Vol. 4
Issue 9
November 2010
Price : Rs. 15
Tat Tvam Asi - “Thou art that”
Online Edition
www.whitelineworld.com Founder Editor
Suresh H. Kondeth Chairman Anil Raghavan Chief Editor Premlal Editor C. Vimal Kumar Sub Editor P.B. Radhakrishnan Consulting Editor K.R. Narayanan Associate Editor Nanappan Manjapra Consulting Editor (Business) Dr. Raja Roy Choudhury Consulting Editor (Health) Dr. Pranav Shimpi Subscription Sindhu J. Mannadiar Pune Bureau M.V. Parameswaran Jayaprasad Thiruvananthapuram Bureau Monayi G.K. Baiju S. Pattathanam Kochi Bureau Dr. V.M.R. Nair Thrissur Bureau M.N. Rajendran Middle East Bureau Chief Preman Illath Layout & Designs Sudhi K. Jayaprakash Staff Photographers Dani K. Davis Lenin Joseph
November 2010
Any one, who has had the good fortune to reach the Sanctum Sanctorum of Sri Ayyappa Temple, in Sabarimala, would never miss a message Tattvamasi - written in golden letters on the facade of the temple. The origin of the word is Tat, Tvam, Asi. It means “Thou art That”. (Tat means ‘that’, twam means ‘you’ and asi means ‘are’). For us it means: That is you. Literally it means: “The one whom you searched for here, is none other than you” or “it is not me you were searching for; but it was you that you were searching for here” or “in your search for me you have found yourself”. According the Hindu philosophy, this is the famous expression of the relationship between the individual and the absolute. The statement is repeated in the sixth chapter of the Chāndogya Upanisad (600 BC), as the teacher Uddālaka Āruli explains to his son the nature of the supreme reality. The identity expressed in this judgment was variously interpreted by the different schools of the orthodox philosophy of Vedanta. The phrase was given its most literal interpretation by the 9th-century thinker, Adi Sankaracharya, and was known later as the Advaita Siddhanta (Non-dualist school of thought). This philosophy insists that Brahman and the Atman are not different from each other. How is the principle of ‘Tattvamasi’ reflected in the materialistic life of ours, with its various kinds of problems? The Creator’s designs of the universe did not include any difficulties or grievances or problems. But how do a lot of problems originate and occur in the worldly life? The reasons for that are not anywhere else, but within you and your own thoughts. It is the ‘you’ that creates all the problems from within you. It is often said that the grandeur of a deer is enhanced by its beautifully ramified horns. But it is the very same horn that sometimes cause its own destruction, as very often the horn , gets stuck anywhere in the creepers, branches of trees and shrubs in the forests. To cut it short, our sufferings, agonies, pains and difficulties are our own creations and the Providence has no hand in it. In the rat-race for achieving something or other in this competitive world, man very often faces painful reactions and after-effects. He puts the blame for all these ‘bad returns’ squarely on the Providence. If he had been a bit careful and limited his ambitions and aggressiveness, the reactions and after-effects could have been minimized. He, therefore, needs to improve himself – the Atman- by disciplining his thoughts and deeds and try to do whatever little he could to make others happy and comfortable. He would see the Brahman if his Atman can radiate happiness and goodwill in everything around him. Let us pray that the penances and self discipline we impose on ourselves, during the ensuing Mandala Pooja period, may strengthen our faith in Tattvamasi. Loka: Samstha: Sukhino Bhavanthu! Chief Editor 3
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Inside Sabarimala Special
Poem
12 LITERACY & EDUCATION
6
NURANI HARIHARAN
Story
A rough estimate indicates that about 45 to 50 million people visit this temple every year from the four south Indian and other states of our country. They include Hindus, Muslims, Christians, Jains, Budhists and the like. As the Manadala Kaalam is knocking at the door and millions of devotees in Kerala and other states would be taking their sacred vows for their pilgrimage....
26 Luminary in The Darkness SHANI. K
Poem
Spiritual
36 What U Thought
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RESHMA R. NAIR
Nested high in the Sahyadri Mountains, Sabarimala is the best known pilgrimage destination in ‘God’s own country’. The main deity in Sabarimala temple is Lord Ayyappa. This is a unique temple in the land of Kerala where you can enter without thinking of your religion, caste and creed. Sabarimala is one of the highly crowded pilgrimage centre in the world with more than 50 million pilgrims visit every year. The flow of devotees have been increasing in each and every year to this temple and this denotes the importance of Sabarimala ...... Compiled by Whiteline Journal Editorial team.
The Grand Revival of Indian Sports Mani Shankar Aiyar’s skeptic rhetoric notwithstanding, the XIX Commonwealth Games that just concluded in the national capital was by every yardstick a stupendous success, an enormous trial of forbearance and endurance that withstood all odds to finally break even. Let me at the very outset state that when it comes to staging of major international events, every nation .........
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PACHU MENON
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47 Great Grand Parents RAJU
YOUR PREDICTIONS FOR THE MONTH OF
NOVEMBER - 2010
Astrology 43SUBHASH NAIR
Inside Tradition
32 GEETU SAJEEV
Finance
Biography
He is a prolific writer and a well informed historian… A man people love to hate and may even a vow, “Not a nice man to know!”. Yet, every one would love to read him day after day to no end, for he is above all manmade traditions and misconceptions. Here is a document, on the world-famous writerjournalist-poet ........
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K. R. NARAYANAN
A GREAT SCIENTIST FROM AN INDUSTRIALIST FAMILY
Dr. Vikram Sarabhai’s (1919-71) name will remain written in golden letters in the history of India’s space development programme, as he is the scientist, who put India on the international map in the field of space research. ....
22 34 BULLS vs BEARS ! SUBHASH NAIR
Festival
KHUSHWANT SINGH
Blossom of The Crimson Horizon
Life
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Navjeevan village! an ideal haven on the face of earth endowed with captivating scenic beauty and lavish magnificence of nature that will invigorate the mind and body and fill with inspiration and enthusiasm. In short to put it in the best ......
THODUPUZHA K. SHANKAR
45 THE DEEPAVALI P.B. RADHAKRISHNAN
Spiritual
48 SRIMAD BHAGAVAD GITA Dr. K.V. KESAVA SARMA November 2010
Insights
Significance of Mysore Dussehra Festival
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Over the years Mysore has become synonymous with the Dussehra (Dasara) festival. Of all the places in India celebrating the Dussehra festival, the one at Mysore is the grandest and the most famous. This extravagant festival ................
V.N. GOPALAKRISHNAN
Legacy
A GREAT LEGACY
Poet Changampuzha’s “Ramanan” holds the record in Malayalam literature for the largest number of copies sold – over hundred thousand. This was spread over several editions and over several more years. Contemporary popular authors are yet to come near Ramanan’s achievement but their books fare better than at any time in the past. Reference................
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N.R. GOPALAKRISHNAN 5
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Sabarimala Special
I Whiteline JOURNAL
t is a law of nature – as prophesied in Srimad Bhagavad Gita – that whenever righteousness declines and evil dominates, the Providence would put a check on it in its own way. The story of the Asura princess, Mahishi, too, was not an exception to this law. 6
granted her this boon. Armed with this boon, she went on rampaging the three worlds. She kicked away Indra and his allies from the heavens and started ruling from there. It was to annihilate this female evil force that Vishnu changed into a pretty damsel –Mohini- and conceived Parameswara’s child in him. And this child – Hari Hara Suta – is revered and wor-
This Hindu temple never denies entry to any nonHindu, unlike the other Hindu temples in the country. “Any one who believes in me may come unto me” is said to be Lord Ayyappa’s words.
In order to take revenge on the Gods, who killed her brother –Mahishasura – through their incarnation called Durga, Mahishi decided to finish the Gods for ever and capture the Devaloka or the abode of the Gods. She did intense penance and obtained a boon from the creator of the Universe and one of the three primordial divine powers, Bhrahma, that only a son born of the two supreme divine powers - Lord Vishnu (Hari) and Parameswara (Hara) - could harm her. Brahma November 2010
shipped as the God of the present Kaliyuga, by different names like Dharma Sastha, Manikanthan, Mohinisutan, etc. For us Keralites, he is the Lord Ayyappa, residing in his temple in the dense forests of the Western Ghats (the Sahya Parvatha Nira) called Sabari Mala. Lord Ayyappa being a celibate and in pensive penance in his abode, Malayalees always consider their pilgrimage to this temple very sacred and holy. They very strictly observe a period of religious penance (vratha) for 41 days, abstaining from meat, women, alcohol and the like, and lead a pious life before proceeding to the temple. This is perhaps the only temple in the world, which insists on severe abstinence from worldly pleasures, as a pre-requirement for a pilgrimage. The devotees wear black clothes, to distinguish themselves and spend their days in prayers. Mind you, the females are not allowed in the temple, after attaining puberty till their periods have ended. Thus only young girls and old women have the right to enter the temple. I do not think there is any other Hindu 7
temple in the country which insists on such a strict pre-requirement. This Hindu temple never denies entry to any non-Hindu, unlike the other Hindu temples in the country. “Any one who believes in me may come unto me” is said to be Lord Ayyappa’s words. And every one abides by His words. This temple is situated on the legendary Sabari Mala (Sabari Hills) amidst 18 other hills. It is on a hilltop at an altitude of 914 m above mean sea level, and is surrounded by mountains and dense forests. Temples exist in each of the hills surrounding Sabarimala. There are many functional temples and remnants of extinct temples in the surrounding areas like Nilackal, Kalaketi, and Karimala, survive to this day on remaining hills. Originally, the temple used to be opened only during the period of pilgrimage called Mandala Kalam in the vernacular. The temple is open for worship only during the days of Mandalapooja ( roughly about November 15 to December 26), Makaravilakku (January 14- “Makara Sankranti”) and Vishu (April 14), and the first five days of each Malayalam month. It a matter of little surprise that the Ayyappa temple at Sabarimala has countless pilgrims in every Mandala Kaalam. A rough estimate indicates that about 45 to 50 million people visit this temple every year from the four south Indian and other states of our country. They include Hindus, Muslims, Christians, Jains, Budhists and the like. As the Manadala Kaalam is knocking at the door and millions of devotees in Kerala and other states would be taking their sacred vows for their pilgrimage to Sabarimala, the Whiteline Journal thought it appropriate to dedicate its November, 2010, issue to Lord Ayyappa, his unique temple and his countless devotees.
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Spiritual
S
A Unique Indian Temple
abarimala Temple, dedicated to Lord Ayyappa, is a unique temple in the country. It is a part of India’s epics, ancient legends and the history of the Travancore region of “Gods own country”. Situated on the legendary Sabarimala (Sabari Hills) amidst 18 other hills, the temple is at an altitude of 914 meters above Mean Sea Level (MSL), and is surrounded by mountains and dense forests. There are many temples on the big and small hills surrounding Sabarimala. There are many functional temples and remnants of extinct temples in the surrounding areas like Nilackal, Kalaketi, and Karimala. Nestled high on the Western Ghats, (Sahyadri ranges or Paschima Ghattam), Sabarimala is the best known pilgrimage destination in Kerala. This mountain peak has a beautiful temple dedicated to “Lord Ayyappa”. This lies on the eastern high ranges of the Pathanamthitta revenue district in Kerala State.
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This temple is unique in the entire Indian subcontinent due to many reasons. In the first instance it is a Hindu temple, where any devotee - irrespective of his religion, caste, color or creed- can enter and worship God. Again, this temple insists that the devotees observe a period of religious penance (Vratha) for 41 days - abstaining from meat, women, alcohol and the like, and lead a pious life before proceeding to the temple. This is perhaps the only temple in the whole world, which insists on such severe abstinence from worldly pleasures, as a pre-requirement for a pilgrimage. This is also unique in that no female in the productive age group can enter the temple precincts and worship the God. And this is the only temple, where every devotee has to walk for about seven kilometers up the hill in the last leg of their pilgrimage to the temple. Sabarimala is one of the highly crowded pilgrimage centers in the world with more than 50 million pilgrims visiting it every year. The devotees have been on the increase in spite of the enhancement of the modern materialistic attitude among the Indians. The temple and
the younger sister of the powerful devil king, Mahishasura. The Asura King had gained invincible powers from the Goddess, Sakthi, and started harassing the three worlds. Feb up with his atrocities, the gods and the celestial beings approached the Goddess, who took the form of Durga and killed him. This irritated Mahishi, who wanted to take revenge on the Gods and capture the heavenly world. She undertook a severe and uninterrupted penance, which pleased Brahma, one of the primordial divinities, concerned with the creation of the universe. Brahma gave her a boon that only a son born of Hari (Lord Vishnu) and Hara (Lord Siva) can destroy her. Rejoicing in her achievement, she started attacking all the three worlds and imprisoned the gods and other celestial beings. Scared by her atrocity, Indra and the gods prayed to Brahma to help them from the devil princess. Brahma assured them that a son born of Vishnu and Siva will definitely destroy her. Lord Vishnu had taken a feminine form –Mohini- to distribute the nectar that came up from the ocean of milk, when the gods and demons churned it day and night.
its allied places of worship earn sizable revenue to the state, whose major source of income is tourism (including religious tourism).
