Guidelines on Diet and Gunas from the Bhagavad Gita
The overwhelming sensation of calm that permeates every aspect of this age-old medical practice is what initially draws people to Ayurveda. This tranquillity is in stark contrast to the world in which we currently reside, in which we vacillate between complaining about having “too much to do” and “dieting” while eating reheated takeout in front of the television.
The word ‘sattva’ comes from the Sanskrit language. The word ‘sattva’ means pure in quality and can be translated as “pure, essence, conscious, wise, rudiment of life.” Sattvic is derived from the word ‘sattva’.The Sattvic diet is a manner of eating that is founded on the teachings of Ayurveda and emphasizes the consumption of plant-based foods. The sattvic diet is one that emphasizes the intake of unprocessed, healthful foods; yet, it also emphasizes the purification of both the mind and the body. It’s more than simply being a vegetarian; it’s more of an entire lifestyle.
āhāras tv api sarvasya
tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaḿ
teṣāḿ bhedam imaḿ śṛṇu
Arjuna hears from Krishna that the preferences for food are primarily divided into three categories: sacrifice, thrift, and charity. Sattva, Rajas, and Tamas are the three qualities that are present in everything, including food. Foods are categorized into three sub-categories called gunas to symbolize these qualities. Sattva, Rajas, and Tamas.
The qualities of cleanliness, well-being, harmony, and tranquillity are all connected with the Sattvic energy, whereas the Rajasic energy is associated with tension, wrath, and restlessness. Last but not least, tamasic is connected to sluggishness and lethargic behavior.
One of these three gunas is ingrained in each one of us. However, the proportion of sattva to rajas and tamas that each person possesses is unique to them. For instance, a person requires Tamas guna in order to properly relax and get adequate sleep, Rajas guna in order to be productive, and Sattva in order to accomplish what they have set out to do in their lives. Increasing one’s level of sattva inside the gunas in order to cultivate awareness by maintaining a healthy body and mind is the primary objective of a yogic way of living.
What we put into our bodies will have an effect on us not only physically, but also emotionally, cognitively, and even spiritually. In order to make progress on a spiritual journey, diet is absolutely essential.
Foods that are high in spices and taste, such as onions and garlic, fried foods, such as coffee and tea, refined foods, such as sugar and chocolate, and so on are the staples of a typical Rajasic diet. These foods give us quick energy for a little period of time, but subsequently we experience a drop in our energy levels or tension. A diet that is predominately Rajasic throws off the delicate equilibrium that exists between the mind and the body. This diet nourishes the body but not the mind in any significant way. A person who is Rajasic tends to have a poor digestive system, is often in a rush to eat, and favors meals that are high in fructose.
The majority of a tamasic diet consists of foods that have been reheated or processed with chemicals, as well as eggs, meats, alcohol, tobacco, and the like. A tamasic individual will be lethargic, forgetful, impetuous, thoughtless, forgetful, and melancholy. They will also be careless. They are going to end up with conditions such as diabetes, obesity, and liver disease.
A diet high in sattvic qualities includes only vegetarian foods, such as seasonal fresh fruits, a large quantity of fresh vegetables, whole grains, legumes and sprouts, dried nuts and seeds, honey, fresh herbs, and milk and dairy products that do not contain any animal rennet. These nutrients raise our levels of sattva, which can be translated as consciousness. Love, gratitude, and mindfulness are present during both the preparation and consumption of sattvik cuisine. Sattvic individuals exude qualities such as calmness, serenity, friendliness, vitality, health, optimism, creativity, and equilibrium. The sattvic diet is a regimen that is particularly beneficial in terms of both maintaining a healthy weight and shedding excess pounds. If the food is processed excessively, held for an excessive amount of time, or deep fried, it turns tamasic.
The first covenanted ICS officer of the Madras Presidency
Balaji krishnammagaru – Jansankalp foundation
This story was lying in my drafts folder for a long time, as I was not able to establish the identity of the character involved. It was only after reading a relatively recent blog post by Murali Rama Varma who had been away for a while, that I got it resolved. First, thanks Murali for coming back, your posts have always been refreshing and secondly, for helping me identify the person involved.
The only place you can find a pen-portrait of this person is in the book penned by one Isaac Tyrrell. So first let us start with Tyrrell, he spent 56 years in India, in the police and jails and through the 1857 Sepoy rebellion. It is claimed to be an extremely readable and amusing account of a long and varied career “with never a furlough to Europe, nor a residence in a hill station”, a record which he believes has never been beaten in India. Having enlisted in the 46th Regiment of foot, Tyrrell embarked in 1847 as a guard on a convict ship bound for Hobart, Tasmania. In 1849 his regiment was posted to Calcutta and for the next 48 years he moved frequently around north and south India, working for the EIC.
It is surely fascinating, a window into the life of an Englishman in India, but we will not get into all that, we will focus only on his life in Palghat circa 1880 -1881, as the superintendent of the Fort Jail (Tipu’s fort was first a government office, the Thasildar’s Cutchery and then converted into a jail after the British took over). We note that a school existed and that one Mr. T. Elsworthy, was the Principal of the Palghat High School. We see that a railway station existed there, and one Mr. Paton, was the Railway Permanent Way Inspector. There were other foreigners too, a German miner prospecting for gold who is stated to have been friendly with one Mrs Tomlinson and her daughter Mrs Du’Pen. Mr Gay was a contractor, Ebenezer Sewell the assistant magistrate, Mr. Theobald, a Eurasian subordinate of the Forest Department, with his headquarters at Palghat and they all congregated at a church there, well attended, while tigers and cheetas roamed freely and made life interesting or difficult, whichever way you see it! Even a wealthy American globetrotter stopped at Palghat to hunt tigers with Theobald, can you believe that! The American sent Theobald some gorillas in return, from Borneo, who would ‘ wrap themselves in their ” cumblies,” and go to sleep quite cosily at the foot of their master’s bed ; but Mr. Theobald feared they would not survive the wet season of Palghat’ – and well, as he feared they both died soon after (Theobald was fired later when some elephants under his care died of foot disease, he moved to Mysore as a ranger and started a fight for reinstating lasting 14 years after which the British agreed!).
