The Empires (I)

Bangalore

Sunday, January 22, 1989. 4:15pm

Chandragupta and Chanakya: The Mauryan Empire Established: (I)

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Tracing the roots of Indian history which have penetrated so deep in our land, Nehru now reaches that era in the history in our land, when we see a Brahmin – Chanakya, Vishnugutpa, or Kautilya as we otherwise know him to be holding the reings of the kingdom of Pataliputra in his hands.

The author or Artha Shastra is pictured as not only an intelligent scholar but also as an efficient statesmen, a diplomat and a man who is very unscrupulous and rigid in the pursuit of his aim. He doesn’t get discouraged when the scholars of his age dissuade him into writing Artha Shastra. “After all what is the result of all this efforts” – a few commentaries and criticisms – is their argument. There are very few people who would imbibe all these into their being.

However, Chanakya believes in the policy that an effort nevertheless should be made. If he is able to sow the seed of his ‘knowledge’ in the mind of a single individual, his efforts will not have gone in vain. Thus, what more can a true scholar ask for?

Bold and scheming, proud and vengeful, as he is, we also perceive him as a person who is farsighted. He recognises the potential that is in Chandragupta and takes him as his pupil. Chanakya is seen here as a person who believes in making use of the potential that is ingrained in every person to the best. His supreme theory that lies hidden in his wisdom and knowledge has found an outlet in his book “Arthashastra’ and in training Chandragupta adeptly to establish and empire. To him, every problem has a solution to it. It (solution) has only to be discovered.

Thus, we see that in Nehru’s Discovery of India, we not only discover the country’s rich culture and tradition that is so concentrated in its history, but, at the same time, we discover ourselves, our individuality as well as in others. We discover those principles and value which have till now been alive in the old books and our manuscripts. It is now left to us to ‘discover’ this living being and put us into action.   

The Vedic Period (VI)

 Bangalore: Sunday, January 1, 1989. 3:45pm

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Ramayana (I & II)

This time I have decided to cover the two episodes of Ramayana that were shown in the serial “Bharat Ek Khoj”; the first part which was telecast on the 28^th of Dec 1988, and the second of which was telecast today, the 1^st of January, 1989.

Preceding the Ramayana, the theme selected – Mahabharata – had a violent pulse beating to it. The entire story was full of action and every moment, the audience could feel the soul of it. Ramayana, on the other hand, has a sense of total sobriety in it. The air is filled with calmness and a sense of peacefulness seems to pervade it. In spite of all the action involved in it, one cannot fail to fell that gradual flow of life that occurs in it.

Ramayana is not the story of one era or that of an avatar of Lord Vishnu, but it is the story of the heart – a heart in which the pure blood purity and truthfulness flows, and a heart where the pulse of love and obedience beats. In this great epic, we can read clearly the minds and feel the heart of the perfect man – Rama, the ever obedient wife Sita, the love of siblings and of course one cannot ignore the vibrant character of Ravana.

In the depiction of the Ramayana, in Nehru’s Discovery of India, we do not feel as if the characters are divine and are on earth to fulfil a character role. The character of Rama and Sita are portrayed in a very practical manner. They are shown to be totally human. In the first episode the relationship between Lord Rama and his better half is presented very effectively. Their conversations through mere glances and gestures conveyed so much. It was as if their minds were linked by their chain of thoughts.

However, it is in the depiction of the character of Ravana that Nehru has emerged victorious. We see the king of Lanka in a very different light here. His greatness is highlighted in the concluding part of the episode where the lord sends his brother Lakshmana to Ravana in order to learn the principles of administration from him. In his final moments on the earth, Ravana presents to us a very practical and but sensible philosophy.

He believes in avoiding the negative qualities of anger, jealousy, and pride to permeate into anyone’s nature. The greatness of Ravana’s character lies in the action of accepting his negative qualities and taking the entire responsibility of his action. Having realised where he has flawed, he advises the two brothers to avoid the mistakes that he made. “Never give in to anger, false pride and jealousy. Learn to appreciate beauty and never curb such feelings as love and affection” he says.

Where can we find such a man?

“A lovable rogue”... is what we can term him as.  

The Vedic Period (V)

 Bangalore: Sunday, December 18, 1988. 12:18pm

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Mahabharata (II)

“Awake, Arise, Stop not till the goal is reached’...these are the words of our great seer Swami Vivekananda.

Such words are the outpourings of a strong soul, so filled with eagerness, vitality and enthusiasm that it sucks in all that it sees, hears and feels on its way to its destination. No doubt it must have heard the words spoken by the son of Ganga Bheeshma telling Yudhishtra: “Awake, Arise or forget yourself”....

