आ नो भद्राः क्रतवो यन्तु विश्वतः
[Sanskrit in the Devanagari Script]
Aa no Bhadraha, Krutvo Yantu Vishwataha
Let noble thoughts come to us from every side [Rk Veda]
Good morning, Namaste [I acknowledge and bow to the embodied self within your good selves.VM]
Ba our Bapu Amar Rahe!! Jai Bharat Mata, Jai Ho!
I offer these messages that Bapu left behind as a precious heirloom for all posterity. This is a sampler of the great insights of Bapu. I may decide to post my essays on Bapu when I get more time. This post includes a Foundational material for a MED TALK modeled along the TED talk model about Gandhi Darshan presented to Pre- Medical Students at Connecticut. College in New London. CT. USA
“My Life is my Message.”
Mahatma Gandhiji, [Bapu]10 02 1869- martyred 01 30 1948. [The Father of our Nation Bharat that is India was martyred 9 months and 15 days after India was granted Independence]
Mohandas Karamchand Gandhi was born on October 2, 1869, at Porbandar, in the present-day Indian state of Gujarat.
I. Policy Screening Test.
Before you do anything, stop and recall the face of the poorest, most helpless destitute person you have seen and ask yourself this, “Is what I am about to do going to help him.”
“My notion of democracy is that under it the weakest shall have the same opportunities as the strongest…No country in the world today shows any but patronizing regard for the weak...True democracy cannot be worked by twenty men sitting at the center. It has to be worked from below, by the people of every village.”
Even if you are a minority of one, the Truth is the Truth.
Mahatma Gandhiji [Bapu]
II. I offer the 11 observances that were part of the Constitution of Satyagraha Ashram founded by Bapu:
• Adherence to the Truth,
• Non – Violence,
• Control of the Palate,
• Physical labor,
• Removal of Untouchability,
• Tolerance of all faiths and creeds.
III. “The Roots of Violence: 1. Wealth without work, 2. Pleasure without conscience, 3. Knowledge without character, 4. Commerce without morality, 5. Science without humanity, 6. Worship without sacrifice, 7. Politics without principles.” Foundation provided in Srimad Bhagavatam Skanda XII, Chap 2
Mahatma Gandhiji [Bapu]
IV. The core values are rooted in the Bhagavad Gita. Particularly verses 8-12 of Discourse XIII
"Humility; “Pride-lessness”; Nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."
The Attributes of a Sthitaprajna [Conscientious person] inculcated through Verses 54 to 69, Discourse II and the verses 47-53 starting with the most influential verse for Bapu Verse 47: Karmanevaadhikaraste, ma phalesu Kadaacana… are also the basic character-building blocks of Bapu’s life and work and because as he put it, his life is his message, is the enduring message for the ages.
“The Gita is the universal mother. She turns away nobody. Her door is wide open to anyone who knocks. A true votary of Gita does not know what disappointment is. He ever dwells in perennial joy and peace that passeth understanding. But that peace and joy come not to skeptic or to him who is proud of his intellect or learning. It is reserved only for the humble in spirit who brings to her worship a fullness of faith and an undivided singleness of mind. There never was a man who worshipped her in that spirit and went disappointed.
I find a solace in the Bhagavad-Gita that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavad-Gita. I find a verse here and a verse there, and I immediately begin to smile during overwhelming tragedies -- and my life has been full of external tragedies -- and if they have left no visible or indelible scar on me, I owe it all to the teaching of Bhagavad Gita. “Bapu
V. Words to remember and live by
A nation's culture resides in the hearts and in the soul of its people.
Mohandas Gandhi [Bapu]
A 'No' uttered from the deepest conviction is better than a 'Yes' merely uttered to please, or worse, to avoid trouble. Bapu
A coward is incapable of exhibiting love; it is the prerogative of the brave. Bapu
A small body of determined spirits fired by an unquenchable faith in their mission can alter the course of history. Bapu
A man is but the product of his thoughts what he thinks, he becomes. Bapu
A man who was completely innocent, offered himself as a sacrifice for the good of others, including his enemies, and became the ransom of the world. It was a perfect act. Bapu
Bapu- Mahatma Gandhiji.
Overcoming poverty is not a gesture of charity. But an act of justice. It is to guarantee fundamental human rights, the right to dignity, and a decent life. As long as there is poverty, there is no freedom. –
Nelson Mandela 07 18 1918 - 12 05 2013
VI Gandhi Darshan- by Jannap.
