Recently a leader in the prime of his career was shot by his younger brother. After a period of
intensive medical and surgical intervention the elder brother succumbed to his wounds and quit his
mortal frame. The younger brother confessed that he committed such an atrocious act because the elder
brother tried to swindle him of money and property. This fatal act left family and friends, community
and the nation, in a state of shock. Relationship problems are common and may often be overcome.
But when these problems culminate in such deadly violence we try to understand the mood and actions
of the perpetrator.
From one angle of approach we can say that it is values and love that cement relationships. In the
Ramayana the sage-author, Valmiki, presents Bharata as an ideal brother. Though Rama is the unqualified
hero of the Ramayana, Bharata's part is no less significant. Whenever he appears in any scene he is
always the loyal brother of Rama. At the time of Bharata's birth Valmiki prophetically eulogises him
as possessing the great quality of truthfulness. He is, "Bharata the truthful, born to Kaikeyi".
This central quality of Bharata accounts for his unparalleled success as a brother. It makes him shine out
as a universal symbol of devotion to Sri Rama.
Though being the rightful inheritor of the royal throne of Ayodhya Rama was banished to the forest for
fourteen years. In keeping with the principles of dharma Rama gladly departs for his long forest life.
Bharata is asked to rule the kingdom. He is extremely reluctant as he knows that the throne is not rightfully
his. It is the exclusive right of his elder brother, Rama. Here Bharata, as a younger brother, shines out.
The splendour of dharma manifests itself in him. He is beyond the temptation of wealth. He shuns name and
fame. He is not attracted by luxuries. His sole aim is to fulfil the purpose of dharma despite the adverse
circumstances that he is placed in. Leaving the glitter of the capital he goes to Nandigram, a small village
in the kingdom, where he lives in a simple hut and rules as a representative of Rama. In unprecedented humility
he places the footware of Rama on the throne. This symbolizing his servant attitude to Lord Rama and the nation.
In administering the kingdom he never abuses his privileges nor does he become arrogant. In fact he is too eager
for the fourteen years to elapse.
By righteous loyalty to his elder brother Bharata administers the kingdom with wisdom and efficiency developing
a welfare state in which people enjoyed freedom and justice. Had it not been so, there would never have been a
washerman who spoke aloud questioning the purity of Sita. It is only on such a foundation that Rama built the
edifice of Ramrajya (ideal rule).
Unlike Lakshmana, Bharata did not have to follow Rama to the forest to prove his fidelity. The world understands
his steadfastness to truth and brotherly loyalty from his silence and his austere life at Nandigram. Having enjoyed
power and honour for fourteen uninterrupted years, he surrendered his nights to Rama at the appropriate time. He
did this without regret. It was done with grace and dignity. This is a rare quality that reveals Bharata's power
of renunciation. By contrast we see so many people, perhaps ourselves included, clinging to power and possessions.
Greed incapacitates us from vacating our position at the right time. Lust and greed corrupts relationships and
leads to ruin. Bharata is that beaconlight, who through his qualities of truthfulness, self-control, renunciation
and firm adherence to dharma, provides us with vivid values for enlightened brotherly relations. Values do not fall
from the sky. They are cultivated carefully and painstakingly by one's innate goodness, appropriate parenting and
through influential agencies like teachers, the media, etc. A value-based life leads to happiness. It is in fact
the very basis of spiritual life. Swami Vivekananda advises us that, "Any action that makes us go Godward is a good
action, and is our duty; Any action that makes us go downward is evil, and is not our duty."
As a Dancing-Girl Dances - From the Gospel of Sri Ramakrishna
(The conversations of Sri Ramakrishna have been faithfully recorded in the 'Gospel of Sri Ramakrishna'.
The Master constantly spoke about various spiritual themes. His expositions were always simple and illuminating.)
Neighbour: Sir, is it ever possible to realize God while leading the life of a householder?
Master: Certainly. But as I said just now, one must live in holy company and pray un-ceasingly.
One should weep for God. When the impurities of the mind are thus washed away, one realizes God. The mind
is like a needle covered with mud, and God is like a magnet. The needle cannot be united with the magnet
unless it is free from mud. Tears wash away the mud, which is nothing but lust, anger, greed, and other evil
tendencies, and the inclination to worldly enjoyments as well. As soon as the mud is washed away, the magnet
attracts the needle, that is to say, man realizes God. Only the pure in heart see God. A fever patient has an
excess of the watery element in his system. What can quinine do for him unless that is removed?