They did have a library and a reading room, low on funds and upkeep. The following passage tells you a lot on the life in those days at Palghat, which by the way, readers pls note – is also my maternal ‘Native place’!!
The Tahsildar and two or three other Native gentlemen who were members of the institution exerted themselves strenuously to assist Mr. Sewell. Of course, even those who took part in the performance gave their ten rupees each towards the fund, and all the Native gentry followed suit, and this brought up the collection to over three hundred rupees which put the Library on a sound financial basis. Some of the ladies sang and several gentlemen gave readings, while I gave a couple of recitations, but the gems of the evening’s entertainment were a couple of humorous readings by Colonel Dance, a son-in-law of Mrs. Tomlinson which pleased the audience very much. The entertainment was held in a large room in Mr. Sewell’s bungalow where light refreshments were also provided. I was shocked on seeing some of the Native gentlemen come into the room dressed in their semi-transparent mull cloths tied around their waists, which caused them to have a Rontgen or ” X ” Ray appearance.One can admire this sort of thing in a music hall dancer, but in a Drawing-room, and in the presence of ladies, it was outrageous. One must draw the line somewhere and I drew it at that. These gentlemen were quite unconscious that they were transgressing the laws of decency. Indeed, I may say they seemed as if they were quite proud of themselves. ” You may look, and you may admire, but you must’nt touch.” That was the sort of look they had on their faces. I remarked to Mr. Sewell ” surely these gentleman should not come in such dresses where ladies are.” Mr. Sewell, who was rather of a serious turn of mind smiled, and replied ” why, don’t you know this is full evening dress for the Native gentlemen of Malabar?”
Tyrrell was deputed to Palghaut (as Palghat was called) in 1880, following a visit of the Duke of Buckingham. The jail had been opened in 1878, during the famine years, after many issues, one being the violence at the Cannanore jail (one or two of the convicts had been shot down from the central tower where the Superintendent Colonel Beauchamp and the Jail subordinates had taken refuge, following a case of flogging and subsequent revolt). Mr Grimes from Palghat was transferred to Cannanore and Tyrrell was sent to Palghat from Madras as the Jail Superintendent. He observed straightaway that the prison with 400 prisoners had been badly mismanaged and that some prisoners had succumbed to dysentery. He noted that half the milk collected for the inmates was being diverted for private use. The Rajput apothecary was not too bothered about his work and the inmates suffered, as a result.
The description of the Palghat area is fascinating and original, he states- The rainfall was so great, that I began to wonder to myself where all the water came from, for within thirty miles to the East on the Coimbatore side, there was in all probability scarcely a shower of rain during all the period, and nearly the same might be said of Ootacamund which is only forty miles to the North from Palghat, as the crow flies. There is no road from the hills North of and close to Palghat, but there is a jungle tract to Ootacamund. Probably a few numbers of the jungle tribes inhabiting these hills may have travelled through these jungles, but it must have been a terribly risky thing even for them, for the jungle is infested with tigers, cheetas, bears, and other wild animals.
Tyrrell goes on to describe the social ladder, the positioning of the Englishman, the middle-class Hindu, the lower castes and the untouchables and asks a pertinent question – I wonder how they would like a Cherumer as leader of the opposition to lay down the law to them. All this disgusted me with the mild Hindu of Palghat and I frequently gave him a piece of my mind and told him that in Madras, these poor outcastes would have just as much claim to walk on the roads as the Governor himself.
And then he comes to the gent this article is all about, though he names him wrongly as Ramaswamy Chetty. Well the person is none other than the famous Pulicat Ratnavelu Chetti. Tyrrell introduces him thus – While I was at Palghat the first Native Covenanted Civilian to enter the Indian Civil Service, one Mr. Ramaswamy Chetty, was appointed to act as Assistant Magistrate of the Station.
Let us now get to know this fascinating character from Madras. Mr Ramaswamy Chetti, his father was a wealthy and very well-known person in Madras, working in the Madras municipality. He had decided to get his sons educated in England and Ratnavelu was his eldest son born in 1856, who found himself bound for the cold climes of England, in 1873.
In May 1873, Ratnavelu was admitted to the Lincoln’s inn (The Lincoln’s Inn is one of the four Inns of Court in London to which barristers of England and Wales belong and where they are called to the Bar. (The other three are Middle Temple, Inner Temple and Gray’s Inn.) Lincoln’s Inn is recognized to be one of the world’s most prestigious professional bodies of judges and lawyers. He then continued his education at Oxford and was later called to the bar in Nov 1877.
In 1874, he had secured an admission with distinction into the prestigious ICS which had just been thrown open to native Indians. From various newspaper accounts, we see that this 19-year-old ‘Hindu Scholar’ who had initially been schooled at Madras (he obtained his BA there), excelled in his educational pursuits at the Balliol college in Oxford. He obtained a mathematical scholarship and was placed first but went back to India in 1876 to get started on what would have been an illustrious career.