Self-help citizen, dream merchant Published in Education, Sept. 23, 2015
This is a wonderful presentation. It provides a review of the powerful message in the speech Bapu delivered on 02 06 1906, more than a hundred years ago. I am very grateful that this information is provided in concise, coherent and accessible manner for us to read and reflect on to allow us to experience the transformative and potentially restorative effects by strengthening our self-examination and encouraging each of us to face the truth of our relationships and seek reconciliation. I will be glad to share my essay on Bapu.VM.
[Oxford Dictionaries] Hindus attach great importance to a darshan, or view, of a saint or holy image. There are sensory and interpretive aspects to Darshan. [It is not what you think you see that matters but what you perceive that you are in the presence of that matters. VM]
VII Gandhi Darshan by Velandy Manohar, MD
Basis of MED TALK in the model of TEDTALK presented to Premedical Students before their graduation an entry into Medical School at Connecticut College, New London, CT. Power Point Presentation available.
1. Exemplifying the Five Key Concepts Swaraj, Swadeshi, Satya, Satyagraha, and Sarvodaya steadfastly securely, and unwaveringly anchored in A-hinsa [Non-violence] in one’s life can engender the darshan of Mahatma Gandhi.
Ahinsa [avoidance of harm or injury] is the means and Satyam [truth] is the Ultimate end of every act infused with Satyagraha. To be effective Ahinsa must always remain within our grasp and be adopted as our sole means to the attain the end of Swaraj in our lives. If we take care of the means, we are bound to reach the end sooner or later.
Ms. Rosa Parks when she sat firmly down, Dr. King when he stood defiantly up, Mother Pollard when she kept walking even though her feet be tired during the Bus Boycott, and Messrs. E. Blair Jr [Now Jibreel Khazan], F.E. McCain and D.L. Richmond non-violently refused to leave the whites only lunch counter in the Greensboro Woolworth in February 1,1960 embodied these noble transformative concepts-Satya, Swadeshi, Swaraj and A-hinsa. After 6 months of unwavering Satyagraha on July 25, 1960 F.W. Woolworth desegregated their lunch counter.
2. The only motive is to serve my country, to find out the Truth, and to follow it. If, therefore my views are proved to be wrong, I shall have no hesitation in rejecting them.
If they are proved to be right, I would naturally wish, for the sake of the Motherland, that others should adopt them.
3. In ‘Hind Swaraj’ Gandhi combined rejection of the liberative contribution of modernity with an attempt to integrate these positive elements with a liberating re-interpretation of tradition.
With his critique from within the tradition, Gandhi becomes the great synthesizer of contraries within and across traditions.
4. For Gandhi civilization was by definition a moral enterprise: "Civilization is that mode of conduct which points out to man the path of duty “
Unacceptable were the two points - ‘might is right’ and the ‘survival of the fittest’.
Also, colonial imperialism, industrial capitalism, and rationalist materialism.
5. Gandhi’s Hind Swaraj presents us with an idealized version of Indian culture that is completely contrapuntal to the ‘modern west’.
Here we pick out three seminal themes: ¨ Swaraj, ¨ Swadeshi and ¨ Satya.
6. Swaraj as ‘self-rule’ and as ‘self-government’
The first as self-control, rule over oneself, was the foundation for the second, self- government. In this second sense, local self ~government was what Gandhi really had in mind.
Gandhi very decidedly gives priority to self-rule over self-government, and to both over political independence, Swatantrata.
7. Essential to both meanings Swaraj, was a sense of self-respect [autonomy and personal integrity that is precisely Gandhi’s answer to colonial rule.
For Gandhi freedom in its most fundamental sense had to mean freedom for self-realization. But it had to be a freedom for all, for the toiling masses, and the privileged classes, and most importantly for the least and last Indian.
8. Clearly, the foundation of Swaraj in both its senses had to be threefold:
• self- realization and
This is what Gandhi tried to symbolize with the charka and khadi, both much misunderstood symbols today.
Manchester cloth Vs home spun khadi
9. For Gandhi real rights are legitimated by duties they flow from, for both are founded on Satya and Dharma.
The modern theory of rights reverses this priority and founds rights on the dignity and freedom of the individual.
But comprehensive morality can never be adequately articulated or correctly grasped in terms of rights alone.
10. It is this commitment of the individual to his ‘Desh’ that was Gandhi’s Indian alternative to western nationalism.
The village Gandhi idealized was not just a geographic place, or a statistic, or a social class.
It was an event, a dream, a happening, a culture.
As he used "the term ‘village’ implied not an entity, but a set of values."
11. Satya: Truthfulness, honesty, transparency, accountability, expanding conscience, awareness and responsibility; justice with compassion; taking responsibility for past mistakes; pluralism.
understanding of the multiplicity of truth; humility and respect for others’ truths; holding on to relative truth but continuing quest for further truth; attempting to arrive at a consensus on key issues; quest for truth.
