Wednesday, May 30, 2012

Revolt Of 1857

The Indian public had been suffering under an oppressive foreign rule for almost a century by now and the discontentment had been rising. The revolt of 1857 which although broke out in a sudden and spontaneous manner had deeper reasons.
Economic Ruin of the Country Since India was ruled as colony by the British, their economic policies were formulated accordingly. Once the British were in control of a certain area they began implementing their oppressive colonial market policies. They would force Indians to sell cheap and buy dear. This over time had completely destroyed the Indian economy and had sent millions in poverty. Such a massive change in the economic status of Indians had never taken place in its entire history, and the people resented this injustice inflicted upon them.
Displaced People
British rule brought drastic changes to the lives of many Indians. Land lords who had for long enjoyed land and social privileges found themselves stripped of their land and left impoverished. Artisans who were patronized by the Indian rulers now had no patrons amongst the new British rulers, and were out of work. The subsidiary alliance had forced many kings to disband their armies in order to meet the costs of maintaining the mandatory British troops and this resulted in large scale unemployment. These displaced people became major enemies of the British rule in India
Religious influence and social reform
The British besides conquering India were also keen to spread their religion, Christianity. Missionaries were actively encouraged and laws allowing only Christians to inheritproperty were passed. The army maintained a chaplain at state cost. Indians serving in the army did not have their religious views respected and were often made to violate them. The British egged on by social reformers banned sati and legalized widow marriage. While these were progressive steps viewed for the betterment of Indian society, they were received by the conservative sections of society as a direct attack on their culture.
Since the British had remained a foreign alien ruler for over a hundred years, and made no effort whatsoever to integrate into Indian society, the people opposed it strongly. Earlier foreign invaders had always integrated into Indian society and there had been a synthesis of ideas. In the case of the British, the British were simply trying to impose their ideas and beliefs on the Indians. This did not go down well with the Indian people.
Western Education
The British had been promoting western education and laying emphasis on the education of girls. This was also mis-interpreted by the conservative sections of the society as an attack on Indian culture. More importantly western education exposed Indians to the new thoughts of liberty and equality and they realized that the British were treating them like second rate citizens in their own country.
Policies of Annexation
The British in order to gain control of India had adopted some devious annexation policies which illegally displaced many Indian kings. The British also refused to recognize the titles of the sons of the kings. The British humiliated the Mughals, by proclaiming that after the death of Bahadur Shah II, his sons would be known as mere princes and would have to vacate the Red Fort.
One particular annexation that the British made proved to be a major mistake. A large part of the English East India Company's army was from a kingdom known as Awadh, a loyal ally of the British. Since the soldiers lacked any nationalistic feelings they had helped the British conquer the rest of the country. However, when the British annexed their kingdom, Awadh, on flimsy grounds, they were angered and revolted.
A few other minor factors had also been brewing. The British power had come across as invincible after they successfully overran a once mighty country. This myth was shattered when the British were defeated in Afghanistan. This gave Indians a new found confidence to revolt. Finally all that was needed was a spark, and this came with the greased cartridges controversy. The British introduced the new Enfield rifle which had a cartridge greased with the fat of a cow or pig. The soldiers before they could load the cartridge into the weapon had to bite off the cover, which was coated as mentioned above. This violated the religious feelings of Hindus as well as Muslims, for they are forbidden from eating the meat of a cow and pig respectively. The soldiers perceived this to be a direct and deliberate attack on their most sacred beliefs and refused to use these cartridges.
On 8th May 1857, the soldiers of the third Native cavalry were sentenced to ten years in prison for refusing to use the new cartridges. Their imprisonment angered the other Indian soldiers based at Meerut and the next day they freed their comrades and killed the British officers. After this they set off for Delhi at sunset and reached by the next morning. The local infantry of Delhi assisted them in taking over the city and killing many European officials. The rebels instated the aged and powerless Mughal emperor, Bahadur Shah II to the post of Emperor of India. The Mughals had for long been considered the symbol ofpolitical unity in India, and this development transformed the rebellion into a revolutionary war. Bahadur Shah II was pressured into organizing a movement, and he sent letters to all the important Indian kings to organize a confederation of Indian states, which collectively could drive the British out of India. A Court of Soldiers was established with General Bakht Khan heading it, and this body became the real command centre for the revolt. Soon the revolt spread to many parts of the country with several Indian kings attacking British positions. Notable personalities of the revolt were people like Nana Sahib, the Rani of Jhansi, Tantia Tope and Kunwar Singh amongst many others.
The revolt met with some early successes but was eventually suppressed by the British within a year. The revolt had failed in its objective of overthrowing the British power, although it did result in some far reaching changes. The revolt of 1857 failed because it suffered from weak leadership and was hardly organized. This proved a major handicap when dealing with the well trained and equipped British troops. Also the revolt failed to extend to all parts of the country, and large sections of the population did not support it. In fact the British were able to use many divisions of the Indian unit of their army in suppressing the revolt. The revolt however did however make an impact on the British power, the English East India Company would be replaced by the British crown The revolt had created a sense of a nation amongst the Indians, and these nationalistic feelings would eventually result in the freedom struggle.
divisions of the Indian unit of their army in suppressing the revolt. The revolt however did however make an impact on the British power, the English East India Company would be replaced by the British crown The revolt had created a sense of a nation amongst the Indians, and these nationalistic feelings would eventually result in the freedom struggle.