Siva was enchanted by Mohini’s beauty and charm and at an appropriate time desired to have a child with her. (Mohini-Vishnu Maya) left this child, born with a diamond tied to his neck, in a dense jungle. The child was protected and nourished by the wild animals, till the chieftain of the Pandalam principality (of Travancore) took him home to rear as his own son. He named the child Manikantan (the one born with a diamond in his neck). It was this child, who was destined to annihilate Mahishi and free the gods from the devils. There are many legends and stories about various miracles performed by this child. He even went to the jungles and brought a tigress to offer milk to cure the vile queen of her illness. When the child grew up, he became a powerful and valiant prince. The king wanted
The Story of Sabarimala The Sabari Hill has a very long legendary, epic and historical past. It is said to have been known even from the time of Valmiki Ramayana, as a tribal devotee woman (called Sabari) is said to have fed Srirama and Lakshmana, with wild berries, during their search for Sita. In fact, it is said, Sabarimala got its name from the old saintly Sabari. The origin of the temple, however, is linked to an Asura (Demon) princess called Mahishi. Mahishi was November 2010
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to make him the heir apparent of his kingdom. But, at this juncture, the prince was reminded by Parasurama of the purpose of his birth and, he, subsequently killed the demon princess, Mahishi. Once the purpose of his birth was fulfilled, at the suggestion of Parasurama, he retired for ever to the high peak of Sabari Hill. It is said Parasurama built a temple here for this Hari-Hara -Putra, which later became the famous Ayyappa temple. There are many versions of this story with a good many mythological/puranic/epic characters involved therein. Even now, the King of the Pandalam principality visits Sabarimala, once a year on the Makara Sankranthi day, along with the sacred ornaments from the Palace, which adorn the Ayyappa deity and ‘Deeparadhana’ is conducted. It is at this time that the ‘Makara Jyothi’ appears on the eastern horizon.
The Temple Sabarimala temple is the most famous and prominent among all the Sastha (Ayyappa) Temples of our country. It is believed that Saint Parasurama had installed the idol of Ayyappa at Sabarimala. The temple is comparatively small, when compared to many famous temples of Kerala and is designed in the typical east-Asian architecture. The upper façade of the entry to the temple carries the advitic Sanskrit message, Tat Tvam Asi (That is you”). The temple is situated on an elevated plateau-like area and is connected through eighteen sacred steps to the level of the temple. These eighteen steps – known as Pathinettam Padi are now covered with `Panchaloham’ (a mix of gold, silver, copper, iron and tin). Pilgrims initiate their ascent up the Pathinettam Padi by placing their right foot on the first step. It is said that the first five steps symbolize the five human senses (Panchendriyas) which signify the `mortal’ nature of one’s body. The next eight steps symbolise the eight Ashtaragas, the next three steps stand for three Gunas or Thrigunas and the last two steps represent Vidya (Knowledge) and Avidya (Ignorance). To reach the ultimate truth and vision of life, one has to cross these eighteen steps of worldly traits. There are some other explanations for the eighteen steps as well. One of them says that Ayyappa was a master of 18 weapons and the steps signify these. Another version is that Ayyappa, before merging into the idol at the Sanctum sanctorum, surrendered his 18 weapons, one at each step of Pathinettam Padi. Also, there are people who believe that the steps represent the 18 hills existing in and around the region of Sabarimala temple. Apart from Lord Ayyappa’s temple, there are other
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smaller temples in Sabarimala, like Malikapurathamma temple and the Muslim Shrine for Vavar. Vavar was believed to be Manikandan’s friend and every devotee has to visit the mosque before going to Sabarimala temple.
The Worship & Philosophy Lord Ayyappa or Dharma Sastha, as the deity is known, represents a combination of spiritual powers of Lord Vishnu (the Power that maintains the universe) and Lord Shiva (the power that periodically, re-absorbs the manifestations into Reality). Lord Ayyappa enshrined in the Sabarimala temple combines both these aspects of Brahman. He is, therefore, considered both the protector and the deliverer. The striking significance of the beliefs about Sabarimala Temple is the sense of equality, which makes the pilgrims consider their fellow pilgrims as more respectable than themselves. This tradition has resulted in the pilgrims addressing each other as “The divine Sir” or “Swami”. One could see that everyone around one is a Swami – or is it that whatever one sees around him has divinity in it. Some say the God and his devotees too are the same and equal, as conveyed through the writing at the entrance which reads: Tat Tvam Asi (‘that is you’). Through the observation of strict penance, fasting and abstinence, one learns to control one’s senses, gives up one’s lust and other human desires. One remolds oneself into a new entity. On reaching his destination, one realizes the enormous power, restraint and resilience within oneself. The spiritual striving, which is a natural instinct of man, is an evolutionary effort to identify the limited personality with the supreme unconditioned Reality and thus transcend the limitations to evolve to higher dimensions of consciousness and freedom. We are that blissful Reality but we are often ignorant of it. The spiritual training removes the mist of ignorance. As the practice advances, one begins to feel the gradual emergence of a Divine Personality within. This emerging spiritual dimension guides one through life’s pilgrimage and gives an increasing sense of joy and realization. The Advaitic vision that there is nothing other than the manifestations of the only one transcendental Reality is observed to the maximum extent during this period of self discipline. A very simple and easily understood interpretation of the Ayyappa worship is that one realizes (after a very strictly disciplined and pure life) that what he was searching for or trying to reach was none other than he himself.
Approachability As mentioned earlier, the Sabarimala Temple is situ10
ated in the Pathanamthitta District of the Eastern Kerala. It is very easily approachable by air, train and bus from different parts of the country. The Thiruvananthapuram International Airport and the Kochi International Airport are the nearest airports for those who want to reach here by air. The former is about 200km and the latter about 170 km from Sabarimala. Chengannur (between Kochi and Thiruvananthapuram) is the nearest railway station, about 100 km from Sabarimala. One could also use other nearby railway stations like Kottayam, Kollam etc. But it is not possible to reach Sabarimala, directly by train or plane only. Bus services and taxi services are available from these points to the temple. KSRTC ply frequent services from the nearby towns to Pampa. There are other tourist buses, which carry pilgrimes to Sabarimala from the states like Tamil Nadu, Karnataka and Andhra Pradesh. But, all vehicles are allowed only upto the Pampa river bank.
From Pampa onwards, pilgrims have to undertake trekking, along the steep uphill road, for about 6 -7 Kms, through the forests to reach the temple. Many feel the trekking through the hilly terrains, amidst the dense forests had been a great experience in their life. For the aged and the sick, howver, there are provisions for dholies (Palanquins) for carrying them up the hill. In spite of all the constraints of present day living, it is surprising that the number of devotees coming to this small temple within the forests of Kerala is increasing year by year. Is it because the people have started looking for religious diversions or is it because of their faith that the Lord of Sabarimala alone could give them some solace from their hardships or is it because they find equality in the strictest sense only in this place and during the preparations to visit it. God alone can tell us!!! Compiled by Whiteline Journal Editorial team.
Visiting Time Of The Temple: Opening of sanctum sanctorum
4.00 a.m.
Nirmalya darshanam
4.05 a.m.
Ganapati homam
4.15 a.m.
Neyyabhishekom
4.30 a.m. to 11.30 a.m
Usha pooja
7.30 a.m.
Uchha pooja
1.00 p.m.
Closing of sanctum sanctorum
1.30 p.m.
Opening of sanctum sanctorum
4.00 p.m.
Deeparadhana
6.30 p.m.
Pushpabhishekam
7.00 p.m.
Athazha pooja
10.30 p.m.
Harivarasanam
10.50 p.m.
Closing of sanctum sanctorum
11.00 p.m.
For more details of Pooja, Festivals, accommodation, Transportation... and respective telephone numbers Tune in - www.whitelineworld.com November 2010
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Poem
LITERACY & EDUCATION NURANI HARIHARAN
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One can get literacy from Teachers, schools or colleges But cannot become educated Unless one learns to think
(1)
Literacy means having the Capacity to read and write And anyone who can read Or write, is considered literate
(2)
A literate person only becomes Eligible to do some routine work Whereas an educated person Alone is able to create anew
(3)
Those who are simply literate Can never even imagine of Novel ideas to alleviate the Sufferings of their brethren
(4)
The educated can bring smiles On many faces by sharing from Their cup of knowledge every Worldly wisdom gained by them
(5)
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Life
THODUPUZHA K. SHANKAR
N
avjeevan village! an ideal haven on the face of earth endowed with captivating scenic beauty and lavish magnificence of nature that will invigorate the mind and body and fill with inspiration and enthusiasm. In short to put it in the best journalistic parlance, Navajeevan Village is the most ideal piece of land on earth chosen by the Almighty God to kindle in myriad of hearts, the lamps of hopes and aspirations which otherwise would have languished in despair desolation and destitution. When I first beheld the village embellished by nature with flowers, green fields, shrubs and groves, William Wordsworth’s melodious stanzas of the famous poem “ The Daffodils “came readily tripping on my tongue which I kept humming all the way. The warbling sounds of parrots and mynas and the twittering sounds of sparrows kept the whole atmosphere so vociferous that I was in the seventh heaven for a moment.
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The entire landscape in the Navajeevan Village is situated in the Khapri Village(in Maharashtra). As our team alighted from the car after traveling a long distance of about 100 miles and perambulated through the magnificent narrow lanes with lush savanna on either side, we could distinctly hear the gurgles of a pretty brook flowing so timidly by the side of a group of mansions, erected on it’s banks. The entire hamlet carved within the Khapri village is popularly known as the Navajeevan Village, christened by a band of zealous, endeavoring and dedicated group of priests belonging to the well-known Marthoma Mission in Christianity! Within these mansions are gamboling about, a group of cherubic angels but, fumbling around in darkness and keenly craving for some noble path leading to light, besides, a few God-sent spiritual masters descended upon the earth to protect and unfold these unblemished blossoms and redefine their disparaging image! Navajeevan Village encompassing the whole Khapri Village, is situated in the Morbad Taluka, ap-
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proximately 60 kms away from Kalyan in Maharashtra. Navajeevan Village comprises the entire Khapri Village, consisting of 100 acres of land and upholds those 8 - 9 mansions erected with the very purpose of rehabilitating those innocent souls and nurturing them
The cardinal ideology behind weaning those children, both male and female born to the sex workers trapped in Kamathipura, is to shun them from the possibility of straying into their mothers’ field of activity. Uncared or un counseled males are likely to become pimps and females may follow in the foot steps of their mothers to become graceful and responsible citizens in future. Here, the type of life of the children will remind one of the ancient Gurukul or Precep14
tory system, where the wards or disciples were boarding with their preceptors and acquiring basic education in a systematic manner on a prolonged basis. Well, the main aim of the preceptors is to teach these cherubs, streaming in from specific parts of the city, the very purpose of and ethical values in life. The main objective of all these exercises is to develop their inner faculties. Again, the masters, the disciples and the appointed guardians at the Navajeevan Village proffer and partake the nectar of natural love and affection which otherwise, these discarded buds are deprived of. In 1994, the Marthoma Mission, with an august vision made a beginning of their philanthropic set of activities under the aegis of Navajeevan Centre in Maharashtra. This specially set up institution, situated in Navi Mumbai and those saviors in the Navajeevan Village are endeavoring day and night with full sense of dedication to ameliorate the living conditions of these neglected lots . The complete ownership of the entire 100 acres of land vests with the Navajeevan Centre. The centre was formally inaugurated by Dr. P.C. Alexander, the erstwhile governor of Maharashtra on 1st May 1994. This is a distinct branch of activity of the Marthoma Mission, specially designed for the welfare of those deprived little ones. Now let us analyse the various aims, aspects and functions of the Navajeevan Centre very closely and minutely. It is this Navajeevan Centre that is functioning as the centrifugal force behind all the humanitarian activities and meanwhile scouting in specific areas to identify the deserving children and hand them over to the Navajeevan Village to subject them, in a phased manner, to the sublimation process. And, of course, you may be
growing more inquisitive to know where do these little ones come from and how ? Now, let us see! Perhaps, every one in Mumbai and other places outside Mumbai may be well aware of the infamous Kamathipura which is, otherwise, called the Red Light Area in Mumbai . Living here are hundreds of hapless women, who have inadvertently strayed in to this most disgraceful profession of selling their flesh for a morsel of food. The women (in majority of cases belong to gullible peasants’ families in remote areas) who are clandestinely trafficked in to this city on the pretext of providing some decent employment in the first instance, are later deceptively inducted into prostitution so ruthlessly. Abject poverty and also the propensity to earn fast money also play causative factors that lure them so magically to this profession. There is an organized racket behind the trafficking process. There are, of course, those who voluntarily take to this profession which is thriving so lucratively in big cities like Mumbai . An anatomy of this subject will reveal a surprising but, irrefutable fact, the psycho somatic aspect of the human physiology. The human body, as every one knows, is a composition of five elements or is the compounded structure of certain natural forces. Of all, fire is the most vital component that ignites the senses and churns out the most sensitive instinct of ‘libido’ which converts any homo in to a wild beast. This bestial quality of man is the motive force behind all his lustful acts which blinds and enslaves him before a woman who normally expects some succor and decent behaviour from a man. This deception of his senses and self consciousness and betrayal of his conscience result in the birth of unwanted offsprings and tramples down all his ethical values. Here, November 2010
