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Invocation
A n Nt s <s ar s muÔt ar -
n aEk aiy t a_y a<g ué É i ´ da_y am!,
v Er aGy s aè aJ y dp & j n a_y am!
n maen m> ï Ig ué p aÊk a_y am!.
anantasaà särasamudratära-
naukäyitäbhyäà gurubhaktidäbhyäm|
vairägyasämräjyadapåjanäbhyäm
namo namaù çrégurupädukäbhyäm| |
My prostration to holy sandals of my guru, which serve as the boat to cross this
endless ocean of samsara, which endow me with devotion to Guru and whichgrace with the valuable dominion of renunciation.
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Editorial
3 Yuva bharati - July 2010
The history of every country is nothing
but a vivid detail of individual's
brilliance. It talks about sacrifice,
valour, victory, defeat; all these are meant to be
lessons for the present. History is replete with stories of peop le braving odd s and
succeeding in bringing peace and victory. We read with great reverence about ou r h eroes.But m ere app reciations won't suffice. Great lives are lived for them to be emu lated. Only
then as a society we can move forward. H istory of our country is d ifferent from the history
of others. While the history of other count ries is full of valorou s kings, their conquests an d
grand achievements, our history showcases not just Kings and Warriors but man y Guru s
wh o have shaped our nation and gu ided it through turbu lent times. Right from the
Mahabh arata times up to ou r recent freedom struggle, we find man y Guru s showing the
right path for the rulers and holding the society on good stead. Ou r books say that Guru is
one wh o removes darkness of ignorance and brings in light of awaren ess. In the present
situation when w e lament abou t corrup tion and n epotism, subversion and secession, wesurely need a Gu ru to bail us out of this troubled times. A society will be compelled to
invent sup er heroes only when it is bereft of any real heroes. We have m any h eroes whose
life and messages w ill inspire us to overcome the obstacles. But w e will be blind if we don't
see them even at these crucial hours. The present dangers lurking in the form of religious
fund amentalism and isms which are inimical to Hind u culture hav e to be faced with su ch
divine inspirations. Swam i Vivekanand a remind ed ou r N ation it's long forgotten role in
giving spiritual light to the entire hu man ity. When th e Parliament of Religions convened in
September 1893, Swami Vivekanand a created a sensa tion. While other d elegates spoke of
their own faiths and creeds, Vivekanand a spoke of the God of all, the source and essence of every faith. His call for religious ha rmony an d acceptance of all religions brough t him great
acclaim. Unlike people w ho h ad earlier visited west, he had no ap ologies for the state of his
A l ig h t t h r o u g h
t h e t u n n el
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Yuva bharati - July 2010 4
country. He was not one wh o would d well on the weaknesses. His confidence and p ride
for his country instilled self-respect and esteem for our countrymen. It helped them to
regain their identity. It also helped to overcome the stereotypes and deep -rooted prejud ices
about India in Westerners' mind s. Another ideal of our nation, renun ciation and selfless
service was also refurbished by Swami Vivekanand a as he exhorted ou r p eople to wake u pfrom their slumber to serve others. Perhaps it is a divine plan that we get reminded of
ourselves and our role by the great souls like Swami Vivekanand a. Swam i Vivekanand a
emp hasised that edu cation shou ld reach everybody and if the masses are not in a position
to go to the schools, then the schools shou ld reach out to them. But th e edu cation w hich he
was insisting was not just the information packed present day education which has
succeeded in creating zombies. He called for an ed ucation which wou ld open the mind of
an ind ividu al. 'Education is the manifestation of the perfection already in m an' said Swam i
Vivekananda and by that he meant that the hidden light should be expressed.
'Manifestation' indicates spontaneous grow th, provided that th e imped iments, if any, areremoved . Courage, wisdom, and a Dharm ic mind is the 'Z' security for a common m an.
These virtues wh ich are latent w ill be brough t out only by su ch an edu cation. A society
fortified by such values can stand against any threat. Along w ith our academic education
we must feed Swami Vivekananda's thoughts, which enable this manifestation, to our
Youths. Man y more Aurobind os, Gand his, Savarkars, Tilaks, Bharathiyar s, and Nived itas
are waiting for this transformation. Leaders of such hu e are need ed for ou r N ation's second
freedom struggle.
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App le changed the way mu sic indu stry
functions when it provided i-Pod
which essentially focuses on the
individual experience and provides only a
platform w ith dynam ic connectivity. The result
is that you can create a music playlist that is
un iquely you. Your tas te that changes
dynam ically w ith your m oods and fluctuations
and even outside weather can make that play
list in your i-Pod change.
The digital platform has become respon sive to
and hence an organic part of your experiential
context. No longer are you a passive recipient
but an active creator along with i-Pod.
According to C.K.Prahalad and Venkat
Ramaswamy wh o d iscovered co-creation this
shift of value to experiences of the individual
has transformed the market into becoming a
“forum for conversation and interactions
between consumers, consumer communities,
and f i rms. I t i s this dialogue, access ,
transparency, and understanding of risk-
benefits that is central to the next practice in
value creation.” This then is the future of
prod uction marketing and consumption.
And wh at does that Ayurved ic physician in the
remote village of South India have to do with
co-creation?
Anyone w ho has consulted th e local Ayurved ic
ph ysician w ould know that he or she does not
have a prescribed body of medicines for a
specific disease. What (s)he offers you would be
a package that includes a sp ecific type diet and
diet restriction along w ith specific combinationof herbal formulation and for a specific time
span. The whole process is transparent and
simple and happens right in the front of your
eyes in most cases. This package is not imp osed
upon the patient from the encapsulated
knowledge-base of the physician but rather it
evolves through the conversation and perhaps
a long period of interaction spanning even
decades that the p hysician has w ith the patient.
