To see the universal and all-pervading Spirit of Truth face to face one must be able to love the meanest of creation as oneself. And a man who aspires after that cannot afford to keep out of any field of life. That is why my devotion to Truth has drawn me into the field of politics; and I can say without the slightest hesitation, and yet in all humility, that those who say that religion has nothing to do with politics do not know what religion means.
Friday, April 9, 2010
Saturday, April 3, 2010
Gandhiana-21: Don't make a fetish of it!
...So long as there are different religions, every one of them may need some outward distinctive symbol. But when symbol is made into a fetish and an instrument for proving the superiority of one's religion over others, it is fit to be discarded.....
Wednesday, March 31, 2010
Gandhiana-20: The march towards Truth
In the march towards Truth, anger, selfishness, hatred etc. naturally give way; for otherwise, Truth would be impossible to attain. A man who is swayed by passions may have good enough intentions, may be truthful in word, but he will never find the Truth. A successful search for Truth means complete deliverance from the dual throng such as of love and hate, happiness and misery.
- An Autobiography or The Story of My Experiments with Truth by Mahatmaji
- An Autobiography or The Story of My Experiments with Truth by Mahatmaji
Monday, March 29, 2010
Honours and Awards-5: Chennai-born Scientist Honored
Hasan Suroor writes in The Hindu of March 27, 2010: "Chennai-born Shankar Balasubramanian of Cambridge University has been named Innovator of the Year by the Biotechnology and Biological Sciences Research Council (BBSRC), Britain's leading agency for academic research and training in non-clinical life sciences.
He has been awarded 10,000 Pounds in recognition of his work on Solexa sequencing, the high speed genome sequencing technology. The award, now in its second year, is meant to encourage research that has practical impact on quality of life.
...
Prof.Balasubramanian, whose parents moved to Britain a year after he was born, graduated in Natural Sciences from Cambridge University and went on to do a PhD. He worked with David Klenerman of the department of chemistry, to invent low-cost and high-speed genome sequencing technology.
Excerpt from The Hindu, Trichy, March 27, 2010.
For further details from BBSRC Websiste:
http://www.bbsrc.ac.uk/media/releases/2010/100319-dna-sequencing-pioneer-innovator.aspx
Grateful thanks to Hasan Suroor, The Hindu and BBSRC.
He has been awarded 10,000 Pounds in recognition of his work on Solexa sequencing, the high speed genome sequencing technology. The award, now in its second year, is meant to encourage research that has practical impact on quality of life.
...
Prof.Balasubramanian, whose parents moved to Britain a year after he was born, graduated in Natural Sciences from Cambridge University and went on to do a PhD. He worked with David Klenerman of the department of chemistry, to invent low-cost and high-speed genome sequencing technology.
Excerpt from The Hindu, Trichy, March 27, 2010.
For further details from BBSRC Websiste:
http://www.bbsrc.ac.uk/media/releases/2010/100319-dna-sequencing-pioneer-innovator.aspx
Grateful thanks to Hasan Suroor, The Hindu and BBSRC.
Wednesday, February 24, 2010
Gandhiana-19: "Funds for Public Institutions"
...My desire was to secure for the (Natal Indian) Congress a permanent fund, so that it might procure property of its own and then carry on its work out of the rent of the property. This was my first experience of managing a public institution. The property that was purchased was leased out, and the rent was enough to meet the current expenses of the Congress. The property was vested in a strong body of trustees and is still there today, but it has become the source of much internecine quarrelling with the result that the rent of the property now accumulates in the court.