neither the women nor their offsprings are able to locate some one who can vouch for the accountability or fix the responsibility of parenthood with any body. These kids are thus deprived of bonafide parents who can own their parenthood. The cardinal ideology behind weaning those children, both male and female born to the sex workers trapped in Kamathipura, is to shun them from the possibility of straying into their mothers’ field of activ-
Those behind this benevolent movement are well-trained social workers and members of Women’s Clubs or organizations in the city who play the pivotal role in this sphere. Here at these counseling centres, those engaged in the profession drop in to seek proper guidance to be wary about the consequential diseases lurking in their profession and their remedial measures. ity. Uncared or un counseled males are likely to become pimps and females may follow in the foot steps of their mothers. With this end in mind, and also with the full consent of and support of Navajeevan Centre, there are many full-fledged counseling centres operating as Day and Night Care Shelters at Faras Road and Sindhi Galli (lane) in Kamathipura . Those behind this benevolent movement are well-trained social workers and members of Women’s Clubs or organizations in the city who play the pivotal role in this sphere. Here at these counseling centres, those engaged in the profession drop in to seek proper guidance to be wary about the con15
sequential diseases lurking in their profession and their remedial measures. The offsprings of the sex workers are well looked after in Day and Night Care shelters in tandem with their operational timings. In this connection, it may not be construed that by taking care of the babies , the shelters are indirectly shielding their profession. Rather, the shelters are functioning so scrupulously that their principal objective is to counsel them to desist this ignominious profession and switch over to the righteous path of living slowly and systematically in a phased manner . The cardinal functions of the Day and Night Care Shelters are, there fore, as follows:1) To prevent the children from witnessing their mothers’ profession, 2) To impart fair education to the children and promote their character formation, 3) To protect the kids vis-a -vis admonish the women to correct through regular counseling, 4) To caution them against the deadly diseases like HIV, AIDS, etc and their adverse effects, 5) To educate the children and rehabilitate them by uniting them with their mothers to start a new life ultimately. With these noble aims in mind, after a few months, the children who are first looked after in the Day and Night Care Shelters are shifted to the Preparatory House at Kalyan (Maharashtra) with the full consent of their mothers. Now there are more than 100 such children in both the shelters at Faras Road and Sindhi Galli. The children at the Preparatory Home are further shifted to the Navajeevan Centre after a few months. Prior to this, they are imparted intensive training to
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give up all their undesirable habits or vices and in reality the whole exercises can be considered a purification process in progress. By the time the children reach the Navajeevan Centre, they must have undergone radical transformation of their attitude which could be observed from their behaviour. The male and female children in the centre are sheltered in separate camps .They are provided with all normal amenities at the centre. The entire unit where the children are housed is called the Navajeevan Homes. Here, there are around 200 children approximately. There are also full time well trained wardens to look after the children in the separate male and female camps. There are House Parents for taking care of the boys and House Sisters for the girls. Here, they conduct separate prayers every day and common prayers on every Thursday. Besides, Sunday school, Evaluation classes, sports, games etc. are also arranged for the benefit of the children. The mothers are permitted to visit their children once in a month and assess their progress in bringing up as well as upbringing . The Marthoma Mission has set up a school by the name Navajyoti School principally with the objec-
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No government agency nor any N G O is understood to have ever made any effort to arrange for the welfare of the women and their children or ameliorate their living conditions or arrange to provide adequate medical facilities. At this critical juncture only embarked upon the arena the Marthoma Mission with their universal gospel of “God’s Love in Action” to elevate these underprivileged to the surface in close pursuit of the foot prints of Jesus Christ and their selfless services to humanity are quite laudable. tive of imparting education to the children who have undergone the basic training at the Navajeevan Village. The school is successfully functioning for the past 8 - 9 years. The children of the villagers too are given opportunity to receive the basic education. The management has also formulated a scheme to teach them the basics of computer application. In addition, the mission is operating the Navajeevan Clinic, i.e. the Primary Health Centre for looking after the health of the children of the Navajeevan Village as much as of the children of the villag16
ers. Here, the management arranges Seminars, Medical Camps etc. with a view to creating health awareness among the children as well as among the villagers. Moreover, they also produce milk, vegetables, etc. necessary for the consumption at the Navajeevan Village. They have coined apt names for their other products viz. Jeevan Sasya, Jeevan Vasthra, Jeevan Sugandh, Jeevan Prakash, Jeevan Ahar etc., to differentiate easily . The grown up children at the Navajeevan Village are gradually shifted to the Extension Homes functioning at Vashi, Kalyan, Kandivli, and Goregaon in Mumbai. The children at the Extension Homes pursue their higher education visà-vis some kind of occupation. A few of them have already become graduates and subsequently taken up jobs in certain corporate offices like J. P. Morgan, Riya Travels etc. Some of the girls after successfully completing their Montessori training have been absorbed in the teaching department at the Navajeevan School. The mission has also started a Technical Education Centre in the adjacent building with the support of Fr. Agnel Education Centre at Banda. According to Rev. Fr. Mathew Samuel and his beloved spouse Preena Mathew, who is the Principal of the Navajeevan School the Navajeevan Vocational Training Centre has also started functioning recently which imparts special training on Hardware, Software, Electrical, Carpentry, English speaking etc. to empower the children to choose any line of activity according to their aptitude for their livelihood and well being . No government agency nor any N G O is understood to have ever made any effort to arrange for the welfare of the women and their children or ameliorate their living conditions or arrange to provide adequate medical facilities. At this
critical juncture only embarked upon the arena the Marthoma Mission with their universal gospel of “God’s Love in Action” to elevate these underprivileged to the surface in close pursuit of the foot prints of Jesus Christ and their selfless services to humanity are quite laudable. Rev. Fr. Moni Mathew, Rev. Fr. Mathew Samuel and madam Preena Mathew are the strong pillars of the whole rehabilitation venture whose main obsession is the development and welfare of the children . The monthly expenditure for the upkeep and education of the children and the maintenance of Navajeevan Centre etc. including other overhead expenses is estimated at Rs.6 – 7 lakhs approximately, out of which 25% is contributed by the Holistic Child Development of India (HCDI) at Pune according to the principal functionaries of the centre. Many people magnanimously contribute to the centre. Nevertheless, the Mission feels that if contributions flow in regularly from the NRIs, Industrialists, Charitable organizations, Corporate sector, Lion’s clubs, Rotary clubs, affordable private individuals etc. they can enlarge the scope of their activities and provide sophisticated educational facilities to the children as well as augment their vocational training opportunities. Well wishers are welcome to arrange for the provision of dresses, school books and other necessaries for the children and participate in such a virtuous programme. Every one of us should think, when our own children are enjoying all pleasures in life, is it not our humanitarian duty to ensure, though not equally, at least something for these tender ones for whom there are only well wishers and philanthropists with a fair sense of kinship or consideration as human beings. We can do many things according to our mite for these unsullied blossoms November 2010
blooming in the garden of God only when we compassionately weigh them against our own children Rev. Fr. Mathew Samuel suggested that Malayalees with a flair for teaching or interested in service are always welcome with all indispensable amenities at the Navajeevan Village . Mahatma Gandhi once observed “India could be considered free only when a woman goes out alone at the dead of night and returns to her habitat safely”! But, unfortunately, even after six decades of liberation from the thralldom of Europe, women in India are haunted by the twin nightmares of social insecurity and physical exploitation. Every woman will aspire for a normal life and never contemplates such a predicament. Like the famous maxim “Behind every successful man, there is a woman”, we can also infer that “Behind every spoilt woman, there is a man” .There is no doubt that the Mission is playing a decisive role in rescuing such hapless women and their children and assuring them of adequate social security and protection against exploitation. Their motto “God’s Love in Action” which at first dawned as a tiny spark in their intellectual domain later developed in to a bonfire and the wings of that fire have spread to other areas too. There may be such innumerable Kamathipuras or Sonapurs (another such infamous area in Mumbai) created by man and there all such social organizations may reach to provide succor and social security. Those tender buds blooming in the red light streets or the crimson(red) horizon where myriads of women are ruthlessly made victims of male dominance, could be aptly called the “BLOSSOMS OF THE CRIMSON HORIZON”! And, when we look at these blossoms, plucked and relocated elegantly to the golden vase of the Navajeevan 17
Centre, their immaculate smile always occupies an unforgettable place in our memory lanes. Their anxiety to shed around, the brilliance of serenity and self confidence and their indomitable spirit to forge ahead are palpable on their faces . Let us hope that those blossoms will spread around their fragrance and make life exemplarily meaningful to vindicate the Mission’s motto “God’s Love in Action”! Let us also pray God that Navajeevan Centre will always be an inspiration or an example to emulate for others and a perennial source of succor and solace to those blossoms who find a secure place in their ever cherishable holy flower vase ! *** It is worth mentioning here that this writer along with Mr. U.N. Gopi Nair visited the Navajeevan Village and also contributed an elaborate article in Malayalam on this sensational topic, which was published in the October 2009 issue of JWALA, the most popular Mumbai based family magazine in Malayalam. Those who want to make any contribution in cash or in kind to the Navajeevan Village and/or sponsor the one time meals of those children may kindly contact:1.The Director, Navajeevan Centre, Sector-10,A,Plot no:18,Vashi,Navi Mumbai,Maharashtra Pin400 703. Tele: 02227669484 / 27650005 OR 2. Navajeevan Village, Near Khapri Village, Tokawade P.O, Thane dist, Maharashtra. Tele: 02524-242093/94, Mobile no: 9673531969/9637531970 Brothers and sisters, please contribute generously for this noble cause.
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Biography
K. R. NARAYANAN
H
e is a prolific writer and a well informed historian… A man people love to hate and may even a vow, “Not a nice man to know!”. Yet, every one would love to read him day after day to no end, for he is above all man-made traditions and misconceptions. Here is a document, on the world-famous writer- journalist-poet Khushwant Singh, compiled from many published books and other documents.
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Turning the Ethos It was during his editorship of the Illustrated Weekly of India that an aspirant of English writing in me came in contact with the writings of Khuswant Singh. Between 1969 and 1978 he was the chief editor of The Illustrated Weekly of India. The weekly was an ancient institution that lasted for more than a century, and was the biggest English-language news-magazine in the whole of Asia. Every educated middle and upper middle class of India (especially in the south) always read the weekly. Our family too was not an exception. It was effectively a colonial society magazine during the British rule and about five decades thereafter, under two brilliant editors. Khushwant Singh was the third Indian editor, and, it is said, “he turned the ethos of the magazine on its head”.
The then Editor’s page in the Illustrated Weekly of India His own description of his approach in the preface to a collection of columns - titled Khushwant Singh’s Editor’s Page (1981) - is worth remembering in this context: “Under its first two Indian editors The Illustrated Weekly became a vehicle of Indian culture devoting most of its pages to art, sculpture, classical dance and pretty pictures of flowers, birds, and dancing belles. It did not touch controversial subjects, was strictly apolitical and asexual (save occasional blurred reproductions of Khajuraho or Konarak). It earned a well-deserved reputation for dull respectability. I changed all that. What was a four-wheeled VicNovember 2010
toria taking well-draped ladies out to eat the Indian air I made a noisy rumbustious, jet-propelled vehicle of information, controversy and amusement. I tore up the unwritten norms of gentility, both visual and linguistic…... And slowly the circulation built up, till the Illustrated did become a weekly habit of the English-reading pseudo-elite of the country. It became the most widely read journal in Asia (barring Japan) because it reflected all the contending points of view on every conceivable subject: politics, economics, religion, and the arts”. One should not be surprised when one comes across the not so comfortable comments on this great columnist-journalist – historian of our time. The 'ipsisima verba' of a literary critic about Khushwant Singh goes like this: “The very name Khushwant Singh conjures up the image of an untidily dressed, flirtatious Sardar, fortified with scotch, and surrounded by a bevy of winnable women writers and socialites. The lay reader believes him to be an extremely superficial and frivolous man, who has a penchant for getting into soups due to his unrestrained opinions on disputable topics. They feel that neither he nor his writings ought to be taken seriously. The result is that when the merit of the works of Khushwant Singh is mentioned, it is usually taken with a pinch of salt”. But it is really not possible for us to relate the abovementioned persona with the writer of numerous serious and scholarly works. The facts about this great writer are known to any one who has spent his/her time in studying English writing in India. Khushwant Singh is many things to many people. He excelled in journalism and can be said to be one of the best in India in this field and had served as the editor of several wellknown literary and news magazines, as well as two major broadsheet newspapers, through the 1970s and 19
1980s. He became a legend and an icon in the world of Indo-Anglian writers. He is a lawyer, critic and columnist. He is a prolific writer and a historian. He is a man people love to hate and may even avow, “Not a nice man to know”. Yet, English readers the world over loved to read him day after day no end.
