yuva bharati voice of youth november 2009 issue

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YUVA BHARATIVoice of Youth CONTENTS

Vol.37 No.4 Karlik-Margashirsh 5111 November 2009Founder-EditorMananeeya Eknathji RanadeEditorP.ParameswaranEditorial Consultants:Nivedita Raghunath BhideProf. P.T.SanthaProf. P.RamaniEditorial Team:A.SudarshanP.VasanthS.ShivsankarS.AravindhV.V.BalasubramanianMarketing:D.KrishnamoorthyH.Gnaneswara RaoDesign & LayoutV.Senthii KumarEditorial Office:5, Singarachari Street,Triplicane,Chennai 600 005.Ph: (044)28440042Email: [email protected]: www.vkendra.orgSingle CopyAnnualFor 3 YrsLife (10 Yrs)Foreign Subscription:Annual $25 US DollarLife (10 years) $250 US Dollar(Plus Rs.50/- for Outstation Cheques)

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Published and Printed by L.Madhavan on behalf ofVivekananda Kendra from 5, Singarachari Street,Triplicane, Chennai - 600 005. at M/s.RNR Printersand Publishers, 8, Thandavarayan Street,Triplicane, Chennai - 600 005.Editor: P.Parameswaran.

Yuva bharati - November 2009
mailto:[email protected]://www.vkendra.org/http://www.vkendra.org/mailto:[email protected]


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qnvocation

muktasango'nahamvadt dhrtyutsahasamanvitah Isiddhyasiddhyornirvikarah karta sattvika ucyate I I(Srimad Bhagavad GUa 18 - 26)The one who is free from attachment, who has no egotism, who is endowed with resolve andenthusiasm and is unperturbed insuccess and failure, is called a siittvika doer.

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What India wants is anewelectricfire tostir up afreshvigourin thenationalveins.


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Cftandrasekftara COenka ta ~man(7 November 1888 - 21 November 1970)

I930,Chandrasekhara Venkata Ramanwas anointed Nobel laureate in Physicsfor the exemplary work in optics he hadconducted and which opened new vistas inthe study ofquantum nature oflight.Whilehewas well known for his work on scattering oflight, spectroscopy and the structure and After describing the form of the instrumentsbehaviour of iridiscent materials he also especially the special form of bridges of theinitiated and accomplished path breaking Tanpura and the Veena and how they differresearch in acoustics. Thework that stands out from the European instruments in the way thefrom amidst this is his systematic scientific strings pass over the bridge, Raman elucidatesanalyses of ancient Indian Musical the quality of the musical tones elicited byIns t rum en t s . Fro m plucking the strings.experiments spanningIwouldformafascinatingchapterofhistory Here, Raman shedsover a decade on the to try andtracethe gradualdevelopmentof ample light on theIn d ian s t r i n g e d musical instruments and musical construction of theinstruments and the knowledge,fromthe rhythmic chantingofthe bridge in the Tanpurastretched membrane Rigvedainthe ancienthomeoftheAryanraceto and the Veena whichd rum s, Ram an the Indianmusicofthepresentday. enable the strings toestablished the highly create a powerful setadvanced acoustical of overtones whenknowledge of Hindus. The results of these plucked. This totally invalidates the Young-experiments were published by Raman in his Helmhotz Law and goes against it byscientificpapers. producing not just ameek sound but a series of

powerful musical overtones with anode at thepoint of excitation which canbe controlled togive raise to beautiful melodies as is beingdone through centuries in India. Through thisRaman clearly revealed the application ofadvanced acousticprinciples by Hindus in the

In the paper On some Indian stringedinstruments, Raman demonstrates theremarkable acoustic properties embodied inthe Tanpura and Veena both of which areindigenous instruments of great antiquity. /IAascinating field for research offers itself in the

scien tific stu dy of th e n um ero us kin ds o f m usicalinstrum ents to be found in India. Som e of thesein str uments o f in dig enou s o rig in a re o f undoubte dan tiqu ity and d is close a r emarkab le apprec ia tion o facoustic pr inciples . "



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construction and methodology of playingthese ancient instruments.In two other papers, The acoustical knowledgeof the ancient Hindus and The Indian musicaldrums describes the acoustic properties of theharmonic drum or mridanga. Until then itwasaccepted asa fact that " th e v ib ra tio ns o f a c ir cu la rstretched membrane or drum -head excited byimpact are generally o f an extrem ely complexcharacter" . And that they "h ave a larg e retin ue o fo verto nes w hich stan d to each other in no sort o fmusical relation . These overtones are alwaysexcited in greater or less degree and produce ad isc ord an t e ffe ct. A ll th e in strum en ts o f p erc ussio nknown to E urop ean physic ists in w hich a circulardrum -head is employed have therefore to beregarded m ore as noise producers in troduced form arkin g th e rh ythm th an a s m u sic al in strum en ts."In contrast to this are the musical overtonesproduced by the indigenous percussioninstruments. 'T im es w ithout number we haveheard the best singers or perform ers on the flu te orvio lin accom panied by the w ell kno wn indigenousmusical drum s, and the effec t w ith a goodin strum en t is a lw ay s e xc elle nt. It w as th is, in fact,th at c on vey ed to me the hin t that the Indianinstrum en ts of percussion possess in terestingacous ti c proper tie s . .. "Raman then proceeds to describe in detail theform and construction of the harmonic Indianmusical drum and the technique ofplaying. Byapplying simple methods of analysis Ramanillustrates how these characters of the drumproduce the seemingly impossible harmonicovertones and givea finemusical effect.