His service record reads thus.
PULICAT RATNAVELU CHETTI, B.A – Arrived 24th December 1876. Assistant to the Collector and District Magistrate, Salem. 2nd January 1877. Assistant Collector, Chingleput, 9th August 1878. Acting Head Assistant Collector and Magistrate, North Arcot. from 9th August 1879. Assistant to the Collector and District Magistrate, Malabar, 2nd December 1879. Assistant special assistant Collector and District Magistrate, Malabar, 5th May 1880, Assistant inspector general of registration from 24th Aug to 28th Sept and from 1st Oct to 4th Nov 1880. Acting Head assistant Collector Malabar from 13th Nov 1880 – 4 years, 8 days (Note that Chetti never moved from an assistant to the collector’s position because the Madras presidency would not seemingly appoint a native in that post).
Whatever happened to this brilliant person in 1880? Why did he vanish from the civil service records? Well, let us follow his story in Tyrrel’s words for his arrival into the midst of the British ruling establishment at Palghat caused much furor. The fact of a Native being sent to Palghat as Assistant Magistrate was a thing the local leaders of Society could not comprehend, and it caused a great deal of talk and angry comment, especially amongst three or four of the ladies. One lady in particular gave vent to her feelings on the subject in very strong terms. The ” fuss and clatter ” made in connection with this matter suggested to one the idea of a hawk swooping down on a poultry yard.
When ladies are upset, their menfolk I suppose get even more upset! Anyway, at this point, it appears that Chetti had become a Christian, as we can see from Tyrrell’s accounts and managed to handle the situation quite well. He explains – We were badly off in the matter of our spiritual needs at Palghat, but Mr. Elsworthy who was Lay Trustee acted efficiently in the absence of a Chaplain and used to take the Services. The Revd. W. Elwes, the Chaplain at Calicut at that time, however, would come down three or four times a year for such essentials as Baptisms and the administration of the Holy Communion.
Tyrrell continues – Mr. Ramaswamy (Ratnavelu) Chetty however came, saw, and conquered, and the lady who was the loudest in her condemnation of him was driven by him to Church in his turn out, Verbum sap! Mr. Ramaswamy (Ratnavelu) Chetty attended Church regularly, and was most popular with the Europeans, He had taken a high place in the list of ” Passes” in the Examination for the Civil Service in England. In our private, as well as our official relations with each other, we were the best of friends, and I got to like him very much. He was also a man of wide culture and had some valuable classical works which he kindly placed at my disposal. There was a great deal of comment in the Madras papers regarding the certainty, of his losing caste on his return from England (Maybe that is why he became a Christian), but he did not seem to care. a straw for the opinion, of his fellow castemen, for he went to Church, dressed, ate, drank and behaved in every way like an English gentleman. I must also say that his house was furnished in the English style, in the most elaborate and expensive manner, and could scarcely have been in better taste than if the hand of a lady had had anything to do with it.
A little research proved that Ratnavelu had been dogged by racist issues even before his arrival at Palghat and in this regard, I would like to quote from an interesting paper listed under references
Attitudes towards the new educated Indian Middle Class, as expressed in the newspaper, were also far from consistent, and for every article approving of the presence of Indians of ‘the better classes’ on the Hills, there was another attacking the ‘Anglicised Hindu’ in virulent terms, and expressing the greatest hostility to the appointment of Indians drawn from this group to civil service posts in the Nilgiris. In January 1877 an editorial decried the appointments of Mr. Pulicat Ratnavelu Chetti and Mr. Parupalli Pundarikashudu Gar to the Madras Civil Service.
Articles such as this appeared with frequency in the S.I.O. (South of India Observer) The educated Hindu is an anomaly. He is respected in his dhoti and his chudder, but despised in patent leather boots, knickerbocker stockings and linen cuffs and collars. He can be listened to, when expressing himself in his vernacular, with appreciation and attention, but is repulsive when speaking in English with a vile accent, interlarded with d – ‘s and vulgar oaths, which he has picked up from association with low and drunken foreigners, whom he strives his best to imitate.
Murali provides more bio – During service, he had qualified in Tamil, Sanskrit, Canarese, Telugu and Malayalam. He was also drawing salary and allowances of Rs 802 rupees, a princely sum in those days. Assuming gold price to be Rs 13 per sovereign (as in early 20th century), the amount could well be equivalent to today’s salary of Rs 15 lakhs per month.
Perhaps he managed to get through occasional racist incidents (we know that British could be the worst among racists), perhaps he did not, for we hear of another incident (not substantiated) but well known to the old timers of Palghat, that Ratnavelu Chetti once organized a reception to the visiting Malabar Collector, a British ICS officer under whom he was working. During the function, Chetti welcomed the guest by shaking hands with the guest. It is reported that the racist senior officer washed his hands in public, mouthing expletives, in front of the guests and attendees, since Chetti was a black skinned native. Chetti was deeply shocked and humiliated and killed himself. A kerosene lamp and post were set up by the public in his honor, which the British removed citing lack of permission, resulting in huge protests. John Stanley the governor in Madras finally acceded, and a new lamp was installed. This is the story attributed to his suicide by the Kerala archives in their commendatory video, which alas, is not quite true.
Now looking at the list of collectors, we see that three people served during the period when Logan was away. We had CWW Martin, followed by EN Overbury and finally G Macwaters until Logan returned in 1880-81. We do not come across this incident in the extensive studies people have conducted on the life of William Logan, so it must have been related to one of the three during 1879. The very fact that three collectors served in one year shows that some rapid changes were made at Calicut during the absence of Logan.
