this sadhu’s talk on the Radio in a transistor

VISION OF SRI AUROBINDO

Amar sadh na mitilo asha na purilo sakali phuraye jai ma.

Ma ma bole ar dakbo na.

Ramprasad laments that even after becoming a monk, he is not getting

Bal ma Tara dadai kotha

However, whenever there was decline of Dharma and people of

Varna Dharma Vs Casteism

Bharati considered the perpetration of caste distinction as the greatest crime

cat ik q f; l f^l y F papfpa!--K l t f

In his thought-provoking article in English, titled “Crime of Caste” Bharati

“ ‘Four Varnas were made by me according to variations of character and

Commenting on Bharati’s article, “The Crime of Caste”, C. Rajagoplachariar

Quoting the prophet-patriot, Swami Vivekananda, Bharati asserts that caste

nnft ^[ pfEpal fo R paafpfpa[ f--; nft

“Nandanaippola oru paarpaan--inta