This sad situation developed after my departure from South Africa, but my idea of having permanent funds for public institutions underwent a change long before this difference arose. And now after considerable experience with the many public institutions which I have managed, it has become my firm conviction that it is not good to run public institutions on permanent funds. A permanent fund carries in itself the seed of the moral fall of the institution. A public institution means an institution conducted with the approval, and, from the funds, of the public. When such an institution ceases to have public support, it forfeits its right to exist. Institutions maintained on permanent funds are often found to ignore public opinion, and are frequently responsible for acts contrary to it. In our country, we experience this at every step. Some of the so-called religious trusts have ceased to render any accounts. I have no doubt that the ideal is for public institutions to live, like nature, from day to day. The institution that fails to win public support has no right to exist as such. The subscriptions that an institution annually receives are a test of its popularity and the honesty of its management; and I am of opinion that every institution should submit to that test. But let no one misunderstand me. My remarks do not apply to the bodies which cannot. by their very nature, be conducted without without permanent buildings. What I mean to say is that the current expenditure should be found from subscriptions voluntarily received from year to year.
These views were confirmed during the days of the Satyagraha in South Africa. That magnificent campaign extending over six years was carried on without permanent funds, though lakhs of rupees were necessary for it. I can recollect times when I did not know what would happen the next day if no subscriptions came in. But I shall not anticipate future events.....
Excerpt from "An Autobiography or The Story of My Experiments with Truth" by Mahatma Gandhi.
This sad situation developed after my departure from South Africa, but my idea of having permanent funds for public institutions underwent a change long before this difference arose. And now after considerable experience with the many public institutions which I have managed, it has become my firm conviction that it is not good to run public institutions on permanent funds. A permanent fund carries in itself the seed of the moral fall of the institution. A public institution means an institution conducted with the approval, and, from the funds, of the public. When such an institution ceases to have public support, it forfeits its right to exist. Institutions maintained on permanent funds are often found to ignore public opinion, and are frequently responsible for acts contrary to it. In our country, we experience this at every step. Some of the so-called religious trusts have ceased to render any accounts. I have no doubt that the ideal is for public institutions to live, like nature, from day to day. The institution that fails to win public support has no right to exist as such. The subscriptions that an institution annually receives are a test of its popularity and the honesty of its management; and I am of opinion that every institution should submit to that test. But let no one misunderstand me. My remarks do not apply to the bodies which cannot. by their very nature, be conducted without without permanent buildings. What I mean to say is that the current expenditure should be found from subscriptions voluntarily received from year to year.
These views were confirmed during the days of the Satyagraha in South Africa. That magnificent campaign extending over six years was carried on without permanent funds, though lakhs of rupees were necessary for it. I can recollect times when I did not know what would happen the next day if no subscriptions came in. But I shall not anticipate future events.....
Excerpt from "An Autobiography or The Story of My Experiments with Truth" by Mahatma Gandhi.
Saturday, February 20, 2010
Gandhiana-18:
You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty - Mahatma Gandhi
Friday, February 19, 2010
Gandhiana-17: "Brahmacharya" (The Vow of Celibacy)
After full discussion and mature deliberation I took the vow (of Brahmacharya) in 1906. I had not shared my thoughts with my wife until then, but only consutled her at the time of taking the vow. She had no objection. But I had great difficulty in making the final resolve. I had not the necessary strength. How was I to control my passions? The elimination of carnal relationship with one's wife seemed then a strange thing. But I launched forth with faith in the sustaining power of God.
As I look back upon the twenty years of the vow, I am filled with pleasure and wonderment. The more or less successful practice of self-control had been going on since 1901. But the freedom and joy that came to me after taking the vow had never been experienced before 1906. Before the vow I had been open to being overcome by temptation at any moment. Now the vow was a sure shield against temptation. The great potentiality of brahmacharya daily became more and more patent to me....
The knowledge that a perfect observance of brahmacharya means realization of brahman, I did not owe to a study of the Shastras. It slowly grew upon me with experience. The shastraic texts on the subject I read only later in life. Every day of the vow has taken me nearer the knowledge that in brahmacharya lies the protection of the body, the mind and the soul. For brahmacharya was now no process of hard penance, it was a matter of consolation and joy. Every day revealed a fresh beauty in it.
But if it was a matter of ever-increasing joy, let no one believe that it was an easy thing for me. Even when I am past fiftysix years, I realize how hard a thing it is. Every day I realize more and more that it is the walking on the sword's edge, and I see every moment the necessity for eternal vigilance.
