THE TRAVELER'S PARADISE

                                                           I                   

                            With bouncing zeal I started       

                                      A Knapsack hung from my shoulder

                                      With a jolly springy gait               

                                       I took to road -- no goal--

                                       But move on and on till

                                       I go beyond the rim I see

                                       I walked and walked not caring for things  

                                       That came across my long, long way.

                                                          II

                                         The ruddy disc of sun

                                         Turned gold and bright   

                                         It reached its zenith 

                                         Too bright and blazing white

                                         Hot winds swirled round like fire

                                         My feet tasted a burning pain 

                                         My tongue dried up and yet

                                         I dragged my feet on and on

                                         I cared not to wait till morn.

                                                      III

                                          A steep hill blocked my way

                                         I scaled the burning rocks

                                         My heart beat fast and knocked

                                         Against my ribs ; I felt

                                         Forlorn ; I crawled like a beast

                                         To keep going ; I sat at last

                                         Under a dome of marble ;

                                         I felt the cool touch of the floor

                                         As cool as mother's touch  

                                         So smooth and creeping into my blood ;

                                         I lay down there for hours

                                         I thanked my Lord who showed

                                         Me this haven to rest ;

                                         I closed my eyes and blest 

                                         That place and dreamt

                                         Of my place from whence I came :     

                                         No more can I prolong

                                         This aimless, mad pursuit.

                                         

                                                                IV

                                         I turned my back to road

                                         That still went on and on so long

                                         Through innumerable twists and turns

                                         Mocking at my slow, dragging pace ;

                                         Adieu to Road ! I feel content          

                                         To be within my means ;

                                         It's mad to span thy form infinite ;

                                         Adieu ! Boundless bearer of freedom !

                                         I'll go back to my home

                                         And feel the inner peace

                                         Under the shady trees

                                         On the soft lap of lawns           

                                         Viewing the distant glories of the dawn.   

                                           

                                             +++++++++++++++++++++++         

                                                   

  Note : This poem symbolically describes the struggles of a traveler to find his ultimate goal in the external world. In spite of his determined and stubborn efforts he comes to the conclusion that his search for truth in outer world is futile and the real secret lies in peaceful  contemplation. The fountain of peace is actually within his own soul and not in the showy external tempting world.

      20th August, 2016                                                                       Somaseshu Gutala

                                         

  

                                          

             




              

THE SOCIAL CONDITIONS IN MAURYAN TIMES

Male Figure with waist band

Male Dress

Woman's dress

                   

This is a modest attempt to present a glimpse of the social conditions in Mauryan times from a layman's point of view. As human beings everyone is interested in knowing about the society in the past for the simple reason that our present has sprung from the past in many aspects such as habits, customs, religion, dress, language, culture etc. In Indian history the Mauryan rule occupies a vital phase as it was a period of synthesis and transition. Prior to this, India was divided into small kingdoms. Under the sovereign rule of Mauryas most parts of India came under one emperor's rule. The links of unity were forged by such things like uniform administration, uniform code of law and justice. Thus at the critical time of foreign invasions, a united India, the utmost need of the hour, was given by Mauryan rule. Most of the foreign influences were absorbed by India into her cultural fold to enrich her wide, catholic culture of diversity with underlying unity. The Mauryan kingdom was divided into five provinces or Janapadas : Eastern and central part with Pataliputra as capital; Eastern Province (Kalinga) with Tosali as center; northern province with Takshsila as center; and Southern province with Suvarnagiri as center. The eastern and central province was under the care of the king himself. The other provinces were looked after by provincial governors, generally by royal princes of the family called Kumaras.

