Sunday, 31 October 2021

Swaraj Amrit Mahotsav - Rastriya Ekta Diwas - सरदार वल्लभ भाई पटेल


Young men and women are to build up a strong character. A nation's greatness was reflected in the character of the people. If it was sullied by selfishness, such a people could not prosper or achieve great things. Selfishness had its place in life as everyone had to look to his own needs and that of his family, but it could not made the be-all and end-all of life. - Saradar Vallabhbhai Patel
  
सरदार वल्लभ भाई पटेल (31 अक्टूबर, 1875 - 15 दिसम्बर, 1950) भारत के स्वतंत्रता संग्राम सेनानी थे। भारत की आजादी के बाद वे प्रथम गृह मंत्री और उप-प्रधानमंत्री बने। बारदोली सत्याग्रह का नेतृत्व कर रहे पटेल को सत्याग्रह की सफलता पर वहाँ की महिलाओं ने सरदार की उपाधि प्रदान की। आजादी के बाद विभिन्न रियासतों में बिखरे भारत के भू-राजनीतिक एकीकरण में केंद्रीय भूमिका निभाने के लिए पटेल को भारत का बिस्मार्क और लौह पुरूष भी कहा जाता है।

आरम्भिक जीवन :

        भारत के लौह-पुरुष सरदार वल्लभभाई पटेल का जन्म 31 अक्टूबर 1875 को नादिद ग्राम में हुआ था। उनके पिता झवेरभाई पटेल एक साधारण किसान और माता लाड बाई एक साधारण महिला थी। बचपन से ही पटेल कड़ी महेनत करते आए थे, बचपन से ही वे परिश्रमी थे। खेती में बचपन से ही पटेल अपने पिता की सहायता करते थे और पेटलाद की एन.के. हाई स्कूल में पढ़ते थे। उन्होंने 1896 में अपनी हाई-स्कूल परीक्षा पास की। स्कूल के दिनों से ही वे हुशार और विद्वान थे।

        घर की आर्थिक स्थिति कमजोर होने के बावजूद उनके पिता ने उन्हें कॉलेज भेजने का निर्णय लिया था लेकिन वल्लभभाई ने कॉलेज जाने से इंकार कर दिया था। इसके बाद लगभग तीन साल तक वल्लभभाई घर पर ही थे और कठिन महेनत करके जिले के नेता की परीक्षा पास करने की तैयारी कर रहे थे, और वह परीक्षा उन्होंने अच्छे गुणों से पास भी की थी। बाद में उन्होनें बड़ी मेहनत से बॅरिस्टरकी उपाधी संपादन कर ली। और साथ ही में देशसेवा में कार्य करने लगे।

        वल्लभभाई पटेल एक भारतीय बैरिस्टर और राजनेता थे, और भारतीय राष्ट्रिय कांग्रेस के मुख्य नेताओ में से एक थे और साथ ही भारतीय गणराज्य के संस्थापक जनको में से एक थे। वे एक सामाजिक कार्यकर्ता थे जिन्होंने देश की आज़ादी के लिये कड़ा संघर्ष किया था और देश को एकता के सूत्र में बांधने में उन्होंने काफी योगदान दिया था, उन्होंने भारत को एकता के सूत्र में बांधने और आज़ाद बनाने का सपना देखा था। भारत और दूसरी जगहों पर वे सरदार के नाम से भी जाने जाते है।

राजनीतिक जीवन :

        गृहमंत्री के रूप में सरदार पटेल पहले व्यक्ति थे जिन्होंने भारतीय नागरिक सेवाओं आईसीएस का भारतीयकरण कर इन्हें भारतीय प्रशासनिक सेवाएं आईएएस बनाया।  सरदार बल्लभ भाई पटेल को मरणोपरान्त वर्ष 1991 में भारत के सर्वोच्च सम्मान भारत रत्न से सम्मानित किया गया था यह अवार्ड उनके पौत्र विपिनभाई पटेल द्वारा स्वीकार किया गया। सरदार पटेल जी के सम्मान में अहमदाबाद के हवाई अड्डे का नामकरण सरदार वल्लभभाई पटेल अन्तराष्ट्रीय हवाई अड्डा रखा गया है।

         सरदार वल्लभ भाई पटेल की 137वीं जयंती के अवसर पर 31 अक्टूबर, 2013 को गुजरात के पूर्व मुख्यमंत्री नरेन्द्र मोदी जी ने गुजरात के नर्मदा ज़िले में सरदार पटेल के स्मारक का शिलान्यास किया।इसका नाम 'एकता की मूर्ति' (स्टैच्यू ऑफ़ यूनिटी) रखा गया है। सरदार पटेल की यादों को ताजा रखने के लिए अहमदाबाद के शाहीबाग में सरदार बल्लभ भाई पटेल मेमोरिल सोसाइटी में सरदार पटेल का थ्री डी संग्राहालय तैयार किया गया है।

        नवम्बर 1917 में पहली बार गाँधी जी से सीधे संपर्क में आये। 1918 में अहमदाबाद जिले में अकाल राहत का बहुत व्यवस्थित ढंग से प्रबंधन किया अहमदाबाद Municipal Board से गुजरात सभा को अच्छी धनराशी मंजूर करवाई जिससे इंफ्लुएंजा जैसी महामारी से निपटने के लिए एक अस्थाई हॉस्पिटल स्थापित किया। 1918 में ही सरकार द्वारा अकाल प्रभावित खेड़ा जिले में वसूले जा रहे लैंड रेवेन्यु के विरुद्ध "No-Tax" आन्दोलन का सफल नेतृत्व कर वसूली को माफ़ करवाया. गुजरात सभा को 1919 में गुजरात सूबे की काग्रेस कमिटी में परिवर्तित कर दिया जिसके सचिव पटेल तथा अध्यक्ष महात्मा गाँधी बने।

1920 के असहयोग आन्दोलन में सरदार पटेल ने स्वदेशी खादी, धोती, कुर्ता और चप्पल अपनाये तथा विदेशी कपड़ो की होली जलाई। Ahmedabad Municipal चुनाव में सभी ओपन सीटों पर जीत दर्ज की. तिलक स्वराज फण्ड के लिए 10 लाख रुपये एकत्रित किये. केवल गुजरात में भारतीय राष्ट्रीय कांग्रेस के ३ लाख सदस्य बनाये. गांधी से मिलकर गुजरात विद्यापीठ स्थापित करने का निर्णय किया। 1921 में भारतीय राष्ट्रीय कांग्रेस के 36 वें अहमदाबाद अधिवाशन की स्वागत समिति के अध्यक्ष बने। वे गुजरात प्रदेश कांग्रेस कमिटी के पहले अध्यक्ष बने।