References:"Musical Drums with Harmonic Overtones",Nature (London), 1920(with S.Kumar)"On Some Indian Stringed Instruments", Proc.Indian Associa tio n for the C ultivation of Science ,1921"The Acoustical Knowledge of the AncientHindus", A su to sh M oo kerjee S ilver Ju bile e - V ol 2,1922"The Indian Musical Drums", P ro c. In dianA ca d. S ci., 1 93 5

W liat Indiawants is a newe le ctric fire tostir up a freslivigour in tlie

nationalveins.


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~1SU'l1 Il'TIahaHby meditation and worshlppinghls should have a library edition with hard-bindingteacher day and night' (Laghuyoga . 21.36- also. The present edition is a paper-back. The38). printing is clear and in an easy-to-read style.2) Vasistha: 'Dissolution of the mind is of twotypes-with fo rm. and without form. Injivan-mukti(the dissolution) iswith form; and in videha-mukti

-N. Kril i ' Ihnamoorti

We cannot 6etwisted anato rtu re d in totli e s liape o fotlier "ations.


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Birth of C V Raman-7November 1888

Birth of BipinChandra Pal-7November 1858

Martyrdom of GuruTeghBahadur-11November 1675

Martyrdom of Lala Lajpat Rai -17 November 1928SmritiDin of V0 Oddambaram Pillai -18November 1936Birth of J h a n s i Rani Lakshmi Bai -19 November1828

Sadhana Diwas (Birth Day of Mananeeya SriEknath Ranade)- November 19Gita Jayanti -November 28

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~e SifP1ificance o fCfiattfe in th e G ita-Pujya Swami Dayananda Saraswati

sacrifice.One story isabout aman who gave up hiskingdom and everything else he had in order touphold the universal value ofspeaking truth.Because India is a place where dharma isimportant, it was referred to in the Gita asdharmakshetra. The Veda rules the hearts ofpeople and everything subserves the order ofdharma. Inthe country ofBharata (India) ina place

called Kurukshetra, these twogroups of people haveassembled, prepared to fight;one group does notunderstand the value ofvaluesand the other group does.

Ihe Gita, we have a conflict between twogroups of people based on a historical event.One group was ready to compromise themeans and go against the dharma even though thedharma is so very important. The other group wascommitted to maintaining the moral order, thedharma.This conflict can also be looked upon as onebetween a person's common sense knowledge andwhat he or she wants to accomplish - an inner war,an inner Mahabharata, so to speak. After all, everywar takes place first in one's mind and only lateroutside.The moral order is considered to be so importantthat a person will sacrifice everything for its sake.In the Mahabharata, there aremany stories ofsuch


All eyes were upon Arjuna,considered to be the greatestarcher. Arjuna's driver wasnone other than Lord Krishna.The illustration of Arjuna,seated in his magnificentchariot drawn by white horsesand driven by Lord Krishna isvery beautiful in that it relatesto one's own life. Thisillustration also appearselsewhere in the Veda, in theKathopanishad.Inthis illustration, your body is

likened to a chariot, your senses are the horses, themind is the reins and your intellect, buddhi, is thedriver. Youare the onewho is seated in the chariot,in other words, you are the swami, the master. Ifyour buddhi is loose, ifyour understanding is notvery clear,you can end up anywhere because yourchariot, your physical body will not take you tothedestination.Youcan take the chariot to artha, kama, dharma ormoksha. Itall depends on the driver and you, theswami. The driver, the buddhi, educates theswami, really speaking. You are as good as yourdriver. If the driver is uneducated and drunk also,you have had it! If, however, your driver isinformed, educated, then he or she can take youanywhere youwant togo.