Statuettes made of terracota

Figurine of a Goddess




                                                                                          

Goddess (2)

Yaksha

Yaksha, Sanchi

                                             

                                                             

 The Mauryan rule started in 322 B.C. with the ascension of Maurya Chandragupta to throne and ended with Brihadratha who was murdered by his chieftain, Pushyamitra in 185 B.C. Under the Mauryan rule an efficient administrative system came into existence. Though the king was the supreme authority he was guided and advised by a council of ministers called "Mantri Parishad". There were also Amatyas from whom the heads of various departments (Adhyakshas) were selected. Generally they were not more than thirty superintendents or Adhyakshas for various deparments. Some of them are given below just to give you an idea about their administrative set up. The main duty of superintendents is to collect revenue of their respective departments and also to look after the problems and affairs of their depts. Under each supdt. there were clerks to execute their instructions.

                      1)         Akahalapadhyaksha ----  Accountant General

                      2 )        Sannidhata               ---    Head of Royal Treasury    

                      3)         Kostagaradhyaksha  ----   Treasury Superintendent

                      4)         Suvarnadhakysha    - ----  Supdt. to look after Gold transactions

                      5)         Akaaradhyaksha      ---  Supdt. for Mines Department

                      6)         Pannyadhyaksha      -----   Supdt. for Commerce

                      7)         Kupyadhyaksha      ----     Supdt. for Forest Dept.

                      8)         Lavanadhyaksha   - ----    Supdt. for Salt Dept.

                      9)        Aayudhagaradhyaksha  ---  Supdt. for armoury dept.

                    10)        Tulaamanadhyaksha    ---- Supdt. for weights and Measures

                    11)        Sutradhyaksha          --- -    Supdt. for textiles and spinning

                    12)        Sitadhyaksha              -----   Supdt. for agriculture
                     
                    13)        Suradhyaksha               ---- Supdt. for excise

                    14)        Navaadhyaksha             ----  Supdt. for shipping and Maritime

                    15)        Mudraadhyaksha         -----   Supdt. for Govt. Archives and documents

                    16)       Pattanadhyaksha          ----   Supdt. for ports

                   17)        Lakshanadhyaksha       -----  Supdt. for mint and coinage

                   18)        Samsthadhyaksha         -----  Supdt. for trade routes

                    19)       Samaaharta                ------   Collector of general revenue



 At District level there used to be three levels of officials. Pradesika was the senior officer under whom Rajuka (junior officer) and Yukta (clerk) worked. It is the duty of Pradesika to tour the whole district once in five years to collect the details of the administration. The district officers had to look after irrigation, industries, forests and roads. At town level there were town officials working under Municipal Board consisting of thirty members who were divided into six committees to look after navy, transport and supply, marketing, factories, sales tax, care of strangers, espionage, priests etc. In cities the Municipal administration was streamlined in a systematic manner. The city was divided into wards and each ward was under the care of one officer called Sthanika. Curfew was imposed in cities from 9.00 p.m. to 3.30 a.m. At village level the Gramika was elected by villagers to look after them. He was assisted by a group of village elders to take care of village in all aspects. The head of the ten villages is called Gopa and the head of a hundred villages is called Sthanaka. There was a separate department for roads whose duty was to maintain good roads with separate tracks for cattle, pedestrians, chariots and other modes of conveyances. Their duty was also to grow trees, to look after drinking water facility and to look after welfare of pilgrims in the wayside inns.To look after various military forces there was a war council with six sub-councils with five members in each sub-council to take care of the six divisions in the army-- infantry, cavalry, elephant force, chariots and navy. According to Megasthenes, the Mauryan army consisted of 6,00,000 infantry, 30,000 cavalry and 9000 war elephants.

Punch Marked Coins

punch marked Karshapana

 The land revenue collected by the state varied from 1/6 to 1/4 depending upon the location and nature of the soil. Mostly crops such as wheat, pulses,grain , mustard, sesamum and linseed were cultivated. Forest tax, water tax, excise duty, taxes from traders and craftsmen, and mines tax are some of the sources for state revenue. Some of the most popular industries in those days were pottery, drugs, perfumes and dyes. Private industries flourished under the control of trade guilds. Traders had to obtain licences from Panyadhyaksha. Food adulteration was punishabe by death. There used to be doctors (Bheshajas), nurses and midwives to treat the sick patients.Money-lenders were allowed to charge 15% interest on their loans.