        एक वकील के रूप में सरदार पटेल ने कमज़ोर मुक़दमे को सटीकता से प्रस्तुत करके और पुलिस के गवाहों तथा अंग्रेज़ न्यायाधीशों को चुनौती देकर विशेष स्थान अर्जित किया। 1908 में पटेल की पत्नी की मृत्यु हो गई। उस समय उनके एक पुत्र और एक पुत्री थी। इसके बाद उन्होंने विधुर जीवन व्यतीत किया। वक़ालत के पेशे में तरक़्क़ी करने के लिए कृतसंकल्प पटेल ने मिड्ल टेंपल के अध्ययन के लिए अगस्त, 1910 में लंदन की यात्रा की। वहाँ उन्होंने मनोयोग से अध्ययन किया और अंतिम परीक्षा में उच्च प्रतिष्ठा के साथ उत्तीर्ण हुए।

        फ़रवरी, 1913 में भारत लौटकर सरदार पटेल अहमदाबाद में बस गए और तेज़ी से उन्नति करते हुए अहमदाबाद अधिवक्ता बार में अपराध क़ानून के अग्रणी बैरिस्टर बन गए। गम्भीर और शालीन पटेल अपने उच्च स्तरीय तौर-तरीक़ों और चुस्त, अंग्रेज़ी पहनावे के लिए जाने जाते थे। वह अहमदाबाद के फ़ैशनपरस्त गुजरात क्लब में ब्रिज के चैंपियन होने के कारण भी विख्यात थे। 1917 तक वे भारत की राजनीतिक गतिविधियों के प्रति उदासीन रहे।

              भारत के देशभक्तों में एक अमूल्य रत्न सरदार पटेल को भारत सरकार ने सन 1991 में 'भारत रत्न' से सम्मानित किया आज सरदार वल्लभ भाई पटेल हमारे बीच नहीं हैं लेकिन उन्हें हमेशा याद किया जाता रहेगा। 31 अक्टूबर, उनकी जयंती पर अपनी भावांजली के साथ शत् शत् नमन करते हैं।

विचार :

1. जीवन की डोर तो ईश्वर के हाथ में है, इसलिए चिंता की कोई बात हो ही नहीं सकती
2. कठिन समय में कायर बहाना ढूंढ़ते हैं बहादुर व्यक्ति रास्ता खोजते हैं
3. उतावले उत्साह से बड़ा परिणाम निकलने की आशा नहीं रखनी चाहिये
4. हमें अपमान सहना सीखना चाहिए
5. बोलने में मर्यादा मत छोड़ना, गालियाँ देना तो कायरों का काम है
6. शत्रु का लोहा भले ही गर्म हो जाये, पर हथौड़ा तो ठंडा रहकर ही काम दे सकता है
7. आपकी अच्छाई आपके मार्ग में बाधक है, इसलिए अपनी आंखें को क्रोध से लाल होने दीजिये, और अन्याय का मजबूत हाथों से सामना कीजिये
8.आपकी अच्छाई आपके मार्ग में बाधक है। इसलिए अपनी आँखों को क्रोध से लाल होने दीजिये, और अन्याय का सामना मजबूत हाथों से कीजिये। यहाँ तक कि यदि हम हज़ारों की दौलत गवां दें। और हमारा जीवन बलिदान हो जाए, हमें मुस्कुराते रहना चाहिए और ईश्वर एवं सत्य में विश्वास रखकर प्रसन्न रहना चाहिए।
9.स्वतंत्र भारत में कोई भी भूख से नहीं मरेगा। अनाज निर्यात नहीं किया जायेगा। कपड़ों का आयात नहीं किया जाएगा। इसके नेता ना विदेशी भाषा का प्रयोग करेंगे ना किसी दूरस्थ स्थान, समुद्र स्तर से 7000 फुट ऊपर से शासन करेंगे। इसके सैन्य खर्च भारी नहीं होंगे. इसकी सेना अपने ही लोगों या किसी और की भूमि को अधीन नहीं करेगी। इसके सबसे अच्छे वेतन पाने वाले अधिकारी इसके सबसे कम वेतन पाने वाले सेवकों से बहुत ज्यादा नहीं कमाएंगे। और यहाँ न्याय पाना ना खर्चीला होगा ना कठिन होगा।
10.यह हर एक नागरिक की जिम्मेदारी है कि वह यह अनुभव करे की उसका देश स्वतंत्र है और उसकी स्वतंत्रता की रक्षा करना उसका कर्तव्य है. हर एक भारतीय को अब यह भूल जाना चाहिए कि वह एक राजपूत है, एक सिख या जाट है. उसे यह याद होना चाहिए कि वह एक भारतीय है और उसे इस देश में हर अधिकार है पर कुछ जिम्मेदारियां भी हैं।
11.कठिन समय में कायर बहाना ढूंढ़ते हैं बहादुर व्यक्ति रास्ता खोजते हैं।
12.एकता के बिना जनशक्ति, शक्ति नहीं है जब तक उसे ठीक ढंग से सामंजस्य में ना लाया जाए और एकजुट ना किया जाए, और तब यह आध्यात्मिक शक्ति बन जाती है।
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Saturday, 30 October 2021

Swaraj Amrit Mahotsav - Father of Nuclear Program in India - DR. HOMI JEHANGIR BHABHA


"I know quite clearly what I want out of my life. Life and my emotions are the only things I am conscious of. I love the consciousness of life and I want as much of it as I can get. But the span of one's life is limited. What comes after death no one knows. Nor do I care. Since, therefore, I cannot increase the content of life by increasing its duration, I will increase it by increasing its intensity. Art, music, poetry and everything else that consciousness I do have this one purpose - increasing the intensity of my consciousness of life".  H.J. Bhabha (Homi Jehangir Bhabha (30 October 1909 – 24 January 1966) )

Homi Jehangir Bhabha is mostly known as the chief architect of India's nuclear programme. However, his contribution to India's development goes far beyond the sphere of atomic energy. He had established two great research institutions namely the Tata Institute of Fundamental Research (TIFR), and the Atomic Energy Establishment at Trombay (which after Bhabha's death was renamed as the Bhabha Atomic Research Centre (BARC). He played a crucial role in the development of electronics in India. Bhabha was an outstanding scientist and a brilliant engineer. He derived a correct expression for the probability of scattering positrons by electrons, a process now known as Bhabha scattering. His classic paper, jointly with W. Heitler, published in 1937 described how primary cosmic rays from space interact with the upper atmosphere to produce particles observed at the ground level. Bhabha and Heitler explained the cosmic ray shower formation by the cascade production of gamma rays and positive and negative electron pairs. 'In 1938 Bhabha was the first to conclude that observations of the properties of such particles would lead to the straightforward experimental verification of Albert Einstein's theory of relativity'. Bhabha possessed sensitive and trained artistic gifts of the highest order.

The environment in which he grew certainly helped him to develop all these fine qualities. He loved music and dancing. He had considerable knowledge of both Indian and western music. He painted and sketched. He designed the settings of dramatic productions. He was an architect of no mean ability. Bhabha was a perfectionist. He was a true lover of trees and did everything under his powers to protect them. In his tribute paid to Bhabha Lord Redcliffe-Maud has aptly described the different facets of Bhabha's personality: "Affectionate and sensitive, elegant and humorous, dynamic and now dead. Homi was one of the very few people I have ever known (Maynard Keynes was another) who enhance life whatever the context of their living. In Homi's case this was because he was fantastically talented but so fastidious about standards that he was never a dilettante. Whatever he set himself to do, he did as a professional- but one who worked for love. He was relentlessly creative, enhancing life because he loved all forms of it. So he became a living proof that scientific excellence can go with excellence in arts and racial differences need be no bar to friendship. When Indian Art was last exhibited in London, the one picture chosen for reproduction on the poster outside Burlington House was one of Homi's. He was as fond of music as he was of pictures, contriving to fly in from India as the first Edinburgh Festival began and, when the question of a late Beethoven quartet was raised in conversation, knowing the opus number.

