The following Post was composed by Spandana. You can follow her on Twitter.
Peddamudiam, a village if properly projected would have been a heritage village of our state, if properly maintained would have been bliss for researchers and heritage enthusiasts, if properly maintained would have been a great tourist spot that speaks to many interesting aspects of our glorious past. All these are possible only “IF” our government tends to show a little interest in our past.
Though I am against any kind of comparison with other countries…here I am left with no choice other than comparing. India is 11 times bigger than Italy, and if we check the monuments in both countries, the Indian monuments list is way bigger than Italy; but Italy being such a small country has the highest number of monuments listed in UNESCO World Heritage Sites. It is only because they respect their past in such a way. Forget about other countries, if we compare with our neighboring states, our state has huge lagging. The way Karnataka and Tamil Nadu maintain their monuments is remarkable. That is the reason both the states have recorded their entry into the UNESCO Heritage list. It’s not like Andhras don’t have monuments, it’s because we hardly make time to promote them and maintain them.
Coming to the present topic, Peddamudiam is 19 kms from Jammalamadugu, Kadapa district. This beautiful small village, originally known as Mudivemu, has numerous monuments with its unique style of architecture. It is really hard to find from Jammalamadugu that there is a beautiful village around, as no information board is installed. Most of the monuments in this village are ASI (Archaeological Survey of India) recognized monuments, waiting to come out of their neglect. Any heritage lover, any spiritual seeker can’t accept the present vulnerable situation of this age old wonder.
List of Monuments in Peddamudiam
Ugra Narasimaha Temple – The most neglected temple, but has beautiful architecture believed to be built by Cholas, later developed by Vijayanagara Emperors. Always deserted, but a pandit from neighboring village comes in the morning for performing basic Pooja for Lord.
Mukundeswara Temple Complex – There are 5 temples in this temple complex, 2 Shiva Temples, 1 Narasimha Shrine, 1 Karthikeya Shrine and 1 Shrine for NagaGrahas. This temple complex is the oldest temple complex in the village, Compared to Ugra Narasimha Shrine…these temples are in better condition. Though there is no Information board about the era or dynasty in which they were built, we can easily infer they are very early type of construction and very unique style of Architecture. After multiple trails of finding the basic information about these sites, the conclusion I came to was this: they existed from SatavahanaEra and later flourished in Pallavas and Cholas time.
Kodanda Rama Shrine and Old Village Site – Though these shrine looks like Vijayanagara Style, can’t say for sure, as the temple was closed(when we visited), and there is an ancient village site as well, but couldn’t get much information about that(only if ASI takes some strain)…it is just a barren land with fencing. There are big bastions (buruju) in the village—villagers said it is 300 years old.
PS – I personally want to apologize if anyone was hurt by my words .These words are not meant to hurt people, but are meant to showcase the emotions of a person who can’t see our heritage,our past,our identity dying like this.
Disclaimer: This article represents the opinions of the Author, and should not be considered a reflection of the views of the Andhra Cultural Portal. The Author is responsible for ensuring the factual veracity of the content, herein.
As if Mahakal himself had decided to suddenly anoint Andhra cinema with national (and international renown) back-to-back, we follow up our article on Phalke Award winner K.Viswanath garu with an article on the topic of the hour: Baahubali 2.
At first glance, some may groan saying “yet another Baahubali 2 review”. But this is no review.
Many may balk at this title for many reasons. They may say that Baahubali originally refers to Gomatesvara in Karnataka. Be that as it may, for the foreseeable future the name will mean the Baahubali of Amarendra and Mahendra, not of Rishabhadeva.
Others may say that Baahubali belongs to all Telugus. True, but by that token it also now belongs to all Indians. Further, the word Andhra doesn’t just refer to new Andhra Pradesh state, but alsoold Andhra desa, and by association, the old undivided State of Andhra Pradesh. Therefore, Telanganites need not fear. Unless you consider urdu your state language and mother tongue, and shamefully idolise turk aristocracy (like this jester) rather than native Telugus , the Andhra-Telugu-Telugu States association will remain.
Finally, many of you may ask why this title at all. After all, a dime a dozen Baahubali 2 reviews have already been written (some ripping off in part or whole our Baahubali 1 review from 2015 ). In addition, why should discussion revert to that of only Andhra and Telugus at the very moment all of India (and a good chunk of the World given box office collections) is agog in Baahubali-mania? But it is in fact this precise reason that we must talk about this now. Long time readers would recall our article about how toRebrand Andhra. This is the ideal point in time to rebrand our state in earnest.
From lead actors, to producers, to composers, to the man of the hour (the director himself), this was an Andhra movie. Yes, it featured talent from South India (as well as honorary South Indian, and real life Sindhi Tamannah Bhatia), yes the cinematographer Senthil did a splendid job. But this was an Andhra project from its very conception by K.V.Vijayendra Prasad (father of director S.S. Rajamouli). The composer Keeravani is also a Telugu, and even Ramya Krishna married to a Telugu. That is why it’s important to acknowledge BB2 as an Andhra production as well as a presentation of Indic culture.
This is India’s Crouching Tiger Hidden Dragon
True, Crouching Tiger Hidden Dragon was more poetry than popcorn. Yes, it managed to preserve an art house mystique that from the tone and mood, the saga of Sivagami clearly was not interested in. Sure, Baahubali is more Lord of the Rings than Hero. But as usual, our nitpickers and pedantic pseudo-pundits miss the point. Baahubali is the vehicle for Indian Culture that Crouching Tiger was for Chinese culture.
Like many of you, I too had many Punjabi friends growing up (and still have many), and respect their culture and admire them for their ability to keep the Punjabi brand trendy and accessible. And yet, despite the declaration of the Punjabification of India, the South has risen again. Rather than Punjabi-led (and Pak-jabi purchased) Bollywood, it is Andhra’s Tollywood that has produced a Pan-India movie with global appeal. Those of you old enough to remember Chinese hit Crouching Tiger, Hidden Dragon from 17 years ago, would remember how after a long lull since the days of Bruce Lee, the Culture of China became trendy again in the West and the rest. It was the first true introduction of mass China cinema to the American masses (By the Chinese, for the World). Baahubali 2 also managed to achieve this balance of high culture for the masses. True, CTHD was more restrained in both special effects and acting while Baahubali was more in the mould of that typical Telugu taste for the scientifically impossible.
But then again, what better represents the Indian character than that? Why did this film strike a chord even with countries featuring our mortal enemies? It’s because rather than looking down upon the masses and their taste for the physics defying, it takes them in like Amarendra took in his subjects and brings them along for his ride and reign.
Why are Telugu films so logic-defying in their heroes’ action (and Chiranjeevi’s films so age-defying in their ammudu-kummudu romances)? It’s because the average Telugu not only imagines his way to victory but emotes his way through life. Of course the coconut trees could double for catapults and trebuchets, the fan emotionally connects with the hero so much, his hero must have done that!
Satyajit Ray gave an introduction for Indian Cinema to perfumed audiences, but Baahubali is the Brand that represents Indian culture (and Andhra’s in particular) on a grand cinematic scale. For those seeking to characterise Indian culture like this or like that, all one need do is show one clip of Devasena or Sivagamito understand how real Indian culture treats women—like Divine Shaktis. Indeed, it has a lesson on how to behave for not only Modern Girls, but also Modern Boys. It also has a lesson for future filmmakers & lyricists on writing real Romance with better Romantic dialogues than the current college cliche crop.
Ang Lee’s epic, and Ang Lee himself, have gone on to achieve a place in Global Cinema that Rajamouli’s epic, and Rajamouli himself, will soon come within grasp of. Whether it and he achieve it is contingent upon whether they not only stay true to telling our stories, but also stay true to themselves.
Nitpickers again will assert that Baahubali won’t sweep into the Oscar’s like CTHD or even get the same US Collections, but it need not. The simple fact that it placed 1st on Thursday night at the US Box office and finished a close 3rd for the weekend (and ahead of a Tom Hanks movie), only goes to show how much of a splash it made without the US mass advertising that Crouching Tiger had. Moreover, it also sheds spotlight on the irony of Bollywood actress Deepika Padukone trading in her star status for a bit part in the Fast and the Furious Franchise while fellow Kannadiga Anushka Shetty played the lead actress in an Indian movie that also finished in the US Box Office top 3. Self-respectshould be non-negotiable. If you have to pick Anushka, better Shetty than Sharma.
Is Baahubali “a mania”?—perhaps. But those whining about it are obviously manic (depressives) and certainly certifiable. So rather than carp and cavil about them, brush the dirt off your shoulder and enjoy the songs instead.
Mahishmati Odyssey from Madhya Pradesh to Andhra
City of Mahismati Was Part of Avanti Janpada, Located Near Maheshwar/ Omkareshwar In M.P , Was Also Ruled by Kalchuri & Paramara Dynasty pic.twitter.com/EzvnyIiIMB
Why was this story about Mahishmati Samrajyam (in modern Madhya Pradesh) and Kunthala rajya (in Karnataka), a Telugu story at all? Well, one need only start with the Palnati Veera Charitra. That epic by Kavi Sarvabhauma Srinatha has not for nothing, been dubbed the Andhra Kurukshetra. The Kalachuris were an intrinsic part of this epic, and through them, the Mahishmati/Haihaya connection to Andhra even more obvious. And for the self-proclaimed history savants, there was even a Bijjala deva ruler among the Kalyani Kalachuris, and Kalachuri Gangeyadeva was one of the commanders in the expeditions of Indic kings against the Ghaznavids. In any event, Mahishmati through the PVC has a natural place in the Andhra psyche for our own reason.
Should a remake of this movie be done? Can any actor ever feel the shoes of Naata-Nayaka NTR? Maybe, maybe not. But ultimately, the answer will hinge on aesthetics.
For the paint-by-numbers pedants, criticism always devolves to a mere formula. They remind me of this scene from Dead Poets Society, writing textbooks which graphically analyse the effect of poetry.