A Giant of a Writer But, whenever one thinks of the Indian English writers, whose childhood had been spent under colonial rule and could elicit nostalgic recollections from them, two names rush to one’s mind. They are R.K. Narayan and Khushwant Singh. These two great writers belong to two different regions of the country, grew up and lived in entirely different circumstances and environments. Narayan had a deep involvement with the rural and semi-urban south India, and the common people who lived therein. This fascination of his has resulted in his creation of his own imaginary town somewhere in southern India, which he calls Malgudi. (Some argue that it reflects Coimbatore, while others claim it as Mysore). Khushwant Singh, on the other hand, has a wider range of nostalgia thoughts and fascination. His coverage extends from his remote village - Hadali - in the present Pakistani Punjab to distant places like Delhi, Chandigarh, Amritsar, and even foreign lands like the United Kingdom. While R.K. confines himself to the sober southern conservatism, the Sardar’s world ranges from the
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Punjabi religion and way of life to the most urbanized scenarios of politicians, money spinners, and other men and women who are very often spoken of. Khuswant Singh is never a hypocritic, but very honest, when he openly discusses his weaknesses and very frank in his views or observations on alcohol or women. Hypocrisy is never his cup of tea! The Urdu and Punjabi literature and history of the north and north-west India too fall within the coverage of this 95 year old colossus of English writing in India. And Khushwant Singh is best known for his trenchant secularism, his humor, and an abiding love of poetry. His comparisons of social and behavioral characteristics of Westerners and Indians are laced with acid wit. Even in his old age, Singh has every right to feel glad that there are people wanting to read him. His first book – The mark of Vishnu and Other Stories – was published in London in 1950. He has since been writing - novels, short stories, biographies, history, translations, poetry, travelogues, nature and even gossip and pointless issues. All through his diverse writings can be seen the fact that they were written as effortlessly as the much researched pieces of his prose. “I have had more than my share of adoration and condemnation. I have taken both in my stride” said this oldest living English writer of India on one occasion. According to him, he has now taken sanyas in his home. His days of vigorous tennis, long walks, long lengths of golf, and hours of swimming are all over. Also, he feels he has less zeal for writing and reading, due to his impaired vision. But, true to his habit, he continues to ruminate over the past. This rumination does precipitate impeccable and perfect prose in English.
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Khuswant Singh was born in Hadali, Punjab (which now lies in Pakistan), to a Sikh family. His father, Sir Sobha Singh, was a prominent builder in Lutyens’ Delhi. He was educated at Government College, Lahore, St. Stephen’s College in Delhi and King’s College, London, before reading for the Bar at the Inner Temple. In August 1947, days before the partition of India and Pakistan, Singh, then a lawyer practicing in the High Court in Lahore, drove to his family’s summer cottage at Kasauli in the foothills of the Himalayas. Continuing on to Delhi along 200 miles (320 km) of vacant road, he came upon a Jeep of armed Sikhs who boasted that they had just massacred a village of Muslims. Such experiences precipitated in his 1956 novel Train to Pakistan. (The 2006 edition of Train to Pakistan, published by Roli Books in New Delhi, also contains 66 photographs by Margaret Bourke-White that capture the partition’s violent aftermath.) Singh has edited Yojana, an Indian Government journal, The Illustrated Weekly of India, news weekly; and two major Indian newspapers, The National Herald and the Hindustan Times. During his tenure, The Illustrated Weekly became India’s preeminent news weekly. After Singh’s departure, it suffered a huge drop in readership. From 1980 through 1986, Singh was a member of the Rajya Sabha, the upper house of the Indian parliament. He was awarded the Padma Bhushan in 1974 for service to his country. In 1984, he returned the 20
award in protest against the siege of the Golden Temple by the Indian Army. He won the Honest Man of the Year, Sulabh International (2000), Punjab Rattan Awards from the Government of Punjab (2006), and Padma Vibhushan from the Government of India (2007). Singh is said to wake up at 4 am each day and write his columns by hand. His works range from political commentary and contemporary satire to outstanding translations of Sikh religious texts and Urdu poetry. Despite the name, his column “With Malice Towards One and All” regularly contains secular exhortations and messages of peace. In addition, he is one of the last remaining writers to have personally known most of the stalwart writers and poets of Urdu and Punjabi languages, and profiles his recently deceased contemporaries in his column. One of the most striking aspects of his weekly writings is his outright honesty; he will openly admit to his weaknesses and mistakes, along with an acceptance of his declining health and physical abilities in more recent times. He has a son named Rahul Singh and a daughter. He is the paternal uncle of actress Amrita Singh. He is an atheist. In his article in The Hindustan Times, he once wrote, “I don’t believe in God, satan, angels, devils, heaven or hell”. As a public figure, Singh has been accused of favoring the then ruling Congress party, especially during the reign of Indira Gandhi. He is better viewed as an establishment liberal. Singh’s faith in the Indian political system has been shaken by events such as anti-Sikh riots that followed Indira Gandhi’s assassination, in which major Congress politicians were alleged to have been involved. But he has remained resolutely positive on the promise of Indian democracy and worked via Citizen’s Justice Committee floated by H. S. Phoolka who was a senior
price on his head for a while). And apart from these specific political questions, of course, Khushwant’s aforementioned secularism — his preference for scotch, his crude humor, and his public declaration that he has no personal religious faith, have all eroded support for him from devout Sikhs.
advocate of the Delhi High Court.
Writer - Journalist He began his career as a journalist with the All India Radio in 1951. Singh started the magazine Yojna and edited it during the years 195153. The highlight of his career came when he served as the editor of the Illustrated Weekly of India during the late 1970s when its circulation sky-rocketed and the weekly became a part of the Indian reading habit among those who read English. Singh went on to become the editor of the Hindustan Times (1980-83). Today, at the ripe old age of 95, he is India’s best-known columnist and journalist. As said earlier, Khushwant Singh
has innumerable works to his credit in different areas. His autobiography under the title “Truth, Love and a Little Malice” (2002), gives a very fair account of this writer’s early views and observation of the world he was involved in. His historical works like the “Delhi: A Novel” (1990), “A History of the Sikhs: 1469-1838 and 1839 -2004” and “The Illustrated History of the Sikhs” (2006) shine out as his masterpieces. His column in various papers entitled “With Malice towards One and All”, though pungent at times, is very well received throughout the world. His other works include The History of Sikhs (1953), Train to Pakistan (1956 ), The Voice of God and Other Stories, (1957 ), I Shall Not Hear the Nightingale (1959) , November 2010
The Sikhs Today (1959 ), The Fall of the Kingdom of the Punjab (1962 ), A History of the Sikhs, (1963), Ranjit Singh: The Maharajah of the Punjab (1963), India’s first armed revolution (1966 ), A History of the Sikhs (1966), A Bride for the Sahib and Other Stories (1967), Black Jasmine (1971), Tragedy of Punjab (1984 ), Sex, Scotch and Scholarship: Selected Writings (1992 ), Not a Nice Man to Know: The Best of Khushwant Singh (1993 ), We Indians (1993 ), Women and Men in My Life (1995 ), Uncertain Liaisons; Sex, Strife and Togetherness in Urban India (1995), The Company of Women (1999 ), The End of India (2003), Burial at the Sea (2004 ), Paradise and Other Stories ( 2004), Death at My Doorstep (2005 ), Why I Supported the Emergency: Essays and Profiles (2009), etc. His short stories include: The Mark of Vishnu and Other Stories. (1950), the Voice of God and Other Stories. (1957), A Bride for the Sahib and Other Stories. (1967), Black Jasmine. (1971), The Collected Stories, (1989), and the like.
Despite that ambivalence, it’s widely recognized that Khushwant Singh’s History of the Sikhs is still a benchmark as a written introduction to the Sikh tradition. And he has, after all, retained the turban and beard that are so important to Sikh cultural identity. In short, despite everything, for most people, Khushwant Singh is still the same old Sardar. He had the guts to return the Padmabhushan decoration in 1984 in protest against the siege of the Golden Temple during Operation Bluestar . Remember, the work of the very same Sardar on the Sikh History is perhaps one of the most authoritative works on the topic. ***
The Sardar of Principles The Sikh community has been somewhat ambivalent about Khushwant Singh over the years. Earlier, he was seen as too close to Indira Gandhi, despite his public rebuke of Operation Blue Star. During the years of militancy in Punjab, his strong opposition to the secessionist movement made things dangerous for him (I believe there was a 21
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Biography
“There is no leader and there are no led.. A leader, if one chooses to identity one, has to be a cultivator rather than a manufacturer. He has to provide the soil and the overall climate and the environment in which the seed can grow. One wants permissive individuals who do not have a compelling need to reassure themselves that they are leaders” were the words of this great scientist from a great industrial family of Ahmedabad. Here is a document - compiled from different publications, books and reports- on the great scientist, a great industrialist and a great educationist called Dr. Vikram Ambalal Sarabhai. Dr. Vikram Sarabhai’s (1919-71) name will remain written in golden letters in the history of India’s space development programme, as he is the scientist, who put India on the international map in the field of space research. But his contributions in other areas of industrial development, like the textiles, pharmaceuticals, nuclear power, electronics, etc. are also equally great. He was responsible for widening the horizon of the science and management education of the country.
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The most striking aspect of Dr. Sarabhai’s personality was the range and breadth of his interests and the way in which he transformed his ideas into institutions. Vikram Sarabhai was a creative scientist, a successful and forward looking industrialist, an innovator of the highest order, a great institution builder, and an educationist with a difference, a connoisseur of arts, an entrepreneur of social change, a pioneering management educationalist and many things more. In spite of all these, this humble, very unassuming and warm human being had tremendous compassion for others. He was a man who could charm and win the hearts of any, who came in contact with him. He could establish a personal rapport with any one he had come in contact, within a very short time. This was mainly due to his trust-worthiness and the way he respected others, irrespective of the differences in social or financial status. He was great by birth, by deeds and in his commitments to the society he lived in. We are told that anybody, irrespective of his position in the organization, could meet Sarabhai without any fear or feeling of inferiority and Dr. Sarabhai would always offer him/her a seat and make him/her relax and talk on equal terms. He believed in an individual’s dignity and tried hard to preserve it. He was always in search of a better and efficient way of doing things. Whatever he did, he did it creatively. He displayed extreme care and concern for the younger people. He had immense faith in their potentialities. He was always ready to provide opportunities and freedom to them. Vikrambhai (as he was affectionately known among the industrialists of Gujarat) was a “rare combination of an innovative scientist, forward looking industrial organiser and imaginative builder of institutions for the economic, educational and social upliftment of the country”. He had an excellent sense of November 2010
economics and managerial skill. No problem was too minor to him. A large part of his time was taken up by his research activities and he continued to supervise research till his untimely death. Nineteen people did their Ph.D under his supervision. He, independently and in association with his colleagues, published innumerable scientific papers and documents.
After the war he returned to Cambridge to work for his Ph.D on cosmic rays. In 1947, he was awarded Ph.D by the Cambridge University for his thesis `Cosmic Ray investigation in Tropical Latitudes’. After this, he returned to India and continued his research in cosmic ray physics.
Dr. Sarabhai was a very rare type of visionary, who could see opportunities in any sphere and could create the same even in the most remote spheres as well. To him the object of life was “to make life a dream and to turn the dream into a reality” Dr. Sarabhai taught many others how to visualize and to work towards realizing them. The success of India’s space programme is a testimony to this.
Formative Years Vikram Ambalal Sarabhai was born on August 12, 1919 in Ahmedabad in an affluent family of progressive industrialists. He was one of eight children of the industrial tycoon of yore in Ahmedabad, Ambalal Sarabhai and his wife, Sarla Devi Sarabhai. His siblings include the freedom fighter Mridulaben 23
Sarabhai and the industrialists, like Anand, Gautam, Giraben, the renowned educationist and founder of Shreyas Foundation Leena Sarabhai, etc. His nephews, like Suhridbhai Sarabhai, too have created a niche for themselves in the sphere of industrial development in Gujarat. Ambalal Sarabhai was the founder of the flagship of the Textile Industry of Gujarat, called the Calico Mills. The Sarabhai Group had already established in the industrial/business sector of Ahmedabad, Vadodara and the then Bombay, through their companies like Sarabhai Chemicals Limited (under collaboration with the Squibb) , Ambalal Sarabhai Limited, Calico Mills Limited, Bakubhai Ambalal Limited, Karamchand Premchand Limited, Ilac Limited and the like, from the early thirties to sixties. The Sarabhai family was involved very much with the freedom movement based from Ahmedabad. During the childhood of Vikram Sarabhai, his ancestral home - The Retreat – in the prestigious Sahah-i-Baug area in Ahmedabad, used to buzzle with the activities of many important people from all walks of life. Many great men of India used to stay with the Sarabhai family when they visited Ahmedabad. Mahatma Gandhi also once stayed at their house while recovering from an illness. Visits by such great men did have great influence on Vikram Sarabhai. Gurudev Rabindranath, J. Krishna Murthi, Motilal Nehru, V. S. Shrinivasa Shastri, Jawaharlal Nehru, Sarojini Naidu, Maulana Azad, C. F. Andrews, C. V. Raman, etc. were only a few of them. Vikram had opportunities to interact with these great men from his childhood itself and this had sowed the seeds of national spirit in him. Vikram Sarabhai had his early education in the family school started by his mother Saraladevi, on the Maria Montessori pattern. After completing his Intermediate Science examination from the Gujarat College, Ahmedabad, Vikram went
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to Cambridge (UK) in 1937 where he obtained his Tripos in Natural Sciences in 1940. At the outbreak of the Second World War he returned to India and joined the Indian Institute of Science at Bangalore, where he took up research in cosmic rays under the supervision of the Nobel Laureate Sir. C.V. Raman. He published his first research paper entitled “Time Distribution of Cosmic Rays” in the Proceedings of Indian Academy of Sciences. After the war he returned to Cambridge to work for his Ph.D on cosmic rays. In 1947, he was awarded Ph.D by the Cambridge University for his thesis `Cosmic Ray investigation in Tropical Latitudes’. After this, he returned to India and continued his research in cosmic ray physics. In India he studied interplanetary space, solar-terrestrial relationships and geomagnetism. After Dr. Homi Bhabha’s demise, Dr. Sarabhai continued his work at the Atomic Energy Commission of India. The establishment of the Indian Space Research Organization (ISRO) was one of his greatest achievements. He successfully convinced the Government of the importance of a space programme for a developing country like India, especially after the launch of Sputnik by Russia. Dr. Bhabha supported Dr. Sarabhai in setting up the firstever rocket launching station in the India. This center was established at Thumba near Thiruvananthapuram on the coast of Arabian Sea, primarily because of its proximity to the equator. After a monstrous effort in infrastructure, personnel, communication links, and launch pads, on November 21, 1963 the inaugural flight was launched with sodium vapour payload. As a result of dialogue with NASA, Dr. Sarabhai launched the Satellite Instructional Television Experiment (SITE) during July 1975 -July 1976. Dr. Sarabhai commenced the project for the fabrication and launching of an Indian Satellite and the result
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was the satellite Aryabhatta, which was launched in the orbit in 1975 from a Russian Cosmodrome. This development furthered the indigenous capability for satellite launching from low-orbiting to synchronous levels.