At one UNESCO conference after another he stood out even among the other distinguished members of the Indian delegation, as a world citizen qualified in all three subjects – education, science and culture – as hardly another member of the conference was. He was in fact an obvious choice for the headship of the Organization if he had felt inclined that way. Those qualified must judge how grievous was his death for India and for science and for civilization". Homi Jehangir Bhabha was born on 30 October 1909 in a wealthy Parsi family of Bombay (recently renamed as Mumbai). Bhabha's family had a long tradition of learning and service in the field of education. His grandfather, also named as Homi Jehangir Bhabha, was the Inspector General of Education in the State of Mysore. Bhabha's father Jehangir Hormusji Bhabha was educated at Oxford and later qualified as a lawyer. His mother Meheren was grand-daughter of Sir Dinshaw Maneckji Petit, widely respected in Bombay for his philanthropic endowments. Hormusji's sister that is Bhabha's paternal aunt Meherbai married Sir Dorab J. Tata (1859-1932) the eldest son of Jamshetji Nusserwanji Tata (1839-1904). Bhabha attended the Cathedral and John Connon Schools in Bombay. After passing Senior Cambridge Examination at the age of 15 Bhabha entered the Elphinstone College in Bombay and later the Royal Institute of Science, also in Bombay. In 1927 Bhabha joined the Gonville and Caius College in Cambridge, the same college where his uncle Sir Dorab J. Tata had studied and who made a donation of twenty-five thousand pounds to the college in 1920. He took the Mechanical Sciences Tripos in 1930. It may be noted here that both his father and his uncle Sir Dorab J. Tata wanted Bhabha to become an engineer with the view that ultimately he would join the Tata Iron and Steel Company at Jamshedpur. At Cambridge Bhabha's interests gradually shifted to theoretical physics. In 1928 Bhabha in a letter to his father wrote: "I seriously say to you that business or job as an engineer is not the thing for me. It is totally foreign to my nature and radically opposed to my temperament and opinions. Physics is my line. I know I shall do great things here.

For, each man can do best and excel in only that thing of which he is passionately fond, in which he believes, as I do, that he has the ability to do it, that he is in fact born and destined to do it… I am burning with a desire to do physics. I will and must do it sometime. It is my only ambition. I have no desire to be a `successful' man or the head of a big firm. There are intelligent people who like that and let them do it… It is no use saying to Beethoven `You must be a scientist for it is great thing ' when he did not care two hoots for science; or to Socrates `Be an engineer; it is work of intelligent man'. It is not in the nature of things. I therefore earnestly implore you to let me do physics." For doing physics he wanted to do the Mathematics Tripos. Bhabha's father had to yield to his son's firm determination. But he put a condition. He told Homi that in case he could complete the Mechanical Tripos successfully he would allow him to stay in Cambridge to take up the Mathematics Tripos. So when Bhabha passed the Mechanical Tripos with first class his father allowed his son to fulfill his wishes. Thus two years later Bhabha passed the Mathematics Tripos again with first class. Bhabha was taught by Paul Adrien Maurice Dirac (1902-84), who was Lucasian Professor of Mathematics (1932-69) at Cambridge and awarded the Nobel Prize in Physics in 1933 with Erwin Schrodinger (1887-1961) for their work in quantum theory. Bhabha joined the Cavendish Laboratory, from where he obtained his Ph.D. in theoretical physics. During 1932 to 1934 he held the Rouse Ball Traveling Studentship in mathematics. He also held Salomons Studentship in Engineering during 1931-1932. He traveled in Europe and worked with Wolfgang Pauli (1900-58) in Zurich and Enrico Fermi (1901-54) in Rome. His first research paper published in 1933 won him the Isaac Newton Studentship in 1934, which he held for three years and mostly worked in Cambridge except for a short period when he worked with Niels Henrik David Bohr (1885-1962) at Copenhagen. When Bhabha was at Cavendish Laboratory many sensational discoveries were made. In 1932 James Chadwick (1891-1974) demonstrated the existence of the neutron, John Douglas Cockroft (1897-1967) and Ernest Thomas Sinton Walton (1903-95) produced the transmutation or artificial disintegration of light elements by bombarding high speed protons and Patrick Maynard Stuart Blackett (1897-1974) and Giuseppe Paolo Stanislao Occhialini (1907-) demonstrated by cloud-chamber photographs the production of electron pairs and showers by Gamma radiations. At Cambridge Bhabha's work centered around cosmic rays. It may be noted here that the existence of penetrating radiations coming from outer space was detected towards the close of the 19th century by Charles Thomson Rees Wilson (1869-1959) in simple experiments on electroscopes. Robert Andrews Millikan (1868-1963), the US physicist and Nobel Prize winner, gave the name of cosmic rays to these radiations consisting of highly energetic charged particles. The radiations reaching the top of the atmosphere from outer space are referred, to as primary cosmic rays. They consist of various types of nuclei but prominently of protons. Primary cosmic rays produced secondaries by interaction with the atmosphere. As mentioned earlier Bhabha jointly with W.Heitler explained the cosmic-ray shower formation in a paper published in 1937. Before this the mechanism responsible for shower formation was the subject of much speculation. The important contributions made by Bhabha while working at Cambridge have been summarised by G. Venkataraman (in his book, Bhabha and His Magnificent Obsessions, Universities Press, Hyderabad, 1994) as :

