Wednesday, 18 January 2017

The History of Bharatvarsha - 5


Bharatavarsha has endeavoured to knit together in ties of relationships of diverse elements, even if these elements are disparate. Where there are real differences, it is only by ordering the differences and assigning the differences to their proper places and by reining them in that unity can be really achieved. Merely enacting a law to the effect that henceforth everybody is united does not bring about unity. The only way to knit together in ties of relationships those who cannot be unified is to distribute them over different areas of special preserves. If the incompatibles are artificially forced into a unity, through force again they split. And the break-up is accompanied by shattering events. Bharatavarsha knew the secrets of integration. The French Revolution had the haughtiness to think that it would wipe off all differences among men with blood. But it has produced the very opposite results. In Europe, the rulers and the ruled, the wealthy and the common people, all the repositories of power, are gradually becoming fiercely antagonistic to each other. The goal of Bharatavarsha too had been to tie everybody in a bond of unity; but the method she adopted was different. Bharatavarsha tried to delimit and demarcate each of the antagonistic and competitive forces of the society and make the body-social fit for both functional unity as well as diversities of occupations. She did not allow conflict and disorder to remain ever active by giving room to constant attempts at overstepping the area of one's own rights. She has not made the duties and works, the home and the hearth and everything else subject to a terrible vortex of sullied directionlessness by driving all the energy of the society to the single path of twenty-four-hour fierce competition. To discover the heart of unity and to achieve integration and to secure the space for attaining the ultimate fulfilment and liberation in peace and stability were the quests of Bharatavarsha.


Providence has pulled in diverse people onto the lap of Bharatavarsha. Since antiquity Bharatavarsha has been provided with the opportunity to put into practice the special talent her people were endowed with. Bharatavarsha has forever been engaged in constructing with varied material the foundation of a unifying civilization. And a unified civilization is the highest goal of all human civilizations. She has not driven away anybody as alien, she has not expelled anybody as inferior, she has not scorned anything as odd. Bharatavarsha has adopted all, accepted everybody. And when so much is accepted, it becomes necessary to establish one's own code and fix regulation over the assorted collections. It is not possible to leave them unrestrained like animals fighting each other. They have to be appropriately distributed into separate autonomous divisions while keeping them bound on a fundamental principle of unity. The component might have come from outside but the arrangement and the fundamental idea behind it were Bharatavarsha's own. Europe wants to make the society safe by driving away the strangers, by decimating them. Specimen of this behaviour can be seen even now in America, in Australia, in New Zealand, in the Cape Colony. The reason for this is that they lack a proper sense of cohesion within their own social fabric. They have not been able to give appropriate places to the various communities of their own and many a limbs of their own societies have become burdensome to them. In such a situation where would they find room for outsiders? Where one's own relatives are ready to create trouble, there the outsiders would never be offered hospitality. A society that has order and has a principle of unity and where everybody has one's own demarcated place and rights, only in such a society is it easy to accommodate others as one's own. There are two ways of dealing with others: either by thrashing and killing and driving them away and thus making one's own society and civilization safe or by providing them proper places in one's own system and by disciplining them with one's own customs. While Europe by adopting the former method has kept alive its antagonism to the whole world and remaining ever ready to strike, Bharatavarsha by adopting the latter method has been trying slowly and gradually to make everybody her own. If Dharma deserves reverence, if Dharma is regarded as the highest ideal of human civilization, then the superiority of the method of Bharatavarsha has to be accepted.


Tuesday, 17 January 2017

History of Bharatvarsha -4

What is the chief significance of Bharatavarsha? If a precise answer to this question is sought, the answer is available. And the history of Bharatavarsha upholds that answer. We find that a single objective has always been motivating Bharatavarsha. This objective has been to establish unity among diversity, to make various paths move towards one goal, to experience the One-in-many as the innermost reality, to pursue with total certitude that supreme principle of inner unity which runs through the differences. It has also been her endeavour to achieve these without destroying the distinctions that appear in the external world.