Similarly, they ignore the obvious fact that aesthetics is not simply mere rasa. The full translation of aesthetics is rasalankara. That is, the beautiful presentation of sentiment. Baahubali succeeded at veera rasa for the very reason Manamsucceeded at vatsalya: They both had resonance. Contrary to purists asserting aesthetics is mere rasa—to simply reduce this vast concept of aesthetics to only sentiment does injustice to both Bharata muni (author of the original 8 rasas) as well as Anandavardhana and his Dhvanyaloka: Dhvani is resonance, and is considered by many to be the most important consideration for excellent literature, and by extension, excellent cinema. Rasa is generated not only by bhavas and vibhavas, but is made effective by dhvani. If something has resonance, it captures our attention and even imagination.
Like the lifeless beauty of the princess of Pataliputra, paint-by-numbers pedants are flawed in their conception of life and literature. It does not matter if on-paper rasa is easily identifiable, or even if the ancillary bhavas create the necessary rasa, the key question is whether they resonate with artist and audience alike. That is the true test of the power of Art. Why can the same person enjoy both Citizen Kane and Rocky IV? Why is it that individuals can be fans of both Toshiro Mifune and Brahmanandam? It is because these all resonate, albeit in different ways.
As for the question of Saastriya (the true definition of classicism): the issue is not whether the director of Baahubali is steeped in Dhvanyaloka or Kavya-mimamsa or Natya Sastra. The issue is the letter of the law versus the spirit of the culture. Much like the same band of murkhapanditas who believe “beef in vedas” based on questionable interpretation of sastra, paint-by-numbers pedantic pundits can’t move an inch or write a letter without the letter of law guiding them. That is the importance of studying not only the letter of the law but the spirit behind it, whether in Natya or in Dharma.
Perhaps rather than paint-by-numbers, connect-the-dots would be more their speed.
Further, merely repeating the same old themes and stories is not a true sign of creativity. What sets Rajamouli (and Vijayendra Prasad) apart, is that they took inspiration from our Itihaasa-Purana and created something new. Some of the self-same nitpicking critics have attempted to fault the Koduri clan for historical ambiguity. Others have have made comparisons to Maya Bazaar calling them both mythology. But Baahubali’s genre is historical fantasy.In contrast, Maya Bazaar is a putative presentation of Purana.
Purana after all is Divine in conception. And the Vedas themselves, as we know, are apaurusheya. This is the danger of having nastika charvakas, cacophonous casteists, and avowed atheists anoint themselves as acharyas—they refuse to acknowledge that the authors of these divine texts and canons are in fact merely recipients. Mahadev is the author, we are just his keyboards. Srisaila Sri Rajamouli on the other hand, is divinely inspired, and authored these films in honour of Mahadev.
The effects of the two films (Maya Bazaar and Baahubali) may be similar (connected with elite and mass audiences alike, created interest in our epic heritage and ancient history), but their immediate purposes are different. Further attempts to undercut Rajamouli through forced comparisons with K.Viswanath are also maladroit malevolence by malevolents. K.Viswanath gaaru was bringing high culture in the form of art cinema to the masses. There is an element of realism in his films. In contrast, Rajamouli is elevating mass cinema to the heights of high culture. Unless you honestly believe that Baahubali was flying a swan ship in the air, it’s quite clear many pedantic poseurs fail in basic analogies.
It is inapposite to seek out such juxtapositions. Baahubali is not Saahityam, as it is clearly Chalanachitram. But if it has to fit into a literary genre, it is neither Itihaasa-Purana nor Kavya. It is in fact Katha—specifically Nidarsana Katha. Like the Panchatantrait gives stories for the edification and entertainment of viewers. Was there actually a blue jackal? Did the kingdom of crows fight a war with the kingdom of owls? Did four murkhapanditas manage to return a lion to life? The point of nidarsana katha is not whether it stretches credulity (even within certain super-natural assumptions), rather, it is about educating and elevating audiences about topics relevant to life, especially life lived wisely.
Baahubali provided us with examples (the core purpose of nidarsana katha) from which to examine our own lives (Dharma vs Bandhutva, Love vs Duty, Duty vs Law) and gave us figures, most of whom were flawed, but all of whom aspired to some archetype and ended up exemplifying it. Baahubali is neither Itihaasa-Purana nor Mahakavya nor even Kaavya for that matter—how could it be? But inapposite and inapropos comparisons are appropriate for those who live secret lives of the inappropriate.
What Andhra (and India) now needs are Brand Ambassadors who have actually proven through action how to revive and reimagine the Samskruthi of Andhra & Bharatavarsha.
Andhra Brand Ambassadors
Rajamouli, Prabhas, and Rana will be Brand Ambassadors for Andhra for the foreseeable future. Indeed, any neta worth his salt will absolutely deploy these great talents. Rana for his Pan-India glamour, Prabhas for his compelling screen presence and everyman likeability, and Rajamouli for his consistently proven ability to conceive grand visions and implement them on record-breaking scale. Unlike a certain phony “Hollywood-returned” actress who pretends she can’t speak Telugu, all three Tollywood talents are proud speakers of their mother tongue. Indeed, one of the reasons why this film succeeded so well is because it didn’t just feature models who were dubbed (to Tamannah’s credit she was one of the first North actresses to learn Telugu, and neighbouring state Anushka is a natural). As we discussed in the aesthetics section, this is the precise point in time when non-Telugus are taking interest in our maathru bhasha, so Telugus must properly present it. This leads to the next point:
We Are All Andhra Brand Ambassadors Now
Yes, that’s right. Time to spit out that half-chewed pesarattu, wipe your mouth, tuck in your shirt, stand up straight, and start behaving like you represent a language group with a proud cultural and imperial history. Upgrade your tastes, improve your etiquette and manners, and be excellent cultural guides to our Indian brothers and sisters now taking an interest in the Telugu states and their official language.
We have come a long way from the triumphal declarations of “the Punjabification of India”, and “What Bengal thinks today, India thinks tomorrow”. Andhra’s hour is here, and it’s time we got our act together for the big show. Our Tamilian brothers, God bless ‘em, have long managed to convince every Bharatiya north of the Vindhya that only Tamizh was spoken “in Dravidian states”. Despite the boorish CNN18 anchor’s attempt to claim Baahubali for the Land of Temples & Bharatanatyam, this is an Andhra production and must be asserted as such. But at the same time, trading insults with them and others, or mocking others making a genuine attempt to learn and respect, is not the way to represent your Telugu Thalli. So here are a few pointers on how to ditch your gabbar singh handbook on etiquette and embrace your inner Amarendra (or Devasena).
1.Be gracious, but keep your self-respect. When people take an interest in showing respect to your culture & language, show good upbringing by being respectful. No, you don’t need to fall all over yourself to return praise in unseemly hyperbole. Just return the compliment proportionately and ask them if they need any help learning the language or have questions about the culture.
2.Learn about your Culture! If you were ever wondering why we invested so much time in a site on Andhra culture, now you know why it’s useful, at least in one scenario. Do you want to be embarrassed at your own ignorance of heritage when your friends from the North finally stop asking what the difference is between Telugu and Tamil? Take the time to read not only our blog posts but our pages, on Cultureand Scienceand other Topics. Learn now so you don’t look foolish later.
3.Stop being caste crabs. It’s fine to take a small measure of pride in one’s heritage, family, and jati, but come on guys, it’s starting to get ridiculous. I won’t even dignify that Telugu Whatsapp forward that was doing the rounds on twitter trying to bring down Baahubali—but give me a break. Know when to put aside your competition and to show some class by letting someone else enjoy the spotlight in representing our state. There is plenty of blame to go around on the casteism front (UC, OBC, BC, SC, and Hi-C). Show some class, and represent your state with some respectability.
Don’t complain—up your game and treat it as a challenge to show your talent, rather than bring out the worst of your boorishness. Know when to slide out of your caste identity and slide into your Andhra identity, or more importantly the even greater Indian identity, rather than waking up and going to bed with the name of your caste on your lips. Look at it as a high standard to live up to, rather than a mythos that you must prevent reality from popping.
4.Clean up your act! Yes, everyone wants to have fun, and we all need to let loose some times. Sure, you have “worked hard to get job in phoreign”, but the time has come for Andhras to start showing they areserious people. You are not a five year old anymore—so stop dressing, looking, and behaving like one. If you can’t think beyond your caste, you can’t bring up your state to greater heights. If Punjabis, and Bengalis, and Gujaratis have all succeeded to varying degrees for as long as they have, it is because they could think of the common interest.
True, there have been double-edged swords to all of these, all of which will be discussed at a later time, but it’s also important to appreciate what others have done well. Punjabis represented themselves very well and in aesthetically pleasing ways for many years. Bengalis single-handedly managed to appropriate the entire state of Odisha and its cultural heritage into their mythos. And Gujaratis garba-raas’d their way into our hearts and into the PM gaadi. Instead of looking like village rustics, all of them made it a point (to varying degrees of success) to establish themselves and their states as an upscale brand. It is time we did the same.
Instead of waxing poetic over the myriad virtues (“let me count the ways”) of the Andhra mess dining concept, upgrade your thinking and tastes and start understanding the need to establish Andhra as an haute cuisine. If Madhur Jaffrey could find a way to market irredeemably dessicate Gujarati food as ‘haute vegetarian”, surely given our equity, there’s plenty more we can do with ours. Ditch the biryani and haleem , and bring out the best pulaos and kooras our region has to offer. Enough “vahrevah”. Time for the “ati uttam”. To create new classics, take inspiration from the old ones.
There has been a lot of noise on the topic of Baahubali 2, most of which masqueraded as separating the signal from the noise. Perhaps the most signal mediocrity came in the form of this article, which touched on two aspects which had not been explored to date.