The explanation of relativistic exchange scattering (Bhabha Scattering). The theory of production of electron and positron showers in cosmic rays (Bhabha-Heitler theory). Speculation about the Yukawa particle related to which was his suggestion of the name meson. Prediction of relativistic time dilatation effects in the decay of the meson. About the importance of Bhabha's research work Cecil Frank Powell (1903-1969) who was awarded the 1950 Nobel Prize for physics wrote: "Homi Bhabha made decisive contributions to our understanding of how they (the showers) developed in terms of electromagnetic processes. He was also well-known at this time for his attempts to account for those elementary particles then known to exist by a method using group theory. He was thus a very early exponent of those methods used many years later for a similar purpose by Gell-Mann and others. My friend, Leopold Infeld says that he was a distinguished and elegant theorist and his papers were always written in the best of taste". It was Bhabha who suggested the name 'meson' now used for a class of elementary particles. When Carl David Anderson (1905-91) discovered a new particle in the cosmic radiation with a mass between that of electron and the proton he named it 'mesoton' which was subsequently changed by him to mesotron presumably at the advice of Millikan. Bhabha in a short note to Nature (February 1939) proposed the name 'meson'. In this note he wrote: "The name 'mesotron' has been suggested by Anderson and Neddermeyer for the new particle found in cosmic radiation with a mass intermediate between that of the electron and the proton. It is felt that the 'tr' in this word is redundant, since it does not belong to the Greek root 'meso' for middle; the 'tr' in neutron and electron belong, of course, to the roots "neutr" and "electra"…. It would therefore be more logical and also shorter to call the new particle a meson instead of a mesotron." Anderson's particle (mu-meson) was first thought to be the particle predicted by Hideki Yukawa (1907-81) that was thought to carry the strong nuclear force and hold the nucleus together. However, later when it was found that its interaction with nucleons was so infrequent it became doubtful whether it could perform the role described by Yukawa, that is to act as nuclear 'glue'. This was finally resolved when in 1947 C.F. Powell discovered a particle again in cosmic radiation with a mass of 264 times that of the electron (pi-meson or pion). Pion interacted very strongly with nucleons and thus filled precisely Yukawa's predicted role. Mu-meson or muon is the decay product of pi-meson. In 1939 when the Second World War broke out, Bhabha was in India. He came for a short holiday. However, the war changed his plan. Most of the scientists in England had to take part in war activities and there was no scope for doing basic research. So Bhabha had to abandon his plan to return to England to resume his research work at Cambridge. It may be recalled here that Prasanta Chandra Mahalanobis (1893-1972) who after completing the Physics Tripos made arrangement to work under C.T.R. Wilson, the inventor of the cloud chamber, at the Cavendish Laboratory came back to India for a short vacation. He also could not go back because the First World War broke out. In 1940 Bhabha joined the Indian Institute of Science at Bangalore where a Readership in Theoretical Physics was specially created for him. Chandrasekhara Venkata Raman (1888-1970) was then the Director of the Institute. Bhabha was made a Professor in 1944. Vikram Sarabhai (1919-71) also spent a short period at the Institute when Bhabha was there. At the Indian Institute of Science Bhabha guided research on cosmic rays. He organised a group of young researchers in experimental and theoretical aspects of cosmic ray research. After spending a few years in India Bhabha was no longer interested in going back to England. Perhaps this was because of his growing sense of responsibility towards his motherland. Gradually he became convinced that it was his duty to build up research groups in the frontier of scientific knowledge. On April 20, 1944, Bhabha in a letter to Subrahmanyan Chandrasekhar (1910-95) wrote: "…I have recently come to the view that provided proper appreciation and financial support are forthcoming, 'it was one's duty to stay in one's country and build up schools comparable with those that other countries are fortunate in possessing." In the early 1940s when Bhabha was working at the Indian Institute of Science, there was no institute in the country which had the necessary facilities for original work in nuclear physics, cosmic rays, high energy physics, and other frontiers of knowledge in physics. This prompted him to send a proposal in March 1944 to the Sir Dorab J. Tata Trust for establishing 'a vigorous school of research in fundamental physics'. In his proposal he wrote : "There is at the moment in India no big school of research in the fundamental problems of physics, both theoretical and experimental. There are, however, scattered all over India competent workers who are not doing as good work as they would do if brought together in one place under proper direction. It is absolutely in the interest of India to have a vigorous school of research in fundamental physics, for such a school forms the spearhead of research not only in less advanced branches of physics but also in problems of immediate practical application in industry. If much of the applied research done in India today is disappointing or of very inferior quality it is entirely due to the absence of sufficient number of outstanding pure research workers who would set the standard of good research and act on the directing boards in an advisory capacity … Moreover, when nuclear energy has been successfully applied for power production in say a couple of decades from now, India will not have to look abroad for its experts but will find them ready at hand. I do not think that anyone acquainted with scientific development in other countries would deny the need in India for such a school as I propose. "The subjects on which research and advanced teaching would be done would be theoretical physics, especially on fundamental problems and with special reference to cosmic rays and nuclear physics, and experimental research on cosmic rays. It is neither possible nor desirable to separate nuclear physics from cosmic rays since the two are closely connected theoretically." The trustees of Sir Dorab J. Tata Trust decided to accept Bhabha's proposal and financial responsibility for starting the Institute in April 1944. Mumbai (then Bombay) was chosen as the location for the prosed Institute as the Government of Bombay showed interest in becoming a joint founder of the proposed institute. The institute, named Tata Institute of Fundamental Research, was inaugurated in 1945 in 540 square metres of hired space in an existing building. In 1948 the Institute was moved into the old buildings of the Royal Yacht club. The present building of the Institute was inaugurated by Pt. Jawaharlal Nehru in January 1962. Nehru had earlier laid its foundation stone in 1954. While inaugurating the building in 1962 Nehru said : "Normally speaking, a delay of eight years in completing this structure seems rather excessive. But coming once in-between and today, going around partly over this building, my original impulse to criticise the delay was considerably modified because it has been a great effort to put this up as it has been done. There have been difficulties and anyhow the result achieved is something very much worthwhile." The Institute received financial support from the Government of India from its second year, through the Council of Scientific and Industrial Research (CSIR) and the Ministry of Natural Research and Scientific Research. Today the main financial support for the Institute comes from the Government of India through the Department of Atomic Energy. It should be emphasised here that no organisational chart for future development was prepared for TIFR. Bhabha picked up the right kind of people first and then gave them opportunities to grow. The same kind of principle that was followed by the Kaiser Wilhelm Society while building the Max Planck Institute in Germany: "The Kaiser Wilhelm Society shall not first build an institute for research and then seek out the suitable man but shall first pick up an outstanding man, and then built and institute for him". In this context the following observations made by Bhabha in his speech at the annual meeting of the National Insitute of Sciences of India (which was leater renamed as Indian National Science Academy) in October 1963 are worth noting. Bhabha said: "I feel that we in India are apt to believe that good scientific institutions can be established by Government decree or order. A scientific institution, be it a laboratory or an academy, has to be grown with great care like a tree. Its growth in terms of quality and achievement can only be accelerated to a very limited extent. This is a field in which a large number of mediocre or second rate workers cannot make up for a few outstanding ones, and the few outstanding ones always take at least 10-15 years to grow. Too many of our National Laboratories have been established by deciding upon the field in which it was desired to work and by drawing up an organisational chart on the pattern of some corresponding large laboratory abroad. It was then assumed naively, that the posts in the chart could be filled by advertisement, forgetting that workers of the appropriate and high level either do not exist in India, or can only be obtained at the cost of some other institution, which thus becomes weaker of it.