Monday, August 22, 2011

Swami Vivekananda : Life and Teachings




Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father,Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.
With Sri Ramakrishna
At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about 
Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”
Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.
Difficult Situations
After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at 
Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.
Beginnings of a Monastic Brotherhood
Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.
After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at 
Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)
Awareness of Life’s Mission
After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most 
of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.
Discovery of Real India
During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. 
The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.
Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.
Need for an Organization
One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the 
Ramakrishna Mission a few years later.
Decision to attend the Parliament of Religions
It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.
Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.

The Parliament of Religions and After
His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.
Awakening His Countrymen
He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:
 to rouse the religious consciousness of the people and create in them pride in their cultural heritage; to bring about unification of Hinduism by pointing out the common bases of its sects; to focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta.
Founding of Ramakrishna Mission
Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on
1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.
Belur Math
In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.
Disciples
It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of 
Margaret Noble (later known as Sister Nivedita),Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.
Last Days
In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 
4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.” 

Chronology of Main Events related to Swami Vivekananda




1863January 12Birth in Kolkata
1879 Enters Presidency College
1880 Transfers to General Assembly Institution
1881NovemberFirst meeting with Sri Ramakrishna
1882-1886 Association with Sri Ramakrishna
1884 Passes B. A. Examination
  Father passes away
1885 Sri Ramakrishna’s last illness
1886August 16Sri Ramakrishna passes away
 FallEstablishes Baranagar Math
 December 24Informal vow of sannyasa at Antpur
1887JanuaryFormal vows of sannyasa at Baranagar Monastery
1890-1893 Travels all over India as itinerant monk
1892December 24At Kanyakumari, South India
1893February 13First public lecture, Secunderabad, South India
 May 31Sails for America from Mumbai
 July 25Lands at Vancouver, Canada
 July 30Arrives in Chicago
 AugustMeets Professor John Ft. Wright of Harvard University
 September 11First address at Parliament of Religions, Chicago
 September 27Final address at Parliament of Religions
 November 20Begins mid-western lecture tour
1894April 14Begins lectures and classes on East Coast
 May 16Speaks at Harvard University
 July-AugustAt Green Acre Religious Conference
 NovemberFounds Vedanta Society of New York
1895JanuaryBegins classes in New York
 June 4-18At Camp Percy, New Hampshire
 June-AugustAt Thousand Island Park on St. Lawrence river, N.Y.
 August-SeptemberIn Paris
 October-NovemberLectures in London
 December 6Sails for New York
1896March 22-25Speaks at Harvard University, offered Eastern Philosophy chair
 April 15Returns to London
 May-JulyGives classes in London
 May 28Meets Max Muller in Oxford
 August-SeptemberIn the Europe for six weeks
 October-NovemberGives classes in London
 December 30Leaves Naples for India
1897January 15Arrives in Colombo, Sri Lanka
 February 6-15In Chennai
 February 19Arrives in Kolkata
 May 1Establishes Ramakrishna Mission Association, Kolkata
 May-DecemberTours northwest India
1898JanuaryReturns to Kolkata
 MayBegins North India pilgrimage with Western devotees
 August 2At Amarnath, Kashmir
 December 9Consecrates Belur Math
1899March 19Establishes Advaita Ashrama at Mayavati
 June 20Leaves India for second visit to the West
 July 31Arrives in London
 August 28Arrives in New York City
 August-NovemberAt Ridgely Manor, New York
 December 3Arrives in Los Angeles
1900February 22Arrives in San Francisco
 April 14Founds Vedanta Society in San Francisco
 JuneFinal classes in New York City
 July 26Leaves for Europe
 August 3Arrives in Paris for International Exposition
 September 7Speaks at Congress of History of Religions at Exposition
 October 24Begins tour of Vienna, Constantinople, Greece and Cairo
 November 26Leaves for India
 December 9Arrives at Belur Math
1901JanuaryVisits Mayavati
 March-MayPilgrimage in East Bengal and Assam
1902January-FebruaryVisits Bodh Gaya and Varanasi
 MarchReturns to Belur Math
 July 4Mahasamadhi