Point 1 is the most obvious and laughable. This is the thesis about how Baahubali is detrimental to cinema because it embodies and promotes “feudal” values. Yet the self-same cognitive defective who compiled this pointed to Lord of the Rings (LOTR) as an example of good fantasy cinema. Our vidusaka-samalochaka apparently didn’t have the basic knowledge or logic to realize that LOTR literally had 1 movie in the Series called “Return of the King”. This is what happens with suited simulacra, whether it is from the left or the right—only foreign feudalism is to be feted, not native Kshatriyas who have their people’s interests at heart. Rai Bahadurs and Gunga Dins on the other hand have no problem doing paimenbos to the pardesi. It is why they are forever searching for connections to outside royalty to serve as courtiers to and legitimize it with asinine, vedavirodhaka theories like AIT.
The second point is more relevant to our Telugu states in particular. It underscores the general fear that anti-India types have to Telugu unity, and even the Andhra name. As we have asserted elsewhere, there should be no place for separatist sedition among the scions of the Satavahanas, yet at the same time, why the great fear for a little trans-Telugu states pride? Why has even the Andhra word (which in fact represents all Telugus, not just those from the Coast) been so vilified?
It is because Andhra has historically been a bulwark of Dharma. From the Satavahanas to the Kakatiyasto the Musunuri Nayaks to the Reddi Rajasto even the Vijayanagara Empire and the Polygars—Andhra’s contribution from all castes to fighting foreign invasion is undeniable. What has made it all the more potent has been the general decentralised Dharma which it has practiced, which empowered not only clergy/royalty/mercantile elite, but even the lower aristocracy (gentry) and masses alike. It is this power of popular religion, which has given everyone, even the masses a stake.
Art house high culture cinema can be cordoned off and contained—but what happens when mass cinema aspires to high culture?—that is the real danger for desh drohis. It is this paradigm that has made Andhra, Andhra culture, and Andhra cinema most potent. When even non-Telugus (Northor South) have looked to united Andhraas a beacon of Indic Civilizational revival, desh drohis are doubling down on their Andhra hate—only this time the truth tumbled out. Telugu unity is the great fear, not only for neo-nizam nitwits, but breaking India brigadiers as well. Left wing movements misguide masses and exploit them while Right wing movements have contempt for them—it is only a truly decentralised Dharma paksha that causes poco-pomo popinjays to soil their pj’s. And that is why the united Andhra culture (across the Telugu states) causes such trepidation. After all you, heard the fear not from here, but “out of the mouth of babes“:
No movie represented the power of popular, participatory religion (rather than cloistered ritualism) than Baahubali. Only the difference between Andhra and The Chindu’s TN or Bahubali and what passes for “haute culture” in the sepoy brigades is that Bahubali doesn’t reject the priesthood, but only puts it in its proper place. While bollywood berates Brahmins and kollywood militates against them, tollywood has been at harmony with brahmins (with rare exception). Dharma destroys Dronas and Duryodhanas alike. This is the danger of casteism, whether from upper caste or lower caste.
The innocent Brahmin just trying to make his way in the world is caught between this vice of inveterate caste hatred from others or indecent eugenics obsession from within. Baahubali 1 and 2 represent a 3rd way and we see Brahmins neither sidelined nor self-aggrandising —but merely permitted to play their traditional role not only as priests but as keepers of knowledge, advisers of aristocrats, and preservers of truth.
DMK thugssee near constant power politicsand neo-Dronas exploit them—it is neither foreign philosophy nor foreign-concocted Aryan Invasion Theory, but Dharma itself which is the true protection for Brahmin and non-Brahmin alike.
Dharmo rakshati rakshitaha.
That all this was conceived, promoted, and produced by a pro-Hindu, but non-brahmin community praising the virtues of another varna known as kshatriya is what made this movie and this Andhra Aikya Alochana so dangerous to the drohis of Bharata Desa. That is the power of popular religion—everyone has an active stake. That is the power of Baahubali, all castes, classes, and communities are brought along for the ride. And that is why united Andhra is the Baahubali state.
The following Post was composed by £avanya garu. You can follow her on Twitter.
On average everyone has been into social media for the past 5-6 years. We have seen everything from Desktop sites to android apps, and many people with different mentalities.
And now – What was your first thought if I ask you this question:“tell me in one line what is social media” to you ?
Okay everyone has their own answers now. But I am damn sure nothing related to country and patriotism. Is that not true?—at least, for the majority of you?
Sometimes I wonder..okay let me be more specific, every year in August I wonder why there won’t be any major trends until the great day, August 15th, arrives.
All the year, 24/7, we see trends on movies, actors, political scams, or politically biased views by journos. Most of the trends based on love and hatred, either-or, yes-no, left-right…everything except right-wrong. But not even a meaningful, two day trend on our country… I wonder, nearly 200 years of our Indian struggles, and not one even eligible to be remembered and spoken about for a week at least?
India Independence is not a simple history subject to be remembered at exams or on just Independence day – it’s a freedom we are enjoying everyday with every breath!!
But here no one speaks, or no one trends, or not even tweets single hashtags. Leave aside the common man, not even self-attested “intellectual” journos or celebrities. There are lot more topics to spread. There are many leaders to be praised to remind us of their struggles to bring back our beautiful rich country that once was.
Hopefully a single post or single tweet per day is not so tough a task to anyone who visits and spends time in social media everyday.
I assume there is a problem with our education system too in this particular topic. Patriotism is something to be taught from childhood as a subject. There is much more to teach than just Gandhi & Nehru dynasty in English subjects. And finally just assembling on Independence Day, and declaring holiday by giving chocolates to children, is not enough either. Technology brought many changes in society. And I thinkits time to change education system of India too.
Coming back to point: Using social media once in a while for good is definitely not a bad idea, friends. We have many browsing sites which gives us information on our fingertips…such as this one!
Patriotism is not just showing up one day; it’s a feeling that should be in our heart, every minute of our heartbeat.
Even we know that trends on silly things like actors or movies are in no way useful to our career or life. And politics are always politics. They became part of our awareness about what’s happening. My opinion does not mean to stop everything and to hold the flag and carry everyday. Just start reading about our freedom fighters or even people today doing good things for the country rather than for the camera . There are not only just fighters, there are leaders and inspirational people who can guide us in our day-to-day lives for good.
I just want to say that –
Social media is a powerful tool which can do good and bad, at our fingertips. Try to use for good. Try to use it responsibly to spread information that might be useful instead of only fun. There are many people doing useful things who need our support now, as they may not be around later. Even if you can’t do something big for Bharat, help those who are!
If you appreciate and Like my idea of posting, hope to see many stories of great freedom fighters in social media this August.
Happy Independence day to every Indian! JAI BHARAT!
Continuing our Coverage of Pandit Kota Venkatachalam’s work is an excerpt of his Telugu book on The Andhras, called Andhrulu evaru? (“Who are the Andhras?”). In the previous installment on ACP, we reviewed the preface written by the famous poet Sri Viswanatha Satyanarayana for Pandit Venkatachalam‘s book “The Plot in Indian Chronology”. We also discussed how there are many, even today, who are corrupting what our traditional textsactual said about the History of Ancient Indians and even the Identity of Andhras.
If the archaeological evidence and even texts have been tampered with by Scientism advocates, how can we scientifically arrive at the truth? That is the value of tradition.It is a one thing to take everything at face value, and it is another thing to study our tradition and then use scientific inquiry to confirm what it says. Rather than 1 or the other, both can be helpful in ensuring the Truth—the Real Truth—is determined.
Here is what an actual Pandit, learned and qualifiedto interpret our Vedas and Puranas, actually wrote. Sri Kota Venkatachalam’s own English translation is provided below [Emphasis and proofing ours].
The following Post was originally Published at True Indian History on June 21, 2009
సృష్ట్యాదియందు “ఆర్యజాతి” తప్ప వేరుజాతి లేదు. ఆర్యులు భారతవర్ష మంతటను వ్యాపించి నివసించియుండిన కాలములో నాయా దేశభాగములను పరిపాలించిన రాజుల పేరున ఆయా దేశములు పిలువబడినవి. అట్టి దేశములలో నివసించిన ప్రజ లాయాదేశనామములచే పిలువబడ జొచ్చిరి. అట్లు పిలువబడిన పేర్లతో వారే వేరువేరు జాతులుగా గుర్తింపబడి యుండిరి.
ఆర్యులు దేశవ్యాప్తము నొంది నివసించియుండిన పిమ్మట ఒకానొకకాలమున తూర్పుభారతవర్షము “ప్రాచ్యక దేశ” మనిపేరు గలిగి “బలి” యనెడి రాజుచే పరిపాలింపబడుచుండినది. ఆతని కుమారులా దేశమును విభాగించుకొని తమ పేర్లతో నా దేశభాగములకు పేరులుపెట్టి యేలిరి. వారిలో “ఆంధ్రరాజు” పరిపాలించిన భాగమునకు “ఆంధ్రదేశ”మని పేరు పెట్టబడినది. ఆ దేశమున నివసించుచుండిన చాతుర్వర్ణ్య ఆర్య ప్రజలు నా దేశముపేరున “ఆంధ్రులు” అని పిలువబడిరి. ఆర్యజాతియే ఆంధ్రజాతి యని పిలువబడినది. అది వేరుజాతి కాదు. ఆంధ్రుల పుట్టుపూర్వోత్తరములలో సృష్ట్యాదినుండి “ఆంధ్రు”లను పేరు వచ్చువఱకు ఆంధ్రుల చరిత్ర ఆర్యుల చరిత్రయే గాని వేఱు కాదు. అందువలన సృష్ట్యాది లగాయతు ఆంధ్రుల చరిత్ర ఆర్యుల పేరుమీదనే చెప్పబడును. దానిని ఆంధ్రుల చరిత్రగానే తీసికొనవలయునుగాని అది ఆంధ్రుల కంటె వేఱుగాగల ఆర్యుల చరిత్ర యని భ్రమించకూడదు. ‘ఆంధ్రులు’ ఆర్యులేగాని యితరులు కారు. ఒకేజాతివారు ప్రారంభములో “ఆర్యు”లనియు, కొంతకాలమునకు వారే “ఆంధ్రు”లనియు పిలువబడిరి. వారు రెండు జాతులవారు కారు. ఏకజాతీయులైయున్నారు. ఇదేప్రకారము భారతవర్షములోని వివిధ రాష్ట్రములయందు నివసించెడి ఆర్యులును ఆయా దేశనామములచే వివిధ శాఖలుగానై వివిధ జాతులుగా పరిగణింపబడుచుండిరి. కాని ఆసేతుహిమాచలముగా గల ఆర్యులందరు ఏకజాతీయులైన ఆర్యులే యైయున్నారు. ఈవిషయము మనసునందుంచు కొని ఈ గ్రంధమును (కోట వెంకటా చెలం గారి ఆంధ్రుల పుట్టుపూర్వోత్తరములు) చదివిన “ఆంధ్రుల పుట్టుపూర్వోత్తరము” లేవియో వివరముగా సృష్ట్యాదినుండియు తెలియగలవు.