Why shouldn't one realize God while living in the world? But, as I said, one must live in holy company, pray
to God, weeping for His grace, and now and then go into solitude. Unless the plants on a footpath are protected
at first by fences, they are destroyed by cattle.
Neighbour: Then householders, too, will have the vision of God, won't they?
Master: Everybody will surely be liberated. But one should follow the instructions of the guru; if one
follows a devious path, one will suffer in trying to retrace one's steps. It takes a long time to achieve
liberation. A man may fail to obtain it in this life. Perhaps he will realize God only after many births.
Sages like Janaka per-formed worldly duties. They performed them, bearing God in their minds, as a dancing-girl
dances, keeping jars or trays on her head.
Neighbour: You just referred to the instruction of the guru. How shall we find him?
Master: Anyone and everyone cannot be a guru. A huge timber floats on the water and can carry animals
as well. But a piece of worthless wood sinks, if a man is on it, and drowns him. Therefore in every age God
incarnates Himself as the guru to teach humanity. Satchidananda alone is the guru.
Holy Mother Speaks on Japa and Meditation - Sri Sarada Devi
In time the mind itself becomes the Guru. To pray to God and meditate on Him for two minutes with full
concentration is better than doing so for long hours without it.
Why should not one have concentration and meditation if the mind is pure? Why should not one have God-vision?
When one sits down for Japa, God's Name will continue rising up from the mind naturally and not with effort.
You will realize everything by the repetition of God's Name. Even if the mind is not quiet, still you can
sit and repeat the holy Name a million times.
If a person is steady in Meditation, he will clearly see the Lord in his heart and hear His voice. The moment
an idea flashes in his mind, it will at once be fulfilled and he will be bathed in peace.
One must cast aside indolence and put one's mind to prayer and meditation at the proper time.
Prayer and meditation, or pilgrimage, or even earning money, all these should be done during the earlier parts of
one's life.
Worship ends with absorption and meditation.
Practise meditation and by and by your mind will be so calm and fixed that you will find it hard to keep away
from meditation.
Japa will eventually bring spiritual realization.
Pray to God with all your might. One has to work. Can anything be achieved without work? Even in the midst of
household duties one must make time for prayer.
Do not give up Japa even if the mind is unwilling and unsteady. You must go on with the repetition. And you will
find that the mind is getting gradually steadier - like a flame in a windless corner. Any movement in the air
disturbs the steady burning of the flame; even so the presence of any thought or desire makes the mind unsteady.
The mantra must be correctly repeated. An incorrect utterance delays progress.
Spiritual practices are meant to keep the mind steady at the feet of God, to keep it immersed in His thought.
Repeat His Name.
One who makes a habit of prayer will easily overcome all difficulties and remain calm and unruffled in the midst
of the trials of life.
Meditation, Japa and spiritual thought counteract past sins.
How can one do without Japa and meditation? These have got to be done.
The conjunction of day and night is the most auspicious time for calling on God. ... The mind remains pure at
this time.
What a lot of work I did when I was your age! And yet I could find time to repeat my Mantra a hundred thousand
times everyday!
Character Building Education - Swami Vivekananda
Sri Ramakrishna's principle was, first form character, first earn spirituality, and results will come of themselves.
His favourite illustration was, "When the lotus opens, the bees come of their own accord to seek the honey; so let
the lotus of your character be full-blown and the results will follow." This is a great lesson to learn.
My Master taught me this lesson hundreds of times, yet I often forget it. Few understand the power of thought.
If a man goes into a cave, shuts himself in, and thinks one really great thought and dies, that thought will
penetrate the walls of that cave, vibrate through space, and at last permeate the whole human race. Such is the
power of thought; be in no hurry therefore to give your thoughts to others. First have something to give. He alone
teaches who has something to give, for teaching is not talking, teaching is not imparting doctrines, it is
communicating. Spirituality can be communicated just as really as I can give you a flower. This is true in the
most literal sense. This idea is very old in India and finds illustration in the West in the theory, in the belief,
of apostolic succession. Therefore, first make character - that is the highest duty you can perform. Know Truth for
yourself, and there will be many to whom you can teach it afterwards; they will all come. This was the attitude of
my Master.