 As regards their dress, they continued wearing three pieces of unstitched cloth as seen in Vedic Age. The rich wore fine muslin and silk clothes embroidered in purple and gold. Others wore clothes made of cotton and jute fabric. " A length of cloth was wrapped around hips tightly to form a tubular skirt. A longer version was knee-length wrapped around the waist with pleats tucked in front and the shorter or second end drawn through legs to the back. A patka or a decorative length of fabric was worn round the waist and tucked into the antariya hanging at the front."


During Mauryan times the popular currency was Karshapana or Pana, a silver punch-marked coin weighing between 3.19 gms to 3.43 gms. They were generally round , square or elliptical in shape. Each coin has nearly five punches with overlapping symbols of the sun, six-armed symbol, geometrical , floral figures, birds, animals and  human figures etched on it. According to kautilya's Arthsastra, there are coins like Arthapana, Padapana (I/4 of Karshapana) and Astabhaga (1/8 of Pana). In Pre-Mauryan period also since 600 B.C. there used to be punch-marked coins. These symbols might be the indicators of the locality and the ruler. These punch-marked coins were in use till 1st century A.D. and up to 3 rd century A.D. in the south of India. The earlier coins were flatter and thin in size.

 As wood was mostly used in construction of houses, vessels filled with water were kept in all public places as a precautionary measure against fire accidents. Washermen were allowed to wash clothes at one place only to maintain cleanliness in the city. Dowry system (kanya sulka that is paying some price to get a bride) existed in those times also. Widows were allowed to marry the relatives of their husbands, especially when the bride was a virgin. Divorce was permitted by mutual consent of the couple, or when the husband's conduct was immoral or when the husband was too ill to share family life. Post-puberty marriages were allowed. Pratiloma marriages (higher caste people can marry lower caste ladies) were admissible. Poygamous marriages were allowed especially among aristocratic sections of the society. There was no custom of Sati. There were separate courts to look after civil and criminal cases namely Dharmasthya (civil) and kantakasodhana (Criminal). The punishments were very rigid such as mutilation of limbs and beheading etc. The prisons had factories which extracted penal labor from the prisoners. The city morals were protected by an officer called the "Ganikadhyaksha"who also looked after the welfare of the concubines or Veshyas.

Yakshini

Yakshini under an Asoka Tree

According to Megasthenes, there were seven types of castes or groups in the Mauryan society such as farmers, soldiers, craftsmen, herdsmen, traders, magistrates and Scholars or Brahmins. This grouping is based on profession and not on birth factor. The caste system was not rigid in those days. The servants or Dasas formed the lowest caste and Grihapatis corresponds to Vaisya Caste. There was no slavery system. Some people became Dasas (servants) of their own accord to earn their livelihood. Learned brahmins were respected everywhere. Most of them acted as priests, philosophers, doctors, and diviners. They used to grow long hair which was twisted up and covered with a turban. The dress in Mauryan times consisted of a garment covering the body up to shins, one cloth thrown over shoulders and a turban. People wore earrings and used high-heeled shoes of white leather. Brahmins acted not only as priests but also actively participated in wars. They practised the Vedic religion of sacrifice or Yagna. In Buddhist and Jaina Sanghas women also actively participated in religious work. People worshipped Durga, Vishnu, Shiva, Subrahmanaya, Indra, Vaiswanara, Aditi, Savita, Soma, Krishna, Balarama and Paulomi. Image worship was not prevalent. Common people used to worship the goddess of fertility and wealth  known as Yakshini  who was shown amidst foliage surrounded by trees. The images of these folk gods and goddesses were made of terracotta and found in large numbers during excavations in Vidisha, Mathura and and Patna. There were no temples during Mauryan period. These images might have been kept in huts or in the niches of the houses.