ఒక దేశముయొక్క గాని, జాతియొక్క గాని చరిత్ర వ్రాయుటకు ప్రాచీనకాలమునుండి వచ్చు చుండిన సంప్రదాయముగాని లేక వ్రాతమూలకమైన పూర్వచరిత్రగాని ఆధారముగా నుండవలెను. అట్టిదేమియు లేక కేవలమొక మనుష్యుని యొక్క ఊహలు, కల్పనలు, నమ్మకములు, సంభావ్యతలు మొదలగువానితో వ్రాయబడినది సత్యమైన చరిత్రలు కాజాలవు. అవి కల్పనాకథ లనిపించుకొనును.
ఏదియో యొక వార్తను విని దానిని తనయూహలతోను, కల్పనలతో డను పెంచి ప్రస్తుతము తన యనుభవములో గల యొక విషయమున కదుకుపెట్టి తాను మొదట వినిన వార్త యొక్క యథార్థ చరిత్ర యిదియేయని గ్రంథములల్లి లోకములో ప్రకటించినంతమాత్రమున అది యథార్థ చరిత్ర యనిపించుకొనదు. అది చరిత్రకు ద్రోహము చేయుట యగును. ఇప్పుడు పాశ్చాత్య ప్రాచ్య చరిత్రకారులచే వ్రాయబడిన ఆధునిక భారతదేశ చరిత్రలనున్న వన్నియు వారివారి యూహా కల్పితములై యున్నవి. అందు సత్య మావంతయును కానరాదు.
మానవజాతి మధ్యా సియాయందు పుట్టి భూగోళమంతటను వ్యాపించిన దనెడి వాదము పాశ్చాత్య చరిత్రకారుల యూహాపోహలతో కల్పింపబడినది గాని దానికి పూర్వ చరిత్రాధార మేమియు లేదు. ఒక చరిత్రకారుని యూహ మరియొక చరిత్రకారుని యూహకు ప్రమాణమై తాము ముందుగా నిర్ణయించుకొనిన యొక నిర్ణయమున కనుకూలముగా నుండునట్లు పర్యవసానము తేల్చబడి లోకమున ప్రచారము చేయబడినది. చిరకాలము వినగావినగా అదియే సత్యమైన చరిత్ర యని లోకులు భ్రమించి దాని ననుసరించి చరిత్రలు వ్రాసికొనుచుండిరి. పాశ్చాత్యులచే వ్రాయబడిన అట్టి కల్పితకథలే భారతదేశ చరిత్రకాధారభూతమై తదనుసారముగా నాధునిక చరిత్రలు వ్రాయబడి మనకు పాఠాశాలలలో నేర్పబడుచున్నవి. వీనిని విసర్జించి మనము మనవాఙ్మయాదుల ననుసరించి యథర్థాచరిత్రలనువ్రాసికొనుట అత్యావశ్యకము.
ఇప్పటి సృష్ట్యాదియందు ప్రకృతినుండి స్వాభావికముగా పంచ భూతములును, అందు భూమినుండి ఓషదులును, ఓషధులనుండి సర్వ భూతకోటియు దేవమానవాదివర్గములు క్రమక్రమముగా నుద్భవించినవి. అందు మొదట వచ్చినది ప్రజాపతి. ఇతడు ప్రధమ ఆర్యుడని ఋగ్వేదము 4-26-2-2; 2-11-18 ఋక్కులయందు వినబడుచున్నది. ప్రధమ ఆర్యుడైన స్వాయంభువప్రజాపతి మానవసృష్టిని జేయబూని వసిష్టాదులైన పదిమంది ప్రజాపతులను(వీరికి దేవఋషులని పేరు) సృజించెను. పిమ్మట స్వాయంభువప్రజాపతి భూమి మీద మానవసృష్టిని జేయబూని భారతవర్షమునగల సరస్వతీ, ద్రుషద్వతీనదుల మధ్యస్థనమై భూమియందు ప్రధమమున నివసించి ‘శతరూప’ యను భార్యతో కలిసి ప్రియవ్రత, ఉత్తానపాదులనెడి ఇద్దరు కుమారులను, ఆకూతి, దేవహుతి, ప్రసూతు లనెడి ముగ్గురు కుమార్తెలను కనెను. అతడు ప్రధమమున నివసించిన భూమి “బ్రహ్మావర్త” మని పిలువబడుచున్నది.
మానవజాతి మొదట భారతదేశమునే యుత్పత్తిని బొందినది. ఇప్పుడు భారతదేశమునగల యమునానదికి పశ్చిమమున ‘సరస్వతీ’ నదియు, దానికి పశ్చిమమున ‘దృషద్వతి’ యనెడి దాని యుపనదియు నుండెడివి. ఈ సరస్వతీ, దృషద్వతి నదుల మధ్యగల ప్రదేశము ‘ బ్రహ్మవర్తమని ‘ అనాదికాలమునుండియు పిలువబడుచుండెడిది. ‘ బ్రహ్మవర్త ‘ మనగా బ్రహ్మ యను పేరుగల స్వాయంభువ ప్రజాపతి మానవజాతిని భూమి మీద నిలుపుటకు ఆదికాలమున స్థూల దేహధారియై నివసించిన స్థలము.
ప్రతిసృష్టియందును ఆదిమానవుడైన ‘ స్వాయంభువ ‘ ప్రజాపతి స్థూలదేహధారియై మానవసృష్టి నిమిత్త మెచ్చటావర్తమును బొందుచు నివసించుచుండునో అట్టి దేశము ” బ్రహ్మవర్తమని ” అనాదికాలము నుండియు దేవతలచే పిలువబడుచుండినది. ఋగ్వేదమున వినబడిన ” యోనిం దేవకృతం ” (ఋగ్వేదము 3-33-4) దేవతలచే చేయబడిన మానవజాతి జన్మస్థానము అనువాక్యమును మనువు తన మనుస్మృతి యందు ” తం దేవనిర్మితం దేశం ” (అనగా దేవతలచే ఏర్పాటు చేయబడిన ఆప్రదేశము) అనివివరించి దాని హద్దులను కూడ ఇచ్చియున్నాడు. (మను 2-17) తూర్పు – సరస్వతీ నది, దక్షిణము సరస్వతీదృషద్వతీనదుల సంగమస్థలము పడమర దృషద్వతీనది ఉత్తరము హిమాలయపర్వతములలో సరస్వతీ, దృషద్వతీనదుల జన్మస్థలముల వఱకు.
బ్రహ్మర్షి దేశము (ప్రధమవలస)
అట్టి బ్రహ్మవర్త దేశమందు పుట్టి ” ఆర్యులు ” అనబడు మానవజాతి తాము జన్మించిన ” బ్రహ్మవర్త ” దేశము వదిలి దానికి పశ్చిమమున గల ప్రదేశములందు నివసించి దానికి (మను 2-19) బ్రహ్మర్షి దేశమని పేరిడిరి. ఈ వలసలను విశేషముగా మహాతపశ్శాలులైన బ్రహ్మర్షులు నడిపి వారలే వారి శిష్యప్రశిష్యులతో అచ్చట నివసించి యుండుటవలన దానికి బ్రహ్మర్షి దేశమనెడి నామము సార్థకమైనది. ఈ ప్రదేశమున ఇటీవల కురుక్షేత్రము, మత్స్యదేశము, పాంచాలము, శూరసేనము, ఉత్తరమధుర యను పేర్లతో రాష్ట్రము లేర్పడినవి.
మధ్య దేశము (ద్వితీయవలస)
వింధ్యపర్వతము, హిమాలయపర్వతముల మధ్యయందు ప్రయాగకు ( అలహాబాదు ) పడమరగా సరస్వతీనదివరకు గల ప్రదేశమంతయు ” మధ్యదేశము” అని పిలువబడుచుండినట్లు మనువు చెప్పుచున్నడు. (మను 2-21 ) బ్రహ్మఋషిదేశము నిండిన పిమ్మట రెండవ వలసలో వెడలిన ఆర్యసంతానము ఈ మధ్యదేశమున నివసించిరి.
ఆర్యా వర్తము (తృతీయ వలస)
అటుపిమ్మట ఆర్యజాతీయులు మహర్షుల యనుజ్ఞవలన వారి రాజుల నాయకత్వమున మూడవ వలసగా బయలుదేరి వింధ్యహిమాచలములకు మధ్యనుండు ఖాళీప్రదేశ మందంతటను వ్యాపించి స్థిర నివాసము లేర్పరచుకొనిరి. ఆనాటికి భూగోళమంతయు నిర్మానుష్యముగా నుండి యున్నది. భారతవర్షములో గూడ నిప్పుడు మనవిచారణ యందుండిన ఆర్యజాతీయులు తప్ప యితరమానవు లెవ్వరును లేరు.
