“The kind of unity that the European Civilization has opted for is discord-centered; the kind of unity that Bharatavarshiya Civilization has opted for is concord-centered.” –From ‘The history of Bharatvarsha’ by Rabindranath Tagore
The article from which the above quote is taken reminds us to stay grounded in an Indian perspective when we try to make sense of our Indian history. I hope the extracts given below encourage you to read the full article.
Extract 1: The history of India that we read and memorize for our examinations is really a nightmarish account of India. Some people arrive from somewhere and the pandemonium is let loose. And then it is a free-for-all: assault and counter-assault, blows and bloodletting. Father and son, brother and brother vie with each other for the throne. If one group condescends to leave, another group appears, as if, out of the blue; Pathans and Mughals, Portuguese and French and English together have made this nightmare ever more and more complex.
But if Bharatavarsha is viewed with these passing frames of dreamlike scenes, smeared in red, overlaid on it, the real Bharatavarsha can not be glimpsed. These histories do not answer the question, where were the people of India? As if, the people of India did not exist, only those who maimed and killed alone existed.
Extract 2: However, while the lands of the aliens existed, there also existed the indigenous country. Otherwise, in the midst of all the turbulence, who gave birth to the likes of Kabir, Nanak, Chaitanya, and Tukaram? It was not that only Delhi and Agra existed then, there were also Kasi and Navadvipa. The current of life that was flowing then in the real Bharatavarsha, the ripples of efforts rising there and the social changes that were taking place, the accounts of these are not found in our history textbooks.
Extract 3: What is the chief significance of Bharatavarsha? If a precise answer to this question is sought, the answer is available. And the history of Bharatavarsha upholds that answer. We find that a single objective has always been motivating Bharatavarsha. This objective has been to establish unity among diversity, to make various paths move towards one goal, to experience the One-in-many as the innermost reality, to pursue with total certitude that supreme principle of inner unity that runs through the differences. It has also been her endeavor to achieve these without destroying the distinctions that appear in the external world.
Extract 4: It needs talent to make outsiders one’s own. The ability to enter others’ beings and the magic power of making the stranger completely one’s own, these are the qualities native to genius. That genius we find in Bharatavarsha. Bharatavarsha has unhesitatingly entered other’s beings, and has effortlessly accepted things from others. Bharatavarsha has not discarded anything and has made everyone her own after accepting him or her.
Extract 5: Amongst the civilizations of the world Bharatavarsha stands as an ideal of the endeavor to unify the diverse. Her history will bear this out. Amidst many travails and obstacles, fortunes and misfortunes, Bharatavarsha has been seeking to experience the One in the universe as well as in one’s own soul and to place that One in the variegated, to discover that One through knowledge, to establish that One through action, to internalize that One through love, to exemplify that One through one’s own life. When through the study of her history we would be able to realize this everlasting spirit of Bharata, then the rupture of our present with the past will disappear.
The full article is available here. Let me know what you think.
I think that someday all Indians will know about Dharampalji, one of the great scholars of modern India. His collected writings that runs into five volumes has the potential to shift our entrenched perspectives about who we are, to change our self-image built on colonial lies. However, this week I am going to focus on his long essay, Bharatiya Chitta, Manas and Kala, that is part of volume 5 of his collected writings. The full essay is also available for download at the Centre For Policy Studies website here.
Excerpt from the essay:
To solve the problems of life on this earth, and to restore the balance, the divine incarnates, again and again, at different times in different forms. This is the promise that Srikrishna explicitly makes in the Srimadbhagavadgita. And, the people of India seem to have always believed in this promise of divine compassion. It is therefore not surprising that when Mahatma Gandhi arrived in India in 1915 many Indians suddenly began to see him as another Avatara of Vishnu.
The state of India at that time would have seemed to many as being beyond redress through mere human efforts, and the misery of India unbearable. The time, according to the Indian beliefs, was thus ripe for another divine intervention. And it is true that with the arrival of Mahatma Gandhi the state of hopelessness and mute acceptance of misery was relieved almost at once. India was set free in her mind. The passive acceptance of slavery as the fate of India disappeared overnight, as it were. That sudden transformation of India was indeed a miracle, and it had seemed like a divine feat to many outside India too.