The Atomic Energy Commission After the demise of Dr. Homi J Bhabha in January 1966, Dr. Sarabhai was asked to assume the responsibilities of the office of the Chairman, Atomic Energy Commission. Sarabhai had realised the enormous potentialities inherent in space science and technology for a
While designing this school, Kahn put into question how and where people learn. Learning was not happening strictly in classrooms, but in the corridors and the spaces in between as well. It was in his uncompromising approach to rethinking the fundamentals of architecture that young Indian architects found in Kahn. wide range of social and economic development activities – communication, meteorology/weather forecasting, and exploration for natural resources, to name only a few.
The Institution Builder Dr. Sarabhai was a great institution builder. He helped to establish a large number of institutions in diverse fields. Ahmedabad Textile Industry’s Research Association (ATIRA) was the first institution that Sarabhai helped to build. This 24
assignment he undertook just after returning from Cambridge after obtaining his doctorate and had no formal training in textile technology. Formation of ATIRA was an important step towards modernizing textile industry in India. At the time of establishing ATIRA there were no quality control techniques in majority of the textile mills. At ATIRA, Dr. Sarabhai created conditions for the interaction of different groups and different disciplines. While hiring personnel at ATIRA, he ignored the requirement of experience. Some of the most well-known institutions established by Dr.Sarabhai were: Physical Research Laboratory (PRL), Ahmedabad; Indian Institute of Management (IIM), Ahmedabad, Vikram Sarabhai Community Science Centre, Ahmedabad; Adriana Academy for Performing Arts, Ahmedabad; Vikram Sarabhai Space Centre, Thiruvananthapuram; Space Applications Centre, Ahmedabad; Faster Breeder Test Reactor (FBTR), Kalpakkam; Varaiable Energy Cyclotron Project, Calcutta; Electronics Corporation of India Limited (ECIL), Hyderabad and Uranium Corporation of India Limited (UCIL), Jaduguda, Bihar. Dr. Sarabhai was a man of deep cultural interests. He was interested in music, photography, archaeology, fine arts and so on. With his wife Smt. Mrinalini Sarabhai, he established the reputed Darpana - an institution devoted to the performing arts. He believed that a scientist should never shut himself up in his ivory tower or overlook the problems faced by the society in mere academic pursuit of pure science. Sarabhai was deeply concerned with the state of science education in the country and for this purpose he established the Community Science Centre in Ahmedabad. His interest in environment protection made him support the creation of the Centre for Environment Education (CEE) on the Thaltej Hills of Ahmedabad.
The Indian Institute of Management, Ahmedabad
A Harvard in Ahmedabad In 1963 a group of four Indian profesors was sent to Harvard Business School for training. Its mission was to learn the case study ideology followed at Harvard. The professors were to teach at a new management institute being built at Ahmedabad. One of the four professors, Surinder Pruthi, had turned down a job offer from Massachusetts Institute of Technology to teach at this new management institute. It was at the insistence of his friend who thought that a world-class institute was needed at Ahmedabad and stole it from Mumbai (which was Harvard’s original choice). The friend was none other than Dr. Vikram Sarabhai, and the institute was going to be called Indian Institute of Management, Ahmedabad. (IIMA). The blueprint of the building gave no indication that it was going to become the toughest business schools to get into. But it did. The toughest and the best. A reputed Gujarati architect, Balkrishna Doshi, invited Louis Isadore Kahn, one of the most influential architects of the 20th century, to design the building for the Indian Institute of Management in Ahmedabad. It was to comprise a main building with teaching areas, a library and faculty offices around the main courtyard, separate dormitory units for the students that were to be interconnected with a series of arched passages, and houses for the faculty and staff. Louis Kahn’s presence signaled a turning point in November 2010
contemporary architecture in postindependent India. While designing this school, Kahn put into question how and where people learn. Learning was not happening strictly in classrooms, but in the corridors and the spaces in between as well. It was in his uncompromising approach to rethinking the fundamentals of architecture that young Indian architects found in Kahn. Through his massive yet austere brick forms, Kahn offered these architects a spiritual experience that made them believe they could effectively build the new nation and achieve a balance between modernity and tradition. Built between 1962 and 1964, the IIMA complex now sits on a 60-acre campus. (Recently another 100 more acres of land was acquired and an extension to the old Institution has been built on the north of the old site, just across a road). In 1974, Louis Kahn died of a heart attack in Pennsylvania Station in New York City. In his honor, one of the squares in the building, he left behind in India, was christened the Kahn Plaza.
Luis Khan –the designer of I.I.M.A This business school established 25
in Ahmedabad (in 1961) was the second Indian Institute of Management of India and functioned as an autonomous institution by the Government of India in collaboration with the Government of Gujarat and Indian Industry. Dr. Vicar Sarabhai and other Ahmedabad based industrialists such as Kasturbhai Lalbhai, the owner of Arvind mills, played a major role in the creation of the Institute. Because of its collaboration with Kellogg School, Wharton School and Harvard Business School in its initial years, IIMA pioneered the case method of teaching in India. The method still forms the dominant method of management teaching.
Dr. Vikram Sarabhai was honored with many awards and distinguished positions in view of his great contributions to the nation in very many areas. Some of them were; • Bhatnagar Medal (1962) • President of the Physics section, Indian Science Congress (1962), • Padma Bhushan (1966), • President of the General Conference of the I.A.E.A., Verina (1970), • Vice-President, Fourth U.N. Conference on `Peaceful uses of Atomic Energy’ (1971) • Padma Vibhushan (Posthumous1972) As is often remarked, Ahmedabad’s greatest contribution to the world was this brilliant scientist, illustrious industrialist, bright educationist and – above all – a great human being!! ***
K. R. NARAYANAN
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Story
Luminary in The Darkness
S
SHANI. K
wadeshabhimani K. Ramakrishna Pillai, the great legend in Malayalam Journalism, who dedicated his life to expose the evils in the society Once Swadeshabhimani K.Ramakrishna Pillai said if God may say any mistake,I would report it .Precious words from a scribe they are. In his long walk to the freedom of the press ,words used as bullets. His language had the power to reach in to hearts of the people .His dreams about corruption free society and democracy stimulated his journey. He was travelling through tough ways, but opened a novel era. This sparking star”s life is a university of experiences. His life witnessed rarest experiences. Vakkam Abdul Khadar Moulavi, an enlightened nationalist, who formed Swadeshabhimani, a newspaper in 1905. K.Ramakrishnapillai assumes the editorship of this newspaper in 1906.surprising thing is that there is no verbal clash between K Ramakrishna pilla and Vakkam Abdul Khadar Moulavi about Swedeshabhimani. How could they keepamicable relationship?. This query may emerge in our mind. Because modern generation saw only the strife between editor and owner of the news paper .Among them, K Ramakrishna pillai and Vakkam Abdul Khaddar Moulavi made a golden mark. During his school days, he reflected his talent in literature. He went to the last step of Social commitment .When he was young his social commitment was bigger than his age. He unveils first investigative story about corruption in judiciary in1898. This is the first investigative story in Malayalam journalism.
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Keraladarpanam, a news paper from Thiruvananthapuram got the first opportunity to enjoy the editorship of the K.Ramakrishna Pillai .He loves literature as his life. He considers literature as the mirror of the social life. Under his editor ship, Keraladharpanam acted as promoter of literature .But it had short life only. Then this pure heart caught by Keralapanchika, another newspaper from Thiruvananthapuram as editor. He sharpes his voice against like customs like - Nair women had no right to cover the upper part of their boady at the festivel of the Sree Padmanabhaswami Temple. He understands the development of the country through women. He considers men and women are equal. This editorial policy creates illwishersagainst him .But he was not ready to change his stand. Finally he demits his editorship from keralapanchika. Under sobriquet ‘Keralan’ he wrote articles against the Divan of Travancore and the maladministration. Thus sobriquet keralan he got wide acceptance among readers After taking the editorship of the Swadheshabhimani, news paper, he continuously raised voice against corruption and nepotism widely prevalent in the Travancore. His editorialsdisclose actual face of reality. It acts as the tongue of the society. These Editarials provided sleepless nights to Travancore Divan. P.Rajagopalachari. Ramakrishna Pillai stands as sharp sword against P.Rajagopalachari”s policies. He revelutionised society through his news papper. In 1910, Swadeshabhimani was banned by Travancore authorities and he was deported from Travancore to Madras. In 2010 september26 was observed as100 year anniversary of his deportation in Kerala. 26
Insights
V.N. GOPALAKRISHNAN
O
ver the years Mysore has become synonymous with the Dussehra (Dasara) festival. Of all the places in India celebrating the Dussehra festival, the one at Mysore is the grandest and the most famous. This extravagant festival has become an integral part of the culture and life in Mysore. The festival has been celebrated with great pomp and show since centuries. The Mysore Dussehra festival is significant this year because it the 400th festival which was first started by Raja Wodeyar I in 1610. Mysore Dussehra is as much a legacy of the Mysore Wodeyar dynasty as it is of the Vijayanagara empire of Krishnadevaraya. It was Krishnadevaraya who had the Mahanavami Dhibba constructed in Hampi, the capital of Vijayanagar. November 2010
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After the defeat of the Vijayanagara army at the Battle of Talikota in 1565, the imperial capital was deserted and many of the vassal states became more or less independent. The Wodeyars of Mysore were important feudatories. The Viceroy of Vijayanagara, however, continued to make his presence felt from Srirangapatanam, close to Mysore. In 1610, Raja Wodeyar defeated Viceroy Tirumalaraya in the Battle of Kesare. He started the tradition of Mysore Dussehra in the same year. The cultural legacy of Vijayanagara was thus transferred to Mysore, though not all the territories under the erstwhile empire came to it. Raja Wodeyar modelled the festival on the pattern of Vijayanagara Mahanavami celebrations. The rules he set for the royal family still continue to be followed four centuries later. The Karnataka government has accorded the status of Nada Habba (festival of the country) to Mysore Dussehra. As part of the celebrations, renowned musicians of Karnataka and from other states perform in front of the Palace. To celebrate
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the festival, the Mysore Palace is illuminated on all the ten days with more than 96,000 lights and is open to the public where the royal throne is displayed. The royal throne on which the king used to sit is made of
According to Hindu mythology the festival celebrates and commemorates the victory of Goddess Chamundeshwari after slaying the demon Mahishasura and the triumph of good over evil. The high point of the Dussehra celebrations is the Vijayadashami procession held on the tenth day. The main attraction of the procession is the idol of Goddess Chamundeshwari kept in the golden howdah on top of a decorated elephant. 28
gold and is said to have been used by Dharmaputra, the illustrious Pandava king. It was rediscovered by the great sage Vidyaranya during the founding of the Vijayanagar Empire and was subsequently presented to the Mysore kings. There is also a legend that the very throne is the Vikramaditya throne! The architectural style of the Mysore Palace is commonly described as Indo-Saracenic and blends together Hindu, Muslim, Rajput and Gothic styles of architecture. It is a three-storied stone structure, with marble domes and a 145 ft. five-storied tower. The three storied stone building of fine gray granite with deep pink marble domes was designed by a British architect, Henry Irwin. The facade has seven expansive arches and two smaller ones flanking the central arch, which is supported by tall pillars. Above the central arch is an impressive sculpture of Gajalakshmi, the goddess of wealth and prosperity with her elephants. The palace is surrounded by a large garden. Dasaharara, meaning ten days,
becomes Dussehra in popular parlance. The Navaratri festival or nine day festival becomes ten days festival with the addition of the last day, Vijaya Dasami which is its culmination. On all the ten days, Mahishasura Mardini is worshipped with devotion. The festivities begin with the Wodeyar royal couple performing a special puja to Goddess Chamundeshwari in the Chamundi Temple located on the top of Chamundi Hills in Mysore and would be followed by a special durbar (royal assembly). It was during the reign of Krishnaraja Wodeyar III in 1805, when the king started the tradition of having a special durbar in the Mysore Palace during Dussehra which was attended by members of the royal family, special invitees, officials and the masses. This tradition has been continued even now with the current scion of the Wodeyar family, Srikantadatta Narasimharaja Wodeyar holding a private durbar during Dussehra. According to Hindu mythology the festival celebrates and commemorates the victory of Goddess Chamundeshwari after slaying the demon Mahishasura and the triumph of good over evil. The high point of the Dussehra celebrations is the Vijayadashami procession held on the tenth day. The main attraction of the procession is the idol of Goddess Chamundeshwari kept in the golden howdah on top of a decorated elephant. The procession begins at the Mysore Palace and ends at the Banni Mantap travelling a distance of about 2.5 miles where the banni tree (Prosopis spicigera) is worshipped. The ninth day of Dussehra called as Mahanavami is an auspicious day on which the royal sword is worshipped and is taken on a procession involving elephants, camels and horses through major roads in Mysore before finally ending at Bannimantap where the banni tree. According to a legend of the MaNovember 2010
The ninth day of Dussehra called as Mahanavami is an auspicious day on which the royal sword is worshipped and is taken on a procession involving elephants, camels and horses through major roads in Mysore before finally ending at Bannimantap where the banni tree. According to a legend of the Mahabharata, banni tree was used by the Pandavas to hide their arms during their one-year period of Agnatavasa (living life incognito). habharata, banni tree was used by the Pandavas to hide their arms during their one-year period of Agnatavasa (living life incognito). Before undertaking any warfare, the kings traditionally worshipped this tree to help them emerge victorious in the war. The procession is followed by a torch light procession in the evening and a stunning display of fireworks. In Karnataka, Navaratri, which is held at the same time as the Durga Puja in Bengal, is connected with the worship of the Divine Mother. Lord Rama, before embarking upon his battle against Ravana, propitiates Mother Durga. The Puranas are replete with descriptions of the 29
Mother and her conquest of the demon Mahishasura. Images of Mahishasura Mardini, dating back to the 7th century and belonging to the Gupta era, have been found in Badami (Karnataka) and Mahabalipuram (Tamil Nadu). The Durga image is also found in temples in Indonesia. Al Baruni, who visited India during the 11th century, had given good accounts of the festival. On the basis of such records, scholars are of the opinion that the festival of Navaratri was prevalent for more than 2,500 years! (The author is a freelance journalist and social activist. He is the Director, Indo-Gulf Consulting and can be contacted ontelegulf@gmail. com).