నాల్గవ, ఐదవ వలసలు
అటుపిమ్మట విదేహమాధవు డనెడి రాజు తన గురుదేవుడైన గౌతమరహూగణుని ప్రేరణమున నానాటికి వృధ్ధినిగాంచుచుండిన ఆర్యజాతీయుల వెంట నిడికొని బ్రహ్మవర్తాది ప్రదేశములనుండి యొక గొప్ప వలసను బయలుదేరదీసి సరస్వతీనదికి తూర్పుగా గంగానదివఱకు బోయి అచ్చటచ్చట ఆర్యనివాసములు నేర్పాటుచేసి యుండిరి కాని అచ్చట ” సదానీరా ” అనెడి యొక నది అడ్డమురాగా ఆవలస నంతటితో నిలిపి అంతవఱకు వచ్చిన పొడుగునను, గ్రామముల, పట్టణముల నిర్మానమొనర్చిరి. సదానీరా నదికావల ప్రదేశము నివాసయోగ్యము కానందున దానిని నివాసయోగ్యముగా చేయుటకు తగిన యేర్పాట్లు చేసి తిరిగి పశ్చిమముగా వెళ్లి గంగా, యమునా, సరస్వతీ, దృషద్వతీ నదులను దాటి ఉపనదులతో గూడిన సింధునదిని దాటి పశ్చిమమున సింధునది కుపనది యగు ‘ కుభా ‘ (అనగా కాబూలు నది ) నదీతీరముల వఱకు తమ వలసలను విస్తరింప జేశి యుండిరి. ఈ వివరములను ఋగ్వేదము, శతపధబ్రాహ్మణము, మనుస్మ్రుతి మొదలగు వానియందు సవిస్తరముగా వివరింపబడి యున్నది.
“ఆర్యాః అత్ర ఆవర్తంతే పునః పున రుద్భవంతి ఇతి ఆర్యావర్తః “. ఆర్యులు లెచ్చట పుట్టి, పెరిగి, చచ్చి, తిరిగి పుట్టుచుందురో అది ఆర్యావర్తమని చెప్పబడుచున్నది. దీనిని బట్టి ఆర్యులు ఈ ప్రదేశముమందుననే సృష్టి ప్రారంభమునుండి పుట్టి నివసించుచుండిరని మనుస్మ్రుతి యందు స్పష్టము చేయబడినది. ( పాశ్చాత్యులూహించినటుల ఆర్యులు మధ్యాసియా యందు పుట్టి భారతవర్షమునకు వలస వచ్చినరుట కేవలము వారి కల్పనయే కాని పూర్వ చరిత్ర వలన ధ్రువ పరచబడినది కాదు )
దక్షిణా పధము ( ఆఱవ వలస )
అటుపిమ్మట ఆర్యుల దృష్టి వింధ్యపర్వతములకు దక్షిణముగా గల ప్రదేశములమీదకు ప్రసరించినది. ఆనాడు దక్షిణదేశమంతయు నిర్మానుష్యముగా నుండినది. ఆర్యులు ‘ సదా నీరా ‘ ప్రాంతప్రదేశము నంతను మానవ నివాసమున కనుకూలముగా నొనర్చి పిమ్మట తూర్పున గల వంగదేశప్రాంతములమీదుగా దక్షిణమునకు క్రమక్రమముగా వ్యాపించిరి. అనేక సంవత్సరములు గడచుచుండగా అట్లు ఆర్యులు వ్యాపించిన భారతవర్షపు తూర్పుదక్షిణములగల ( అనగా ఇప్పటి మద్రాసు దిగువ వఱకు ) ప్రదేశము ” ప్రాచ్యక దేశ ” మని పిలువబడినది. దానికి దక్షిణముగా దక్షిణసముద్రమువఱకు గల దేశము దక్షిణ దేశమయ్యెను. ఆరెంటికి పశ్చిమముగా గల పశ్చిమకొస్తా ప్రదేశము పశ్చిమదేశమయ్యెను. అదే విధమున ఆర్యులు ” దక్షిణాపధ ” మంతయునాక్రమించి వృధ్ధిపొందిరి. ఆసేతుహిమాచలముగా గల దేశమునంతను ఆక్రమించిన ఆర్యులు వైదిక ధర్మావలంబులై చాతుర్వర్ణ్య వ్యవస్థ గలిగి యుండిరి.
Who Are the Andhras?
Origin and early History of the Andhras 
In the beginning, there was only one race, the Aaryan race. In the ancient times, when the Aaryans were spreading all over the continent of Bharat, the different regions and parts were named after the Kings that ruled over them. The people too were named by the names of these regions and came to be considered different races.
In those remote times in Eastern Bharat was known as ‘Praachyaka Desa’ and ruled by a king named Bali. After his death, several of his sons divided his kingdom, and each named his part after himself, one of them being Aandhra. The kingdom of prince Aandhra being known as Aandhra Desa and the Aaryans (of the four castes) inhabiting the region were called Aandhras. Thus only one group or division of the Aaryans came to be known as Aandhras. The Aandhras were not a separate race from the Aaryans. Hence the history of the Aandhras till the emergence of the Aandhra race (the name) coincides with the history of the larger race named Aaryan. The history of the Aaryans is the history of the Aandhras and vice versa. Aandhras are Aaryans and none else. It is all one race known as Aaryans in the beginning, some of them later coming to be known as Aandhras from the name of the region inhabited by them. It is the same case with the Aaryans inhabiting the other different parts of Bharat, all of them of the same Aaryan stock but developing into various branches and coming to be considered different peoples and named after the different regions occupied by them. But all of the Aaryans of Bharat from the Himalayas to Cape Comorin [Kanyakumari] belong to the same racial (Aaryan) stock. This axiom should be kept steadily in mind in the study of the history of the Aandhras from the beginning of creation, attempted in this volume.
The Process of Creation
In the beginning the five elements evolved naturally [f]rom primordial nature or Prakriti, and from earth, of the five, living matter and living beings of all kinds. The first among the living creatures was Prajapathi. He is the first Aaryan. Rigveda 4 26 2-2, 2-11-18. He resolved on the creation of the human race and first created the ten Praja-pathis (the Devarishis). Then he himself residing in the region enclosed by the rivers Saraswati and Drishadvati, and cohabiting with his wife Sataruupa gave birth to two sons ‘sons Priyavrata and Utaana paada and three daughters Aakuuti, Devahuuti and Prasuuti. The region he first lived in came to be known as “Brahmavarta”. The human race first appeared in Bharat only. To the west of the present Jamuna in North India there flowed in ancient times Sara-swati and to its west a tributary by name of Dru-shadvati. The region between these rivers Saraswati and Dri-shadvati was known as ‘Brahmavarta’ from time immmo-rial [immemorial]. The name indicates that the Swayambhuva Prajapati named Brahma resided there in gross physical form to cre-ate the human race on the earth.
At the beginning of every cycle of creation, this place where Swayambhuva Prajapati, the first man resides on the earth in his gross physical body, to create the human race is known as Brahmavartam’. In Rigveda-3-33-4 we hear ‘Yonim Deva Kritam’ and ‘Tam Deva Nirmitam Desam’ in Manu 2-17. This region is bound by the river Sara-swati on the east the junction of Sarasvati and Drushad-vati on the South Drishadvati on the West and the Hima-layas on the North.
The First Migration— Brahmarshi Desa.
The Aaryans thus born in Brahmavarta left the place of their origin and inhabiting the region to the west of it gave it the name ‘Brahmarshi Desa’ (Manu 2-19). These migrations and colonisations were led by Brahmarshis of established spiritual eminence who settled down in the new regions with their disciples and hence it was called ‘Brahmarshi Desa.’In later times this region came to comprise the kingdoms of Kuru, Matsya, Panchala, Surasena & Uttara Madhura.
The Second Migration— Madhya Desa.
According to Manu, the region bounded by the Vindhyas in the South the Himalayas in the north, Allahabad [Prayag] in the east and the river Saraswathi in the West, was called Madhya Desa. (Manu 2-21). This was the region colonised by the second migration of Aaryans after the Brahmarishi Desa was fully occupied.
Aryavarta (The Third Migration)
Thereafter the Aryans, on the advice of the sages and under the leadership of the kings, started on the third migration and spread all over the plains between the Hima-layas and the Vindhyas and settled down in permanent homelands. At that time almost all the surface of the earth was uninhabited and even in Bharat there were no people other than the Aryans.
Fourth and Fifth Migrations.
Thereafter, a king by name of Videha Madhava, on the advice of his teacher Gautama Rahuguna, accompanied by the Aaryans who were rapidly increasing in numbers, orga-nised a great migration from the Brahmavarta and neigh-bouring regions and proceeded “to the east of Saraswati upto the river Ganges and established Aaryans settlements at several places. But confronted by the river Sadanira, the progress was halted and villages and towns were constructed all along the march up to the river Kubha or Kabul, and extended their settlements so far. These details of the migration are available in the Satapatha Brahmana, the Rigveda and in the Manu Smriti
The land in which the Aaryans are born, grow and die and are born again is known as ‘Aaryavarta’. Thus it is clear the Aaryans were living in this region from the beginning of creation, according to the Manu Smriti.
The sixth migration “Dakshinapatha”
Then the Aaryans cast their eyes on the region to the south of the Vindhyas. In those days this part of the country was uninhabited. After rendering habitable and fit for colonisation, the neighbourhood of the river Sadanira and proceeding through the regions to the east of it, Viz. Vanga, etc, they spread to the south along the coast. The south eastern coast lands of Bharat, which were thus occupied by the Aaryans gradually down to modern Madras and below, were then known as ‘Prachyaka Desa’ and this region beyond further south to the sea ‘Dakshina Desa’ and the west coast and adjoining tracts ‘Paschima Desa’. Thus the Aaryans spread in course of time over the whole of the Southern peninsula and the Aryans who came to occupy the whole of Bharat from the Himalayas in the north to the Indian ocean in the south were the followers of the Vedic culture and the social order of the fourfold division of society) which formed an integral part of it.