The package as it evolves wou ld even take into
account the weather. In fact unconsciously theph ysician and the healer co-create that package.
That is not wha t an allopathic doctor does. The
med ical knowledge as w ell the ph armaceutical
companies which produce the medicines are
hidd en from the patient. He p assively accepts
the medicines. He can clarify doubts like a
stud ent but he cannot co-create. The doctor is a
ver i table sky-god in white coat . Thus
embedded in the very nature of Indic
traditional knowledge system is the feature
called co-creation wh ich tod ay is poised to take
over the corpor ate wor ld of digital technologies
as their futu re.
Apple I-pod and Ayurvedicphysician in my village
S.Aravindh
C.K.Prahlad
Eco Dharma
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But like the unpredictable state of the
legendary Schrödinger's cat today Ayurved a is
threatening to go either way. Ayurvedic
corporate houses have sprung up which
prov ide Ayurved ic tablets in attractive foils and
syrups in stand ardized bottles. In other w ords
they are trying to straightjacket Ayurved a into
the white coat of Allopathic system. This
'corporatization' of Ayurved a caters essentially
to the whimsical needs of a minor section of
urban popu lation.
Here again C.K.Prahalad can help Ayurveda
redefine its future. His famous book “The
fortune at th e bottom of the pyramid” speaks of
how at the bottom of the society there exists a
huge u ntapp ed market w hich are in d ire needof solutions from the grip of dehumanizing
poverty. He p oints to viable mod els that h ave
worked with this sector like the Jaipur foot
movement for the amputees of developing
world and Arvind Eye Hospital which has
transformed itself into world class service
organization. Possibilities for production of
wealth coupled with social equity abound at
the Bottom of the Pyramid (BOP) In a
hum orous vein Prahalad u sed to say how he
would redefine the famous E=mc2: Equity =
mar ket x co-creation.
Its
Ayurved ic system is not an exotic secret eastern
science as has been made out by some of its
pop ularisers in the west. Ayurved ic health sp as
that p oor and the midd le class can only glimp se
at from well outside their compound walls is
only a fraction of its real nature or even m ay be
a mu tant travesty of the great system. On the
other han d Ayurveda is a highly localized, de-
centralized, cost-effective health solution thateven today caters to the medical needs of vast
majority of the billion Indians. It is highly
diverse like every aspect of Hindu culture.
canonical books continue to get p roduced and
evolve through localized know ledge-bases and
changing social environments. Thus it is not
just the m arket and the needs that are present at
BOP. That space called BOP also has an
untapped dynamic practical wisdom that
needs appropriate structures to be made into
monetary wealth produ cers.
The same goes for the local food systems w hich
have been harmonized with the local climes
and p opu lations of the specific areas. Even the
way people greet for festivals have innovative
possibilities at local levels. For examp le du ring
the Tamil H indu festival of Karthika (Pleiades)
the greetings take the form of aromatic leaves
enveloping a sweet-rice cookies. Today wehave Cokes and Colas of imp orted kinds w ith
burgers and Pizzas denying us choices and
destroying the local culinary diversity.
Trad itional festivals simp ly linger like traces of
faint memories. Pongal used to produce
glittering calendar art again unique to the
divinities of Tamil soil. Today Pongal greeting
cards which as I remember people of all
economic strata used to buy and send have
been completely wiped out by multinational
card companies which cater to an urban
minority for English speaking de-rooted
species of Ind ians.
Prahalad's look at BOP thus teems with
possibilities which if innovative Indic minds,
rather than multinational companies take up,
can transform India into a great wealth
prod ucer in the holistic sense of the term and a
leading light for develop ing countries. Perhaps
that can also be the true tribute we p ay to his
memory w hich w e assigned to the sidelines of
our newspaper headlines dominated by ugly
IPL controversies.
We are not only ignor ing the
fortunes of many dimensions at BOP. We are
destroying it w ith a vengean ce ap ing the West.
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vidences show that the different
segments of the Indian economyEremained very active since the earlier
periods. Apart from agriculture, India was
widely known for her crafts, high quality
manu facturing, business and trade. Writing on
the industrial situation that prevailed more
than 2300 years ago, Basham noted that 'the
basis of ancient Indian ind ustry w as individual
craftsman aided by the members of his ownfamily, though th ere were larger manu facturers
also'. While narrating the situation in the
eighteenth century Agarwala notes: “A large
proportion of the Indian population was
engaged in various industries up to the firstth
decade of the 19 century. Weaving was still
national industry of the people; millions of
wom en eked ou t their family income and their
earnings from spinning. Dyeing, tanning and
working in metals also gave employment to
millions.” It seems that significant p roportionsof people remained involved in industrial,
t r ade and serv ice sec tors , apar t f rom
agriculture and related activities.
In this connection it is imp ortant to u nd erstand
that the Ind ian tradition accorded the highest
pr iority to self- emp loyment. More than five
thousand years ago, sage Vidura emph asized
in his teachings that self employment was the
best status in life. Hence venturing in to
something on one's own or getting engaged in
family occupation was considered as the most
preferable vocation in life.
S e l f e m p l o y m e n t s y s t e m h a s s e v e r a l
advantages and is a unique feature of the
Indian economy. It gives freedom to the
individual concerned as one is not under the
control of any body. It provides adequate
opportunities for those who want to work
independently. People with original ideas can
try them and undertake new er efforts. Self -
employment seems to be an ideal one in man y
ways, as it avoids the negative effects of both
the popular economic systems. In the market
system, significant sections of the working
class might not get adequ ate remun eration for
their toil or even op portun ities to w ork, while
Cult ure of Self -employment in India
P.Kanagasabapathi
PROSPEROUS INDIA – 3
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the communist system does not properly
recognize entrepreneurship and initiatives. At
the macro level,
Self emp loyment system d oes
not mean that all activities
remain on a smaller scale.