Another story did its rounds which goes thus – Ratnavelu Chetti being the top Government official was invited to the club when the Britishers were celebrating the birthday of Queen Victoria. As you can imagine, he was the only native. After the banquet and a toast to the Queen, the attendees commenced dancing, sans Chetti who sat watching them. A British couple gyrated towards the corner where Ratnavelu was sitting and the English lady quipped ” who is this crow among the swans” and glided away. Now I cannot quite believe this took place in Palghat since Chetti was well known to the British as Tyrrell explained earlier. It probably took place elsewhere, and we will get to that aspect soon.
Let us now get back to Tyrell’s documented account published in 1904, where he explains that Ratnavelu Chetti went to Calicut to attend what was popularly known as the Canterbury week. I had written about this celebration some years ago (that is when I came across the story for the first time). As a gentleman of the time puts it – John Bull brought his idiosyncrasies to Malabar too, specifically Calicut in this case, which is his love for Cricket. And what better than to have a Canterbury week in Calicut? Thus, came about the CW during the 1870’s and this was hosted and conducted with regularity through 1920 at Calicut.
As the planters in Wynad went around planting rubber, tea, coffee and so on, they also found ways to have a bit of amusement both in the hills and the plain of Calicut which was some 30 miles away. So when the lean period came by, the planters took some days off and came down the Ghats to Calicut to spend a week on fun and frolic, perhaps on the MCC, Mananchira and Zamorin’s school grounds of those days as they stayed in the Malabar European club off the beach front. The week was aptly called the ‘Canterbury week of Calicut’. The only difference was that while the British Canterbury week at Kent welcomed a mixing of both the upper and lower classes of peoples, the one in Calicut was primarily for the British gentry.
The picture tells the story, it shows ‘hat clad’ Englishmen coming to the Malabar club on the Calicut Beach early in the morning, riding down the hills on bullock carts through the night, with many ladies and the pomp. They must look their best, so the first call of the day is to get their hair cut (look at the guy’s hair sticking out) and barbers are pulled out of their beds, struggling. Looking at the picture – makes me a little confused as to whether the artist was really in Calicut, for that kind of a Chaprasi and barber dress is unusual for Calicut, but perhaps it was so.
Getting back to Tyrrel, he had to leave Palghat – In May 1881, Colonel Tennant wrote to me to say that it was his intention to recommend the closing of the Palghat Fort Jail to the Government of Madras, on the ground of the unhealthiness of the place and the number of cases of sickness amongst the prisoners. After closing the Jail, I returned to my former appointment as Keeper of H. M.’s. Penitentiary on the 3rd June 1881.
During the same year in which Tyrrel had left, Ratnavelu went to Calicut, to attend the Canterbury week of Autumn 1881. Whether he had attended the events in previous years or whether he stayed at the Malabar club is not clear. But the 1881 visit proved to be a disaster. Bullying or racist behavior continued and Ratnavelu was, it appears, snubbed at Calicut by a planter (this was possibly when the lady called him a crow, resulting in a fracas with the husband). This was perhaps the last straw which broke the camel’s back, for it is said that Chetty ended up getting shot.
The official report stated – On the 28th Sept 1881, Mr Puliccat Ratnavelu Chetty C.S, the first native civil servant of this presidency, met his death by an accident at Palghaut, where he held the office of Acting Assistant Collector. He had returned from Calicut and the cause of death is attributed to a gun accident. The deceased gentleman was the son of Mr P Ramaswamy Chetty, the revenue vice president of the Madras Presidency. He was just 25!
Tyrrel heard about this incident later, and he remarks sadly – It was some time after I had left the station that I heard of his tragic death. He had either shot himself accidentally or had committed suicide—the point was never cleared up’. He had been to Calicut for “the Canterbury Week,” and while there had had a dispute with a planter who had used some strong expressions towards him. This, it was said, had preyed on Mr. Ramaswamy Chetty’s mind, and led him to commit the deed. I was very sorry indeed to hear of the occurrence, for I liked him very much and felt sure that, had he lived, he would have been an ornament to the Indian Civil Service.
Was it an accident, murder or suicide? In 1881, the righteous William Logan was back as collector, but he never made a mention of the incident. Did the British condone the actions of the racist planter? Was there an enquiry into the incident? It does appear from the report that Chetti lived for a few hours after the shooting and died at Palghat after heading home, so was he gravely injured and died subsequently. I assume time may uncover some details, though I have been unsuccessful. Maybe the incident figured in some repentant planter’s diary.
His father was well known in Madras, had excellent connections and outlived him, his brothers studied in Britain though one of them named Narayanaswami died after returning to Madras, in 1901, after an equally proficient tenure at the bar in Britain. Why did none of these relatives mention this or go against the establishment, if it was indeed a case of murder or bullying? Was Ratnavelu disowned by his folk for converting? We don’t know!
The people at Palghat decided to honor him and constructed a lamp pillar near the district hospital, very Victorian in design as you can see, complete with five kerosene lamps, called Anchu Vilakku which survives to this day. This was done at the initiative of municipal chairman Rao Bahadur Chinnaswamy Pillai around 1893, with funds collected from the local community. The people of Palghat still remember Chetti and his unfortunate tryst with destiny.