“ఆంధ్రులు”. True Indian History. June 19, 2009
Kota, Venkatachalam Paakayaaji (Pandit). Chronology of Ancient Hindu History Part I. Vijayawada: AVG. p.121-124
With a sense of gratitude we note that our recent post on the Cultural Resonance of Baahubalimade something of a splash on social media. A number of long-time readers, as well as recent twitter followers responded very positively. While I’m truly flattered, and in the case of some of our leading lights, truly honoured by the response, our task has only just begun.
As many of you know, we wrote a series on one of the key impediments to safeguarding the future of the Telugu Language, Andhra Culture, and Indic Civilization. Despite the much vaunted Indian Intelligence (which received a fillip from the selection of a certain new tech CEO), we recognise that this was balanced by a quality known as Indian Stupidity. As such we completed a 5 part series that concluded with Culture: The Cure for Stupidity.
Having not only identified the ailment, but established the appropriate medicine, the question that now remains before us is: “how to ensure healing and recovery?”. If Bharatavarsha has been on the cultural defensive for the better part of a millennium, how then is this highly accomplished and ancient civilization to revive itself? In short, What is Needed for a Cultural Revival?
Contrary to many of our over-memorizing, but under-thinking commentators, it is not a matter of simply dusting off a few palm leaf manuscripts and tamra patras to revive our samskruthi and recreate the Satya Yuga. A society, a culture, and indeed, a Civilization, is more than just a collection of texts that has to be implemented when an elite again has agency. What’s more, alleged leadership that spends day in day out reviling its masses and imposing a uni-dimensional vision of its ideal-state has no business, let alone legitimacy, to stake claim to authority. The purpose of leadership, political or spiritual, is to recognise the tremendous responsibilities that come with tremendous privilege. It is not a question of ruling jatis and service jatis. By any schema, all are service jatis only, as everyvarna is mandated to serve Dharma, not itself. That is the path to a spiritual and cultural revival.
To catalyse a cultural revival, we cannot merely replicate the past, but must use it to inspire us to build a new future.
While the fundamental motives, the governing ideas which constitute the essential spirit of our culture are a part of our very being, they should receive changing expression according to the needs and conditions of our time.-Sarvepalli Radhakrishnan[1, 9-10]
To catalyse a cultural revival, more than mere saastric vidya will be necessary to defend Dharma in the days ahead. Like it or not, mind-boggling material advances have been made, primarily in Western institutions (quietly drawing from the East), that have overwhelmingly increased the sophistication and stakes of man’s material knowledge and power. Entire new fields such as nano-robotics, game theory, information technology, and marketing have come into their own and matured beyond prior mortal conception (at least in this Chaturyuga). Not only learning our own itihasa, but in depth global history, will become crucial, even disqualifying if found lacking, for any putative cultural leader.
To catalyse a cultural revival, cosmopolitan and worldly-wise women and men will be required to collaborate (rather than compete) and create a response to the vast array of cultural kalakeyas arrayed against them and the Aryavarta. From AIT to ADN, there is an alphabet soup of insidious intellectual mechanisms, memes, methodologies, and meta-groups all salivating at the prospect of carving up Bharata by divide and rule. Semiotics and non-governmental organizations have been equally deployed to devastating effect for which there is no sastra to serve as playbook. Indeed, if culture is the new politics, how can dharmic politicians not be the one’s strategising its re-introduction? Some self-serving, self-appointed circa satya yuga samskruthi senapatis think art, music, and the host of civilizational accomplishments must be left unsullied by leadership—as though mere snobs a-sniping would ensure artistic traditions would remain unscathed from those who would hoodwink the hoi polloi. Yes, I believe these self-same sage views were held by the Russian aristocracy on the eve of the 1917 Bolshevik Revolution…
To catalyse a cultural revival, national and civilizational culture must be balanced by regional culture. Just as the sub-culture of a single varna or jati cannot be imposed, so too cannot the regional culture of a single group be imposed on the nation at large. Does this mean no Indic national and administrative language? Certainly not. But it does mean regional culture must be allowed to express itself in all its Dharmic glory. After all, both Sanskrit and Tamizh fell from Lord Shiva’s damaru. In light of that, while the nation and even civilization can unite around a common devabhasha and desa bhasha, rashtrabhasha and samskruthi must—absolutely must—be respected. If you want a united India, act like it, and learn the language of your state of residence!
To catalyse a cultural revival, responsibility will lie not only with the elite, but with the masses as well.All sections will have a role to play in the upcoming upheavals, and will have to determine whether they will give in like so many hedonistic helots to their baser instincts and life of unthinking dependence, or rise to the Himalayan heights of nobility that their ancestors came to define.
As as a result, our vision of Bharat Mata as not only safe, secure, and splendrous, but also as Jagad Guru (teacher to the world), will materialise only with concerted, critical, collaborative, strategic, and serious thinking.This is not the place for woolly-headed, caste-obsessed, insular, and impractical amateurs. It is precisely this reason why this site is open for all, but challenges serious people—the supposed current and future elite—to stop squabbling and competing like jealous, immature children, and work together for the common good. This requires not only a high culture, but a sense of organizational culture. Instead of each moron fighting and operating as an army of one to create an un-collaborating “organism”, each man or woman of serious intellect and inclination must learn to work with others (even rivals) in the name of the common good. This means taking initiative when the need or even opportunity presents itself, having the people skills to avoid needlessly [ticking] people off, and utilising sense and buddhi to step aside when someone else will prove better at the task.
A man who needs no introduction, Shri Rajiv Malhotra has discussed many of these issues already, perhaps in slightly different terms.
In a recent talk, RM spoke of three components for a cultural revival:
1. knowledge 2. training of leaders 3. institutions. These are the 3 arches that he listed.
Ever the original thinker (a far rarer quality than is commonly admitted), Rajiv ji has listed three components for reviving our culture and punya bhoomi. These indeed form the required framework. But a strong, fundamental foundation is needed to construct a stable bridge to Nutana Bharata.
As such, we complement his components with our own. While knowledge, training, and institutions will all prove invaluable, there is no point in trying to explain what the expert has already done better. Therefore, this essay will focus on fundamentals. The critical elements to a cultural revival are as follows:
Good values make a good individual. Good individuals make a good family. Good families make a good community. Good communities make a good state. And Good states make a good nation.But to accomplish this, as discussed above, we need Awareness, Team ethic, and Bottom up solutions.
To institute good values, the clay itself must be suitably malleable. The aridity of stupidity must be rejected by identifying and curing its origins. Following that, the individual must then study dharma. Not the philosophical dharma, not the intellectual dharma (both of those are for advanced students), but the everyday dharma, the practical dharma . This is attained through the proper study, absorption, and most important, the practice of culture. Arts are merely the alankara (ornament) of culture, dharma is its true identity. Proper study of the stepping stones to dharma require learning (in some cases re-learning) sabyata, saujanya, maryada, and acara. Having understood this, the individual is then prepared to be a valuable and contributing member of a team.
Families are the building blocks of society, which is in turn the building block of culture and civilization. Families raise good dharmic children. Individuals weaned on the welfare state and entitlement economy are selfish and servile, and in some cases, outright vile. Dharma ensures respect and self-respect. Therefore the key to establishing good teams and good families is through rejection of selfishness.
Society must operate not on the basis of hermetically sealed communes, but with a sense of community and common purpose. Paths and panths may vary, kulacaras may differ, but dharma is for all. This is because dharma mandates that we think of society before ourselves. Community comes before korika (iccha or personal desire). Therefore, ambition must be rejected. This is the key to not only community, but also character.
The governance of a state (rashtra) or country (desa) requires serious people. One must not only be selfless, and strategic, but also serious. This means not deceiving ourselves about the serious issues that face us, whether it is a newly bifurcated state, or a 65 year old republic, or a millennia old civilization.
It also means producing people of subtlety. One dimensional nationalism, lose the region. Excessive regionalism, lose the nation. Lose Dharma, lose everything. Too much centralisation is brittle. Once broken, the nation or civilization is gone. Too much regionalisation, however, and centrifugal forces result in states being easily divided and played off against each other like puppets. Therefore, we need bottom up solutions, but top-down strategy. Regional variations of civilizational ethos will build “Integral Unity“, which is more flexible and resilient.
[Ram Raj was not built in a Day] but it was built upon tyaga and nishkama karma (selfless service). When individuals attempt to anoint themselves as Acaryas with no clue to their character, personal agendas come into question. Work cannot be done in the name of nationalism, but secretly to the benefit of special interests. Whether dynasty or durbar, individual families or communities cannot operate only in their own interests. All elements in the system must be respected to ensure a single-minded but decentralized dharma, in place of a putative papacy.
It must not seek to directly or indirectly abuse and revile our co-Dharmics, but bring them along not only as “labour”, but as stake-holders, decision-makers, and fellow Bharatiyas. Varna and Jati Dharmas may vary, but it is the principle and uniting sense of Saamaanya Dharma that must be the clarion call. What’s more, in response to the widespread targeting of certain castes, we cannot simply dismiss the very real mistakes that were committed by some sinners against dharma.
As the foremost intellectual kshatriya of the hour has spoke, “There can be no whitewashing here”. All jatis, and in particular our dalit jatis, must be welcomed in this joint-venture of reviving our culture and civilization. Indeed, whether caste itself may or may not disappear, one thing is clear, generational and systematic untouchability (and the terrible offenses against dharma committed by those who would misinterpret it) must be declared null and void.
Whether it is a matter of identifying original varnas or jatis on the basis of last names, etc, it is the height of idiocy to treat 200 million people as “untouchable”, especially when many (or even most) North Indian Dalits abstain from go-mamsa, and quite a few are outright vegetarian and are generally interested in Dharma. Out of curiosity, how many beef-eating, non-Indian (I’m being euphemistic here) marrying upper castes have similarly been “outcasted” and declared patitha? One cannot have one’s cake and eat it too—and untouchability not only by law, but also as a collective social rank must end forthwith! Dalits must be returned to dignity as fellow brothers and sisters in Dharma.