Yes, to reach that goal, that destination which every person desires to achieve, one needs to know ‘oneself’. Thus the key to Vivekananda’s claim and message lies in unlocking that door and those windows which will let in the breeze of self-knowledge.

No doubt, this balmy breeze did touch the mind of Duryodhana. Though balmy by nature, we could see its vibrating effect in his strength of character and personality as well as feel it germinating in ourselves. Max Mueller, in his book – or should we rightly say in his lectures that he delivered to the ICS officers in England, said that, if any institution was successful in germinating the seed which will make the individual pursue the path to know oneself – then, it needn’t think itself to be useless.

Yes! The Discovery of India by Nehru reveals itself to be an institution by itself. It houses teachers and students, the learned and the unlearned, the innocent and the matured and not to forget the divine and the earthly. In his analysis of Mahabharata, Nehru sows the seed of curiosity in our mind. As he moves on with his process of gardening our mind, we realise how adept he is at this art. Using the right kind of manure and touch, he incites us at the spot which touches us the most. The radical makes its way deep down in the pursuit of self-knowledge, while the plumule shoots up towards the sun to procure knowledge which will help us in knowing ourselves.

As we read his book, and see and hear Shyam Benegal’s version of this great litterateur, we observe that there exists a wonderful symbolic relationship between the two of them. Nehru, through his book, depends on Shyam Benegal to reach out to the wide audience who are starved for an insight into him, while our beloved director depicts Nehru effectively whenever he is strongly inspired by his ideas. To reach out to us, one has to be adroit at it, and Shyam Benegal who does it so competently, thus owes a lot to our dreamy statesman.

Without diverging, let us come back to our leader of the Kauravas – Duryodhana, whom we meet today at Kurukshetra, in a pitiable state, for he has been slain by Bheema. We see him, approaching the doors of death. Yet he does so in such a mature manner that we feel like bowing our heads, saluting this great soul. He accepts his mistake, and thus proves himself to be humble. An acceptance of reality comes with the knowledge of it, and in turn, one acquires the knowledge of looking into oneself.

Gandhari’s curse on Krishna proves itself to be the outpourings of a soul torn between love and faith, and Krishna’s answer to her curse is as stongly justified as the curse is inflicted by her. The proceedings in this epic reveals itself to be the beginning of humanity, for it is from here that we see manking questioning the ways of his fellow beings as well as his ‘divine’ God!.

The Vedic Period (IV)

 Bangalore: Sunday, December 11, 1988. 1pm

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Mahabharata (I)

It is a real wonder how an individual presents his interpretation of a particular work of art in such an efficient manner. Efficiency lies in clearly projecting ones ideas and values, and in the projection of “Mahabharata’ as an episode, Shyam Benegal has revealed his competence.

It is a pity, however, that Doordarshan has changed the timings to telecast this rich serial. After having set the audience in a particular mood to view it, it is rather tragic that we have to now pull ourselves out of this state of mind and start enveloping ourselves in a different one. Watching it late in the night, had an essence of its own. The richness of each episode, along with the dark night and the sound of the cricket made it a pleasurable experience. It was so warm and pleasant to discover this vast country in the darkness of the night, with a warm shawl wrapped around us and of course, not to forget the eager mind and heart to discover and discover and discover.... There lies such joy in this little act.

By talking to us about this great epic Nehru tells us very clearly about the greatness of that particular age, their individual characteristics and the beginning of what one can term as ‘humanity’ where a man can be viewed as a person possessing both positive and negative characteristics. Not a single character, not even of Lord Krishna can be here viewed as ‘epitome of perfection’ as we do so regarding the ‘king of Ayodhya’.

The seed for the battle of Kurukshetra that was sown at the court of Hastinapura in the presence of the reputed elders is portrayed so effectively. The ensuing consequences which lead to Panchali’s grief, the loss of the Pandavas kingdom, their exile and finally their return are shown at the bat of an eyelid. What touches our heart and makes us marvel at is the touch of psychology that is attached to this great epic. Who says that there is no modernism in these age old epics. Psychology and its understanding – a word that has lately come of use and just recently being practised so widely has been applied so thoroughly here when Krishna, while talking to the Pandavas (about) after their return from the exile about the character of Duryodhana.

They know about his flaws as well as his aces and thus are able to judge and interpret his actions. None of them are ignorant of the fact that a plea for friendship will go unheeded. But, what they stand for is Dharma, and thus we have our Madhusudan approaching Dhritarashtra with a plea for mutual understanding.