Our Universities, weak as they always were, have been further weakened in this matter." The first step towards organising research in atomic energy was the creation of a Board of Research on Atomic Energy that was constituted as a part of CSIR with Bhabha as its Chairman. While proposing to create a Department of Scientific and Industrial Research (DSIR) as a full-fledged department of Government Shanti Swarup Bhatnagar (1884-1955) proposed that the Board of Research on Atomic Energy be shifted to the newly proposed Department. However, Bhabha had his own ideas. He felt that the atomic energy programme should be kept outside this new department. On April 26, 1948 Bhabha sent a note entitled 'Organisation of Atomic Research in India' to the then Prime Minister of India, Jawaharlal Nehru. In this note Bhabha wrote: "The development of atomic energy should be entrusted to a very small and high powered body composed of say, three people with executive power, and answerable directly to the Prime Minister without any intervening link. For brevity, this body may be referred as the Atomic Energy Commission". Bhabha emphasised that the proposed Atomic Energy Commission should have "its own secretariat independent of the secretariat of any other ministry or department of the government, including the envisaged Department of Scientific and Industrial Research". He also suggested that once the Commission was appointed the existing Board of Research on Atomic Energy should be abolished. The Government of India accepted Bhabha's proposal within a few months after its submission and with the promulgation of the Indian Atomic Energy Act 1948, the Atomic Energy Commission was formed in August 1948 with the following charter:

1 – "To take such steps as may be necessary from time to time to project the interests of the country in connection with Atomic Energy by exercise of the powers conferred on the Government of India by the provisions of the Atomic Energy Act.
2 – To survey the territories of the Indian Dominion for the location of useful minerals in connection with Atomic Energy; and
3 – To promote research in their own laboratories and to subsidise such research in existing institutions and universities. Special steps will be taken to increase teaching and research facilities in nuclear physics in the Indian universities."

The first Atomic Energy commission had three members with Bhabha as its Chairman. The other members were Shanti Swarup Bhatnagar and Kariamanikkam Srinivasa Krishnan (1898-1961). The first three things that Bhabha felt necessary for putting India's nuclear programme on a sound footing were: The survey of natural resources, particularly materials of interest to atomic energy programme such as uranium, thorium, beryllium, graphite etc. To achieve this a special unit, Rare Minerals Division was created at Delhi with the help of Darashaw Nosherwan Wadia (1883-1969). Development of strong research schools in basic sciences particularly physics, chemistry and biology by providing facilities to and training up high quality research scientists. Development of a programme for instrumentation particularly in electronics. A unit called Electronics Production Unit was started in TIFR, which later formed the nucleus of the large corporation known as Electronics Corporation of India Limited (ECIL) at Hyderabad. When Bhabha realised that technology development for the atomic energy programme could no longer be carried out within TIFR he decided to build a new laboratory entirely devoted to this purpose. He managed to acquire 1200 acres of land at Trombay, near Bombay for this purpose. Thus the Atomic Energy Establishment started functioning in 1954. The same year the Department of Atomic Energy (DAE) was also established. Bhabha was elected a Fellow of the Royal Society in 1941. In 1943 he was awarded the Adams Prize by the Cambridge University for his work on cosmic rays, and in 1948 the Hopkins prize of the Cambridge Philosophical Society. In 1963 he was elected Foreign Associate of the U.S. National Academy of Sciences, and Honorary Life Member of the New York Academy of Sciences. In 1964 he was made Foreign Corresponding Academician of the Royal Academy of Sciences, Madrid. From 1960 until 1963 he was President of the International Union of Pure and Applied Physics. He was president of the historic International Conference of the Peaceful uses of atomic energy held, under U.N. auspices, at Geneva in August, 1955. Bhabha was President of the National Institute of Sciences of India in 1963 and President of the Indian Science Congress Association in 1951. He was awarded the title of Padma Bhushan by the Government of India in 1954. Bhabha was killed in an air-crash near the famous Mont Blanc peak of the Alps on January 24, 1966, while he was on his way to Vienna to attend a meeting of the Scientific Advisory Committee of the International Atomic Energy Agency. At the time of his death, Bhabha was Director and Professor of Theoretical Physics of the Tata Insitute of Fundamental Research, Secretary to the Government of India in the Department of Atomic Energy, ex-officio Chairman of the Indian Atomic Energy Commission, and Director of the Atomic Energy Establishment at Trombay. We would like to conclude the sketchy and perhaps incoherent account of Bhabha's life and work by quoting J R D Tata on Bhabha: "Scientist, engineer, master-builder and administrator, steeped in humanities, in art and music, Homi was a truly complete man".



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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Thursday, 28 October 2021

Swaraj Amrit Mahotsav - How Sister Nivedita’s contribution to Indian art history shaped the National Movement

The Irish-born educationist, author, social activist and thinker, Margaret Elizabeth Noble (1867-1911), a.k.a Sister Nivedita, was a significant contributor to the field of women's education and empowerment; promoted science and art, but most of all, she is remembered for awakening national consciousness amidst the people of India. To introduce her in a line, and highlight her contribution to India, it would be fair to use Abanindranath Tagore's words:

"Amongst the foreigners who really loved India, Nivedita's place is the highest."

Sister Nivedita not only endorsed, encouraged and appreciated Indian Art but plunged herself into the whirlwind of discovering and reconstructing Indianness in Indian Art, thus making art an essential tool in awakening and invigorating the national consciousness of India.


In November 1895, when she was only 28 years old, Margaret Noble met Swami Vivekananda for the first time. While she, inspired by his speech, saw a 'Guru' in him; he in turn recognized her intellect, her universal mindset, and potential to be the bridge between people from different social pathways. She arrived in India in the late nineteenth century at the age of thirty, and under the guidance of Vivekananda, took on a new path with a new identity: Sister Nivedita, the dedicated one.

Art as a tool for building national consciousness

For Sister Nivedita, national consciousness was about awakening & pride in all spheres – science, history, art, religion, literature – promoting the finest minds across industry was her approach to nation building. She thus shaped the discourse on nationalism, through engaging with people, recognizing their potential and enabling them.

She felt deeply concerned about the western view that Indian art was influenced by Hellenic art, and thus not original. In a bid to challenge this prejudiced opinion, Nivedita, together with Ananda Coomaraswamy and E.B Havell, led the movement to revive Indian art.

The concept of Art as a signifier of national and civic identity appealed to Sister Nivedita as early as 1880. She was inspired by the art and craft movement in Britain that sought to preserve the traditional and indigenous artistry of the common people in the wake of industrialisation. When she arrived in India (which was a British colony), empathy for the culturally and intellectually colonised came naturally, and later reflected in her works and words.

Never lower your flag to a foreigner. Try to be the greatest authority in the particular branch of research that you have chosen for yourself. India must be recognised as the first here.

She had learnt from Swami Vivekananda the inmost and intricate specialities of Indian art to which the Indian artists and art critics of the time were hardly aware. We may infer that Sister Nivedita made E. B. Havell, Abanindranath Tagore and Ananda Coomaraswamy understand her special vision of Indian aesthetics and the philosophy of art which she imbibed from her Master (Swami Vivekananda). She believed that the rebirth of "indianness" in art was essential for the reawakening of the motherland, and held prolonged discussions and active interactions with the young students about the same.

Contribution to Indian art history

Sister Nivedita's role in Indian art history, has been understated & overlooked for the longest time. In a country "full, full, full of artistic talent" she tried to send a clear message to Indian art students to desist from the existing practice of aping the Western art and strived hard  to elaborate and establish the idea of Indian art with its indigenous roots as the binding force.