This is the foundation and framework, but what is the woodwork? What is the flesh and blood to the bone structure we have laid before you?
Many of you may now argue, “ok Nripathi, so what’s the problem? Seems straightforward. Let’s implement!” But not so fast. What is it exactly that we are implementing? It is easy to say let us teach good values—but how? It is easy to say let’s create good families—but how? It is easy to say revive a good nation—but how? Frequently in this materialistic world, in this kali yuga, it is not so much what we do, but how we do it. Frequently in this materialistic world it is is not so much what we say, but how we say it.
This must be done not in a pedantic or puerile or even primitive way. It must adapt to time, place, and manner. Stupidity may be the single biggest sickness afflicting Indian Society, but the single biggest obstacle is the gyaani.
The Gyaani Complex: Introduction to the Gyaani
Previously we discussed Rajarishi Janaka. The father of Sita was a man not only of astonishing self-control, and virtue, but also of compassion. Indeed, rather than ahankar driving him, it was those with ahankar who chose to test him–a self-realised man who remained on Earth out of compassion to teach those who had not yet attained self-realisation . This showsthat correct interpretation is necessary, based not on questionable translations or ahankar, but Acaryas—real Acaryas.
Similarly there is a story of Maharishi Yajnavalkya, who features prominently in the Upanisads, especially the Brihadaranyaka. Yajnavalkya had grown haughty with pride due to knowledge, and his guru forced him to vomit what had been taught. All the other jealous students therefore quickly turned into partridge birds (tittira) to eat up the knowledge that had been regurgitated, giving the name Taittiriya to the related Upanisad. Today, we have gyaanis (as distinguished from jnanis) and sarvagyaanis, who make false pretense to the truth while turning into little birds to consume vomit, etc, only to vomit it again without understanding what is relevant to the time, place, context. Aiming to be Yajnavalkya, each is a mere Tittira (a bird) seeking to specialise in simplified knowledge, but failing to understand its collective complexity. They quote logic and procedure, but are unable to apply it to their own arguments. This the danger of pompous fools who have knowledge, but not wisdom. Theory but no practice. A pound of practice, however, is worth a tonne of theory.
We must differentiate between adhyatmika and laukika vidya. After all, despite his brilliance and wisdom, would you have asked Sri Ramana Maharishi to be your general? We must also differentiate between vidya and buddhi (not to mention vidya and jnana). Simply because a person is well-read or learned in lore does not make him wise or self-realised. An illiterate can have wisdom from sheer anubhava (experience). Simply because one has memorized the Dharmashastras, does not make him a jnani. Vidya is lost at the end of every life. It is only jnana that makes an impression on the soul, and this comes from humility—in many cases, well-deserved. So do not be bowled over by clever talk and sophisticated phrases. Look for clear logic, not a mere exegesis of it. That is how you know not only whether the proposed action is wise or your path fruitful, but whether your guru is true…or false.
It also means adapting to changed circumstances. In an era where knowledge is power, not only do we need Sastra and Suhstra, but where necessary and justifiable, we must use Sastra AS Suhstra. When the adversary is breaking all the rules, you cannot be so foolishly hidebound and unrepentantly stupid as to continue to observe them to the most trivial letter. This is where maturity, and above all, judgment come from. After all, “Deficiency in judgment is is properly that which is called stupidity”.
Like Ravanasura, grandson of Pulastya, they are wrapped up in pride about adhyatmic knowledge and lineage rather than asking if their conduct is worthy of the lineages they claim. What’s worse, these same thin-skinned, false preachers of truth take ideas from others and claim them as their own as though they were divinely inspired!—what cheek! As Ravana shamed the great and venerable Saptarishi Pulastya, so too do they shame their progenitors with their lack of character. They are unable to reflect upon their own behaviour and shameless thievery of the original work and property of others (Ravana stole Lanka from Kubera), when it is so obvious that they had neither the knowledge, nor wisdom, nor competence, nor ability to create it in the first place. But what truly haunts them, is they realize they never will…
In their quests to demonstrate their knowledge, they engage in petty one upsmanship, not realizing the foolishness, and inability to tell right from wrong, that they have fallen into. Themselves mired in delusion, they label others as deluded. They pusillanimously claim the mantle of Dharma, only to pervert it to their own petty, self-serving ambition, even at the cost of the common societal good. They may come from any caste, but they are perennially obsessed with the idea of it. But this is of no surprise, for they don’t even have the capacity to properly define dharma—how then can they teach it let alone implement it and defend it?
It is logic and lesson (niti) that must be digested. Arguments cannot be “well Dharmashastra says this! This is the rule of Apastamba!”. No other way of life has emphasized time and place more than Dharma. Indeed, it is not for nothing that there were not 1 but 4 separate Dharmasutras (Vasishta, Gautama, Baudayana, and Apastamba), each one updating the other and even rejecting whole rules outright or legalities outright as obsolete. Just as the Chhatrapati adopted Ganimi Kava (enemy tactics) as needed, so too must we be open to external ideas and approaches and altogether fresh fields of study. This doesn’t mean ejecting dharma, it means separating the ancillary (or non-essential) from the essential.
What’s more, simply because one has read the Arthashastra does not make him or her a master of politics and war. Just as Vidya and Buddhi are different, so too are vidya and karma. It is for this reason Dharmic society traditionally had separate vocations for especially brahmanas and kshatriyas. This is because just as fundamental science is not the same as applied science, so too is vidya different from karma (action). Rajarishi Janaka represented a bridging of the two. In our era, this has become even more critical and standalone, hence the call for bauddhik kshatriyas. This is not to disparage one varna or bloat the head of another, or even make the designation dependent on caste lines (though a Brahmin, Arun Shourie gaaru recognized the need to focus on application of knowledge and logic to intellectual and strategic clashes. Rajeev Srinivasan is a notable other, and of course, most appropriately today, Rajiv Malhotra).
Paleo-purists may decry this as a violation of our astika principles—but these are also the same ahankaris who stood idly by during the criminal disrobing of Draupadi, citing law and rna (debt). They needlessly and endlessly pick fights with many countrymen in the face of a common enemy. Even more tragic, they need a team of supporters just to muster the manhood/womanhood to take on one honest questioner.
Indeed, because stupidity is deficiency in judgment, they might even sacrifice the national cause in the futile hope that they may upstage a superior rival—all in vain. Unable to propose and implement workable solutions—let alone imagine and conceive them—they serve as obstacles to those who do. But true leadership does otherwise, of which a gyaani is not capable. Not only does it show accountability, but vision and implementation as well. In contrast, these “mimic men” of another sort are truly incapable of an original idea, so they viciously and pettily attack anyone who upstages them. Like Ravana, they ride their chariot of ahankar to their doom and demise, taking their kin along with them.
Therefore, our Individuals, of whatever caste, however accomplished and once well-meaning, must reject the Gyaani complex. If not, society must come together and punish them for being the errant school children that they are. It is incumbent upon Dharmic Brahmanas and Kshatriyas and other classes to speak up against such Adharmic behaviour, even if it comes from their own caste and kin. It also requires a new complement to the modern intellectual aristocrat. To assist the Bauddhik Kshatriya, we need not the Brahma-Kshatriya, but rather, the Laukika Brahmana.
The Laukika Brahmana
Please note, while some circles may use the term disparagingly, this is in fact meant to be complimentary. This is because the Laukik Brahmin is not the ascetic and isolated adhyatmic brahmana or the ahankari gyaani, but is simultaneously spiritual and worldly wise. Indeed, the correct distinction for brahmanas in the material world is bhogi brahmana versus laukika brahmana. In the Telugu tradition, it is the difference between Srinatha (the romantic poet enjoying royal pleasures) and Pothana (the poor farmer who preserves his adhyatmic integrity). Though both are brahmins, they adapt to this age in different ways. The Laukik Brahmana may or may not be born in the Brahmin varna or pursue its traditional vocations, but he embodies the ideals of it and the Sattva guna it represents. He does not merely pay lip service to Satya as a means to achieve his ambition (while appropriating the work of others), but actually dedicates himself to working with others to protect it. Because he checks his ego and rejects ambition, he can coolly advise the intellectual Kshatriya who requires fiery Rajas to complete his daunting task.
The true Laukika Brahmana may no longer pursue the old spiritual vocations, but he is not the adharmic brahmana who strays from the spiritual path due to ahankar and svaartha. As the Kali Age, The Age of Disorder, is such that non-traditional, though still dharmic, occupations are permitted so that he may supported himself, the character of the ancient Brahmanas still shines through him.
The time has come for hyperventilating hypocrites and greedy gyaanis to step aside. Bauddhik Kshatriyas are the need of the hour, but the need of the day or decade will ultimately be Laukik Brahmanas.
Where will we find such men you ask? They are already among us. They do not make a great show of themselves and their alleged bhiksu bags, but quietly do their work without ego, knowing the work itself is its own reward. I know of one already. He has been a long time supporter, but he is too modest and selfless to allow himself to be named, as he is forever praising others while never seeking praise. Therefore, I will speak of another whom I do not know personally.
Shri Swaminathan Gurumurthy has been one of the most tireless voices speaking out for the good of society. While his tam-bram background serves as happy coincidence to this point, it only underscores the validity and need of such truly dharmic men. True, he does come from an orthodox family and holds many views that may seem conservative to us, but in his own way, he does not merely speak for harmonious good in society, but searches for pragmaticways to achieve it. This is the tri-fold combination of adhyatmic, sastric, and modern that we require.
The laukik brahmin understands the expertise and even authority with which professionalsspeak and has the ingenuity to combine it with dharmic principles for appropriate dharmic responses. The laukik brahmana uses his vocation to combine his sastric knowledge with his modern knowledge of the samediscipline, and advance civilizational knowledge and understanding. S. Gurumurthy is again illustrative here. Formally trained as a chartered accountant, he has an expert understanding of his field, and so, is in an exceedingly well-placed position study and reflect on ancient finance and economics in the arthasastra, vidura niti, and elsewhere. This practical understanding of needs can then identify the correct saastric principle or even determine if a new rule or text is required altogether. Thus he builds upon knowledge, rather than merely regurgitating it like the gyaani.