Even in the earlier periods
there were big businessmen.
M o r e o v e r , t h e r e w e r e
different types of business
organizations such as pani and srnei, which
were partnership and corporate forms of
organizations. Evidences indicate that these
forms of organizations were known to have
existed at least 2800 years ago.
One major reason for the sustenance of theIndian economic system over thousands of
years could probably be her self-employment
base and the culture of many people (and
families) directly involved in managing their
vocations. Even continued invasions and the
resultant disturbances for hundreds of years
could not destroy the economy. Also the
continuou s involvements of sections of peop le
in selected vocations over generations have
enabled them to specialize in their activities
and design suitable systems to make sup erioroutpu t. But the subsequent dom ination of the
British and the colonial rule destroyed the
native arrangements, resulting in serious
the contemporary market
s y s t e m w i t h m e g a
c o r p o r a t i o n s t r i e s t o
exploit people at every
single opportunity, while
the communis t system
den ies people choices and
opportunities resulting in
r e s t r i c t i n g t h e b a s i c
freedom to grow.
damage to the economy an d society. Millions of
families had to m ove away from their vocations
due to the destruction of the agricultural,
manufacturing, trade and
serv ice activities.
As a result when the country
got independ ence, more than
three fourth of the p opu lation
was d ependent on land based
activities. With their new
found political freedom and
t h e b u r d e n o f h i s t o r y ,
different groups of people
started moving to newer
vocations, and as a result
millions of initiatives have
been taking place du ring the
last sixty years. Till the
globalization process started
impacting the home made
arrangements in the system a few years back,
going for jobs and working under somebody
was considered low in status among many
Indian communit ies . Even today doing
something on one's own or getting engaged in
the case of family business is considered as a
superior way of life in different parts of thecountry. It may be pertinent to note here that
people with educational and professional
backgrounds are slowly venturing to set up
own in itiatives du ring the recent years.
The balance is shared bythe governm ent an d the corporate sectors. Also
the self employment sector provides the
maximum employment opportuni t ies to
It was estimated that the self emp loyment
sector contribute about 35 percent to the
GDP of Ind ia, the largest share. Along with
agriculture, the total contribution of the
self –emp loyed segment w ould be abou t 55
per cent of output.
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people. Project OASIS Repor t 1999 submitted
to the Government of India stated that of the
total working population, 15.2 percent were
regular salaried employees, while over 53
pe r cen t we r e s e l f - em p l oyed . W e can
u n d e r s t a n d t h e s i g n i f i c a n c e o f s e l f -
employment in India when we note that the
self-employed rates in richer parts of the wor ld
are very low, while their salaried populations
remain higher. In the US for examp le, the share
of self-employed category was only 6.6 per
cent, as against the share of private w aged an d
salaried wor kers wh o constituted 78.5 per cent.
The 62nd rou nd of the Na tional Samp le Survey
O r g a n i s a t i o n ( N S S O ) r e p o r t o n t h eemployment situation of India in 2005-06
reinforced the fact that Indians prefer self-
employment. The number of self-employed
people were high, both in rural and urban areas
of the coun try. The sur vey revealed tha t in rural
India, more than half of all workers were self-
employed, 57 per cent among m ales and nearly
62 per cent am ong females. The correspond ing
figu res for ur ban Ind ia were 42 for male and 44
for female.
The self emp loyed sector is a self mad e one that
does not depend on the governments .
Moreover this sector is the breeding groun d for
future enterprises. The major business and
industrial centres of the country today were
once the initiatives of a few entrep reneu rs from
this category. In this respect it is pertinent to
note tha t this sector has p layed a significant role
in laying the foundation for the growth of
Indian economy after independ ence.
Self - employed sector has been instru men tal in
creating millions of enterprises over all these
years. Econom ic Census 2005 (Governmen t of
India) states th at 41.83 million establishments
were functioning in the u norganized sector as
smaller un its. Of them, more than 70 percent of
the total number of enterprises was own-
account enterprises. The Third Census of the
Small Scale Ind ustries had estimated th at there
were 1, 05, 21,190 units in the SSI category.
Abou t 95.8 percent of them w ere foun d to be of
the proprietary type, with 10.11 percent of the
un its managed by wom en. There were more
than 2000 clusters in th e country w ith hun dreds
of enterprises belonging to the small, medium
and even corporate units in each of them.
Generally, a venture begu n w ith the initiative of
one or two entrepreneurs spearheads the
formation of clusters.
The economic developm ent of different regions
and states has been driven by the self-
employed sections.
Hero Honda, one of their group
companies, is the largest manufacturer of motor cycles in the world. The economically
advanced states of India such as Gujarat, Tamil
Nad u and Punjab have many w ell performing
indu strial and business centres, initiated by the
self-employed segm ents a few decades back.
Though the self employment based sectors
have had to face continuou s challenges du e to
the apathetic attitud e of the ru ling sections and
have undergone changes over the years, they
still remain the basis of Indian economy andbusiness. They play their role silently and
steadily, withou t many of u s even realising it. It
In many cases, the
initiatives of the self- employed sector at
the local levels grow into small, medium
and big enterprises. What was started as a
small cycle shop a few decades ago has
grown to be the well known Hero Group
today.
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is the culture of self-employment, nurtured by
the family and cultural traditions of the
country, wh ich has been helping Ind ia to grow
and emerge as a powerful economy at the
global level.
References
1. Basham, A.L., The Wonder that was
India, Rupa and Co., New Delhi, 2001
2. National Sample Survey Organisationnd
report, 62 round, Govt. of India
3. Project OASIS Report 1999, Govt. of
India
4. Third All India Census of Small Scale
Ind us tries 2001-02, Govt. of Ind ia, 2004
5. US Bureau of Census – Share of
different categories of workers in US in
2000
Multitude counts for nothing. A few
hearts—whole, sincere, and energeticmen can do more in a year, t han a mob ina century.