Control of the palate is the first essential in the observance of the vow. I found that complete control of the palate made the observance very easy, and so I now pursued my dietetic experiments not merely from the vegetarian's but also from the brahmachari's point of view. As the result of these experiments I saw that the brahmachari's food should be limited, simple, spiceless, and, if possible, uncooked.
Six years of experiment have showed me that the brahmachari's ideal food is fresh fruit and nuts. The immunity from passion that I enjoyed when I lived on this food was unknown to me after I changed that diet. Brahmacharya needed no effort on my part in South Africa when I lived on fruits and nuts alone. It has been a matter of very great effort ever since I began to take milk. How I had to go back to milk from a fruit diet will be considered in its proper place. It is enough to observe here that I have not the least doubt that milk diet make the brahmacharya vow difficult to observe. Let no one deduce from this that all brahmacharis must give up milk. The effect on brahmacharya of different kinds of food can be determined only after numerous experiments. I have yet to find a fruit-substitute for milk which is an equally good muscle-builder and easily digestible. The doctors, vaidyas and hakims, have alike failed to enlighten me. Therefore, though I know milk to be partly a stimulant, I cannot, for the time being, advise anyone to give it up.
As an external aid to brahmacharya, fasting is as necessary as selection and restriction in diet. So overpowering are the senses that they can be kept under control only when they are completely hedged in all sides, from above and from beneath.... Fasting is useful, when mind co-operates with starving body, that is to say, when it cultivates a distaste for the objects that are denied to the body. Mind is at the root of all sensuality. Fasting, therefore, has a limited use, for a fasting man may continue to be swayed by passion. But it may be said that extinction of the sexual passion is as a rule impossible without fasting, which may be said to be indispensable for the observance of brahmacharya.
....
Brahmacharya means control of the senses in thought, word and deed. Every day I have been realizing more and more the necessity for restraints of the kind I have detailed above. There is no limit to possibilities of renunciation even as there is none to those of brahmacharya. Such brahmacharya is impossible of attainment by limited effort. For many, it must remain only as an ideal. An aspirant after brahmacharya will always be conscious of his shortcomings, will seek out the passions lingering in the innermost recesses of his heart and will incessantly strive to get rid of them. So long as thought is not under complete control of the will, brahmacharya in its fulness is absent. Involuntary thought is an affection of the mind, and curbing of thought, therefore, means curbing of the mind which is even more difficult to curb than the wind. Nevertheless the existence of God within makes even control of the mind possible. Let no one think that it is impossible because it is difficult. It is the highest goal, and it is no wonder that the highest effort should be necessary to attain it......
Excerpts from "AN AUTOBIOGRAPHY or THE STORY OF MY EXPERIMENTS WITH TRUTH" by Mahatma Gandhi.
As I look back upon the twenty years of the vow, I am filled with pleasure and wonderment. The more or less successful practice of self-control had been going on since 1901. But the freedom and joy that came to me after taking the vow had never been experienced before 1906. Before the vow I had been open to being overcome by temptation at any moment. Now the vow was a sure shield against temptation. The great potentiality of brahmacharya daily became more and more patent to me....
The knowledge that a perfect observance of brahmacharya means realization of brahman, I did not owe to a study of the Shastras. It slowly grew upon me with experience. The shastraic texts on the subject I read only later in life. Every day of the vow has taken me nearer the knowledge that in brahmacharya lies the protection of the body, the mind and the soul. For brahmacharya was now no process of hard penance, it was a matter of consolation and joy. Every day revealed a fresh beauty in it.
But if it was a matter of ever-increasing joy, let no one believe that it was an easy thing for me. Even when I am past fiftysix years, I realize how hard a thing it is. Every day I realize more and more that it is the walking on the sword's edge, and I see every moment the necessity for eternal vigilance.
Control of the palate is the first essential in the observance of the vow. I found that complete control of the palate made the observance very easy, and so I now pursued my dietetic experiments not merely from the vegetarian's but also from the brahmachari's point of view. As the result of these experiments I saw that the brahmachari's food should be limited, simple, spiceless, and, if possible, uncooked.