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Iwas Diwali, people had illuminated theirhouses with dazzling lights. Crackers werecreating a deafening noise and rockets werekissing the sky with their beautiful colours. Peoplewere rejoicing in the street. Mywife and childwerealsobusy decorating the house. Iwas seeing all thison the roof top and enjoying silently the lights thatdispelled the darkness and how amazing it lookswhen every house has a light of its own. A scene,perhaps I had never seen in my childhood atKashmir. Out of excitement I invited my parentsupstairs to see how this part of city looks today.They obliged me by coming upstairs. I arrangedtheir chairs and we all got seated.After a brief lull, my mother took a long breath andlamented, "Today Ramji has reached Ayodhya.When will we ever reach our place? It is alreadynineteen years." This led to a sharp reaction frommy son, who was born in Delhi and has no ideaabout Kashmir apart from what he watches intelevision.He quipped, "Grandma! Why do you talk aboutKashmir all the time?"Grandma, "My dear, it is because I lost what wasmyown".Seeing the dismay in her voice and perhaps failingto understand the despondency behind it, my wifewho was born outside Kashmir, offered, "Is this allnot yours?""Definitely it is but ... " said my motherappreciating her sympathy but letting the wordslinger.Hearing the conversation my father recited a versefrom the Bhagvad Gita. The verse explained thetransient nature of the world and the mortal humanexistence. Before he could even complete mymother interrupted, "you always talk about superhumans and God, which we are not. What was ourmistake that forced us to leave our roots behind in

Cj)e[usionDr. M. K.Bhat

this old age". Tears appeared in her eyes. Sensingdeep anguish in my mother's tone my father triedto comfort her; he said, "This is not the first time Ihave been forced to migrate." He conveyed a storynarrated to me earlier many times by the elders ofmyvillage."When Pakistani tribals popularly known asKabalis raided Kashmir in 1948all Hindus in oursmall village ofKalusa left their homes to save theirlives.Many Hindu families were protected by theirMuslim neighbours. Peoplewere kept in cow shedsfor days together, until it became clear that theKabalishad left the area. I,being the only son ofmyparents, was bestowed to our Muslim servantnicknamed as 'Lal guru". He kept me hidden insidehis home for nearly six days. My father alone, fromamong the whole Hindu village had stayed back.He had declined the repeated requests of hisbrothers and other members of the communitystating 'Icannot leave my village come what may'.The village headman named Mohammed YousafJon along with all the respectable Muslims, stayedon the road to tell Kabalis that there was no Hinduin the village. They felt that it was theirresponsibility to save the Hindu temple and Hinducommunity from the wrath ofPakistani tribals.There was a massacre of Hindus in the nearbyvillage named Ajar. Men and women were linedand killed. Sansar Chand's family became the maintarget. The Kabalis looted and killed while theinvolvement of neighbours was minimal. The fear



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of death spread throughout the Hinducommunity. Many among the neighboursexploited the situation for their economic interests,while few of the well to do among the majoritycommunity denounced the act."

Hearing this, my mother too went down thememory lane and said that her parents hadmigrated to the Srinagar Camp where Dr. KaranSingh, SheikhMohammed Abdullah and all thosewho mattered had visited them and within a fewmonths they were back in their village. Specialcommittees were organized to see to that no onewas harassed. Sheikh Abdullah appealed topeople not to resort to any such activity. The eliteamong Muslims had denounced such acts as un-Islamic.It was already ten o'clock when my motherstopped narrating her part. The oil in the earthenlamp in front of us was getting less and slightbreeze was compelling it toblink.I could not restrain my mind from recollectingwhat happened fifty years later, when Kashmirhad developed a lot, illiteracy had drastically comedown, poverty was much less and India hadbecome the largest democracy in the world; it hadatom bombs but the saner voice had almost fadedaway. There was no one in my village to tell themicroscopic community to stay back. People werehuddled in trucks like sheep and goats. The threatof life was giving sleepless nights to people. Thethreatening slogans ranted the air - all in the nameof jihad and though a polished voice maysometimes say 'you are our guests here', no onewas ready to accept the community as their ownand the result was that 700,000 people becamerefugees in their own country - a shameful thing inthe history of world. People died, familiesshattered, survival became the theme of life andscorching heat leading to sun strokes in tents cametobe accepted as common reality.But who bothersabout low numbers in a big democracy like India.

was intent on holding on to its vote bank ratherthan the agony ofpeople suffering on the roadside.Itwas painful to recount our own memories andmore painful to neglect them. The chill ofyesteryears blew down my spine and questionedme: Why has the ray of hope, seen by MahatmaGandhi in Kashmir when whole of India was onfire,extinguished?I was immersed in deep thought recounting andreminiscing on things of yesteryears when my sonshouted, "See Papa, the rocket streaking throughthe sky. I put my head straight, but before I couldwatch the beautiful colours of the rocket in the sky,the breeze turned a bit fast extinguishing theblinking earthen lamp. Darkness spread again as itwas quite late and left me with my dejection anddelusion.

'As [ong as m illions five inigno rance and hunqer; Ilioffevery man a traitor wlioliaving 6een educated at theirexPense pays not the [east"eed . to th em

yuva bharati voice of youth november 2009 issue

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