But though Mahatma Gandhi awakened the Indian mind from its state of stupor, he was not able to put this awakening on a permanent footing. He was not able to establish a new equilibrium and a secure basis for the re-awakened Indian civilisation. The search for such a secure basis for the resurgence of Indian civilisation in the modern times would have probably required fresh initiatives and a fresh struggle to be waged following the elimination of political enslavement. Unfortunately, Mahatma Gandhi did not remain with us long enough to lead us in this effort, and the effort consequently never began.
It seems that the spirit that Gandhiji had awakened in the people of India was exhausted with the achievement of Independence. Or perhaps those who came to power in independent India had no use for the spirit and determination of an awakened people, and they found such awakening to be a great nuisance. As a result the people began to revert to their earlier state of stupor, and the leaders of India, now put in control of the state machinery created by the British, began to indulge in a slave-like imitation of their British predecessors.
The self-awakening of India is bound to remain similarly elusive and transient till we find a secure basis for a confident expression of Indian civilisation within the modern world and the modern epoch. We must establish a conceptual framework that makes Indian ways and aspirations seem viable in the present, so that we do not feel compelled or tempted to indulge in demeaning imitations of the modern world, and the people of India do not have to suffer the humiliation of seeing their ways and their seekings being despised in their own country. And, this secure basis for the Indian civilisation, this framework for the Indian self-awakening and self-assertion, has to be sought mainly within the Chitta and Kala of India.
Gandhiji had a natural insight into the mind of the Indian people and their sense of time and destiny. We shall probably have to undertake an elaborate intellectual exercise to gain some comprehension of the Indian Chitta and Indian Kala. But we can hardly proceed without that comprehension. Because, before beginning even to talk about the future of India we must know what the people of this country want to make of her. How do they understand the present times? What is the future that they aspire for? What are their priorities? What are their seekings and desires? And, in any case, who are these people on whose behalf and on the strength of whose efforts and resources we wish to plan for a new India? How do they perceive themselves? And, what is their perception of the modern world? What is their perception of the universe? Do they believe in God? If yes, what is their conception of God? And, if they do not believe in God, what do they believe in? Is it Kala that they trust? Or, is it destiny? Or, is it something else altogether?
About Dharampal: (Written for this blog post by Pawan Kumar Gupta, December 10, 2020)
Dharampal jee dropped out of college in 1942 soon after Mahatma Gandhi’s call for “Quit India”. He never went back to formal education after that. But he was a keen observer and in the words of the great Buddhist scholar, philosopher and intellectual in the traditional manner, Professor Samdhong Rinpoche, an “original thinker”. So his education continued – he was socially and politically active. He worked closely with Mira Behen, and Jaiprakash Narayan. He wrote a scathing letter, addressed to all Members of Parliament after the debacle of the 1962 war with China, calling Pandit Nehru a traitor. He was arrested and finally had to leave the country. While living in London he started delving deep into the British archives in the India Office Library, a huge section in the British library. His research was inspired by something Gandhi jee said in London in 1931, when he referred to the amazing educational system that existed in India – covering a large part of the country, completely autonomous and managed by the local community – just before India was colonized and how it got uprooted under the British occupation. Very few in India had any idea about this or believed that any system of education for the common ordinary people even existed in the country before the arrival of the British. But Dharampal jee decided to explore the British records of those times (late 18th and early 19th century), believing Gandhi jee’s words. His painstaking research spread over several years, yielded rich dividends, and revealed to him various facets of our past – from indigenous Science and technology to the agricultural practices to the thriving economy of the country and, of course, the education system. Not just these, but he got a deep understanding of the British ways of doing things, their perspective and the manner in which Indians behaved and looked at life. We need to appreciate the fact that when Dharampal jee was doing his research there were no computers or photocopying machines. He had to read, take extensive hand written notes and then painstakingly type them out. My guess is not even 20% of his research has been published till now and many of the books are out of print. Many of us believe that “Bhartiya, Chitta, Manas and Kala” came out of his years of tapas – research, observation and trying to understand the Indian mind and swabhava. Indian mind, swabhava, ways of doing things, organizing the world around and perception has been very different from the western mind and now the modern Indian mind. What made India a vibrant society and what has happened to us now? Perhaps this essay gives us a direction in which to ponder and find answers.