Friday, 20 September 2019

Hon'ble PM Smt Indira Gandhi - 16 Sep 1970 -II


     We know today that materialism whether of the capitalist variety in the West or the Communist variety in what is called the East (clearly, it is also of the West) have both failed to answer questions which man asks for himself. Both have solved some problems, but created many new questions. It was essential to solve these problems, we could not have the world divided into rich and poor; on the other hand to gap is growing. We could not afford to keep the vast majority of mankind not being regarded as part of the human race. Some of these are in our country. To improve them materially was the first step, but the other step is not less essential. Man cannot be at peace with the world unless he is at peace with himself. This is one step that has given us an understanding of such forces. Man has mastered nature, not by force, but by trying to understand these forces. That is why science has succeeded where magic has failed.


     We understand some forces of nature and as we understand them, we discover that there are many other forces which are still beyond our understanding. We have not even attempted to understand the small creature, a very tiny speck in the universe, which we call man. This is what our philosophy has tried to do, but as I said earlier, that part most of us have conveniently ignored. 


I spoke of the new questions being raised. It is hoped that questions are raised, because, by doubting, we are led to inquire and by inquiring we are likely to understand. Today there is a ferment in India of one kind and in the entire world of another kind. And the ferment is there, because many of the young people find fault with the old values. Does that mean that old values are wanting? I don't think that it is so. But I do think that because, we, of the older generation have not lived up to the older values, the young people wonder whether they can emphasise these values or not. Therefore they try to search new paths. To us, some of these paths, some of these experiments, do not make sense. But if through this approach of trial and error we can find the truth at last, I think that even the upheaval will have served a purpose. The world has also these problems as we have in our own country. Many great people have shown that all this variety was really a part of one great Unity and that we always should speak of this Unity. And science itself is nothing else than the quest to discover Unity in the wide variety of our experience.

Thursday, 19 September 2019

Hon'ble PM Smt Indira Gandhi on 16 Sep 1970

SPEECH Delivered by

SMT. INDIRA GANDHI, Prime Minister of India.

     It is indeed a pleasure, a privilege for me to be here, to have the opportunity, of seeing the famous memorial. Swami Ranganathanandaji, I am afraid, has put too great a task on my shoulders. I do not think, that a few words of mine can give courage or wisdom or vision to the people.


     Swami Vivekananda, like other great leaders of Indian thought, has told us that all these qualities must come from within us. Others can show the path but whether to follow that path or not is the responsibility of each individual.

     This morning the Committee very graciously sent me a small booklet of the sayings of Swami Vivekananda. I had read it before, but I was glad to see it again. The grand words that spring up in every page, every saying of Swami Vivekananda breathe courage, strength, self-reliance and faith. This is what India has needed and what India needs today. We have been the inheritors of a truly great culture and a truly great tradition. How has he analysed our national illness? How has he pointed to the shaping of our nation? Swami Ranganathanandaji's words, just now, give some indication that we are in no way near living up to our great traditions and our great heritage. And, we have in a way, given up its importance by reducing it to ritual and routine. We have forgotten that the ritual, the routine is merely a way which could lead us to something, and is not an end in itself.


     The greatness of Swami Vivekananda was not only due to his great intellectual power and discretion but also his burning passion to do something not only to the whole of India but to the entire world. I think his greatness was that he sought to release our ancient wisdom, to find a sense of individual purpose and to promote social well-being and collective progress. His special intellectual gift was that he was keenly aware of the forces at work in the modern world. Just before coming here, I looked at the exhibition which has been arranged. And it was remarkable how he could address himself to the modern world knowing fully well the trends at work even in model days. He did not realise perhaps the great changes that science and technological advancement would bring, the great knowledge, and the great power put into the hands of man by those two things. Again what have we done with that knowledge and power? Swami Ranganathanandaji spoke, just now, of the need for removing economic poverty. We are pledged to do that. We are trying to take various steps which can lead us forward in that direction. We do not know if we would succeed. We know only that we must try, as far as we can, to do this with all the strength that we have.

Wednesday, 18 September 2019

Message of Kanyakumari -5

Swami Ranganathananda ji said :

Worldliness versus life in the world

     In the simple, humble duties and joys of life, man can cultivate and manifest the divine that is within him, making for compassion, making for social concern, making for love and service. This is the type of practical spirituality which has to became the character-strength of every citizen in our country. Too long have we made a distinction between life in the world and life of religion. And we have been widening that gulf century, inspite of the clear and definite teaching of the Gita. Ramakrishna and Vivekananda came to bridge this gulf between life and religion. In the words of Ramakrishna, wherein the essence of the philosophy of Vedanta, the message of the Gita is given in a brief utterance:

"Live in the world; but don't allow worldliness to enter into you."

     Worldliness should not be allowed to enter our hearts; if it enters, life will become heavy with selfishness and pettiness, jealousy and exploitation, making for stagnation. But with the stirring of the ever-present divinity in the heart, life flows out in a spirit of lover and service, making for dynamism and progress. So Ramakrishna adds, by way of an illustration:   

     "The boat will be on water but water should not be in the boat. That is the wrong place for the water and bad for the boat. For, the boat will become stagnant and unfit for the purpose for which it is meant."

     So when worldliness enters the human hearts, it makes for the stagnation of samsara, the stagnation of the little self of "I" and "mine", resulting in exploitation, social tension and violence; human life then becomes, in the words of Hobbes, "short, nasty, and brutish". That is what happened to us during the last few centuries. Inspite of our piety, inspite of our religiosity, which were become-essentially worldly, we were mainly selfish and self-centered. We practiced that may be termed a piety-fringed worldliness, which could not generate ethical sense, human concern, or character – efficiency. We exploited each other and reduced our collective life to elementary levels. Vivekananda rescued us form that false idea of religion as static piety and inspired us with his message of religion as dynamic spirituality, with its twin expressions of renunciation and service.


     And Kanyakumari represents this great message of dynamic spirituality, the fruit of Practical Vedanta, whereby Eternal India's energy of spiritual vision becomes channelized into socially creative ends and purposes, endowing the nation with the resources of an ever-increasing spirituality, side by side with the other type of strength and resource, namely, physical energy resources, which are being increasingly generated and utilized by our five-year plans of consumption of this latter energy is the accepted criterion to assess the development of a country. According to this criterion, India today is far behind, tenth or twelfth among the nations, with America leading, followed by U.S.S.R., up, with the steady implementation of her development programmes. Very soon we shall be developing a national electrical grid, connecting every region of our vast country with every other region, and helping to hasten the pace of our industrial growth and brighten the environment of the life of our people.


But this alone will not make for human fulfilment. The criterion of per capita production and consumption of Physical energy with respect to national development is a necessary but not a sufficient criterion. Humanity today in several nations which have fulfilled this criterion and are classed as highly developed, is not experiencing the expected sense of fulfilment. Vivekananda had therefore proposed more than seventy years ago, after a penetrating study of the philosophy of man behind modern Western civilization, a second criterion of human development, not opposed but complementary to that first criterion, namely, the per capita production and consumption of spiritual energy. He wanted India to retain her historically acquired hold on the science and technical know-how of this unique energy generation and consumption and to share it with the rest of humanity, while learning from the advanced nations the know-how of the physical science of man, with a view to enriching man externally and internally, materially and spiritually.