Here, we see Keshava playing his beautiful flute and singing the sad songs of the Pandavas. From his melodious lute, he touches the paternal heart of Dhritarashtra and Bheeshma, the prudent mind of Vidura and the heart of their teacher Drona.  He indulges the father and grandfather with feelings of nostalgia, the tiny feet of these five Pandavas and the 100 Kauravas, caught the reassuring hand of theirs to balance themselves. Where has that sense of balance in understanding gone now?

The teacher who stays impartial reminds Duryodhana about the greatness of Arjuna’s warfare and about the right road that leads to Dharma. The wise Vidura appeals to....but.....!

The words of plea go unheeded. ‘Unheeded’ will it be the right word to use, for Duryodhana hears all of them with rapt attention and finally gives his decision. Duryodhana – here reveals himself as a totally pragmatic person. To him it is his ideals that he values and not Dharma.

He has a set of principles that he lives by and possesses that undying willpower to stand by it and die by it. It is not that he hates his cousins, but it is that he wishes to stand by his own (loves) philosophy that he cherishes. Whatever be the error that he has committed, he is ready to  face the consequences, and one no doubt will regard him as a dauntless hero who is ready to face the dire difficulties.  It is not at all surprising that Duryodhana reminds one of Milton’s Satan. It is because, that both of them have the will to live by their evil. The significance of their characters will last as long as mankind will last. What one needs is the capacity and ability to understand and feel for them.

Both of them voice the same feelings –
“What though the field be lost...All is not lost
The unconquerable will
And study of revenge, immortal hate and courage never to submit or to yield
 And what is else, not to be overcome?”

Yes, Duryodhana, much before the war at Kurukshetra took place had already lost it. He had lost the respect and love of his elders that one needs to own and cherish. All that he got from them now was pity and a helping hand that rose out of pity.

The one who evokes our anger is the eldest of the Pandavas, who continues to stake his throne, his crown, his kingdom, his brothers, himself and finally his wife. As a king, he had no right to stake his kingdom and as a brother, what right had he to stake his brothers. He had absolutely no right over the lives of his brothers and moreso had lost the right over his wife, once he had staked himself.

Finally, it was the teachings of the Lord to Arjuna, that the episode concludes with. What we finally heard were the words of the  Gita and  what we saw was the ready face and hands of Arjuna to fight against evil and the palms of the Lord to lead the great archer to his goal.

Coming to the technical aspect of this serial, Shyam Benegal has very adeptly brought alive the essence of that age. The entire setting takes us back to the era. The dark rooms, with the light beaming just on the artists and the age old pillars incites us to beam the light of our mind on one action, one mind and thus on one thought.

“Thank you Sir, for enabling us to experience this sentiment”... are all that we can tell to this fantastic director who directs our mind’s eye to his interpretation and views.

The Vedic Period (III)

 Bangalore: Saturday, Dec 3, 1988. 11pm

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Today, was yet another gripping story told to us by Nehru. As the episodes of his great work flashes by, his character is instantly and gradually revealed to us.

Instantly, I say because, with the fund of knowledge that he portrays, he reveals his love for it, and ‘gradually’, I use , because the intensity of his character is shown to us very slowly and steadily. Nehru would have been better off as a dreamer, a philosopher or a poet. He tried to use his potential ingenuity in the harsh world of politics where the former and the latter have not been in harmony with each other.

Nehru, a man with a purpose in this life, who lived up to his principles and ideals and believed that ‘the mere act of aiming at something big makes up big’, tells us all that he felt and wants us to feel, very effectively in the little story of his episode. It is the story of one little boy who owes his debt to 3 men, one who is a traitor to the country, but has instilled in the boy and aim and a goal to live for; the second who was his mother’s husband – his father, and the third who reared him. Now, it is for this boy to acknowledge as to who his real father is. Whom does he owe his entire life to? For whom should he live, and whose aspirations and dying wishes should he fulfil? The answer comes to him from an old lady who tells him to follow then dictates of the first man – for after all he was responsible for the boy’s existence. There was a reason behind his action and thus one owes a great deal to him. The other two, on the other hand, claimed their right for their own selfish needs. The second one became the father, for he was driven by passion, and the king, adopted the child, for he was childless. Thus, it is the one who sets us up on achieving something who is our creator.

How relevant this is to human nature! We all strive to achieve something in our life. We keep on an on crossing obstacles to for gaining it, but how often have we not grumbled at these obstacles that cause us an hindrance. Have we ever bothered to stop and realise that there is someone who is with us in our journey towards achievement – who is worried about us, and who gets affected by every snort and groan that we utter?  They get affected because they have planned to have us, they have gone through untold sacrifices to set us upon the path of truth and that which is right. They have been guided by their own set of values and principles which have in-turn permeated into us. Thus, what right do we have to hurt them?