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Legacy
N.R. GOPALAKRISHNAN
P
oet Changampuzha’s “Ramanan” holds the record in Malayalam literature for the largest number of copies sold – over hundred thousand. This was spread over several editions and over several more years. Contemporary popular authors are yet to come near Ramanan’s achievement but their books fare better than at any time in the past. Reference books do better still and text books, of course, beat others by a large and appreciable margin. The prime mover in this hopeful outlook for Malayalam authors and their books is, without doubt, the transformation of readership. A large number of people have become book-lovers and an equally large number book buyers. Larger personal and family income has become handy to spare for book buying. Women and children throng book shops and book exhibitions on par with their male, adult counterparts. This enthusiasm has not
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been last on the publishers who have in their turn, come forward with several attractive and persuasive measures to reach the books to the reader. Book Clubs, pre-publication consessions, instalment payments and bonus, take-books-home-first and pay-late schemes and several other gimmicks have helped to raise the print order and also to reduce the shelf life of books. Altogether a hopeful outlook for books in Malayalam. But “Ramanan” is still the ever-green by all contemporary standards. My attempt here is not so much to trace the track record of Malayalam book selling effort as of today but to draw the readers’ attention to another book which created an astonishing record at about the turn of the century. The book was “Naishadham” by T.C.Achutha Menon. It sold 33,800 copies, ran into 18 editions by 193l. Its 19th edition was brought out the other day by the Kerala 30
Sahitya Academy. Remember, Menon’s book held this distinction at a time and in a period when none of the adventitious aids, now obtainable to authors could come to his help. Readership was largely confined to the upper-classes where, again, patronage to Sanskrit was the ‘in-thing’. There were practically no publishers of note and those who ventured to enter the Malayalam publication field did so at great financial risk to themselves and to their cottage industry size establishment. It was not an unknown feature of those days that the author had himself to hawk his books, going door to door in search of patrons. The question then is: how could Menon’s “Naishadham” which he called “Sangeeta Naishadham” soar skyhigh and hold the flag aloft till Ramanan’s days. The clue and to a large measure the cause of its success lay in the first part of the name – SANGEETHA NAISHADHAM. It was indeed a musical drama of the legendry story of Nala-Damayanthi. By the time Menon wrote this stage play, Malayalam had at least three or four important versions of the story – Vyasa Bharatam, the original source, was of course, known well. Kunjikuttan Thampuran was bringing out a stanza by stanza translation of it. Mahishamangalam’s Champu on the Nala story done in some earlier century was also in the field. Niranam was very much there. Towering everything else Unnayi Varier’s Nalacharitham Attakatha was not only popular but was holding the center stage among Kathakali plays attracting both the elite and the others enthralled in its innovations. Any of these or all of them, together, along with Nambiyar’s Thullal Nalacharitham could have provided the necessary impetus to Menon to come to take up this story. But we are told that the most compelling factor was something else. Assuming Menon’s upbringing and training as a man of the stage and his family tradition which boasted of having prominence in pioneering stage plays in Malayalam, (Menon’s aunt Kavamma went on stage in Kathakali and in other performances) the most immediate pressurizing factor was his urge to do something creative and something on the same line to meet the challenge of the cloud-burst of Tamil musicals from the Tamil areas adjacent to Kerala. Their invasion was so consistent and so overwhelming that Kerala’s reply by way of translations of Sanskrit dramas was quite feeble. The theatre enthusiasts turned with one face to the Tamil camps and stood in awe to see and listen to a diction and form or drama hitherto unknown to them although in a relatively strange language. If an answer had to be given to this upsurge, that should be on the same lines and on the same model that the Tamil stage was adopting, Menon, primarily, and a few others like Chakrapani Varier, rose to the occasion, wrote musicals in Malayalam and not only met the Tamil challenge with equally trendy stage November 2010
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techniques and production standards but improved on the Tamil stage in crucial facets of presentation to absorb the audience interest consistently and throughout the time of the play. I do not wish to go into the details of the story of this success but as I pointed out earlier the very sale of over 38,000 copies of a single play is an unassailable evidence of Menon’s reply to the Tamil onslaught. Unfortunately, the history of the stage in Kerala has yet to be written in such detail as to bring out the participants in this success story. We do not know yet as to who all took part in enacting “Sangeetha Naishadham”, how many times the play was puton stage and in what all centers and with what manner of equipment and stage craft – we do not even know which printing press brought out Menon’s “Sangeetha Naishadham”, in all its 17 editions nor anything about the publishers. Only the last, the 18th edition, is understood to have been printed in the Bharata Vilasom, Trichur. One point stands out and with which I wish to crown this write-up. Ulloor mentions Swaminatha Iyer as having popularized Menon’s “Sangeetha Naishadham” in areas around Trichur like Irinjalakuda, Kodungalloor, Paravoor, Thuravoor, etc. Puthankavu Mathan Tharakan in his foreword to the 19th edition of “Sangeetha Naishadham” has upheld this and repeated contribution of Swaminatha Iyer in popularizing Menon’s play. Therambil Sankunny Menon, giving a brief life story of Achutha Menon in the same edition confirms the name of Swaminatha Iyer as having been a popular figure in taking and staging this play in places in Central Kerala and also alludes to Iyer as a musician. It will be of considerable interest to the readers of this Souvenir to know that we in the family have for long been knowing that this Swaminatha Iyer is none other than the great grandfather of the artiste that you see on the stage today, SUDHA CHANDRAN. Swaminatha Iyer’s grandchildren including Sudha father were quite young when he died, and could not have known about their grandfather’s great artistry and his singular contribution to the Malayalam stage. I knew him a little more close as I was old enough, although I also failed to appreciate in full his talent and enthusiasm. But I had his blessing, for when I was doing my little bit between Calcutta and Delhi on the Malayalam stage he was one of those who, having heard of it in remote Kerala, had the courtesy to compliment me and wish me well. Like everyone else I bow to SUDHA CHANDRAN for her grit and determination in getting over her physical handicap to continue with her dance career with such resounding success. But she cannot herself deny the legacy and acknowledge that not a small part of her talent she owes to her great grandfather – ‘SANGEETHA NAISHADHAM’ SWAMINATHA IYER.
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Tradition
GEETU SAJEEV
K
arva is another word for diya (a small earthen oil-lamp) and chauth means ‘fourth’ in Hindi(a reference to the fact that the festival falls on the fourth day of the dark-fortnight, or krishna the month of Kartik). The observance of karva chauth is based on the real story of Savithri and Satyavan and it is observed by the ladies for a long happy married life for them with their spouses. It is said that Savithri was a very chaste woman and her undeterred love towards her husband had made even ‘Yama’ to bow in front of the will power of hers and even he has to return the life of Satyawan to fulfill her demand. Everybody knows this story but how it came to be celebrated only in the northwestern part of the Indian subcontinent is unknown. One hypothesis is that military campaigns and long-distance travel usually resumed around the time of the festival, as the area dried and numerous rivers of the region subsided from
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the effects of the monsoon.Women observed the fast to pray for the safety of their husbands at this time as they ventured away from home. The festival also coincides with the wheat-sowing time (i.e. the beginning of the Rabi crop cycle). Big earthen pots in which wheat is stored are also sometimes called karvas, so the fast may also have begun as a prayer for a good harvest in this predominantly wheat-eating region. Rituals Women begin preparing for Karva Chauth a few days in advance, by buying cosmetics (shringar), traditional adornments or jewelry, and puja items, such as the karwa lamps, matthi, henna and the decorated puja thali(plate).Local bazaars take on a festive look as shopkeepers put their Karva Chauth related products on display On the day of the fast, women awake to eat and drink just before sunrise. In Punjab, sargi is an im32
portant part of this pre-dawn meal, and always includes fenia. It is traditional for the sargi to be sent or given to the woman by her mother-in-law. If the mother-in-law lives with the woman, the pre-dawn meal is prepared by the mother-in-law. The fast begins with dawn. Fasting women do not eat during the day, and some additionally do not drink any water either. In traditional observances of the fast, the fasting woman does no house work .Women apply henna and other cosmetics to themselves and each other. The day passes in meeting friends and relatives. In some regions, it is customary to gift and exchange painted clay pots filled with bangles, ribbons, home-made candy, cosmetics and small cloth items (e.g. handkerchiefs). Since Karva Chauth follows soon after the Kharif crop harvest in the rural areas, it is a good time for community festivities and gift exchanges. Parents often send gifts to their married daughters and their children.
(ruthda maniyen naa), and awakening anyone who is asleep (suthra jagayeen naa). For the seventh feri, they sing ...Veero kudiye karvara, Sarv suhagan karvara, Aye katti naya teri nee, Kumbh chrakhra feri bhee, Aar pair payeen bhee, Ruthda maniyen bhee, Suthra jagayeen bhee, Ve veero kuriye karvara, Ve sarv suhagan karvara... In Uttar Pradesh and Rajasthan, the women exchange karvas seven times between themselves. In Rajasthan, before offering water seven times the fasting woman is asked “Dhai?”, to which she responds, “Suhaag na Dhai”. In Rajasthan, stories are told by older women in the family, including narratives of Karva Chauth, Shiv Parvati and Ganesh. In earlier times, an idol of Gauri Mata was made using earth and cow dung, which has now been replaced with an idol of Parvati. Each fasting
In the evening, a community women-only ceremony is held. Women dress in fine clothing and wear jewellery and henna, and (in some regions) dress in the complete finery of their wedding dresses. The dresses (sari are frequently red, gold or orange in color) which colours are considered auspicious colors are worn. Women sit in a circle with their puja thalis. Depending on region and community, a version of the story of Karva Chauth is narrated, with regular pauses. The storyteller is usually an older woman or a priest, if one is present In the pauses, the Karva Chauth puja song is sung collectively by the women as they perform the feris (passing their thalis around in the circle). In Punjabi communities, the Karva Chauth song is sung seven times, the first six of which describe some of the activities that are taboo during the fast and the seventh describes the lifting of those restrictions with the conclusion of the fast. The forbidden activities include weaving cloth (kumbh chrakhra feri naa), pleading with or attempting to please anyone
woman lights an earthen lamp in her thali while listening to the Karva story. Sindoor, incense sticks and rice are also kept in the thali. The fera ceremony concluded, the women await the rising of the moon. Once the moon is visible, it is customary for a fasting woman, with her husband nearby, to view its reflection in a vessel filled with water, through a sieve or through the cloth of a dupatta. Water is offered to the moon (chandra the lunar diety) to secure its blessings. She then turns to her husband and views his face indirectly in the same manner. In some regions, the woman says a brief prayer asking for her husband’s life. It is believed that at this stage, spiritually strengthened by her fast, the fasting woman can successfully confront and defeat death (personified by Yama). In Rajasthan the women say “Like the gold necklace and the pearl bracelet, just like the moon may my suhaag always shine brightly”.
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Finance
SUBHASH NAIR subhashnair@live.com 9920745450
T
he Indian stock market has witnessed tremendous rise in the last decade, thanks to the economic liberalization policy initiated by the Narasimha Rao Government in 1991. Key drivers like higher GDP growth , good corporate performance and huge FII investment however, are the causes. The 2008 knockout due to global recession largely impacted India as well. An Astrological analysis takes into account the Investors mental commitment to take a decision to enter or exit the market. Millions globally would try to time the market, but how many of them really win? One can make money both in a falling as well as rising market, that’s where fate matters. Whether Stock market is suitable or not. It is determined by individual natal chart and that would be helpful to determine one’s favorable / unfavorable period.