12. Gandhi called the Indian movement for Independence as Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence.
Satyagraha was a combination of reason, morality and politics.
13. Sarvodaya is upliftment or welfare of all.
Gandhi's first encounter with this noble notion was in the form of the book titled Unto This Last by John Ruskin, which he read in South Africa in 1904.
The impact of this reading was so powerful that it proved to be a life changing experience for Gandhi, “I determined to change my life in accordance with the ideals of the book.
14. Ruskin’s ideology was based on three fundamental tenets.
That the good of the individual is contained in the good of all.
That a lawyer’s work has the same value as the barber‚s in as much as all have the same right of earning their livelihood from their work.
That a life of labor, i.e., the life of the tiller of the soil and the handicraftsman is the life worth living.
15. Sarvodaya is a social ideology in its fundamental form. Emancipation of disparity between social classes was its objective. Sarvodaya could be best implemented by political will and state machinery. It would affect in letter and spirit the singular objective of Sarvodaya, inclusive growth and progress. For Gandhi and for India, this meant grassroots level uplift which began from the villages and from the most deprived classes,
16. Satyagraha was a combination of reason, morality and politics.
Mahatma Gandhiji defined ‘passive resistance’ as he called it then as "a method of securing rights by personal suffering “.
It appealed to the opponent’s head, heart and interests."
Gandhi was the first leader to bring non-violence to center stage in the struggle for freedom with the British.
He understood adopting "methods of violence to drive out the English" would be a "suicidal policy".
Hind Swaraj was precisely intended to stymie such a soul-destroying venture.
18. Thus, one of the most remarkable re- interpretations of Hinduism that Gandhi affected was that of the Gita, a text intended to persuade a reluctant warrior on the legitimacy and even the necessity of joining the battle. Gandhi reworks its ‘Nish-Kama Karma’ and Nish-Pala Tyaga to become the basis of his ahimsa and Satyagraha!
19. An ecological understanding is now propelling us to a new and deep realization of our interdependence. We have only one earth, we must learn to share and care.
Thus, regarding the economy and polity, Gandhi would have the village as his world; but regarding culture and religion, it was the world that was his village! Surely, here we have a viable example of thinking globally and acting locally.
20. For Gandhi, "individuality" must be "oriented to self-realization through self-knowledge... in a network of interdependence and harmony informed by Ahimsa “
Nor was this to be an interdependence of dominant-subservient relationships so prevalent in our local communities and global societies. His Swadeshi envisaged a more personalized and communitarian society on a human scale.
21. Gandhi wanted education—reconstructed along the lines he thought correct—to help India move away from the Western concept of progress, towards a different form of development more suited to its needs and more viable, for the world, than the Western model of development.
22. It is not clear whether he was against the spirit of modern science and technology, or whether his opposition to Western-type modernity was confined to the way science and technology had been used to exploit non- European societies. In the vast body of responses contained in his collected works, one finds ample evidence on both sides.
23. Satyagraha and Sarvodaya (uplift of all) are Gandhiji’s most significant and revolutionary contributions to the contemporary political thought. Gandhiji’s originality lay in the way he fused truth and non-violence in both theory and practice. Leave alone the ‘hand-spinning austere living syndrome’ dubbed as Gandhism, the broad lessons Gandhi taught boils down to heroic self-reliance and fearlessness, perched on truth, non-violence, voluntary cooperation and an abiding concern for the poor masses. [Key Slide]
24. Dignity of manual labor.
The good of the individual is contained in the good of all.
Each can and should serve society by his own labor and profession in the field of his choice.
Every campaign that Mahatma Gandhi thought, planned was at the core rooted in AHINSA [Non- Violence]-So also were his everyday interactions with people around him:
“I learnt the lesson of non-violence from my wife, [Ba], when I tried to bend her to my will. Her determined resistance to my will, on the one hand ‘and her quiet submission to the suffering my stupidity caused cured me of my stupidity…in the end Ba became my teacher of non-violence.”
“The same inviolable connection exists between means and ends as exists between the seed and the tree.”
“Nevertheless, Ahinsa is the means and Truth (Satyam) is the end. Means to this to be effective must always be within our grasp. If we take care of the means, we are bound to reach the end sooner or later. When once we grasped this point, final Victory is beyond question. Whatever difficulties we encounter, whatever apparent reversals we sustain, we MAY NOT give up the quest for the Truth.” [Ms. Rosa Parks, Mother Pollard and Dr. King understood this.]