When culture itself has been commoditised, how can hidebound gyaanis be expected to provide good counsel? The blind fail to see the import of media shaping tastes. They think art, music, poetry, etc. cannot or must not be harnessed as mediums to contest false adharmic ideas and reassert dharma. What else can be expected from one who is more concerned with position and privilege rather than principle?
The naivety and stubbornness of the gyaani leads to societal destruction.Neither able to lead the way nor willing to get out of the way, gyaanis stand as vignas to the protection and restoration of society even while chanting the sacred name Vigneswara.
That is the danger of rote-memorization and blind application of sastras—they do not take into account the time, place, and context. Practices and even entire sastras which applied in one era, may have no place in another, because circumstances have changed. Some of the most unwitting assistants of evil are those who serially cry “adharma” at every response to adharmic attacks. This is the danger of casuistry—often the result of those who first discuss the structure of logic without applying it to their own thoughts or dialogues.
These same characters appeared when Sikhandi fought Bhishma, Yudhisthira uttered the one lie, and Arjuna fought Karna. Where were these alleged high-minded souls during the unjust killing of Abhimanyu or the attempted disrobing of Draupadi? Like Shalya, they develop a “conscience” only at the wrong place and wrong time, all while impotently whining at all other junctures.
When culture itself has become the new politics—can such unworldly whiners be expected to lead us, even spiritually? It is not working a 9-5 job in the modern word that makes us worldly, but being aware of the nature of the world and the designs of adharma and how it uses every tool at its disposal. The Laukika Brahmana is aware and chastises the clinical klibas using casuistry to misguide the masses. He not only has adhyatmic learning but laukik discretion to not only know what to speak, and when to speak it, but also how to speak it.
In an era when medium is the message, unworldly naifs cannot be expected, nor can they be allowed to arrogate, leadership. This is because they have not studied leadership beyond the sastras. When organizations, laws, tactics, strategy, science, art, and even culture have become cataclysmically complex, adhyatmic knowledge must not only be balanced with saastric knowledge, but modern knowledge (desi or videsi) as well.
In Telugu, there is a saying Vajram nee vajram thoney koyyali. You can break a diamond only with another one. We Andhraites know something of this matter, after all, is that not how they split our Andhra?
Recognizing how even western economists are now starting to view “caste” (varna/jati) as social capital, Gurumurthy ji attacks stigma and prejudice instead, seeing past mistakes correctly as corruptions brought by hypocrites. Despite his orthoprax household, he speaks of the need for theSaamaanya Dharma, the common dharma—from which individual dharmas originate.
Above all, there is no cognitive dissonance for him between saastric principles and laukik realities. Recognising cookie cutter solutions are not possible, he links not the letter, but the spirit and principle to the correct time, place and manner. Instead of merely paying lip-service to purva paksa, he like Bauddhik Kshatriya Shri Rajiv Malhotra, actually conducts it in a continuous and rigorous fashion. He knows his Bairoch as well as his Baudhayana, and his Huntington as well as his Hastamalakacarya. No individual can know the entire global canon (let alone the Indic), but he makes effort to do both, and has been for decades.
Laukik Brahmanas are not born, but made.They embody sattva, study sastra, and adapt to samaya (time). They do not espouse the view of fools crying “it is a kingdom of conscience or it is nothing!”, but understand that enemy tactics must be matched to protect and restore dharma. He or she recognises that knowledge and wisdom not only come from reciting shruti and studying smriti and sastra, but from sadhana/pure-hearted tapas, and most importantly, philosophising. Philosophy has been perverted today to mean any ideology from any rancid corner. Rather, Philosophy literally means “love of wisdom”. Thus the true philosopher (the term by which ancient visitors referred to our brahmanas), does serious original thinking. He thinks and reflects on what the actual problems of society are and how they are to be faced and solutions actualized.
The Bauddhik Kshatriya is forever engaged either in conflict, preparing for it, or resting from it.While Rajivji has been tirelessly alerting our spiritual (adhyatmic) leaders, as he himself said, there is only so much one man (however talented) can do. As such, Laukik Brahmanas can be in constant contact with the Adhyatmic leaders, to only to gain spiritual knowledge but in turn apprise them of required material knowledge to guard against threats to our ancient paramparas, and ultimately, to dharma sanatana. Laukik Brahmanas do not replace the direct contact society requires with these great Paramacaryas via their interaction and discourse, but rather, supplement and complement it. They can survey the landscape (intellectual and spiritual) dispassionately, and do not have the burdens of training and tactics and taekwondo in modern dialectics. The true brahmana who is pure adhyatmic can pass on our vaidik and saastric tradition (unbroken and uncorrupted by the globalized material world) of which they, and only they, are the keepers. Meanwhile, the true brahmana who is laukik, alerts our true Paramacaryas of the insidious nature and designs of deceitful adharmis (desi and videshi). Duly surrounded and thrashed by these two spiritual powers, where then can the self-serving gyaani hypocrite or collaborator run?
That is the imperative of and the need for the prideless and pragmatic Laukik Brahmana.
The Road Ahead
Some post-mandal pithicanthropi have been circulating various memes aimed at disparaging Dalits in matters pertaining to reservation (itself a complex issue). What’s more, they claim that matters facing many poor Brahmins (particularly impoverished temple priests) are due failure to maintain unity. A united front to join the reservation wars is not the path salvation, but the path to destruction. It is not mandal-maddened vote-bank unity that will secure well-being for Brahmins, but Lok Kalyan.
“Lok kalyan?”, you ask? “Naïve”, you say?—but is it really? The entire purpose of the brahmana varna was precisely that–pursuing lok kalyan. While various Kings would periodically forget their duties, the disciplined spiritual life of brahmanas was meant to ensure an entire philosopher class that would not only teach good values, but embody them. That is what made the brahmana. Not “IQ“, not poseur pedantry, but character. The true brahmana was the embodiment of egolessness, because he knew or at least was aware of Brahman—the source and power of all things, including intellect and learning. The humility that this inspired spurred him on to good conduct and provided not political authority, but moral authority to counsel kings and minister to the masses. While the best poor old Plato could conceive was the Philosopher King (flip a coin on that one), and Aristotle, his rule of the aristos, varnashrama dharma was meant to secure sage advice to even the most stern or most sybaritic of kings. The Raja can punish a wrong-doing Brahmin, or even imprison a troublesome one or ten or a hundred, but to routinely ignore the counsel of the entire philosophical class would raise doubts in the country’s confidence in the king and erode his mass support. Wealth, power, and hedonism are all barred to the true Brahmana—that is the price for his moral authority.
Forever in analysis, the gyaani would otherwise be in paralysis were it not for the original thought of others which he shamelessly and dishonestly appropriates–and is no example to the public. As such, we need fewer gyaanis and far more Gurumurthy’s.
Our attitude must be that of Ekam Samaajam—One society. We may have many varnas, many panths (religions), many duties, but we are one society and civilization of people with a common purpose of state and national good, and a common saamaanya dharma. That attitude, more than anything else, is what is needed for a cultural revival.
To conclude, we will end rather uncharacteristically, with a tale from not India, that is Bharat, but rather, thatpragmatic civilization to the north, China, that is Zhongguo. It is the Parable of The Wheel and the Light:
“Emperor Liu Bang, in the third century B.C., became the first ruler to consolidate China into a unified empire [technically, it was Qin Shih Huangdi…but read on]. To celebrate his victory, Liu Bang held a great banquet in the palace, inviting many important government officials, military leaders, poets, and teachers, including Chen Cen, a master who had given him guidance during the campaign.
Chen Cen’s disciples, who accompanied him to the banquet, were impressed by the proceedings but were baffled by an enigma at the heart of the celebration.
Seated at the central table with Liu Bang was his illustrious high command. First there was Xiao He, an eminent general whose knowledge of military logistics was second to none. Next to him was Han Xin, a legendary tactician who’d won every battle he’d ever fought. Last was Chang Yang, a shrewd diplomat who was gifted at convincing heads of state to form alliances and surrender without fighting. These men the disciples could understand. What puzzled them was how Liu Bang, who didn’t have a noble birth or knowledge comparable to that of his chief advisors, fit into the picture.
“Why is he the emperor?” they asked. Chen Cen smiled and asked them: what determines the strength of a wheel?
“Is it not the sturdiness of the spokes?” one responded. “Then why is it that two wheels made of identical spokes differ in strength?” asked Chen Cen.
After a moment, he continued, “See beyond what is seen. Never forget that a wheel is made not only of spokes but also of the space between the spokes. Sturdy spokes poorly placed make a weak wheel. Whether their full potential is realized depends on the harmony between. The essence of wheel making lies in the craftman’s ability to conceive and create the space that holds and balances the spokes within the wheel. Think now, who is the craftsman here?”
The disciples were silent until one of them said, “But master, how does a craftsman secure the harmony between the spokes?”
Chen Cen asked them to think of sunlight.“The sun nurtures and vitalizes the trees and flowers,” he said. “It does so by giving away it’s light. But in the end, in which direction do they grow?” so it is with a master craftsman like Liu Bang. After placing individuals in positions that fully realize their potential, he secures harmony among them by giving them all credit for their distinctive achievements. And in the end, as the trees and flowers grow toward the giver, the sun, individuals grow toward Liu Bang with devotion.””
Radhakrishnan, Sarvepalli. The Principal Upanisads. London: Unwin Brothers. 1968
Gurumurthy, Swaminathan. India’s Culture, Society, and Economy: Past, Present, and Future. http://lookintoculture.blogspot.com/
Is Culture the New Politics? http://www.dnaindia.com/lifestyle/report-is-culture-the-new-politics-zee-jlf-panelists-debate-2055654