My Master used to say: "Religion can be given and taken more tangibly, more really than anything else in the world."
Be therefore spiritual first; have something to give, and then stand before the world and give it. Religion is not
talk, or doctrines or theories; nor is it sectarianism. Religion cannot live in sects and societies. It is the
relation between the soul and God; how can it be made into a society? It would then degenerate into a business,
and wherever there are business and business principles in religion, spirituality dies. Religion does not consist
in erecting temples, or building churches, or attending public worship. It is not to be found in books, or in words,
or in lectures, or in organisations. Religion consists in realisation. As a fact, we all know that nothing will satisfy
us until we know the truth for ourselves. However we may argue, however much we may hear, but one thing will satisfy
us, and that is our own realisation; and such an experience is possible for every one of us, if we will only try. The
first ideal of this attempt to realize religion is that of renunciation. As far as we can, we must give up. Darkness
and light, enjoyment of the world and enjoyment of God will never go together. "Ye cannot serve God and Mammon." Let
people try it if they will, and I have seen millions in every country who have tried; but after all, it comes to
nothing. If one word remains true in the saying, it is, give up everything for the sake of the Lord. This is a hard
and long task, but you can begin it here and now. Bit by bit we must go towards it.
Sarojini Naidu: The Nightingale of India - Prof. B Singh
(Sarojini Naidu was one of the builders of Modern India. The author of this article, Prof B Singh, is a general
surgeon attached to the Nelson R Mandela School of Medicine, University of KwaZulu-Natal. He also serves on the
panel of medical professionals of the Ramakrishna Clinic of South Africa.)
Hindu women have long played a pivotal role in the evolution of Indian society. The reverence accorded to women
dates to the times of the Vedas and Smritis. Indeed Manu declared that where women were adored, Gods frequented
that place! From ancient to modern India, the Womanhood of India has earned great admiration for unfailing courage,
dedication and endurance in standing up to the various challenges confronting the nation. Whilst the likes of Gargi,
Sita, Savitri, Akka Mahadevi, Lakshmi Bai, Mother Mira and Sarada Devi - among others - have iconoclastic status
for their contributions to ancient and medieval times, Mrs Sarojini Naidu also stands out for her tremendous
contribution to India's indep-endence struggle.
Childhood and Education
Sarojini was born on 13 February 1879, in Hyderabad to a Bengali family. Her father Aghorenath Chattopadhyaya
was a scientist, teacher, philosopher and poet - all rolled into one; her mother Varasundari was a Bengali poetess.
It is not surprising that Sarojini was raised in an atmosphere of culture and refinement, leading a carefree life
thoughtfully regulated by her parents.
Sarojini was educated in Hyderabad and Madras. Her father had designs on her becoming a scientist or mathematician;
Sarojini, however, loved poetry from a very young life. She recalls that "...one day, when I was eleven, I was sighing
over a sum in algebra; it wouldn't come right, but instead a whole poem came to me suddenly. I wrote it down. From
that day my 'poetic career' began. The poem in question was "The Lady of the Lake", a poem 1300 lines long in six
days. With the support of her father, she wrote the play "Maher Muneer" in the Persian language; this play so
impressed the Nawab of Hyderabad that Sarojini was offered a scholarship to study abroad.
Sarojini completed the Matriculation Examinations at the age of 12 years, securing a First Class pass and the top
position in the entire Madras Presidency; this effectively marked the completion of her academic studies. Ill
health consistently disrupted any meaningful academic pursuit. Her studies in England (sponsored by the Nawab of
Hyderabad) were undertaken initially at King's College and then at Cambridge until 1898 when ill health forced her
to discontinue her studies.
The formal and mechanical life of Cambridge University did not appeal to her. Her fragile health and physique also
countered against her pursuing higher education but not her poetry writing. While in England she was influenced by
the poet and critic Arthur Simon and Edmond Gosse; Gosse impressed on her to "forget the robins and skylarks of the
English countryside" and to "set her poems firmly among the mountains, gardens, the temples...to be a genuine Indian
poet of the Deccan, not a clever ... imitator of the English classics".