Sister Nivedita and the Bengal School of Art


A sketch by Nandalal Bose

The Bengal School of Art under the mentorship of Abanindranath Tagore began as an avant garde and nationalist art movement in the early twentieth century. The vision was to look towards the 'east' or the traditional art of India for inspiration and with a conscious attempt to move away from the imitative style of Western art. Distinguished practitioners of the Bengal school such as, Nandalal Bose, Asit Kumar Haldar, Surendranath Ganguly, K. Venkatappa, Samarendranath Gupta, Kshitindranath Majumdar, Mukul Dey, etc. were mentored and supported by art luminaries like E. B. Havell,  Ananda Coomaraswamy, Gaganendranath Tagore, O. C. Ganguly, Sir John Woodroffe, Kakuzo Okakura, Yokohama Taikan, and others. They were also mentored by Sister Nivedita, who took great interest in the work of the young group of artists, encouraging them to exhibit their paintings and pointing out to them what she perceived to be their artistic flaws. Thus, Sister Nivedita remained the vibrant centre of this art movement.

In 1909, on the request of a visiting artist (Christiana Herringham), Sister Nivedita convinced Abanindranath Tagore to send his students to the caves of Ajanta to copy it's frescoes. It was her way of igniting respect for "Indian" art (which had largely been forgotten) within the young students and believed these could influence their art in future. It could also be looked upon as her way to "save art" by documenting it. Sister Nivedita personally met their expenses of boarding and lodging and even visited them during the assignment. Later in their professional careers, these artists (Nandalal Bose, Asit Kumar Haldar and others) would be greatly benefitted by this decision.
It is widely believed that Sister Nivedita was the inspiration behind Abanindranath Tagore's iconic art work, 'Bharat Mata'.
sister-nivedita-indian-art-history-national-movement

About the painting, here's what she said:

"From beginning to end, the picture is an appeal, in the Indian language, to the Indian heart. It is the first great masterpiece in a new style. I would reprint- it, if I could, by tens of thousands, and scatter it broadcast over the land, till there was not a peasant's cottage, or a craftman's hut, between Kedar Nath and Cape Comorin, that had not this presentment of Bharat-Mata somewhere on its walls. Over and over again, as one looks into its qualities, one is struck by the purity and delicacy of the personality portrayed"
The pen was mightier…

Apart from encouraging novice artists, Sister Nivedita worked on the promotion of Indian art by contributing several essays to various magazines and periodicals. Sri Ramananda Chattopadhyaya, the editor of The Modern Review, who became the chief exponent of the art movement (he regularly published illustrations by young artists of the Bengal school to promote them) acknowledged that it was Sister Nivedita who opened his eyes to the brilliance of local Indian painting. She was his chief advisor, and without her guidance, he wouldn't have been able to take Indian artwork to the public. Nivedita was always eager to critique and revise history, ethnography, the arts – all in a bid to advance, inspire, promote India's culture. This was her way of serving the nation.

Her major works include: Kali the Mother, The Web of Indian Life, Cradle Tales of Hinduism,  Myths and Legends of the Hindus and Buddhists, The Master as I Saw Him, Notes of Some Wanderings with the Swami Vivekananda, etc.
Sister Nivedita's contribution to other aspects of Nation-building

Sister Nivedita had a multi-dimensional personality. She worked hard for the welfare of Indian people and for the education and empowerment of women. She even introduced newer ideas on art, handicrafts and drawing in the academic curriculum.

She was pivotal in organizing the 1905 anti-partition movement and gave herself to the Swadeshi Movement completely. She even designed an Indian Flag to take to rallies – which was embroidered by her students.


She conceived the Vajra flag during a visit to Bodh Gaya in 1904. Accompanying her were Jagadish Chandra Bose, Rabindranath Tagore, Jadunath Sarkar, Swami Sankarananda and Mathuranath Sinha. The idea of the national emblem was inspired by the ancient symbol of the Vajra – a Buddhist symbol meaning 'The Selfless Man'. It was also the weapon of Lord Indra. The thunderbolt was a symbol of renunciation, service & supreme sacrifice. The symbol is placed between the words 'bande mataram' in bengali script and a 108 (sacred number) flames are embroidered on the border.

She actively participated in the Indian Nationalist struggle. She did not believe that non-cooperation and passive resistance could be the sole means to achieve independence. Therefore, she supported Sri Aurobindo's concept of aggressive nationalism. Bipin Chandra Pal, the extremist leader was her friend and she regularly contributed articles to his newspaper New India.
As part of her mission to promote the finest minds of India, she financially supported the research work of the well-known scientist Sir Jagdish Chandra Bose and helped take his work to a global audience.

She even helped edit his manuscripts, and wrote about him in numerous journals and magazines, thus attracting the attention he merited.

In October 1911, Sister Nivedita visited Darjeeling with J.C Bose and his wife. Here, she was hit by a fatal bout of blood-dysentery and breathed her last on October 13. Her funeral rites were performed according to Hindu tradition. In her memory a cenotaph was raised at the cremation spot in Darjeeling with a single sentence that summarises her her life:

    'Here reposes Sister Nivedita who gave her all to India.'
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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Wednesday, 27 October 2021

Swaraj Amrit Mahotsav - C. P. Ramanujam: The Great Indian Mathematician

Chakravarthi Padmanabhan Ramanujam (9 January 1938 – 27 October 1974)

An account of the life and times of C.P. Ramanujam, one of the most outstanding mathematicians India was blessed to have. Find out all about his contributions that led to him leaving behind an ever-lasting legacy in mathematics.

People across the world know many great mathematicians of India, and Chidambaram Padmanabhan Ramanujam, popularly known as C.P. Ramanujam, is one such noted scholar. C.P. Ramanujam is often confused with well-known mathematician Srinivasa Ramanujan, famous for discovering that 1729 is the magic number in mathematics.

Known for his works in the fields of algebraic geometry and number theory, there was more to C.P. Ramanujam than met the eye.

Ramanujam was born on 9th January 1938 in Chennai (then Madras) to a Tamil family and was the eldest of seven siblings. His father, Chakravarthi Srinivasa Padmanabhan, was a Madras High Court advocate. 

Ramanujam completed his higher secondary certification and graduated from the prestigious Loyola College in Chennai.

His love for mathematics started at a young age, which was evident from his decision to specialize in the subject during his bachelor's (honors) degree.

On the recommendation of Father Charles Racine, his friend, and teacher, Ramanujam decided to pursue his love for mathematics by applying for admission to the School of Mathematics at the Tata Institute of Fundamental Research (TIFR) in Mumbai (then Bombay).

Before joining TIFR in 1957, Ramanujam spent some time with the Ramanujan Institute of Mathematics former director and gained a deep understanding of analytic number theory.

Speaking about Ramanujam's brilliant grasping ability and knowledge of mathematics, K.G. Ramanathan, Ramanujam's doctoral advisor at TIFR, wrote in a tribute to Ramanujam, "... he learned mathematics with avidity and speed that was often frightening.

He had given expert Colloquium talks and participated in seminars and displayed within two years of stay, versatility, and depth in mathematics which are rare (sic)."

It was common for renowned mathematicians from across the globe to give lectures at TIFR, and a tradition for graduate students to write lecture notes for the courses the mathematicians delivered.

As a first-year graduate student, Ramanujam wrote the notes for German mathematician Max Deuring's lectures about the Theory of Algebraic Functions of One Variable.