 From Kautilya's writings it is clear that religion resembled the Vedic Atharvanaveda times rather than the later classical Hindu age. Pali was the language spoken by people and Brahmi script was widely used in writing. During the ascent of Buddhism the Mauryan king Ashoka used Pali language to propagate his ideals of Dharma and Buddhist principles. Religious tolerance was shown towards all religions. Ashoka, honored brahmins though he favored Buddhist faith. King Bindusara declared himself as a devotee of brahmins or Brahmanabhakta. In  matters of food, there was a marked shift towards vegetarianism due to the influence of Jainism and Buddhism both of which forbade animal sacrifices and preached the principle of Ahimsa towards all living creatures. The meat of certain animals and birds such as parrots, geese, chakravakas, sarikas, tortoises, porcupine and rhinoceros were prohibited. The kings relished the meat of pea-cocks and deer. In His Rock Edict No.I and IV Ashoka prohibited killing of animals during ceremonies and functions and declared certain days on which animal food should not be consumed. He himself gradually gave up non-vegetarianism. Ashoka created the new post of an officer called "Dhamma Mahamatra " in the thirteenth year of his rule to act as custodians of the legal and spiritual matters in the society. The Persian and Greek influences are seen in the sculptures and construction of  stupas and rock-edicts and in minting of coins. The Mauryan kings has trade relations with countries like Ceylon, Persia, Afghanistan, Egypt, Arabia and Macedonia.

 Thus a brief review of the conditions of the  Indian society in Mauryan times reveals a free society with  a liberal outlook adjusting itself to outside influences without alienating itself from its original roots. As Ashoka declared on his rock edicts, Samyamana (Self-control) and Bhavasuddhi (Purity of thought) formed the basis of the Mauryan kingdom which conquered the whole world not with sword but through its universal message of peace, non-violence and tolerance.

                                   

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                       9th August, 2016                                      Somaseshu   Gutala                     

The Mauryan Era -- A Turning Point In History

Chandragupta Maurya

Chandragiri Hills where Chandragupta died

Rock Edict at Sannati, Gulbarga

Asokan Pillar at Vaisali

  In Indian history there are so many kingdoms ruled by various kings without having any sense of national unity. Frequently they used to wage wars to extend their kingdoms or to show off their power and greatness. The rule of  Mauryan Dynasty from 321 B.C. to 185 B.C. ushered in a broad perspective with a sense of unity and efficient administration. Many social and political changes took place during their times. Relations with foreign countries like Greece, Syria and Rome were improved. Great kings, scholars and social reformers were born during this era making it one of the most memorable ages in the annals of the whole world. The first emperor and founder of this dynasty was the great Chandra Gupta Maurya (340--298 B.C.?), who was not of royal descent. With his leadership skills and bravery he was able to dethrone the inefficient and dictatorial Nanda royal clan and occupy the throne as people were vexed with the riegn of Nanda rulers. In this enterprise Chanakya, a learned teacher from Takshsila, helped him to realize his dream as Chanakya was also humiliated by the Nanda rulers when he went there to caution them about their autocratic and unfair ways of administration. He expanded his kingdom through central and western India and defeated the Satraps whom Alexander appointed as representatives when he had left India. Chandragupta's territory extended up to Assam in the east, up to Afghanistan and south east Iran in the west. Alexander's chieftain who was a ruler of the entire Northwestern region made peace with Chandragupta and formed an alliance by offering his daughter's hand in marriage to Chandragupta and gave away the northwestern kingdoms to him. Thus right from Chandragupta's time Indian rulers maintained good relationships with western kingdoms like Persia, Syria, Greece and Rome.  He built a stately palace which was admired by Megasthenes as very magnificent and splendid even surpassing the grandeur of Persian and Babylonian palaces. He built a wooden wall around the town consisting of 64 gates and 570 towers. The traces of an eighty-pillared hall of this magnificent palace were found during excavations at Kumhrar near Patna. At the age of forty-two he became the disciple of a Jain Guru, Bhadrabhahu and gave up his throne. He went to Sravanabelagola in Karnataka and led the life of a Jain monk  and later attained Nirvana by observing the Jain custom of Salekhana that is starving oneself to death.