Marriage and Home
When Sarojini returned to India in September 1898 she married Dr Govindarajulu Naidu, a medical doctor. Dr Naidu, a
gentle and affectionate husband, was supportive of all of Sarojini's endeavours. Sarojini performed the chores of a
housewife with pleasure and enthusiasm, becoming popular as a graceful, charming and elegant hostess. The marriage
bore four children; the first (a son) was born in 1901, the others - a son and two daughters - during the next four
years.
Life for her now was comfortable; freed from material want and with domestic bliss, it could have been easy for
Sarojini to lapse into an insouciant existence. However, even as a child, Sarojini demonstrated a strong desire to
look beyond the narrow confines of personal pleasure. Against this backdrop she sought to give expression to her
altruistic instincts, the strongest being that of patriotism and her poetry.
Mrs Sarojini Naidu the Poet
Thus her poetic talents blossomed; "The Golden Threshold" (1905) was Sarojini's first major book of verse; "The
Bird of Time" (1912), "The Broken Wing" (1917), "Feast of Youth" (1918) and subsequently, "The Magic Tree", "The
Wizard Mask" and "A Treasury of Poems" were collections that attracted huge Indian and English readership. Written
in English, her poetry resonated an Indian soul and could also be sung. Her contributions brought worldwide acclaim;
she was recognized as "Bul-Bul Hind" (Nightingale of India). In 1914 she was elected a fellow of the Royal Society
of Literature.
Mrs Sarojini Naidu and India's Independence Struggle
The invitation to speak at several colleges in Madras (in 1903) marked the beginning of her career as a public
speaker. The theme of her talks was the need to develop a pride in India; she also extolled the students to work
for national unity. Mrs Sarojini Naidu's involvement with the independence movement probably began at the 18th
session of the Indian National Congress held at Bombay (December 1904) although appreciation of the history and
ideals of the Congress movement were planted during her childhood; her father had established a Congress branch in
Hyderabad and disseminated the writings of Tilak and Pal.
The 1904 Congress meeting provided her the opportunity of meeting the political luminaries of that time, most
significantly Gopal Krishna Gokhale whose influence on Mrs Sarojini Naidu was deep, enduring and paternal. "Stand
with me", he said, "with the stars and hills for witness and in their presence consecrate your life and your talent,
your song and your speech, your thought and your dream to the motherland. O poet, see visions from the hill-tops and
spread abroad the message of hope to the toilers in the valleys".
Between 1904 and 1914 - her first meeting with Mahatma Gandhi - Mrs Sarojini Naidu honed her skills as poet and
public speaker. She was invited by various educational, cultural and social institutions to give lectures. Her
prowess as a public speaker increasingly matched her fame as a poet.
Following her meeting with Gandhiji, she directed her energies to India's independence struggle; poetry increasingly
took a backstage.
Mrs Sarojini Naidu Championing Women's Rights
In the 1916 Congress meeting she gave thought provoking speeches for women in a society then male dominated; she
fought against the purdah system and child marriages in addition to several other issues.
In 1917 she led a delegation for women's suffrage to ES Montagu (Secretary of State for India) and was instrumental
in having a resolution passed supporting women's franchise at a Congress session (in 1918).
In 1919 she led a delegation of the All India Home Rule Deputation to England (before the British Joint Parliamentary
Committee) to motivate for women's suffrage; her memorandum was described as a "remarkable combination of the prose
of fact with the poetry of idealism". With Satyagraha gaining momentum, Mrs Naidu canvassed for women's involvement
in this initiative. She travelled widely throughout India propagating this cause and for women to agitate against
the Rowlatt Act (by which the possession of "seditious" documents was deemed illegal).
Mrs Sarojini Naidu fought tirelessly for women's rights and by 1930 national organizations of women had been formed,
influencing millions of Indian women hitherto content to take a backseat in all spheres of society.
Mrs Sarojini Naidu in Africa
Mrs Sarojini Naidu visited Kenya in 1924 to preside over a conference of East African Indians. The Indians of South
Africa seized the opportunity to invite her, via the Indian Congress, to their country; thus she moved to Durban,
South Africa where she addressed the Indian Women's Association. In both countries she was most enthusiastically
received and feted. Her charisma, charm and oratory skills captivated the crowds, proving to be a mistress of English
literature and language that put many English scholars and statement to shame.