Working on these lecture notes piqued Ramanujam's interest in algebraic number theory.

He went on to become an expert in not just algebraic geometry and analytic number theory but many other allied subjects too.

Ramanujam's notes were appreciated, and he received praise for his work from several scholars, such as Russian mathematician I.R. Shafarevich and American mathematician David Bryant Mumford. Both these scholars spoke highly of how Ramanujam's corrected many of their mistakes.

In the preface of his book Abelian Varieties, Mumford even mentioned that the work was a joint effort between him and Ramanujam, and Ramanujam helped improve the lectures.

Interestingly, while he was working with Mumford, Ramanujam started learning German, Italian, and French on his own to study mathematical works in their original form.

There were quite a few non-English mathematical works in his library.

In 1961, following the suggestion of K.G. Ramanathan, Ramanujam started working on a problem related to German number theorist Carl Ludwig Siegel's work. Ramanujam's simplification of Siegel's method and his solution to Siegel's problem in relation to Waring's problem were brilliant.

In recognition of Ramanujam's work on number theory, TIFR promoted him to the post of associate professor.

Ramanujam protested strongly against this promotion, stating he was undeserving of the position. However, his friends and colleagues convinced him to accept the offer.

In 1971, he made a significant contribution to algebraic geometry by clarifying the Kodaira Vanishing Theorem.

In 1973, he was elected the Fellow of the Indian Academy of Sciences. Moreover, a memorial hall at the University of Genoa's former Istituto di Matematica (Institute of Mathematics) was named after Ramanujam after his demise.

Ramanujam's Books

  •     During his illustrious career, Ramanujam authored several publications. Some of his most noted works include:
  •     Cubic Forms Over Algebraic Number Fields published in Volume 59 of Proceedings of the Cambridge Philosophical Society (1963)
  •     Sums of m-th Powers in p-Adic Rings in Volume 10 of Mathematika (1963)
  •     A Note on Automorphism Groups of Algebraic Varieties published in Volume 156 of Mathematische Annalen (1964)
  •     On a Certain Purity Theorem published in Volume 34 of the Journal of the Indian Mathematical Society (1970)
  •     A Topological Characterisation of the Affine Plane as an Algebraic Variety published in Volume 94 of Annals of Mathematics (1971)
  •     Remarks on the Kodaira Vanishing Theorem published in Volume 36 of the Journal of the Indian Mathematical Society (1972)
  •     On a Geometric Interpretation of Multiplicity published in Volume 22 of Inventiones Mathematicae (1973), and
  •     Supplement to the Article "Remarks on the Kodaira Vanishing Theorem" published in Volume 38 of the Journal of the Indian Mathematical Society (1974).
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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Tuesday, 26 October 2021

Swaraj Amrit Mahotsav - Baba Banda Bahadur And Jatindra Nath Das

 Jatindra Nath Das (27 October 1904 – 13 September 1929)

Jatindra Nath Das worked at a very young age for the cause of political prisoners in the Indian freedom struggle. Being an inspirational freedom fighter, human rights activist and a fervent revolutionary, he joined the AnushilanSamiti (a 20th century Indian revolutionary organization). He collaborated with Bhagat Singh and other members from the Hindustan Republican Socialist Association (HRSA). While he was 17 years old, he got actively involved in the Non-Cooperation Movement launched by Gandhiji.

Jatindra Nath Das breathed his last in 1929 following a 63-day-long fast fighting for the rights of political prisoners at the young age of 25 years. Bhagat Singh and other imprisoned freedom fighters also undertook this hunger strike at the Lahore Central Jail. Jatindra Das had to face several atrocities and hardships done by the British authorities. These atrocities led to damaging of his lungs, and paralysis began to spread to his body parts. Still he continued his hunger strike. A jail committee was formed keeping in mind his condition into consideration and immense popularity amongst people. A proposal was made for his release but it was rejected by the committee. Subhas Chandra Bose called him the 'young Dadhichee' of the nation (the ancient Indian sage who sacrificed his life for a noble cause).

Baba Banda Bahadur (27 October 1670 – 9 June 1716)


The mighty river Chenab has many historic stories woven around her immortal flow and one of them is the Tapasya done by India's one of the greatest martyrs and eliminator of savage moghul's tyranny from Panjab , Baba Banda Singh Bahadur's tapasya on her banks.

Baba Banda Singh Bahadur was born in the Rajput family (1670, Rajouri). He was the first Sikh military leader to wage an offensive war against the Mughal rulers of India and extended the Sikh territory.

Visited by Guru Gobind Singh Ji

In September 1708 Guru Gobind Singh along with a few Sikhs reached the Ashram of Madho Daas Bairagi, At that time he was not in his Dera. The Guru took his seat and the Sikhs spread all over the Dera to arrange and cook food.

Madho Daas used all his occult powers to insult, harass, and let down the Guru but failed in all his efforts. Full of rage, he came running to the Dera and shouted at the Guru. The Guru asked him to be calm and think it over. After some time, he said," Is it that you are Guru Gobind Singh?" The Guru replied- "Yes I am, now tell me, who are you?" His hands were folded and he said to the Guru" I am your Banda (slave)." Banda also means a good human being. The Guru stated that If you are my Banda, then work as a Banda ( a good human being). He assured Guru Sahib to do as per his advice. With these words, Madho Daas was at the feet of Guru sahib. The Guru stayed in his Dera for a few days. He was given Amrit ( baptized the Sikh way) and named Gur Bakhash Singh but remained famous with the name of Banda Singh Bahadur.

Banda Singh's March towards Punjab

Guru Gobind Singh Ji sent Banda Singh to Punjab in 1708 and advised him to put an end to the cruelty of Punjab rulers, punish the guilty and cruel misrulers and to fight for human rights, empower and strengthen the poor, the low and slave-like people who could not even imagine freedom. He had started with only twenty-five Sikhs; but the holy mandate that the Guru had granted him was sufficient to gather the whole Panth, young and old, rich and poor, under his banner, come what may. The Guru's teachings at Nanded had put such an impression on him that he would not rest till he had heard from his Sikh companions, on his way to Punjab, the whole story of Guru's holiness, adventure, and the persecutions to which his sons and Sikh community had been subjected. This all added fuel to his fire of fury and strengthened further his resolution to punish the tyrants.

Conquered various areas of Punjab

To meet financial requirements, Banda Singh made fervent appeals to big businessmen of that time. After meeting the basic needs, from 1709 he started attacking various towns and conquered various areas of Punjab such as Samaana, Sonepat, Kenthal, Ghurham, Thaskaa, Shahbaad, Kapoori, Sadhoura, and others. After establishing his authority and Khalsa rule in Punjab, he abolished the zamindari system.

Now the major goal for the Sikhs was Sirhind and its Nawab Wazir Khan. This battle took place in May 1710 at the field of Chhappar Chiri which is 15 miles away from Sirhind. Wazir Khan lost his life. Most of the high officials and administrators were killed. The Mughal army ran away from the battleground. Sirhind was conquered by the Sikhs.