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Technically, medium term market continues to be in Bull grip and any correction needs to be utilized for medium / long term buying. Agriculture related stocks, Pharma stocks, Iron and Steel stocks, Tea, Hotel and Shipping stocks, Electrical and Technology stocks, Chemical, Petroleum stocks, Infrastructure stocks, Mining related stocks, Finance and Bank stocks, PSU stocks are expected to do generally well. Sentiment generally got better with exalted Mercury, the planet representing trade and commerce and in conjunction of slow moving planets being in Kanya rasi from the end of Sept 2010 to 16th Oct 2010. Past transit of Mars over Libra saw correction around the second half of October. The rupee appreciated between early September and mid October when sun was transiting closer to Saturn. The grip of sun and the misty Saturn mysteriously bought bad news for exporters who found the dollar profit fetching smaller rupee profit. Exports contribute a quarter of the nation's output. Sun transits in to Sagittarius around the mid of December will see the government restructuring norms to control such inflows by proposing some taxes and maybe Mercury can force the RBI to buy dollars from the market to prevent excess appreciation. On the basis of planetary position, aspects amongst slow moving planets and the constellations in which they are posited, following observations are made. Slow moving planets Saturn continues to be in Virgo through out the year and will be aspecting Mars in Scorpio (signifying foreign investment), this is however seen positive. Jupiter in retrograde motion slips into Aquarius on 2 Nov and then gets aspected by Mars and Saturn in transition aspect. FII investment may come in a big way towards mid November with Rahu and Pluto rapt conjunction in Sagittarius, sign owned by Jupiter. Rahu signifies FII investment and Pluto connecting the underworld money are in the sign of Jupiter signifying finance. So more FII investment is expected to flow in which would generally improve the sentiment and market is expected to be generally better. This indicates an unhealthy pattern of surge in the market without any marked growth in economy. General Trade and Commerce will improve and most sectors are expected to fare better. With Rahu playing the game such a market is just an illusion of recovery attempting to gulp down millions from the market in the near term. Rahu and Ketu exchange their nakshatras in transit in Sagittarius and Gemini respectively. Ketu is under the grip of sani thus signifying a dangerous loom on the market. International events will disturb short term speculators and domestic investors will be gross sufferers with poor timings. Remember there is always a bear behind the bulls! November 2010
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Value Systems for Success
M K ANGAJAN
T
he book imbues you not only with activity and dynamism but also endows you with proper work ethics, higher value systems, right attitudes, nobler ambitions, powerful motivation, team spirit, management abilities as well as leadership skills. Thereafter, true success and enduring happiness is yours. A lack of the basic human values causes the executives in a corporation to look forward to getting away from work. There is neither enthusiasm nor motivation to work. They desperately look forward to holidays; they believe that to rest is to avoid work. There are two types of workers. One type looks at the watch and says: “It’s only 5 o’clock”, while the others say: “It’s already 5 o’clock.” Listen to your psychological language. Are you saying: “It’s only 5 o’clock”, or are you saying: “It’s already 5 o’clock?” If it is the latter, you are looking for more time because there is enthusiasm and inspiration to work. If you are saying the former, you do not have the inner motivation to discharge your responsibilities.
People believe rest is in getting away from work. According to Vedanta “Intense work is rest.” You must live a full life with performance of dynamic activity. If you cannot find rest in activity, it is improbable that you can find rest in getting away from your occupation. There should be no talk of retirement as action is the essence of life. Isavasaya Upanishad advices mankind: “By doing karma (action), indeed, should one wish to live here for a hundred years.” to be continued…
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Poem
RESHMA R. NAIR Waking through streams, I thought about you Never a day began Nor a day ended without Remembering you. I was happy with your thought’s Happy with those, Sweet moments spent with you Never in my life I had demanded from you . . But still I was an Irritating factor for you,. I accept my defeat And promise to you that, I would never disturb you. It’s my promise to you, As you are that precisious for me … I love you So I miss you.
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November 2010
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Sports
PACHU MENON
M
ani Shankar Aiyar’s skeptic rhetoric notwithstanding, the XIX Commonwealth Games that just concluded in the national capital was by every yardstick a stupendous success, an enormous trial of forbearance and endurance that withstood all odds to finally break even. Let me at the very outset state that when it comes to staging of major international events, every nation tends to get embroiled in controversies. Whether it is the World Cup of any game, or the Olympics for that matter, technical problems and procedural delays have invited criticism and doubts have been cast over successfully arranging the whole show. But no country has ever shown the apathy that we Indians are famous for when it comes to the organization of such gala affairs.
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The Commonwealth Games hosted by India had invited the sort of attention that had the government in a rather piquant situation. Starting with the bid won for the CWG way back in 2003, every step of the build-up by the Organizing Committee towards the success of the Games had ‘mismanagement’ written all over it. For that matter, even the Organizing Committee came in to existence only in 2005 – a waste of two solid years! By then, New Delhi practically had every square millimeter of land dug up in a haphazard manner, the national capital virtually turning into a mega construction site. It indeed appeared a Herculean task to complete all the works in time for the games. Leaking roofs, collapsing foot bridges that were symbolic of the below-par works being executed and the Central Vigilance Commission probing into the financial irregularities of all purchases and procurements of equipment for the games, prompted an all-round comment of rampant corruption November 2010
Visualizing the games as a business venture, an investment that could bear fruits in the long run, it is but natural that one should talk about the gains from the Games considering the amount of resources and time that India has pumped into turning the Games in to a reality. If one is to look into the positive effect of the CWG on India’s economy, without a doubt it is the tourism sector that will benefit the most. having set in within the Organizing Committee. With an escalation in the initial budget for the games doubling and tripling with every passing year to the tune of crores of rupees, the woes only compounded. It is best realized sooner the bet39
ter, that sports are best left to those who have inkling as to what the game is all about rather than have politicians contriving to get elected or nominated as heads of various sporting bodies. The Organizing Committee Chairman was targeted as the villain of the whole piece and hauled over the rock over allegations of shoddy and underhand dealings, as also accusations of money transfers abroad. The Indian government, if not for anything else, ought to be congratulated at least for being in contention for an entry into the Guinness and every other conceivable book of records for attempting to complete preparations for the games in a few months time, when seven years of dedicated and sincere hard work at its disposal should have created wonders. Though touted as an affair that would showcase India’s rising economic status, with the media in their inimitable and audible style reporting less of the sports and more of scams, there were apprehensions of the CWG earning the nation a per-
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manent tag as the ‘Slumdog millionaires’ of the developing nations. The Chairman of the OC may have been jeered and cheered in turns during his inaugural and valedictory speeches; however, the smooth and methodic conduct of the games, with a spectacular opening and closing ceremony had everyone going gaga over the whole show. With a record attendance of participating countries and sportspersons, the detractors who had doubted the ability of the nation to conduct a spots extravaganza of this magnitude were silenced. The comment by the IOC President Jacques Rogge that India had set a good foundation stone for an Olympic bid in future was another added feather in the cap. This leads one to believe that, if anything, the systematic denigration of the organizers can at best be described as the propensity of a quintessential Indian; an inclination to disbelieve those who are entrusted the task of carrying out such monu-
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mental works, making us a nation of ‘doubting Toms’. The sentiments echoed by the global media regarding India and its potential should stop us underestimating ourselves. With the Shooters setting the tempo and our women shuttlesharks providing a grand finale, an impressive haul of medals saw India ending the games at an everbest second position at the Commonwealth games. The games may have provided a few heart-breaks, but overall it was a story of the will and spirit of each contestant working in tandem to garner glory for the motherland. For once the spotlight has shifted from Kerala which has dominated the athletic scenario in the country for the past few decades, to the state of Haryana. It is being said that “if Haryana were a country, it would be fifth on the gold medal winners’ list at Delhi 2010,” for the simple reason that nearly 40 per cent of the country’s medal booty have been won by athletes from Haryana. If “a comprehensive, result-oriented sports policy in which the government has invested thought, time and funds” could produce such enviable achievements, an all-inclusive national sports policy proposed and executed in right earnest should auger well for the nation. One feels Mr. Mani Shankar Aiyar was wrongly castigated for his visionary thoughts! Visualizing the games as a business venture, an investment that could bear fruits in the long run, it is but natural that one should talk about the gains from the Games considering the amount of resources and time that India has pumped into turning the Games in to a reality. If one is to look into the positive effect of the CWG on India’s economy, without a doubt it is the tourism sector that will benefit the most. The fact that Delhi has pulled off a good show during the games 40
sans any security threat to the participating teams will automatically enhance the country’s reputation as a favoured destination globally. The move by the government to rope in private partners under a process it calls ‘legacy planning’ to maximize use of various stadia is to be seen as a revenue generating progression. Instead of neglecting these sports complexes, active maintenance will only ensure that
these venues are readily available as and when opportunities beckon the country to host such meets in future. The success of the Commonwealth Games, as an editorial has pointed out, “could yet turn out to be an important turning point in the dismal history of Indian sport, outside Cricket.” Stray incidents of individuals triumphing against all odds and cornering glory may have sent the nation into ruptures. But for a country that treats the game of Cricket as a virtual religion, the development of any other sport within the country has been just next to impossible. With various sporting bodies having succeeded in helping respective disciplines and players scale the pinnacles of brilliance during the CWG, one can safely vouch that every other sport in the country will soon be in the driving seat. As a news headline screamed: Guts, glory and gold… well, that has been the story of the sudden revival of Indian sports. India has finally arrived as a sporting nation!
Story
ANANDAVALLI CHANDRAN
O
nce I was travelling to the city, by bus. The bus was not over crowded. The conductor was doing his duty- issuing tickets and taking money back from the passengers. When the conductor asked a middle aged person for money, he took out a few rupee notes from the purse. While giving a few rupees to the conductor, a hundred rupee note from his hand flew away, outside. Since he was busy in keeping the notes back in the purse he didn’t know about it immediately. When he realized it, the bus moved forward, a little. What was amusing the passengers that he didn’t bother to alert the conductor or driver about it. When a few people made some remarks, he said “I only wish that my one hundred rupee note may reach the hands of a deserving poor man.” He wasn’t rich too. But he didn’t worry much and play havoc about the money lost. I really appreciated his concern and wishful thinking. We can not find many such people in our country, today. On another occasion, during my train journey, I could witness a strange incident. I remember well, it was lunch time. The train stopped at the railway station. Many passengers had a hearty meal. Some people
threw the left over food on the railway track. Four or five poor children were pushing and running to grab the left over food. A lady passenger, in her sixties, was watching this. Immediately, she purchased a few packets of food and distributed them among those hungry destitute children. Though other passengers were taken aback, they appreciated the noble lady’s kind thought and gesture.
R.V. RADHAKRISHNAN 9819587009.
November 2010
Life is an
Adventure
Dare it.
Life is a
Beauty
Praise it.
Life is a
Challenge
Meet it.
Life is a
Duty
Perform it.
Life is an
Elegance
Grace it.
Life is a
Fact
Understand it.
Life is a
Gift
Accept it.
Life is a
Harmony
Accord it.
Life is an
Idea
Apply it.
Life is a
Joy
Expand it.
Life is a
Kite
Fly it.
Life is a
Love
Enjoy it.
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Poem
Rain ADV. PRAKASH NAIR In Bandra Creek, filthy stones stick out; The sky is cold, coloured leaves are few. On mountain paths, though there is no rain, The sky’s grey dampens one’s clothes. Kharghar hills waers a socking look, Far flung Dombivli, out of the way for precipitation. Notwithstanding the lashes of rain & havoc, Unions, reunions ramble here and there. The night is clatter, all movement has ceased; Occasionally we hear dogs barking beyond the woods. This makes me remember my times at the village, Human habitations far east of the mountain streams. The veins and arteries of Mumbai scrolls, North and South, somewhere East and West I envy the setting off on a journey in the morning, To pick the gross and disparaging the official carriages and caps.
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Astrology The astro forecast prepared for every Rasi, right from the adventurous and dynamic Aries to the calm and intuitive Pisceans. All you need is your zodiac sign (moon rasi or lagna rasi, whichever is stronger at birth) and we will tell you what you can expect out of your future, to be prepared for the likely adversities as well as the potential opportunities. Wish you a very great month. SUBHASH NAIR subhashnair@live.com 9920745450
Major planetary movements - Jupiter ® moves back in to Aquarius on 4th November and turns in to direct motion by 19th November, Sun moves into Scorpio on 16th November. Mercury transits into Scorpio on 5th and again moves into Sagittarius on 25th. Your stars for the month – All you need is your zodiac sign (moon rasi or lagna rasi, whichever is stronger at birth) and we will tell you what you can expect out this November. Wishing all readers a very prosperous Deepawali and a great month.
Aries (Mesha) Avoid litigations or avoid legal formalities. Keep away from standing surety and signing documents. Health of spouse will be a concern in the second half of the month. However investment returns will be more than your expectations. You will get relief from unnecessary exertions and long trips. Health will be good though there will be lack of energy or enthusiasm. It will be wise to restrict your expenses after 20th. Prayers to Lord Rama will highly benefit you.
Taurus (Vrishabha) Professional and those in service will benefit well this month. BusiNovember 2010
ness partnership can face trouble as a result of ego clashes or misunderstandings. Expect new opportunities and loan benefits. Gains in speculations are indicated but anxiety can lead you to over indulge and make you lose and get restless. Postpone new assignments or ventures, if you are planning to. Recite Vishnu Sahasranamam for the purest divine blessing.