The ability to perceive this oneness in diversity and to strive to extend unity are the native characteristics of Bharatavarsha. It is this quality that has made her indifferent to political glory. For, it is the mode of conflict that forms the basis of political achievements. Those who do not wholeheartedly regard others as truly outsiders cannot accept the achievement of political glory as the supreme goal of life. The urge that impels one to establish oneself against others is the foundation of political achievement. And the endeavour to form communion with others, and the effort to harmonize divergences and contradictions within one's own fold are the basis of ethical and social advancement. The kind of unity that the European civilization has opted for is discord-centred; the kind of unity that Bharatavarshiya civilization has opted for is concord-centred. Although the noose of discord that the political unity of European kind wears around its neck is able to keep it arrayed in a tight pull against others, it is unable to provide harmony to its own self. And because of this, the antagonism and distance between man and man, between rulers and the ruled, between the rich and the poor are constantly kept alive. It is not that these various sections carry in harmony the whole society together with their distinctive roles in their respective spheres. In fact, they remain mutually antagonistic. The constant and ever alert effort of each section is to try its utmost to prevent the increase of power of other groups. Where everybody is thus engaged in pressing and jostling, equilibrium of power is not possible. There, numerical strength acquires ascendancy over excellence and collective accumulation of wealth from commerce overwhelms the householders' savings. Thus the social equilibrium is lost. And in an attempt to keep these mutually antagonistic and repugnant parts somehow cobbled together, the government keeps on enacting law after law. This is inevitable; for, when discord is the seed, the harvest too would only be discord. The well-nourished and luxuriant thing that is seen in between is only the sprightly and strong tree bearing the fruit of discord.


The History of Bharatvarsha -3

The superstition that history has to be similar in all countries must be abandoned. The person who has become hardboiled after going through the biography of Rothschilde, while dealing with the life of Christ is likely to call for his account books and office diary. And if he fails to find them then he will form a very poor opinion of Christ and would say: "A fellow who was not worth even a nickel, how come he can have a biography?" Similarly, those who give up all hope of Indian history because they fail to find the royal genealogies and accounts of the conquests and defeats in the "Indian official record room" and say, "How can there be any history when there is no politics?" are like people who look for aborigine in paddy fields. And when they do not find it there, in their frustration they refuse to count paddy as a variety of grains at all. All fields do not yield the same crop. One who knows this and thus looks for the proper crop in the proper field is a truly wise person.


An examination of Christ's account book may lead one to a poor opinion of him, but when one inquires into other aspects of his life the account books become utterly irrelevant. Similarly, if we view from a special perspective with the full knowledge that in matters of politics Bharatavarsha has been deficient, this deficiency cannot be dismissed as of no consequence. By not viewing Bharatavarsha from Bharatavarsha's own perspective, since our very childhood we learn to demean her and in consequence we get demeaned ourselves. An English boy knows that his ancestors won many wars, conquered many lands and did extensive trade and commerce: he too wants to be an heir to the glory of war, of wealth, of success in commerce. We learn that our ancestors did not conquer other countries and did not extend trade and commerce: to make just this fact known is the very purpose of the history of India. What our ancestors did we do not know; therefore we also do not know what we ought to aim for. Therefore we have to imitate others. Whom should we blame for this? The way we get our education since our very childhood, with every passing day we get increasingly alienated from our own country till a sense of rebellion against the land of our birth overtakes our mind.

Even the educated people in our country are often dismayed and are found asking every now and then, "What do you mean by our country? What distinctive attitude marks it out? Where is that located now? Where was it located before?" We cannot have answers to these merely by raising questions. Because the issue is so subtle and so vast it cannot be comprehended through mere arguments. Neither the English nor the French, or for that matter, the natives of any country can answer in one word the question: what is the distinctive attitude of one's own country or where is the real location of its spirit? Like the life inside the body this spirit is a directly perceptible reality. And like life, it is extremely difficult to fathom it through logical definitions. Since the very childhood it enters our being through diverse avenues in diverse forms; and it finds passage into our knowledge, our love, our imagination. With its wonderful powers it unobtrusively fashions us; it does not allow the growth of a barrier separating our past from the present. It is by the grace of it that we are not delimited, we are not atomized. How can we give expression in a few words of logical precision to this primordial and hidden spirit endowed with wonderful vigour, in order to satisfy the skeptic inquirer?