Farakh Seyer ordered all the governors of North India that Banda Singh should be killed or arrested. He taunted the Governer of Lahore, Abdu-Samad for his inability and sent his own forces for his help. After an eight-month siege, the fortress town of Gurdas Nangal fell to the Mughals in 1715. The brave army fought as much as they could, till constant attacks from the enemy. Thus, it was that Banda rose up for a final sally with the determination to die a hero's death. Banda Singh Bahadur was captured and put in an iron cage. The remaining Sikhs were also captured. They were brought to Delhi in a procession with the 780 Sikh prisoners, 2,000 Sikh heads hung on spears. They were put in the Delhi fort and pressured to give up their faith and become Muslims. On their firm refusal, all of them were ordered to be executed. A hundred Sikhs were put to death daily. Banda Singh's son was seated on his lap and killed with a knife and his own body being torn to pieces with red hot irons.

Baba Banda Singh Bahadur War Memorial is at Chappar Chiri, Mohali which is a tribute to the brave Sikh warrior under whose command the Battle of Chappar Chiri was fought between the Sikhs and the forces of the Mughal Empire led by Wazir Khan in May 1710. With a decisive victory in this war, Sikh rule was established from Lahore to Delhi.

Banda Singh Bahadur was an example of self-sacrifice, which none else in history has excelled. The patience with which Banda and his associates bore all the tortures, they were subjected to, and with all the severe persecutions their bold refusal to give up their religion, show how the Sikhs loved their principle. The Sikh martyrology contains examples of bravery and self-sacrifice.



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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Monday, 25 October 2021

Swaraj Amrit Mahotsav : Homage to Sri Pandurang Shastri Athavale

Homage to Pandurang Shastri Athavale (19 October 1920 – 25 October 2003)
Speech by Sri Pandurangji at IRMA, Anand (14th Annual Convocation Address, 1995)

BE GOAL DIRECTED

To me, this opportunity is a moment of joy. I am among a galaxy of luminaries. Your love brought me here. Today you have received a post-graduate degree – an educational qualification. You have become "Vidya Snataks" (graduates in knowledge). You will now be starting a career, experiencing life.

My appeal to you is to develop yourselves into 'Vrata Snataks' (goal directed). Decide a goal and then try to achieve it in your life time. Education alone is not enough. You need to take a vow to do something enlightening. Something that emancipates others.

Once, I was in Bombay, a few of my farmer friends came to see me there. I took them around the city. I showed them the High Court, the Secretariat, the Gate Way of India, and Bombay Museum among other places in Bombay. I also took them to the famous Bombay University. I overheard a farmer's spontaneous remark. "Oh! So this is the place from where people come to cheat and loot villages".

Of what use are the graduates of today to our society? for the underprivileged? for those who are downtrodden?

Life has more significance than engaging in making money and bringing up a family. Such a life will be dull and listless. I am reminded of Tennyson's poem – "Home they brought her warrior dead". Imagine this scene: A soldier is brought dead. His wife is watching shocked, unable to speak and unable to weep. For her, life has come to a standstill. Her husband's dead body lies in front of her. She has no expression. All of a sudden, to this scene, a fellow soldier brings her child. The child is barely three months old. The mother sees that child. Her emotions come to the fore. She says "little one, I shall live for thee – " What made her life worth living? Her ambition to see her child blossom. She lived because she had a goal. Develop an ideal (goal), then life will have meaning for you.

Today we are living in a world of "Cannots". The cannot disease is spreading. When you meet an officer who can help you, try asking him for a favour. You get a reply "I want to help you, but I am helpless". We have to eliminate this disease. We have to cultivate an attitude of "Yes, I can do". We need faith that we are the masters of our lives. We need to say to ourselves, "I will be responsible for my life".

Nobody wants to take responsibility. We are responsible neither for our progress; nor for our decline. For instance, when one who has committed a crime is asked to explain his actions, the reply is, "I am helpless. I never wanted to commit this crime, circumstances compelled me to do this. I am faultless. I have done this because of my circumstances."

We have also developed a tendency to blame others for our failures. We never admit we are at fault. We keep harping on the failures of the government for the ills of our society. The ills that plague us. When something goes wrong, our tendency is to blame the government. The government in turn blames the people. In this process all work suffers. This practice has to be discouraged. We have to learn to take responsibility for our actions.

We have to change this thought process. We have to give up our mental block to independence. Our government is static. Our society is static. We want to maintain status quo. I don't see new ideas. Everybody is confined to his own interests. Indifferent towards fellow human beings. Is this human life? Is it integration?

The survival of the fittest principle is not useful for our society. What is the use of our life if we cannot help the unfit to survive? This theory, "Survival of the fittest" should be replaced with "making the fit to survive" theory.

You will be helping others to earn money. They will employ your intellect to earn their livelihood. What is more important? Is it to have self-respect? You will have self-respect but help others to gain self-respect. If a man has no self-respect his life will be worthless.

In this present world, consumerism is rampant. A handful of people, say ten percent have all facilities, resources and power. A great majority have no power, no position, no possession, no education. This is a picture of the common mass. People without self-respect. If one has no self-respect how can he be self-confident? If one is not self-confident how can he be self-reliant? The lot of the common man is this: no self-respect, no self-confidence, no self-reliance.

How do we help those who are weak, downtrodden and neglected? People who have neither self-respect, self-confidence nor self-reliance. How do we motivate them? Stimulate them? Who will do it? Is it not the responsibility of the educated class?

I urge you to nurture self-respect among the poor. Do not think that the poor will be happy with a petty sum. A handful of coins do not make him happy. What makes one happy is his importance. Give due respect to the poor, they deserve it. Cultivate the feeling of 'I must do', 'I can do'. People should realise that the world consists of farmers, labourers, poor men and women. As a representative of these people I appeal to you, pay attention to what I say. I am a common man. I am not a preacher. I can tell you that in today's world nearly 80% have no hope; they just live their life. There is no ambition in them. They are crest-fallen.

Who will bring light to them? Who will make a nation out of these? Earlier, the middle class could perform miracles. Today the middle class has become indifferent. They are inactive. Earlier, this class of people brought about radical changes in this world. They were the backbone of our society, the prime source of ideas. Now, this class is dead. We represent this class. Today, this class works with a sense of indifference. They have lost their zeal, enthusiasm, vigour and vitality. All these were in abundance in not so distant past. This class of thinkers, educationalists, reformers, scientists and architects must be awakened from their slumber. This is a major task before us. Our task is to create a play-field – not only a playfield, but also a source of friendship and inspiration. This is what a school should teach us. Do you know the origin of the word 'school'? It derives its origin from "scholar" – which means a raised platform, a rostrum. When the day's work was done all the citizens good assemble together to discuss their problems. The assembly provided them a platform for thinking. The need of the hour is to develop such a scholar – a modern day scholar. To develop friendship. Friendship for devotion. Friendship for devotion is not outdated, it is divine. Create a friendly environment. Before going from this auditorium, take a pledge, a "Vrata" to make people happy, cherish a noble goal, a great ideal. This is what people want from you. This is the demand of the masses from you. You have graduated in knowledge. Now I urge you to be a "Vrata Snatak".

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26