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he r iver Saraswat i has been an
enchanting mythological memory an d aTthrilling h istorical mystery an d of late an
unnecessary political controversy. However
can this river be rescued from su ch unw anted
controversies and returned to its rightful placeas an eye-opened for the depth and extent of
our civilizational past, our knowledge of it or
our ignorance?
The book 'The Lost River: On the trail of the
Sarasw ati' by Michel Danino, does exactly that
and much more. The book is a scientific
odyssey into the past that still flows in our veins
as our culture and w hose deep wellsprings may
be running down under the desert beds and
p a l e o - c h a n n e l s t h a t e x t e n d f r o m t h e
Himalayan valleys to the north-westerncoastline of Ind ia.
The part one of the book has some very
interesting maps belonging to the colonial
period painstakingly collected by Danino. For
examp le there is the 1862 British map of India
where a tributary to Ghaggar is labeled
'Soorsutty' i.e. Sarsuti. (p.20) Contrary to the
popular misconception that the modern day
discovery of Saraswati starts with the satellite
p h o t o g r a p h y , D a n i n o d o c u m e n t s h o w
Saraswati was a vivid m emory in localized oral
traditions of rural Rajasthan and how colonialBritish cartographers traced a dried river bed
which they invariably considered as the lost
r i ve r Sa r a s wa t i . Thus Dan i no quo t e s
C . F . O l d h a m
who c l a i m ed
that the course
of the 'lost river'
had now been
traced from the
Himalayas to
t h e R a n n o f
Kutch and the
accounts given
b y
Mahabharatha
a n d V e d a s
“were p robably
both of them
correct at the
p e r i o d s t o
which they referred” (p.34)
Then Danino moves through the Vedic
literature to the maze of mythological lore
searching for clues on th e geological history as
well as geograph ical spread of the river. Vishnu
Purana curiously does not mention her;
Markand eya Purana does and in the same way
as the famous Vedic river hym n d oes. Padm a
Purana mentions an all consuming fire in
connection with Saraswati. Danino speculates
aloud if this all consuming fire could actually
be the mythologized memory of an actual
drought that engulfed the whole area (p 44)Danino also ploughs through epigraphic data
and even quoted an Islamic source, as late as
fifteenth centu ry Tarijh-i-Muba rak Shahi w hich
Book Review
The Lost River –On t het rail of t he Sarasvat i
Michel Danino,
Penguin Books, 2010
Price: Rs 399/-
Pages: 357
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testifies to the existence of Saraswati (p.46)
He then seamlessly moves to the modern
research that is being d one in search of the r iver.
In this exciting phase of the book Danino
explains lucidly how Satellite pictures and
studies of tectonics revealed seismic factors
that changed the history of a river and gave
birth to mythologies that a nation would
preserve for millenn ia to come. This scientific
thriller starts with the famou s 'Remote Sensing
of the 'Lost' Sarasvati River' p aper by Yashp al et
al Danino conclud es:
Ove r a l l t he I SRO s t udy
confirms the existence of
numerous paleochannels and
proposes the most l ikely
courses for the Sarasvati – notas neat as the single line we see
on many maps (including
m i n e ) . I t i s a w e l c o m e
reminder of the complexity of
the region's histor y. (p.72)
The scientific search for Sarasw ati has a m ulti-
disciplinary approach. In the north-western
part of Jaisalmer district BARC scientists
discover that the groundwater there is not a
static water table but a subterraneous flow
wh ose stable isotope content compared to that
of Himalayan rivers with absence of anymod ern recharge. An isotopic confirmation of a
myth ological river now u nfolds in the pages. A
1999 study again showed that in the Jaisalmer
region d espite some of the tubew ells had been
in use for up to forty years, their output was
stable and there was no sign of water table
receding. Danino recalls with wonder the
words of Mahabharatha “invisible current
throu gh the bow els of the earth” (p.75)
Then Danino takes on a grand archeological
tour th rough the Saraswati-Sindhu civilization
which has often been presented in our
dilapidated textbooks through certain yester-
century photographs and line drawings of
select features. However in the tour taken by
Danino we are shown the exciting new
discoveries of the latest archeological
excavation s. Fire temple in Banwali (p.157), a
tiled floor in Kalibangan (p.160), Lothal's hu ge
baked -brick basin with artist imp ression of the
same (pp.162-3) , rock-cut reservoir a t
Dholavitra… all these throw up a new w orld
before our eyes. The photos even in black and
wh ite are so beautiful and excite our interest in
the subject. The author has got them from
Archeological Survey of India which begs the
question why our textbooks could never do
that. Here is a side note. In p ost-independ ent
India the famous historian K.M.Panikkar w rote
a note to Jawaharlal Nehru the first Prime
Minister of India asking him to sanction
explorations of Archeological Survey of India
in “the desert area in Bikaner and Jaisalmer
through wh ich ancient Saraswati flowed intothe Gulf of Kutch at one time” and Nehru
sanctioned the project. (p.135)
Danino's own thesis backed by archeological
and geological data u nfolds n ow in the book.