At such moments which puts me thinking, contemplating and brooding over stupid problems connected with me, which I can easily neglect, I feel like crying out
“Arise,Awake, Stop not till the goal is reached...”

But, which goal, where to lies the question....!

The Vedic Period (II)

 Bangalore: Saturday, November 27, 1988. 11pm

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What makes this week’s criticism more interesting than ever is the fact that I have taken almost a week to suck in all that was told to me in a short span of half an hour. There has already been a long gap for so many things to happen, but to pen down my thoughts on the “Discovery of India” takes such a long time because I am yet discovering myself.

In today’s eisode of this fantastic serial, the importance of ‘water’ in its entirety enfolded before me. How important is this vital element in our life. It was an experience to go back to those days of early civilizations when the people would travel from place to place to set up their little homes.

It was by the river that their civilization prospered for not only did it enrich the soil on the river bed, but it also nourished their culture, the basic habits and practices of the people. The Taithirya Upanishad, while describing the concept of creation, refers to water as “from Atman, akasha came into existence; from akasha-vayu; from vayu –agni; and agni to water and from water the prithvi”. Just as the flowing river when it joins the ocean becomes one with it, without its existence, similarly a scholar liberating himself from ‘name’ and ‘rupa’ becomes one with the ultimate ‘purusha’.

How closely is this concept related to our basic life too. Each of us, with the past behind us, living the present, and drifting away with the current flowing towards the future, become one ultimately with the ‘ultimate’. Some of us drift away into the ocean of life and become on with the crowd, while few fall off the water-fall, for the stay unaware of the danger that lies ahead of them. However, there are a few who manage to foresee the danger, and hold on to a log of wood for support: gradually drifting to a safe place. Once they have embarked on a safe land, they look at all those who drift away without any support with pity in their eyes. The importance, thus, lies in getting a support, and also on how strong the support is. The lucky ones get what they want, few strive for it and a fewer have it thrust upon them.

Thus, it is this ‘luck’, ‘fate’, or ‘destiny’ by whichever name one will term it as, that the Aryans were subjected to. Their luck or good fortune brought them to this great land of ours, and it is indeed ‘lucky’ even as far as we are considered, that we are descendants of this great group of people.

They were the ones who worshipped fire and thus they owed their allegiance to the great Sun God. Thus, it is not at all surprising that they were the authors of our Vedas. They were the ones who deciphered the true meaning of creation.

The Rigveda says that before nature was created there was nothing but a ‘void’. Then, we have the Upanishads who trace the chain of creation. First, came the soul and from the soul came ‘existence’. For existence, air, the sky, the fire and finally water which are so essential were created.

Thus, the source of all creation lies in the soul of our being. Our body perishes, but not the soul, our brain can stagnate but not our mind, our heart may grow cold but never our feelings. It is because, what we are today is the result of what we were in our previous lives and what we are today shall determine what we shall be in the lives to follow. Thus, to enjoy our days on this earth is to read Nehru’s “Discovery of India” which in turn will help us to discover ourselves, for after all “we have a right to be here, no less than the trees and the stars...”   

The Vedic Period (I)

 Bangalore: Saturday, November 19, 1988. 10:45pm
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Today’s episode of “Bharat Ek Khoj” directed by Shyam Benegal turned out to be a very dramatic one.

“History” is a response to the question of how things came to be the way they are. In order to arrive at this solution, Nehru set out to discover India for himself and for us. This exercise stimulated a ‘scientific temper’ in him and in due course of time induced it in us.

In today’s journey, Nehru, took us back to the days of the Indus Valley Civilization when there existed between them and the Sumerians a relationship built through trade. We journey with the natives and view their society. Culture, their habits and their fantastic trade policies.  Throughout the episode, Shyam Benegal takes us on this journey so adeptly, that we feel ourselves transported to that particular age. The setting, the direction and the characters who live through their roles are all so admirably presented that it incites us to think of the chain of events that has led history to our present.

Nehru does not tell us about days and dates while talking to us about history; but while dealing with it, he tells us about the basic characteristics that outshine that particular age or should we say that ‘moment’ which he depicts of that era.

I use the word ‘moment’ because every moment of ones life comes together to form a day, a year and finally we see the era by itself. Nehru, like Russell believed in living for the moment, though he did not remain indifferent to long-term planning.

Similary, in the depiction of Nehru’s Discovery of India, Shyam Benegal asks us to live for the ‘moment’, not the moment which belongs to the present, to our age, but the one that belongs to the past – to the age that he depicts and by doing so feeling with them.

It’s so important to feel another’s feelings, and no doubt, our senses feel the softness of the petals as well as bears up with the pricks of the thorn – of that lovely little rose that Nehru loved.