References
From England to the antipodes and India 1846-1902 – Isaac Tyrrell
‘White Todas’. The Politics of Race and Class amongst European Settlers on the Nilgiri Hills c1860 – 1900, Journal of Imperial & Commonwealth History Vol.32 No.2 (May 2004) pp.54-85
I wish my dear friend S Muthiah were alive, he would have given me more details of the incident, digging into his extensive resources. In case anybody else can help, please feel free to comment.
Pictures of Anjuvilakku – courtesy Murali Rama Varma
The Golden Goose : MedOnGo’s way. By Balaji Krishnammagaru
by Balaji P Krishnammagaru
Hunter-gatherers vs. Traders vs. Social Impact Entrepreneurs: Human Evolution.
Once upon a time, three tribes stumbled upon a goose that laid golden eggs. Let’s see what each one does.
The hunter-gatherers were either ignorant or tempted by quick meal or riches. They killed the goose, hoping to feast on its golden eggs and goose. They lived and continued their way of life 😢
The traders however, had a smarter plan. They knew they can wait and get golden eggs and sell them. Instead of killing the goose, they waited for it to lay more eggs. Then, they sold all those golden treasures in the market and became wealthy.
Hey, wait, there is more. The social impact entrepreneur’s tribe took a whole new approach. They cared for the goose, ensuring its health, and cared for it. They sold some eggs, but always left enough for hatching more goslings. 🐔
This tribe is educated and are dharmic. Rooted in their education with Dharma, Artha, Kama and Moksha. So, it is not just personal wealth, but a thriving and sustainable environment. With the proceeds, they built a good farm, let the eggs hatch and got few more goslings. With a little more patience, they build an optimal lifecycle and got more in return. They had their time, had fun with their family and friends. They even mastered the art of having more goslings and passed the wisdom to their children and community and even helped other tribes in need. Their business benefited everyone around them. 💚 They earned good Karma!
What is your approach when it comes to opportunities?
Septor Summary by Balaji P. Krishnammagaru
Some of the references of the Sengol. While I intend to write in detail about the Septor, different versions floating around. My endeavour is to give first-hand documentation with available references.
The letter is mentioned in the book “e Transfer of Power in India” by Penderel Moon. Moon was a British civil servant who was present in India during the transfer of power. .The book “The Transfer of Power in India” by Penderel Moon is page 441. The letter is from the Maharaja of Mysore to the Viceroy of India, Lord Mountbatten. In the letter, the Maharaja asks Mountbatten to arrange for the Sengol to be presented to the new Prime Minister of India, Pandit Jawaharlal Nehru, on the occasion of his taking office on 15 August 1947. The Sengol is a sacred scepter from Tamil Nadu, and the Maharaja believes that it would be a fitting symbol of the transfer of power from the British to the Indian people.
Here is the full quote from the letter:
I am writing to you to ask you to arrange for the Sengol to be presented to the new Prime Minister of India, Pandit Jawaharlal Nehru, on the occasion of his taking office on 15th August 1947. The Sengol is a sacred scepter from Tamil Nadu, and I believe that it would be a fitting symbol of the transfer of power from the British to the Indian people.
The Sengol is a symbol of the authority of the Maharaja of Mysore, and it has been in the possession of my family for many centuries. It is made of gold and encrusted with precious stones, and it is a very beautiful object.
I believe that the Sengol would be a fitting gift for the new Prime Minister of India. It is a symbol of the ancient traditions of India, and it is a symbol of the authority of the people. I hope that you will agree to my request and that you will arrange for the Sengol to be presented to Pandit Nehru on the occasion of his taking office.
The Sengol was indeed presented to Pandit Nehru on 15 August 1947, and it remains in the possession of the Indian government to this day.
The letter is also mentioned in the book “The Discovery of India” by Jawaharlal Nehru. In his book, Nehru himself writes about the Sengol, saying:
The page number of the quote in the book “The Discovery of India” by Jawaharlal Nehru is page 578. The quote is from the chapter “The Transfer of Power”, and it is part of a larger passage in which Nehru describes the events of 15 August 1947, the day that India gained independence from the British.
Here is the full quote:
On the morning of 15 August 1947, I was presented with the Sengol, a sacred sceptre from Tamil Nadu. It was a symbol of the transfer of power from the British to the Indian people. I received it with a deep sense of humility and gratitude. I felt that it was a great responsibility that had been placed on my shoulders, and I vowed to do my best to live up to it.
Nehru was deeply moved by the presentation of the Sengol, and he saw it as a sign of the people’s trust in him. He vowed to do his best to live up to their expectations, and he worked tirelessly to build a new India that was free, democratic, and prosperous.
Rigveda (apauruṣeya , Śruti ) and its Origins in India and a Parallal , Intertwined Pastoral \ Semi Nomadic and Village culture with Urban Centered Indus Vally Culture
Note: This is materialistic view of my own faith . I call this other side of coin, Science . Here, my own perception as a human being, who is convent educated and science focused view . I will write someday on my own belief systems purely on faith . I am hope both will converge some day which I call it as Moksha 🙂 ? finding the ultimate Truth ? Who knows I will take concepts from Bramhanda Purana, Bramha Purana and other “Ancient Theoretical Physics” papers written thousands of years back by observations , attached God to it so that people would read with “Shradda” and debate and make it better by debating using Tarka sastra . Unlike other scriptures . Scriptures in Bharata are to be treated as theoretical scientific papers and to be debated , discussed , updated can also propose alternate explanations .
Dharma is empirical in nature and is not fixed. I always give one example. The Dharma of a King 1000 years back is to kill Tigers to protect people and go on hunting expeditions . But, Dharma today is to protect the same Tigers as their population is dwindling . Dharma is so simple. Today I am duty bound to follow constitution of India and still debate clauses \ laws if anything is outdated . Its not fixed .