Saraswati river played an imp ortant part in the
evolution and later a critical transformation of
what is called the Harappan culture which
should be more aptly called Saraswati-Sindhu
culture. The modern Indian culture has strong
cu l t u r a l con t i nu i t y wi t h t h i s r i ve r i ne
civilization. Like the dynamic water of the
Himalayan river still runn ing und er the desertsof Rajasthan nourishing people there, the
cu l t u r a l - s p i r i t ua l con t i nu i t y wi t h t he
Saraswati-Indus culture sustains in ways we
know not consciously. What is that gigantic
event (or was that a gradual change like the
centuries prolonged global warming we face
today) that triggered th e critical transformation
of the river? Danino simp ly expand s before us a
sheet of data : seven stud ies that point to an arid
environment during the mature Harappan
ph ase and seven stud ies pointing to the wetter
environments. Whatever may be the cause
which the geological sleuths will tell us in the
future, drau ghts or floods, Saraswati played an
important role. Perhaps her 'Vinasanna'
prod uced severe droughts in some places and
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produced floods elsewhere as her branches
shifted. A river changed its course and perhaps
went und erground and a material civilization
collapsed but its spiritual culture sustained a
people who spread over the entire landscape
that is now kn own as India and in their memory
she remained both as a river and as a God dess.
And as Danino concludes She becomes a
metaph or for the eternal rebirth.
This is a book which may not be for the
beginners for wh om one could suggest
Danino's 'Invasion that Never was'. But for
anyone w ho is interested in the ancient Ind ian
history, on the way science combines with
anc ien t h i s tory to inves t iga te anc ien t
mysteries, how a holistic multi-disciplinary
app roach can open up new vistas into our ow n
past and throw light on our present, this book is
a mu st. Danino has d one w onderful service to
popularizing ancient Indian history and
brining the fruits of the sun-basked labors of
India archeologists to lay public. He deserves to
be complimented and thanked for this
won derful book.
Corrections
In the June 2010 Yuvabharati the Heading for Book Review should read
Gita for Everyday living and not as printed. Ed.
With Best Compliments from :
Partner
Dealers in : Glass Mirrors
No.3, Iyya Pillai Street, (Devarajan Street)
Chennai-600 003.
Phone : 2535 6829, 2535 0714E-mail : [email protected]
A.Kishore Kumar
SHREE DURGA AGENCIES
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Linguistic Intelligence
Even a cursory look at the placement
scenario in professional colleges makes it
amply clear that all corporations today
e m p h a s i z e t h e n e e d f o r g o o d
communication skills and they prefer
recruits with better commu nication skills in
English.
Comm un ication skill has
a great impact on our
i n t e r p e r s o n a l
relationships.
It is an interesting fact that great spiritual
leaders like Swami Vivekananda were
A person
wh o can commu nicate
effectively and clearly
is less likely to createcommunication gaps
which lead to serious
misunders tand ings .
Good communication
skills and proficiency
in many languages
improves one's reach
amongst peers and
enhances one's social
a c c e p t a n c e a n d
prestige.
masters of the art of communication. India's
rich literary and oral heritage is yet another
illustration of this point; our forefathers
understood the significance of developing
linguistic intelligence.
The study an d practice
o f m u s i c w a s
considered as a sacred
form of worship in
I n d i a n t r a d i t i o n -
N a a d o p a s a n a .
Perhaps, music is the
most beautiful facet of
hu man civilization.
Sri Ramakrishna was
particularly fond of
Swami Vivekananda's
melodious voice and
his sou lful singing. Sri
Ramakrishna would
a t t a i n Sam adh i on
listening to devotional
music.
I often come across stud ents wh o are add icted
to music. Many of them turn out to be class
toppers! They listen to their favourite music
Mu sical Intelligence
Signif icance of Personalit y Developmentfor a St udent
– Pramod Kumar
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even th e night before their semester exams! We
do n ot need an expert in mu sic therapy to tell
us th is obvious fact that m usic not only relaxes
the mind but also brings about far reaching
physiological and neurological changes in the
body-mind complex over a p eriod of time.
How do you measure a person's level of
emotional maturity and growth? Primarily by
the w ay he cond ucts himself in civilized society
and the treatment he accords to others.
Corporations today emphasize again on
relationship skills which are considered
critically imp ortant for an individua l to rise in
the h ierarchy of the organization. A CEO w ith
poor relationship skills is either a n on-existent
oxymoron or a d isaster for the organization.
All religious values are centred on building
relationship skills on the basis of a spiritual
understanding of what connects one human
being to another.
“The essence of religion is to be good and do
good to others,” said Swam i Vivekananda . The
Mahabharata declares Ahimsa to be the
greatest dharma because the rishis perceived
that all life is interconnected. You cannot harm
others without h arming you rself.
If this profound truth is impressed upon our
students from a young age, there will not be
mu ch need for all the fuss we h ear about value
education today.
Interperson al Intelligence
Many social or national
e v i l s l i k e co r r u p t i o n o r c a s t e
discrimination are resu lts of a lifestyle thatseeks personal aggrand isement a t the cost
of and complete indifference to the p light
of our fellow hu man beings.
If only our education gives greater
weightage to building relationship skills
among st stud ents, the India of our d reams
wou ld not h ave to wait for the year 2020.
Intraperson al Intelligence
Logical Mathematical Intelligen ce (IQ)
Conventional psychology would look down
upon an introvert as a person with poor
relationship skills. Not today. Howard
Gardner and new schools of thought have
begun to understand the reason why Indians
give such respect to Mun is and Yogis who
withdraw from the world. An introvert who
spends much time trying to understand his
deeper self will also become capable of
understanding others from a compassionate
viewpoint.
Intrapersonal Intelligence is the new marker
developed to give due weightage to this
i m p o r t a n t a s p e c t o f o u r p e r s o n a l i t y
development and grooming. A person who
runs aw ay from his own self all the wh ile trying
to substitute his inner vacuum with external
pu rsuits or superficial relationsh ips is head ingfor a crisis.
The extrovert's sense of identity an d esteem is
highly dependent on others' views of his
personality. An introvert is a person who is
striving to arrive at a state where he can feel
good or be content w ithout having to seek an
external confirm ation of his w ell-being.