Gemini (Mithuna) Good Changes in job especially in Govt sectors, new avenues, abroad opportunities and promotions comes in to play. Don’t neglect the home atmosphere and try to share good moments with your family. Children will excel in creative pursuits. Relationship with spouse will keep 43
you troubled. Speculation should be avoided. Prayers to lord Ayyappa and Reciting Sani Ashtothram will benefit you immensely.
Cancer (Karka) Health should be a major concern against skin infections, accidents and food allergies or poisoning. Until 19th , investments in properties and business should be avoided. Changes in job will give negative results. Speculations will benefit from 19th. Expenses will overlap your income. Children will benefit well. A very good month to maintain spiritual balances. Recite Brihaspati moola mantras to solve health issues.
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will begin well in their professional career. Avoid unnecessary arguments. Blessings will be in the form of progeny, new vehicles or gold. Reciting Mahalaxmi Ashtothram will benefit you immensely. Leo (Simha) Business will not be as expected, there will be exertions in short trips and delay in proper communications in the first half of the month. Sudden loss in speculation can be expected. Beneficial time to realize your dream of buying a car or home. Children will be helpful and benefit from spiritual guidances. Mother’s health will be a concern for few. Recite Aditya Hridyamantram regularly for benefits.
Virgo (Kanya) Saturn keeps you cool but be careful that you don’t idle out a lot. Expenses should be kept under control or may end up spending unnecessarily. Avoid arguments with elder siblings. Tensions in business and health of partners can be a concern. Performing Sani archanas on Saturday at Ayyappa temples after sunset will reduce the effects of Sade-sati.
Libra (Thulam) Expense on education, luxury items and jewellery is seen in the first half. One can expect quick, unexpected profits or incentives. Work environment will be hostile so avoid office politics. Students will loose concentration and hence parents need to be vigilant. Matters connected to returns from policies, gratuity etc will get a solution. Health will be a concern for Libra borns. Pray to Lord Karthikeyan to mitigate the harmful effects.
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Scorpio (Vrischika) Avoid hasty decisions when it comes to money matters. You will enjoy robust health and those ailing will get some relief. Children can make you restless with desires. Professional growth will be prosperous and to your satisfaction. You will achieve remarkable success in the particular field that you have chosen. Avoid legal entanglements. Avoid speculations in shares. Recite Om Namo Bhagavathe Narayana Namah! 108 times daily.
Sagittarius (Dhanu) Natives can benefit from changes in job. However Saturn in karmasthanam commands sincerity and commitments will be rewarded. Sale of assets or vehicles can be seen. Atmosphere at home will create a pensive atmosphere. Short journeys, transfers in job can keep you away from family in the second half of the month. Investment in gold will benefit in the long term. Better employment scene and abroad opportunities will shape up. Recite Vishnu Sahasranamam for the purest divine blessing.
Capricorn (Makara) Professional and business activities will gain better recognition. New sources of income will be seen. Rheumatic and ortho complaints will keep you worried. Rahu being in 12th, beware of investment risks. Children will excel in studies and
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Aquarius (Kumbha) Your administrative ability will gain appreciation encouraging you to work in a positive manner. You will involve yourself in spiritual poojas and discourses. You will be influenced by more people who will benefit you later in life. Matters related to provident funds, insurances or loans will be rather slower but beneficial. Health will be a concern and matter to worry especially Rheumatic disorder or muscular discomforts. Marriage celebrations and gains from marriage are indicated. Sani archanas or lighting of til deepas in navgraha or Ayyappa temple will support healing.
Pisces (Meena) Aspect of Venus on Dhana bhava will boost your income. Natives connected to education and like fields will look out for changes. Abroad opportunities or changes for those in construction, engineering and IT sectors. Backbiting or opposition at workplace is expected. So work sincerely and try to win your superiors. There will be gain from spouse or marriages. Students will lose concentration and move in to undesired events. Blessings of your Gurus will promote harmony. Perform Guru Archanas on Thursday at Navagraha temples. Recite Om Namo Bhagavathe Narayana Namah! 108 times daily.
Festival
E P.B. RADHAKRISHNAN pbr30@hotmail.com
November 2010
very Indian Festival will have a moral concept behind its celebrations in order to motivate the observers. Like “Vijayadashami�, the Deepavali also signifies the victory of goodness over the evil and its performance encourages the people to be virtuous in their social activities. Though on some other festivals also the house and premises are cleaned and lamps are lit around, the Deepavali demands a larger number of lamps and bursting of fire crackers to drive the darkness away and this helps to enjoy a better cooperation amongst the members of society. 45
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Wearing new clothes, distributing sweets, offering presents and gifting money to others are some of the praise-worthy activities of the Deepavali festival. On the new-moon day of Ashwin month (month of Thulam in Malayalam or Alpasi in Tamil) the Deepavali is celebrated. It falls due on Friday the 5th November, this year. Though the observance of fasting was compulsory, for some years, it has been reduced drastically for a day now, and the elderly religious minded people may observe it for their satisfaction. The duration of the worship may last for 3 days and it starts on the night before the day of Deepavali and continues for the day and the next. There are many stories surrounding the celebrations. Narakasura, was a very powerful demon king who constantly harassed the humans and the Devas alike. He was the son of Earth and his other name was “Bhaumasuran”. He had defeated many kings and captured plenty of beautiful ladies and kept them in prison and tortured them to the grief of all. It is said that more than 16000 ladies were under his captivity. He was most atrocious ruler and he even dared to snatch the ear-rings of the mother of Devendra once and even Devendra was afraid to confront him though he was the king of Devas. Devendra came down to earth and sought the help of Sri Krishna to kill Narakasura. It was at that time that there was a demand for the flower of Parijatha plant which only blooms in the heaven and which is under the control of Devendra. Krishna wanted to present a Parijatha flower to his consort Satyabhama to keep her to be happy in parity with his other wife Rugmini who got a flower which was presented to Krishna by maharshi Narada when he visited Sri Krishna on the earth. Sri Krishna had agreed to Kill Narakasura on the condition that Devendra gives him the Pari-
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Though the observance of fasting was compulsory, for some years, it has been reduced drastically for a day now, and the elderly religious minded people may observe it for their satisfaction. The duration of the worship may last for 3 days and it starts on the night before the day of Deepavali and continues for the day and the next. jatha plant to grow in the earth. Devendra had agreed to it. Sri Krishna along with Satyabhama fought with Narakasura and killed him. Later they went to Devendra to collect the Parijatha plant but Devendra did not give it readily, as promised. Enraged at this, Krishna fought with Indra , defeated him and took the plant to earth. All the people were happy in getting Narakasura killed and greeted Krishna and Satyabhama on their return to earth and celebrated the victory by
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lighting lamps all throughout the kingdom and distributed sweets as a mark of relief from the sufferings. The rescued lady prisoners also could regain happiness at their respective homes. This had happened in Dwapara Yuga,. There is an equally important episode in “Thretha Yuga” when Ravana, the demon king was ruling Lanka. He was very powerful and was giving various troubles to humans and Devas. He even dared to kidnap Sita - the wife of Sri Rama, the King of Ayodhya while they were spending their lives in the forest along with Lakshmana for fulfilling the wishes of their father King Dasharatha. However, Sri Rama could raise an army in the forest comprising of monkeys and other animals with the help of Hanuman and Sugreeva and they could reach Lanka crossing the strait of Rameswaram. A prolonged battle ensued and at the end to the relief of all Rama killed Ravana and got Sita back. The people of Ayodhya had great love and respect for Rama and they were very much grieved at the abduction of Sita. The news of the heroic return of Rama made the people overjoy and preparations had been made to receive them lighting lamps at every home and with the streets decorated. The people had distributed sweets and expressed their happiness in a befitting manner. From that time onwards, in commemoration of this day, Deepavali is celebrated with great pomp and gaiety. Both the occasions had happened on the same day, even though they were years apart. Alongwith the worship of the incarnations of Vishnu i.e. Rama and Krishna, people started to conduct the worship of Lakshmi – the Goddess of wealth, prosperity and beauty and Kubera the owner of wealth to get the blessings. (To the Reader - wish you a very Happy Deepavali.)
RAJU
G
rand parents influence Grand children directly and indirectly. Direct influence comes from face to face interaction. Indirect influence is realised through a third party.It is important to be there for your grand children.Being there is a concept that can mean physical presence for emotional interactions. When you talk on phone, attend functions together, you are directly influencing your grand children. When they are confronted with a situation and think about you,knowing you will be available to support them and that you are on their side you indirectly influence them by being emotionally there. You are a role model to your grand children.The grand parent can be a stress buffer, watch dog, arbitrator,family historian and supporter. Grand parent can involve in activities like joking,talking about growing up,,giving advice,discussing problems,going together to temples, parks.providing discipline,teaching games watching TV together, talking about parents/children disagreements etc. Grand parents can be described as “significant others”who have a great deal to do with ones view of life. Grand parents can make a lasting story of their lives for grand children. These life stories grow in value to the grand children as they grow older. Tell some favourite family tales, describe memorable events.Talk about where the family lived,describe the house/s,where did you go to school, who were your friends, your favourite teachers, highlights of your school and college years. Talk about your neighbours, talk about your marriage-when, where etc-Talk about your job/work and challenges. Talk about hopes, dreams.regrets.favourite jokes.hobbies etc. Your history is for the present and the future generations to enjoy.
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Choose shampoos wisely. Hydrating, colour-safe and sulphate-free varieties are safest for daily use. Sulphate-free shampoos use natural cleansers to clean; sulphate detergents cause colour or lowlights to fade.
Shampoo immediately after a swim in the pool as the chlorine and bromine can strip hair of moisture and cause loss of colour. In the summer, the sun can amplify these chemicals, increasing stress to the hair, leaving it brittle.
Mrs Geetu
Sajeev
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Spiritual
Dr. K.V. KESAVA SARMA
S
rimad Bhagvadgita occurs in the Bhisma parva of the Mahabharatha and comprises 18 chapters from the 25th to the 42nd. There are 700 slokas in Bhagvadgita. Among these 18 chapters, 18th chapter is the longest (78 Slokas) The Subject Matter of the work is the discourse between Arjuna and Krishna in the Kurukshetra battle field. It contains divine words emanating from the lips of God himself. Its fame is infinite and unlimited. Really none can describe its glory fully. Gita embodies the supreme spiritual mystery and secret. It contains the essence of all the four vedas. Its Style is so simple. Its language in so sweet. It is an epitome of all the seriptures. It has emerged directely from the lotus like lips of God Vishnu himself. (Ya svajam padmanabhasya mukha padmad vinisritah-Mahabharata Bhisma Parva 43-1) . So it is declared as superior to all the Siriptures. Its Compiler is Maharshi Vyasa.
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The Gita is called an upanishad, because it contains the essence of self-knowledge, and because its teachings like those of the vedas, are divided in to three sections Karma (work) upasana (devotion) and jnana (Knowledge). Bhagvadgita is the most popular of all the religious literature of India. It is regarded as smriti or tradition elaborating the doectrines of upanishads. All the upanishads are the cows, the son of the cow heard (krishna) is the milker, Partha (Arjuna) is the calf. Men of the purified intellect are the drinkers, and the supreme nectar known as the Gita is the milk. (Sarvopanisado Gavo dogdha Gopalanandanah / Partho Vatsah Sudhirbhokta dukdham Gitamritam mahat. BhagvadGita -4) It is
written in the form of a dialogue between Krishna and his friend and disciple Arjuna. Krishna represent here as Narayana or God and Arjuna represent as Nara or man. Gita contains the gems of all forms and systems of religious thought. Fundamentally the Gita insist up on knowledge of self or God as the only goal of life. Gita can be divided into three sections each comprising six adhyayas or chapters. The first of these diversions deal with Karmayoga, the path of work. The second section is devoted to an exposition of Jnanayoga, the path of knowledge. The last of these section discusses Bhaktiyoga or the path of love and devotion. From another angle of the great vedantic truth 'Tat tvamasi' form the subject matter of the Gita. The whole of that scripture is an exposion of this teaching in other November 2010
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words, the ideal of renounciation in the spirit of the teachings of the Gita. The Gita is emphatic regarding the duties and virtues of various types of humanity. Srikrishna asserts that they are differentiated according to the gunas, born of thier own nature. He says in the Gita Shamo damastapah saucham kshantirarjave meva eha // Jnanam Vinjana mastikyam brahmakarma Svabhavajam// Sauryam tejo dhritir dakshyam yuddhe ehapyapalayanam /
danamisvara bhavascha kshatram karma svabhavajam // (Bhagvad Gita XVIII 42-43) The Gita, like the upanishads, teaches that the soul in unborn and undying for birth and death are attributes of the body and of the mind and not of the soul. It dealares. Unborn eternally existent, Changeless, ever itself in this self. He who knows his self to be in destructible, changeless, with out birth and immutable, how he is to slay or cause the slaying of another. This self, weapons cut not, this feire burns not; this water wet not: and this wind dries not. Changeless all prevailing, unmoving immovable, the self is paternal. (Bhagvad Gita chapter II = Slokas 19-21)
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Little Lines
Published by C. Vimal Kumar for Sar Multimedia Pvt. Ltd., 7 Prem Bhavan, 2nd Floor, 234/236, Narshi Natha Street, Masjid Bunder, Mumbai - 400009, printed by him at Meenakshi Printers & Designers, 5, Sarvodaya Garden, Off. Manpada Road, Dombivli East - 421201. Editor : C. Vimal Kumar
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