Now coming to the subject , the generally accepted date for Rigveda is much earlier to 2000 BC and often goes back to 4000 BC. Its origins are in Bharath as there were numerous references to River Saraswathi which dried out in 1500 BC. There are many emerging evidences in IVC sites (I am not giving any references for now) with fire alters and other Vedic Elements .
Here, Iam not writing in a structured way, there are many tangents proposed and I will make efforts to write about each tangent. The idea is to establish or find truth with scientific acceptable geological, linguistic , gene mutations and actual archeological evidences and connects the dots.
Linguistic analysis and reordering based on language constructs
Rig Veda were recomposed, passed down orally for 10ks or 1Ks of years . Then some time around 3000 BC this wisdom started taking shape in the form of Rigveda . Written down much much latter than and is organized as Mandalas and were rearranged for easy reading, not in the order of recomposing (I use the word recompositing . Sruthi is not Text. Its word of God). The current arrangement we have today is believed to be the work of Vedic scholars between 900 BC and 500 BC. (Again I am not going to give references for now)
But how do we know this?
Linguistic and stylistic analysis along with Astronomical and Archeological evidences helps us understand the accepted chronological order of the Mandalas, which is different from their current arrangement. Scholars have also categorized the Mandalas into three general groups based on Vedic, linguistic, and historical analysis.
So, what does this mean for us? It highlights the rich history and evolution of the Rigveda over time, as well as the incredible efforts of Vedic scholars to preserve and make sense of these ancient hymns.
Do you find the study of ancient texts fascinating? Share your thoughts and let’s discuss the significance of understanding the origins and development of sacred texts like the Rigveda. #Rigveda #AncientTexts #Hinduism #sanathanadharma #dharma
Recomposed or received by Seven Sages
If you take lineage, then Bramharshi Atri and his family writings are all over the Rigveda . The Legendary Bighu Maharshi for Brigusamhita. Vashishtha Mahamuni, Maharshi Bharadvaja , Bramharshi Vishvamitra , Gautama , Jamadagni and then again Vamadeva, Gritsamada in the order are considered the oldest both as per lineage and linguistic analysis of the Rigveda as they are directly referred to each Maha Rishi (One of the Seven Saptarishis. Again there are multiple versions of Saptarishis , I will talk about this and names in a separate article). Technically these, mandalas are written by Maha Rishis, Bramha Rishis , Sages , Vedic Scholars and his Family, sometimes two to three generations. So, let roughly rearrange as follows
Mandala 6 (recomposed by Maharshi Bharadvaja family) (addressing the deities Indra and Agni, but also Varuna, the Vishvadevas, the Maruts, and others)
Mandala 3 (recomposed by Bramharshi Vishvamitra family)
Mandala 7 (recomposed by Sage Vashishtha family)
Mandala 4 (recomposed by Vamadeva family)
Mandala 2 (recomposed by Gritsamada family)
Mandala 5 (recomposed by the Sri Sri Sri Bramharshi Atri , Mata Anasuya and family. Bhamharshi Atri’s clan verses are all over the Rigveda and THE major contributor for recomposing of RigVeda for nimittamatras)
Madhya mandalas
Mandala 1 and 8 are considered to be composed later than Maharshi’s family Mandalas but still have older elements. Their order is as follows:
Mandala 8
Mandala 1 (Yes, this is what you read first)
Most latest
Books 9 and 10 are the most recent Mandalas in the Rigveda. Book 9 is dedicated to the Soma, and Book 10 contains the famous Purusha Sukta. The order of these Mandalas is:
Mandala 9
Mandala 10 (Mostly written and I would not be using entirely as recomposed. When we go in style of each Verse, we can date it with out any issue)
Again, there are variations in the order of individual hymns within each Mandala and insertions and deletions of verses as most of the Vedic tradition is carried out orally.
Now, given the fact that all present Rigvedic Pundits take from one to ten , its essential to make them sit and see if they First Hymn is indeed first Verse.
Tenth Mandala: Issues start from here with Soma, Purusha and Varna.
Here “Varna System” in the Rigveda appears in the “Purusha Sukta” of the 10th Mandala (Rigveda 10.90), where the four varnas are said to have originated from the body of the cosmic being Purusha. Generally this is attributed to Sage Narayana . Needless to say this is much later and may not even be Rigvedic.
Sage Narayana is not Lord Narayana (Mahavishnu) and also Sages of Mahabaratha Nara Narayana.
In the specific Mandalas you’ve mentioned, the concept of varna may not be as explicitly addressed as in the Purusha Sukta, but the hymns often reflect societal roles and functions that hint at some form of social organization which are not depicted or given any order but just roles in the society.
Appearance of Mandala Ten may be associated with demise of Indus Valley Utopian Urban Civilization. Whereas Vedic is mostly Pastoral Society. Theoretically this appears with much later addition to present form of Rigveda (Word of God – Sruti) and is not as known to Saptarishi or their families. If you read Matsya Purana , you may get some hints . If you see other cultures flood stories including Arc of Noah. There will inevitably similar story of Pralaya and parallels of this story . Again, this is another topic.