However some furious anti-Indians often denounced her as a "coolie woman"; some even suggested that she be deported
from the country.
She instilled new life to the resistance struggle and suggested for the first time a round-table conference to bring
about a reconciliation between South Africa and India. The South African Indian Congress, under her presidency, passed
a resolution bearing upon the matter.
Mrs Sarojini Naidu as Congress President
In December 1925 Mrs Sarojini Naidu was elected as Congress President of India, an office of enormous prestige. Her
appointment was welcomed as "an honour to Indian womanhood" and also heralded as a breakthrough for woman
internationally.
As Congress President she travelled the country extensively, addressing thousands of people imploring them to
work towards a united India. Her philosophy was '...let the Congress be the voice of the people, not of the
politicians".
Mrs Sarojini Naidu in the USA
The need to publicize internationally India's freedom struggle saw Mrs Naidu undertaking a Congress sanctioned
visit to the USA and Canada. Her lectures there encompassed the issues in India's struggle against British rule,
the philosophy of non-violence and a series of talks on aspects of Indian Womanhood, the renaissance in modern India,
and the spiritual ideals of India.
Mrs Naidu's visit was a huge success; she was favourably received at all her destinations, procuring in the words
of CF Andrew's "...an amazing popularity".
Mrs Sarojini Naidu 1928 - 1949
On returning to India, Mrs Naidu was elected to the Working Committee of the Congress and thereby became a member
of the Congress High Command. In 1930 she actively participated in the Salt Satyagraha; following Gandhiji's
arrest she led the campaign until she, too, was arrested.
In 1931 she participated in the Round Table Summit in England only to be arrested shortly after her return. Her
imprisonment lasted a few months, her ill health prompting a release on medical grounds.
Mrs Naidu described the years leading up to India's indep-endence " ...as the last and most difficult stage of
the journey, the back-breaking, exhausting, precipitous climb before reaching the top of the mountain".
In 1942 she was arrested during the "Quit India" protest and jailed for 21 months. Thereafter, as always, she was
ever present in all the deliberations, the painful negotiations and the many conflicts leading to the vivisection
of South Asian independence.
After independence, she became the Governor of Uttar Pradesh. She held this office for 2 years. As the first governor
of the largest state of India, Mrs Naidu brought beauty and grace to public life.
After independence, she became the Governor of Uttar Pradesh. She held this office for 2 years. As the first governor
of the largest state of India, Mrs Naidu brought beauty and grace to public life.
On 2nd March 1949, Sarojini Naidu passed away peacefully, leaving a tremendous legacy. Jawaharlal Nehru in a tribute
broadcast to the nation said: "Just as the Father of the Nation had infused grandeur and greatness into the
struggle, Sarojini Naidu gave it artistry and poetry and that zest for life and that indomitable spirit which
not only faced disaster and catastrophe, but faced them with a light heart and with a song on her lips and a
smile on her face".
"When there is oppression, the only self-respecting thing is to rise and say this shall ceased today, because my
right is justice."
~ Sarojini Naidu
"It is in vain to expect justice from a race so blind and drunk with arrogance of power"
~ Sarojini Naidu
(In a letter to Gandhi, complaining about the unfair policies by the British.)
Conclusion
Mrs Sarojini Naidu was a trailblazer who saw and lived beyond the constraints of convention during a difficult
period in India's history. A dedicated mother and wife, talented poet and writer, fiery orator, determined activist,
altruistic politician and administrator, this great Indian freedom fighter continues to be an inspiration to date.
Sarojini Naidu stands out as one of the heroines of the 20th century and the jewels of the world.
Bibliography:
Naravane, VS. "Sarojini Naidu - an introduction to her life, work and poetry". Orient Longman Limited, New Delhi, 1980.
Charitavali Series."Sarojini Naidu - Nightingale of India". Rupa and Co., New Delhi, 2003.
Radha, Kumar. "Sarojini Naidu. The History of Doing: An Illustrated Account of Movements for Women's Rights and
Feminism in India 1800 - 1990". Verso, New Delhi, 2003.
Joshi, PS. "The tyranny of colour - a study of the Indian problem in South Africa". EP & Commercial Printing Co.,
Durban, 1942.
To the Ramakrishna Centre of South Africa's Website