Vivekananda’s contributions to World Culture


Making an objective assessment of Swami Vivekananda’s contributions to world culture, the eminent British historian A L Bashamstated that “in centuries to come, he will be remembered as one of the main moulders of the modern world…” Some of the main contributions that Swamiji made to the modern world are mentioned below:

1. New Understanding of Religion: One of the most significant contributions of Swami Vivekananda to the modern world is his interpretation of religion as a universal experience of transcendent Reality, common to all humanity. Swamiji met the challenge of modern science by showing that religion is as scientific as science itself; religion is the ‘science of consciousness’. As such, religion and science are not contradictory to each other but are complementary.
This universal conception frees religion from the hold of superstitions, dogmatism, priestcraft and intolerance, and makes religion the highest and noblest pursuit – the pursuit of supreme Freedom, supreme Knowledge, supreme Happiness.

2. New View of Man: Vivekananda’s concept of ‘potential divinity of the soul’ gives a new, ennobling concept of man. The present age is the age of humanism which holds that man should be the chief concern and centre of all activities and thinking. Through science and technology man has attained great prosperity and power, and modern methods of communication and travel have converted human society into a ‘global village’. But the degradation of man has also been going on apace, as witnessed by the enormous increase in broken homes, immorality, violence, crime, etc. in modern society. Vivekananda’s concept of potential divinity of the soul prevents this degradation, divinizes human relationships, and makes life meaningful and worth living. Swamiji has laid the foundation for ‘spiritual humanism’, which is manifesting itself through several neo-humanistic movements and the current interest in meditation, Zen etc all over the world.

3. New Principle of Morality and Ethics: The prevalent morality, in both individual life and social life, is mostly based on fear – fear of the police, fear of public ridicule, fear of God’s punishment, fear of Karma, and so on. The current theories of ethics also do not explain why a person should be moral and be good to others. Vivekananda has given a new theory of ethics and new principle of morality based on the intrinsic purity and oneness of the Atman. We should be pure because purity is our real nature, our true divine Self or Atman. Similarly, we should love and serve our neighbours because we are all one in the Supreme Spirit known as Paramatman or Brahman.

4. Bridge between the East and the West: Another great contribution of Swami Vivekananda was to build a bridge between Indian culture and Western culture. He did it by interpreting Hindu scriptures and philosophy and the Hindu way of life and institutions to the Western people in an idiom which they could understand. He made the Western people realize that they had to learn much from Indian spirituality for their own well-being. He showed that, in spite of her poverty and backwardness, India had a great contribution to make to world culture. In this way he was instrumental in ending India’s cultural isolation from the rest of the world. He was India’s first great cultural ambassador to the West.
On the other hand, Swamiji’s interpretation of ancient Hindu scriptures, philosophy, institutions, etc prepared the mind of Indians to accept and apply in practical life two best elements of Western culture, namely science and technology and humanism. Swamiji has taught Indians how to master Western science and technology and at the same time develop spiritually. Swamiji has also taught Indians how to adapt Western humanism (especially the ideas of individual freedom, social equality and justice and respect for women) to Indian ethos.

Swamiji’s Contributions to India


In spite of her innumerable linguistic, ethnic, historical and regional diversities, India has had from time immemorial a strong sense of cultural unity. It was, however, Swami Vivekananda who revealed the true foundations of this culture and thus clearly defined and strengthened the sense of unity as a nation.
Swamiji gave Indians proper understanding of their country’s great spiritual heritage and thus gave them pride in their past. Furthermore, he pointed out to Indians the drawbacks of Western culture and the need for India’s contribution to overcome these drawbacks. In this way Swamiji made India a nation with a global mission.
Sense of unity, pride in the past, sense of mission – these were the factors which gave real strength and purpose to India’s nationalist movement. Several eminent leaders of India’s freedom movement have acknowledged their indebtedness to Swamiji. Free India’s first Prime Minister Jawaharlal Nehru wrote: “Rooted in the past, full of pride in India’s prestige, Vivekananda was yet modern in his approach to life’s problems, and was a kind of bridge between the past of India and her present … he came as a tonic to the depressed and demoralized Hindu mind and gave it self-reliance and some roots in the past.” Netaji Subhash Chandra Bose wrote: “Swamiji harmonized the East and the West, religion and science, past and present. And that is why he is great. Our countrymen have gained unprecedented self-respect, self-reliance and self-assertion from his teachings.”
Swamiji’s most unique contribution to the creation of new India was to open the minds of Indians to their duty to the downtrodden masses. Long before the ideas of Karl Marx were known in India, Swamiji spoke about the role of the labouring classes in the production of the country’s wealth. Swamiji was the first religious leader in India to speak for the masses, formulate a definite philosophy of service, and organize large-scale social service.