Six years of experiment have showed me that the brahmachari's ideal food is fresh fruit and nuts. The immunity from passion that I enjoyed when I lived on this food was unknown to me after I changed that diet. Brahmacharya needed no effort on my part in South Africa when I lived on fruits and nuts alone. It has been a matter of very great effort ever since I began to take milk. How I had to go back to milk from a fruit diet will be considered in its proper place. It is enough to observe here that I have not the least doubt that milk diet make the brahmacharya vow difficult to observe. Let no one deduce from this that all brahmacharis must give up milk. The effect on brahmacharya of different kinds of food can be determined only after numerous experiments. I have yet to find a fruit-substitute for milk which is an equally good muscle-builder and easily digestible. The doctors, vaidyas and hakims, have alike failed to enlighten me. Therefore, though I know milk to be partly a stimulant, I cannot, for the time being, advise anyone to give it up.
As an external aid to brahmacharya, fasting is as necessary as selection and restriction in diet. So overpowering are the senses that they can be kept under control only when they are completely hedged in all sides, from above and from beneath.... Fasting is useful, when mind co-operates with starving body, that is to say, when it cultivates a distaste for the objects that are denied to the body. Mind is at the root of all sensuality. Fasting, therefore, has a limited use, for a fasting man may continue to be swayed by passion. But it may be said that extinction of the sexual passion is as a rule impossible without fasting, which may be said to be indispensable for the observance of brahmacharya.
....
Brahmacharya means control of the senses in thought, word and deed. Every day I have been realizing more and more the necessity for restraints of the kind I have detailed above. There is no limit to possibilities of renunciation even as there is none to those of brahmacharya. Such brahmacharya is impossible of attainment by limited effort. For many, it must remain only as an ideal. An aspirant after brahmacharya will always be conscious of his shortcomings, will seek out the passions lingering in the innermost recesses of his heart and will incessantly strive to get rid of them. So long as thought is not under complete control of the will, brahmacharya in its fulness is absent. Involuntary thought is an affection of the mind, and curbing of thought, therefore, means curbing of the mind which is even more difficult to curb than the wind. Nevertheless the existence of God within makes even control of the mind possible. Let no one think that it is impossible because it is difficult. It is the highest goal, and it is no wonder that the highest effort should be necessary to attain it......
Excerpts from "AN AUTOBIOGRAPHY or THE STORY OF MY EXPERIMENTS WITH TRUTH" by Mahatma Gandhi.
Saturday, February 6, 2010
Gandhiana-16: "Unity of Life"
I do not want to live at the cost of the life even of a snake. I should let him bite me to death rather than kill him. But it is likely that if God puts me to that cruel test and permits a snake to assault me, I may not have the courage to die, but that the beast in me may assert itself and I may seek to kill the snake in defending this perishable body. I admit that my belief has not become so incarnate in me as to warrant my stating emphatically that I have shed all fear of snakes so as to befriend them as I would like to be able to. It is my implicit belief that snakes, tigers, etc are God's answer to the poisonous, wicked, evil thoughts we harbour.... I believe that all life is one. Thoughts take definite forms. Tigers and snakes have kinship with us. They are a warning to us to avoid harbouring evil, wicked, lustful thoughts. If I want to rid the earth of venomous beasts and reptiles, I must rid myself of all venomous thoughts. If in not seeking to defend myself against such noxious animals, I die, I should rise again a better and fuller man. With that faith in me how should I seek to kill a fellow being in a snake?
Gandhiji in Young India, April 14, 1927.
Gandhiji in Young India, April 14, 1927.
Sunday, January 31, 2010
Inspiring Videos-3: Remembering Gandhiji
January 30 is Gandhi Memorial Day. To commemorate this, I have embedded an inspiring video for your kind perusal.
Grateful thanks to Mukesh Chawla and YouTube.
Grateful thanks to Mukesh Chawla and YouTube.
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