Based on the Purusha Sukta from the Rigveda, we have the little unknown Yajnavalkya Smriti and much maligned. misunderstood and misrepresented the Great Manusmriti, which further explore societal structure and Varnas. These are Smrithi (Texts and Interpretations and somewhat like 100BC versions of Max Muller, Michael Whistle and Maha Gnani Mahatma Romilla Thaper who is fluent in Samskritam and Tamil), written down much later say after 100BC. However, even in these texts, the concept of varna is largely contextual and subject to interpretation. When comparing the societal organization outlined in these ancient texts with the evidence of highly organized urban societies like Harappa and Mohenjo-Daro of the Indus Valley Civilization, there are striking differences. For instance, the archaeological evidence from these sites suggests a society ruled by priest-kings, which is distinct from the varna system. The evolution of deities in Hinduism is another fascinating topic. For example, earliest Pashupathi , Mahadev , or simply God, the transformation and amalgamation of the Vedic deity Rudra into THE God Shiva, often referred to as Mahadev, is an interpretation that emerged over time.
(Again there is another tangent which is Shaivism , Vaishnavism and what not. Let me make my intentions clear and take side of My Lord who takes only Belapatra and looks like hunter gatherer)
Why did I take Verna first ? Obviously Iam a Shudra for last 7 Janmas . I am son of Farmer , engineer, service provider. Every service please …) Iam here with an agenda to prove I am of great lineage originated from the Feet of God . This is how we forced all other Vernas to touch feet to give us respect 🙂 🙂 🙂 . Oh God, I spilled out secret essence of Vedas and secret weapon of Sudhras , now no one will touch feet of their elders 🙂 🙂 🙂 . I will continue though.
OK. Now lets be serious ….with all due respect and sastanganamasakarm to all elders of all so called Vernas .
Lets specifically see what societal roles and responsibilities are mentioned in Manadalas associated with Maharshis.
Mandala 3 has several hymns in this Mandala are addressed to the Maruts, often described as young warriors with Indra. They reflect the importance of martial prowess in “Vedic” or “Indic” society.
Mandala 7 (Hymn 33) of this Mandala describes a conflict between the sage Vasishtha and king Sudas. It showcases the interaction between religious authority (the Brahmins) and political power (the Kshatriyas). (Hey, So, Lord Parasurama was later or older ? Didnt he kill all Kshatriyas ?) (Again this is another topic on my Fav God – Man)
Mandala 4 (Hymn 50) Savitr, a solar deity, for protection and guidance. The hymn’s focus on moral guidance and righteous conduct points towards the importance of dharma (duty, virtue, morality) in society.
Mandala 2 ( Hymn 12 )of is a prayer to Indra for victory in battle. It reflects the prominence of warfare in this society and the role of warriors or Kshatriyas( what ever, since there were no Kshatriyas, we took weapons to protect others and we were deprived and put in wars even though we were peace loving service providers).
Mandala 5 (Hymn 40 )of this Mandala, the Rhishi prays to Saraswati, a river deity, for blessings and protection. It reflects the reliance of Vedic society on rivers for sustenance and the reverence they held for natural elements.
Now, we all know River Saraswati dried out completely before 1500 BC. So, it this depletion should have started much earlier ? Hence all the older verses are written much earlier to and in parallel to Indus Valley Civilization.
Lets connect few dots
King Sudas was a ruler of the Trtsu-Bharata tribe, and Vasishtha was his priest. (Yes, all Bhartiyas, Indians were Sudhras) (But we all know Aryans invaded , the theory still stands in one form or other) According to the hymns, a major conflict known as the Battle of the Ten Kings (Dasarajna) occurred during King Sudas’s rule. This battle was a conflict between Sudas (and his Bharata tribe) and a confederation of other tribes. Vasishtha played a crucial role in this battle as the priest who conducted rituals and hymns for King Sudas’s victory. (Did I give proof for Aryan vs Dravidian fight ? or Dravidian Supremacy over appointment of Priests ? ….what ever … I will use this during elections to divide my tribe and get votes to my nominee )
Now its important to note the conflict between Sage Vasishtha and King Sudas : Now , the root word for Sudhra is Sud . So , there was conflict between Suds and Sage Vasishtha .
The conflict between Vasishtha and Sudas typically refers to a period when Sudas temporarily replaced Vasishtha with the sage Visvamitra as his chief priest. This switch resulted in a rivalry between Vasishtha and Visvamitra. However, Sudas eventually returned to Vasishtha, which further intensified the conflict between Vasishtha and Visvamitra.
Off track Connection between Sud-King Sudas and Shudra : “Sudas” is often translated as “good servant” or “good ruler”. The name can be broken down into two parts: “su”, meaning “good” or “well”, and “das”, meaning “servant” or in some contexts “slave”. In the context of a king’s name, “das” might be better interpreted as “one who serves”, thus making “Sudas” something like “one who serves well” or “good ruler”. But , due to reverse discrimination , Sudas decedents became Shudras 🙂 🙂 🙂 , since Kind Sudas “appointed” Sages , the decedents formed a group and took over temples and Ghats 🙂
Now, to keep you to the subject as I go tangential in every aspect , most interestingly most scholars agree that Rigveda was probably recomposed, rearranged much later and may have happened between or later to 200 BCE and 200 CE, during the late “Brahmanical” period. Some portions of the text may be even later, and other portions may have been added or revised much later. So , now ? how to prove this ? As I am biased ? See , just follow your Dharma and find your truth . See my other article on what is Dharma .
Now, here we go , the Manusmriti was one of the first Sanskrit texts to have been translated during the British rule of India, in the early 19th century. Why ? Any original first translation was based on direct understanding ? or understanding presented by 18th\19th Century Pandits ? Has anyone read original Manusmriti ? I dint.