Development of Logica l Mathemat ica l
Intelligence is often given disproportional
weightage in the development of a student's
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personality. While IQ does play a significant
role in the life of every hu man being, what was
perhaps overlooked till recently was that IQ
alone does not make a person comp lete nor is it
the only parameter for measuring a person's
potential for success or happiness in life. A
person with a poor IQ may be more than
compensated by a high em otional intelligence.
This is the reason why we see many school
d r opou t s becom i ng h i gh l y s ucce s s f u l
entrepreneurs in India where as many IIM
gradu ates disappear into oblivion after getting
an M BA degree!
We know through Swami Vivekananda's
writings that he considered two things to be of
great importance in personality development:
a) Preference to the 'Heart' over the 'Head' b)
The role of the Guru in shaping a student's
personality and the importance of living in the
proximity of the Guru or Gu rugrihavasa.
Conclusion
Swamiji's views based on Vedantic wisdom
have stood the test of time. All that is
destru ctive in hu man civilization is a result of a
sharp brain with an undeveloped heart.
Human civilization suffers from an excess of
mater ialistic IQ devoid of EQ and SQ. And the
o n l y p l a c e w h e r e a s t u d e n t c a n b e
systematically trained to nu rtu re his EQ & SQ
is at the gurukula under the supervision of a
wise master.
As a teacher, perhap s it would be self-righteous
on my part to claim that a teacher plays the
most vital role in a stud ent's personal growth.
But, as a stu den t of the school of life, I cann ot
bu t reiterate this eternal law – only a spark can
ignite another spark, only life can inspire
anoth er life.
Modern schools of thought like the Multiple
Intelligence model discussed here further
validate the wisdom that Vedantic knowledge
and tradition have bequeathed to us through
Atmavidya and the Guru p arampara.
1.Look not back, no, not even if you see the dearest and
nearest cry. Look not back, but forward.
2.The greatest truths are the simplest things in the
world, simple as your own existence.
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It was not Shivaji's personality but his
vision and his values was what Deccan
fought for. They imbibed that vision and
made it their own. After that, they were not
fighting for their hero, they were fighting for
themselves. The secret of why people simplyrefused to surrender to Mughal power can be
found not in Shivaji's heroics, but somewhere
else. The secret lies in th e reforms he b rough t.
During the short span of his governance,
Shivaji brought a man ifold of reforms. For the
purpose of discussion, I will divide them into
four categories. Governance reforms, political
reforms, defense reforms and social reforms.
Governance reforms deserve first attention.
After the coronation, Shivaji pu t in p lace fullyfunctioning governance consisting of Ashta-
Pradhan (eight ministers). These eight men
were noted statesmen in their era. They laid
found ation of form al economic policy, foreign
policy and other functions of governm ent.
One key aspect differentiated Shivaji 's
governance through ministers from the
prevailing “watan and jahagir” type of
governance – division of work based on
function rather than geography. To put in
management terms, this was “horizontal
decentralization” where each minister was
responsible for only on e function, say judiciary
branch, but was responsible for the entire
empire. This was
much better than
v e r t i c a l
decentralization of
“watan” system, where one person would be
nam ed in charge of all affairs of a small region.Horizontal decentralization helped keep
un iformity across the whole empire and m ade
it easy for people to migrate, do business, and
remain on e political entity. Also wh en d ivided
this way, different branches of government
keep check on each other and stop each other
from running amok. These ministers kept
military focused on the military objectives.
They checked personal rivalries between
individual commanders. In addition these
ministers provided a crucial diplomaticsupp ort complementing the military ventures.
Second, Defense strategy reforms. The
combined choice of Guerr illa w arfare as tactics,
the reliance on light infantry and a solid line of
more than 300 strengthened forts represents
Shivaji's coherent defense strategy. Unlike
Rajputs, who stuck to their code of warriors
even as Mughal and Persian invaders broke
every possible rule of ethics, Marathas
retaliated in tit-for-tat way. They preferred
guerrilla warfare for defense and engaged in
open field battles only when necessary. They
never disrespected the women like Khilji and
Ghori did, so they were certainly ethical
THE 27 YEAR WARTHAT CHANGED COURSEOF INDIAN HISTORY - V
Kedar. Soman
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minded. But they never shied from attacking
their enemies
a t n i g h t i f
required. They
w e r e m o r e
committed to
t he po l i t i c a l
objective than
t he pe r s ona l
o b j e c t i v e o f
bravery.
Additionally Shivaji launched Navy. Though
the Maratha ships were smaller and the
weapons inferior in technology, they gave
Marathas capabilities to open a sea front. This
sea front played a big role in the 27 year w ar byblocking Aurangzeb's supply chains from
Surat.
Several social reforms w ere introdu ced as well.
It is largely this statesmanship of Shivaji that
laid the foundation of indefatigable Maratha
resistance. Comm on peop le fought because
,for them , going back to the horror s of previou s
governance was simply not an option.
On the economic front, there was a taxation
reform. The previous empires had followed asystem of taxation that was predatory or at
times outright cruel. They had appointed
Jameen-dars that collected tax on their behalf.
The amount that was to be deposited in the
royal treasury was fixed, but the amount that
was to be collected from th e peasan ts was left to
Jameen-dars. These jameen-dars exploited th is
opportunity to fill their treasures, driving the
farmers to bankruptcy. Over the years these
Jameen-dars had built big castles, had their
own armies, their own courts and they enjoyedb e i n g m i n i - k i n g s .
Shivaji scrapped this system of taxation and
introduced taxes wh ere the amou nt that w as to
be collected from the peasants was fixed. The
a p p o i n t e d
officers were
g i v e n o n l y
l i m i t e d
mandate and
au t ho r i t y t o
carry out their
d u t y – t o
collect taxes.
T h e y w e r e
often transferred, preventing them from
developing too stron g local ties. If in any year it
did not rain and the farmers lost their crops, the
taxes were w aived.