“It is the acid test of non-violence that in non-violent conflict there is no rancor left behind and, in the end, those who were regarded as enemies are converted into friends. That was my experience with General Smuts. He started with being my bitterest opponent and critic. Today he is my warmest friend.”
This is General Smuts’ tribute, “It was my fate to be the antagonist of a man for whom even I had the highest respect. That clash on a small stage brought out certain qualities of Gandhiji’s character, which have since been displayed in his later large-scale operations in India, and they show that while he was prepared to go all out for the causes he championed, he never forgot the human background of the situation, he never lost his temper or succumbed to hate, and preserved his gentle humor even in the most trying circumstances. His manner and spirit even then, as well as later, contrasted markedly with the ruthlessness and brutal forcefulness, which is in vogue today.”
Beti Bacchao, Beti Padhao, Beti Khilao. [Protect your Daughters, educate your Daughters and Support your daughters’ athletic pursuits.]
Abhi Naari Shakti Phir Aage Badhao! [Right now, do what you can do to augment the collective energy, strength and power of Women.]
Vande Mataram, Jai Hind, Jai Jawan, Jai Kisan! [Glory to Mother India, Victory to the Republic of India, Victory to the Valiant Indian Military and Victory to hard working Farmers.]
Samaano Mantra, Samiti Samaani; Samaanam Manasah Chittameshaam; Samaani Va Aakuti; Samaanaa hrudayaani va; Samaanam astu vo mano yataa vasu sahaasati [Transliteration of Sanskrit benediction]
“Common be your prayer; common be your end, common be your purpose; common be your deliberation. Common be your desires; Unified be your hearts; unified be your intentions, perfect be the union amongst you.” RK Veda, X, 191- 3 and 4.
सुभाषितम् – १
दुर्जन: सज्जनो भूयात्
सज्जन: शान्तिमाप्नुयात् |
शान्तो मुच्येत बन्धेभ्यो
मुक्तश्चान्यान् विमोचयेत् ||.
This precept informs me: “May God grant the wicked become ‘good’. Please God, grant the ‘good’ attain peace. Please God, grant those who have attained ‘peace’ become detached from all bondage. And please God grant those who became detached help others get detached.” I welcome your input on these precepts. I am always striving to learn more.
I welcome your responses to this advocacy letter and the contents.
Ba aur Bapu Amar Rahe!! Jai Bharat Mata! Jai Ganga Mata!!
Ab to Aajnaa di jeeye.
Velandy Manohar, MD
Distinguished Life Fellow, Am. Psychiatric Association.
Past President, Indian American Psychiatric Association,,
Past President, Asian American Caucus of APA.
Chair, Community Engagement and Outreach Standing Committee of Comm Advisory Comm of Office of Health Strategy-CT
The smallest minority on earth is the individual. Those who deny individual rights cannot claim to be defenders of minorities - Ayn Rand
P.S. I am willing to share my presentation and resources material I prepared for the: 05 21 23 event in Mark Twain House sponsored, funded and conducted by Milan Cultural Association, Inc.[[email protected]]
“ Mark Twain’s profound, penetrating insights about state of Indian civilization in the 19th century and how Mahatma Gandhiji’s key concepts Swaraj, Swadeshi, Satya, Satyagraha, and Sarvodaya steadfastly, securely, and unwaveringly anchored in A-hinsa [Non-violence] addressed triumphantly the significant shortcomings in the National Psyche” in the 19th and 20th centuries. My website: velandymanoharmd.com has related links. Velandy Manohar, MD
These are links to my posts. and I have attached a selection of essays and reports. I have a slide show on what I call the Dik Vijaya of Bapu. In addition, I am sending you separately a photograph of pictures on the wall l in our Sun room with a painting of Bapu manifesting his revolutionary spirit surrounded by the time less Message- Ba aur Bapu Amar Rahe and pictures commemorating the life, message and sacrifice of Nobelist Rev Dr. Martin Luther King, Jr. and loss of precious lives in the USA and all over the Globe include right now of distressing appalling numbers of innocent people striving to breathe the air and live their lives freely.
https://youtu.be/hJ9gw3MQxqU Gandhi darshanam. This was the med talk presented at Conn College
https://youtu.be/ZdLWyxHDgaI Bapu’s Life history
https://youtu.be/Y5re-q0jOK4 This is apply Bapu’s concepts in responding to Cyclone Fani
https://youtu.be/Yhy1TROF2j8 Bapu on religious Conversion.
MedTalkGandhhiDarshanConnecticutCollege. Is #1 above
Cyclone Fani final 4pptx - YouTube. Specific References to Mahatma Gandhiji’s 5 principal concepts. Is #3 above
Respectfully offered. Velandy Manohar, MD
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