All these started with our own Sadguru .
@Sadhguru , how did you come up with 15,000BC (Human being) and corrected it to 75K BC (Neanderthal) ??? Thank God , you dint say he is from Type 7 Civilization Alien .
……………………………….a lot more dots …………….lot more to connect ………
Preserving Cultural Believes in India 2023
India is a land of diverse cultures, beliefs, and traditions. With a history spanning thousands of years, India has always been known for its rich cultural heritage. However, in recent times, there has been growing concern about the preservation of these cultural beliefs and practices. With the rise of globalization and modernization, there is a fear that the younger generation may lose touch with their roots.
It is crucial to preserve these cultural beliefs and practices as they are an integral part of India’s identity. They help us understand our history, traditions, and way of life. Moreover, they provide a sense of belonging and identity to individuals and communities.
One of the key ways to preserve cultural beliefs in India is through education. Schools and educational institutions play a vital role in educating children about their cultural heritage. It is essential to include subjects such as history, literature, and art that focus on the rich cultural heritage of India. Children must be taught to appreciate and respect their traditions from a young age.
Another way to preserve cultural beliefs is through the arts. India has a rich tradition of music, dance, and theater, which have been passed down from generation to generation. By promoting and preserving these art forms, we can ensure that our cultural beliefs and traditions are not lost.
Community events and festivals are another way to preserve cultural beliefs. These events provide an opportunity for people to come together, celebrate their traditions, and pass them on to the younger generation. It is essential to ensure that these events are inclusive and accessible to everyone.
Finally, it is crucial to document and preserve cultural beliefs through research and documentation. This includes collecting and preserving artifacts, recording oral histories, and documenting traditional practices. By doing so, we can ensure that our cultural heritage is not lost and can be passed down to future generations.
In conclusion, preserving cultural beliefs in India is crucial for maintaining our cultural heritage, identity, and way of life. It is essential to educate the younger generation about their traditions, promote and preserve the arts, organize community events and festivals, and document and preserve our cultural heritage. By doing so, we can ensure that our cultural beliefs and practices continue to thrive and evolve for generations to come.
Growth Of Technology and Its Impact on Indian Culture
India has witnessed a significant growth in technology in the past few decades. With the rise of the internet, mobile devices, and social media, technology has become an integral part of our lives. While technology has undoubtedly brought many benefits, it has also had a profound impact on Indian culture.
One of the most significant impacts of technology on Indian culture has been the rise of a new generation of digital natives. Young people today are more connected than ever before and are heavily influenced by the internet and social media. This has led to a shift in attitudes and values, with many young people embracing more liberal and cosmopolitan views.
Technology has also had a significant impact on Indian language and communication. With the rise of the internet and mobile devices, many young people are now communicating in English or a hybrid of English and their native language. This has led to concerns about the erosion of traditional language and cultural norms.
Moreover, technology has also affected traditional social structures and relationships. With the rise of social media and dating apps, young people are increasingly forming relationships and social connections outside their immediate communities. This has led to a shift in the traditional family structures and societal norms.
However, technology has also had some positive impacts on Indian culture. For instance, it has provided a platform for the preservation and promotion of Indian art, music, and dance. Platforms such as YouTube and social media have made it easier for artists to showcase their work and reach a global audience.
Furthermore, technology has also helped in the preservation and dissemination of traditional knowledge and practices. Digital libraries, online archives, and e-books have made it easier for people to access and learn about traditional knowledge systems.
In conclusion, technology has had a profound impact on Indian culture. While it has brought many benefits, it has also posed significant challenges. It is essential to strike a balance between embracing the benefits of technology while also preserving our cultural heritage and traditions. By doing so, we can ensure that technology continues to enrich our lives while also maintaining the richness and diversity of Indian culture.
Influence of Colonialism on Indian Culture
The influence of colonialism on Indian culture has been significant and long-lasting. For over 200 years, India was ruled by various European powers, including the Portuguese, Dutch, French, and British. This period had a profound impact on Indian society, culture, and politics.
One of the most significant impacts of colonialism on Indian culture was the introduction of Western ideas and values. The British, in particular, had a profound impact on Indian culture, introducing English language, literature, and education. This led to a gradual shift in the attitudes and values of the Indian elite, who began to adopt Western ideas and customs.
Moreover, colonialism also had an impact on Indian art, architecture, and music. The British introduced Western art forms and styles, which gradually replaced traditional Indian art and music. The British also introduced new architectural styles, which can be seen in many buildings and monuments in India today.
The impact of colonialism on Indian society was also significant. The British introduced new social structures and norms, which led to a shift in traditional Indian social structures. The introduction of English education and Western ideas also led to the emergence of a new middle class, which played a significant role in the Indian independence movement.
Colonialism also had a profound impact on Indian politics. The British introduced a system of government and administration, which was designed to maintain their hold on India. This led to the emergence of a new class of Indian elites who were educated in English and who played a crucial role in the Indian independence movement.
Finally, colonialism also had an impact on Indian religion and spirituality. The British introduced Western ideas about religion and spirituality, which led to a gradual erosion of traditional Indian beliefs and practices. Moreover, the British also introduced new forms of Christianity, which had a significant impact on Indian Christianity.
In conclusion, the impact of colonialism on Indian culture was profound and far-reaching. It introduced new ideas and values, which led to a gradual shift in Indian attitudes and values. It also had an impact on Indian art, architecture, music, society, politics, and religion. While colonialism had many negative impacts, it also played a significant role in the emergence of modern India.