Shivaji's fiscal p olicies were conservative.Thus no magnificent monuments like Taj
Mahal or Royal Mugh al gardens were built
by Shivaji. But it was him for whom his
nation was ready to die. This fiscal
conservative bend shows a striking
resemblance to another visionary leader.
After the American revolutionary war,
Thomas Jefferson refused to pay for the
extravagant ballroom maintained by
British Viceroy in Virginia colonies noting
that ” such mansions represent colossalwaste of taxpayer money”. By contrast,
Deccan Sultanates and Mughals had
shown little interest in welfare of people.
During the 22 years that took to build Taj
Mahal, three times there was severe
draught and hundreds of thousands of
peop le died. But Shahjahan focused all the
money an d efforts on building a tom b for
his wife.
It's indeed an irony that that Taj Mahal has
become symbol of India w hile the forts that
cradled th e first “swaraj”, first rule of peop le,
languish in d esolation.
To be Cont inu ed...31 Yuva bharati - July 2010
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SUSTAINABLE HUMAN DEVELOPMENTfor WORLD PEACE
Prof. Dr.P.Ramani
Everyone wi l l agree wi th me to
pronounce loudly that this world is a
beautiful place to live, with all its
natu ral resources in the form of flora and fau na,
rivers, mountains, seas and other natural
resources including minerals. As everyone
know s God Almighty is the creator of all these
natural resources. He also facilitates the
abundant use of these resources for the well-
being of all his creations both humans and
animals. Whereas the animals have evolved a
kind of a self-dictated code in using th e natu ral
resources judiciously and also faithfully
followed to adhere the code strictly, the human
beings have never seem to h ave believed that
the natural resources are to be shared by allGod's creations and indu lged in ind iscriminate
exploitation of all natur al resources. Systematic
attempts to misuse the natural wealth of the
land, water and minerals go unchecked with
the patronage of governments world over.
How ever in the past, our forefathers followed a
scientific approach to living and allowed the
use of natur al wealth by everyone. Efforts were
consciously made to minimize the use of
natural wealth. Everyone in the past wasguided by a self-directed code. There was no
official law of the land to keep a check on the
people from minimizing or overusing the
natural w ealth. Everyone un derstood the need
to use the natural wealth to the barest
minim um . It was a way of life for the rich and
the poor alike to recognize the fact that the
moth er's boun teous gift is not just for their use
but for the entire fraternity and posterity.
How ever with the invasion of the Mughals and
the Europeans who had their eyes set on the
natural w ealth of the country, our people w ere
threatened of their own existence. Last seven
hundred years proved a threat to the
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consciously law abiding children of Mother
Bharath. There were people who stood fast to
their principles. How ever seven hu nd red years
seemed too long a period for our individual
identity to be protected. Inspite of the
pand emonium created by the foreign ru lers we
did not lose our identity in adh ering to the
un wr itten ethical code of the coun try. Added to
this is the essence of happy ethical living,
thanks to the percepts of the scriptures, more
specifically, the Vedas and the Up anishad s.
In the Mahabharatha, the Pan davas go in exile
to the forest. One n ight, Yud hishth ira has a
dream. A deer app ears before him in h is dream
and speaks to him of their plight:
“We are, Bhara tha, those deer that a re still alive
after them that has been slaughtered. We shall
be exterminated totally. Therefore, do thou
change thy residen ce “.
( Mahabhara tha : Sec CCLV1)
Yud hishth ira replies :
“We ought to feel pity for the dwellers of the
forest. We have been feeding on th em for a year
together and eight months. Let us, therefore,leave the forests abounding in wild animals.
Let us pleasantly pass the rest of our time and
leave these forests.”
Thus Yud hishthira m akes us realize that
protection of forests and animals is our
responsibility and it is mand atory for all living
things to live in harm ony w ith nature with the
basic tenet, “Live and Let Live” without even
proving ever a menace to the other living
things of God Alm ighty.
Even the laws of Manu insist up on the du ty of
the King to protect environment. In fact, the
followers of the Adva ita Vedan ta see natu re as
an asp ect of the d ivine.
“His waist the oceans and th e stack of
His bones are the mountains,
His veins are the rivers.
The plants and the trees are the hairs on the
body of the Universal form , O king!”
The air is his omnipoten t breathing, the passing
ages and H is movement and the reactions of the
mod es of material nature are H is activities.
The hairs on the head of the Supreme
Controllers are the cloud s .
Oh! Best of the Kurus an d th at the intelligence
of the Almighty is the prime cause of the
material creation.
Sri Mad hBhagavatam (Canto 2, Chap ter 1 verse
32-33)
The Rig Veda stron gly pron oun ces
“Do not cut the trees because they remove
pollution.”
Our forefathers have understood the basic
principles of living and living in harm ony w ithnature w hich includ es hum ans and animals. In
t h e n a m e o f m o d e r n i z a t i o n a n d
westernization, we have been overusing and
depleting all natural resources. Industrial
growth, urbanization, population growth, the
enormous increase in the use of consumer
goods and indiscriminate misuse of natural
wealth h ave led virtu ally to a chaotic situation
and stressed our environment beyond repair.
For instance, there have been large qu antities of
solid waste. In turn, the atmosphere has
become highly polluted. Air, water, earth and
the surrounding atmosphere have become
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polluted and have already affected a large
number of our people who belonged to the
large family “Vasud ha Eiva Kutum bakam ”. We
believe, in India, that the whole world is a
single family. The very concept had its roots
and origins man y years ago.
Thus arises a need to create a strong awaren ess
among the people about natural resources.
Everyone, big and small realize the magn itude
of the alarming situation of the polluted
environment and fast depleting resources.
Hence, there is another slogan “Ensure
sustainable development at any cost .”
S u s t a i n a b l e d e v e l o p m e n t s h o u l d b e
u n d e r s t o o d i n a c l e a r e r p e r s p e c t i v e
.Sustainable development meets the needs of
the present generation and also ensures the
fulfillment of the requirements of the future
generations without any compromise on the
quality of benefits der ived.
Natural resources are the real capital (of a
nation) which if, depleted must be either
rep len i shed or subs t i tu ted by seeking
alternative resources to ensu re the expansion of
their assets base and sustain the consump tionlevels. When there w ill be a steep increase in the
pop ulation, there will be an increased d emand
in the consum ption levels prop ortionately. But
definitely, there is growth but grow th w hich is
disproport ionate and the benefi ts have
disproportionately d istributed. Add ed to this is
the accruing of these benefits have resulted
from unethical practices propelled and
triggered from a greedy mindset. Instead of
meeting the consumption levels of the people,
the policy makers have ignited the consumer
behavior turn greedy and unethical. The so-
called power-blocks of the world are part and
parcel of the present day consumer practices.
How ever, to save our p lanet earth and preserve
it for posterity we m ust take some imm ediate
remed ial action. The problems that are created
by technology and economic growth are p artly
to be blam ed. We fix our eyes on the so-called
economic growth and ignore the sustainability
or equ itable use of resources.
As individuals, we need to use the following
questions before we decide to deplete the
resources
v What will I leave behind for my
children?
v Is my ma terial gains someone's loss?
General Environm ental values
Population growth and the resultant
shortage of resources severely affect
the people in the d eveloped countries.
As an i nd i v i dua l we can s ave
energy/ electricity.
v Switch off lights and fans when you
leave the room.
v Use energy savers wherever we use
trad itional bulbs.
v Keep the tubes clean and wipe ou t the
dust.
v Switch off the radio/ tv as soon as the
programm e is over
v Use pressure cooker
v Keep the vessel covered with a lid
wh ile cooking.
v Close taps as soon as your job is done.
Role of an in dividual :
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Valuin g nature
Environmental values cannot be taught and
they can be inculcated through a variety of
processes by exposing our p eople to appreciate
our environmental assets and experience theproblems that are caused du e to the destruction
of our environment.
Inden tification of n egative effects of our actions
on the environment mu st be part of our d ay-to-
day thinking.
The Constitution of India very well states the
individ ual's responsibility in protecting natu re.
Article 48(A)- the state shall endeavour to
protect and improve environment and to
safeguard the forests and wildlife in the
country.
Article 51 (g)- The constitution expects that
each citizen of the coun try must “protect and
improve the natural environment, including
forests, lakes, rivers and wildlife, and to have
compassion for all living creatu res.”
Cultural values
Each culture is un ique and it has something to
offer. Indian cultural values have unique
message to the whole world. Air, earth, water,
sky and fire are considered to be maha panja
boothas controlled by Lord shiva . Our elders
have p rescribed simp le rules. Everyone shou ld
take care to adhere these rules very strictly
without d iluting them.
Indians worship the five basic elements asembod iments of Lord Shiva at various places as
listed below:
At Kanchipuram Lord shiva represents Earth
At Tiruvan ama lai Lord Shiva rep resents Fire.
At Srikalashasth i Lord Shiva takes the form of
Air
At Tiruvan aikkaval Lord Shiva is embod ied as
Water and
At Chidambaram Lord Shiva represents the
Sky.
Thus the Indians worship nature as God and
know very w ell to respect the natu ral laws of
nature. The best way to live in harmon y w ith
nature is to seek lessons from our rich culture
and heritage of our past and frown upon the
aggressive materialistic pursuits of the west.
Micro details of how our forefathers struck an
ecological balance can not only lead us to a
world free from strife but also promote
harmony among the members of the world
community that will ensure a peaceful, clean,
harmon ious environment for ou r p osterity.
Th e n a t i o n a l i d e a l s o f I n d ia a r eRENUNCIATION AND SERVICE. Intensify Herin these channels, and the rest will take careof itself.
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PUBLICATION DRIVE&
EKNATHJI'S PUNYA
TITHI
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As thou gh to fulfil the comman d of Swam i Vivekananda, Man aneeya Eknathji
had sown the seeds of Publication activity of Vivekanan da Kendra w ith Vivekananda
Kendra Patrika launched in February 1972 and Yuva Bhara ti in August 1973.
Thereafter du ring all these years these two sprou ts have branched ou t into as many as8 periodicals from d ifferent centres in different languages and on allied subjects.
The responsibility of distributing th e fragrance and fruits of this well grown
"Tree" amon g the w ider section of the literate world h as now come on the shoulders of
the Kendra's well-wishers and workers. It is therefore decided that every year from
15th Au gust to 22nd should be observed as Publications Drive Period, synchronizing
with Manan eeya Eknathji's Punya Tithi falling on Au gust 22nd.
Vivekananda Kendra therefore appeals to you to be an Annual or Life
Subscriber for any of its 8 periodicals as your tribute to the sacred memory of
Manan eeya Eknathji and to strengthen our han ds for spreading the Kendra's though t
movement, n amely, Man-Making and Nation-Building. The list of the m agazines and
relevant d etails are given in this Brochu re. There is also a following page to be used as
Enrolmen t Form. Please fill up this Form and either sen d it d irectly to the respective
office of the magazine with rem ittance or hand over the same to any of the Kend ra
karyakartas and get Temporary Receipt. The Original Receipt will be sent to you by
the concerned m agazine's office.
(D.Bhanudas) General Secretary
Vivekananda Kendra
Kanyakumari.
19 Yuva bharati - July 2010
8/2/2019 Yuva Bharati, Voice of Youth, July 2010 issue.
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Yuva bharati - July 2010 20
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