Asandhimitra, Ashoka's Chief Queen

Tishyaraksha, Last Wife of Ashoka

After Chandragupta's abdication of the throne, his son Bindusara (320-273 B.C.)  became the emperor and like his father he ran administration effectively. He extended his kingdom further by winning Deccan region and other kingdoms up to as far as Karnataka. He patronized Ajivaka saints and believed in their philosophy which does not recognize the supremacy of Brahmins and sacrificial rituals. The Ajivaka saints led a simple and peaceful life and believed that every thing in creation is predetermined by destiny. Bindusara also maintained cordial relations with the foreign kingdoms like Persia,Syria and Greece. Bindusara was said to have many wives and many sons. In those days kings married to forge political alliances. Ashoka, though born to a brahmin Lady called Subhadrangi, became the king after gaining mastery over other contenders by acting in a very rigid and strategic manner. He was said to have killed six brothers who were also scheming to bring him down. He displayed his prowess and tact when he suppressed the rebellion in Takshsila where his eldest brother Suseem ( 304-270 B.C.) had failed to control.


 When Ashoka was in Ujjain as Governor of Avanti, he married a merchant's daughter called Vidisa Mahadevi (286--242 B.C.) of Sakya clan. She encouraged Ashoka to follow Buddhism and did not accompany Asoka to his capital as she was not of royal lineage to be his chief queen. At the age of 20, he became a father to a son called Mahendra in 280 B.C. In 282 B.C. a daughter called Sanghamitra was born to Vidisa. Both Mahendra and Sanghamitra were later sent to Ceylon by Ashoka to propagate Buddhism. His second wife, Karvaki, was a fisherman's daughter in Kalinga. Ashoka fell in love with her and married her. She bore him a son called Tivala who later was appointed as the Viceroy of Takshsila afterwards. She is the only queen whose name had been mentioned in Ashokan stone inscriptions. In the Queen Edict her charitable acts and donations had been described. Probably her son, Tivala, might have died before his father's death and hence was not made the king of Mauryan empire. His third wife, Rani Padmavathi, belonged to a royal clan and she bore him a son by name Kunala. Ashoka's fourth wife,  Asandhimitra remained as the chief queen right from Asoka's accession to throne in 270 B.C. till her death in 240 B.C. She was the pricess from a small kingdom located in east Haryana and she was a staunch follower of Buddhism. The largest Sthupa measuring about 80 feet in height and 250 feet in diameter is still seen in the little town of Asandh in Haryana. She stayed in Pataliputra as chief queen while Ashoka's first wife, Devi, stayed in Vidisa and His third wife, Karvaki in Kausambi. Asandhimitra did not have any children, but took care of Kunala whose mother Rani Padmavathi died soon after giving birth to her son. After her death in  240 B.C. Ashoka married her maid Tishyaraksha who was far younger than him in age.  She was made chief queen by the king. She did not have any progeny but took care of Ashoka in his old age. She died in 238 B.C. just six years before Ashoka's demise in 232 B.C.

Buddhist Stupa built by Ashoka at Sanchi

 Bindusara ruled his kingdom for 25 years and died at the age of 52, in 273 B.C Ashoka claimed his right to throne in 273 B.C. but it took him four years to settle the issue and but it took him four years to settle the issue and finally celebrate coronation ceremony in 269 B.C. After coronation he spent eight years of life enjoying the courtly pleasures and luxuries. Ashoka waged his first and last war in 261 B.C. against Kalinga run by a feudal republic and won it after killing thousands of soldiers. Kalinga was once a part of Mauryan empire during the rule of Nanda kings. Later the Kalinga kinga asserted independence and developed alliance with Java and Ceylon kings. To control Kalinga's dominance and make it a part of Mauryan empire, Ashoka decided to fight and annex the Kalinga kingdom which resulted in a huge loss of human lives and damage to property. This terrific war brought about a complete change in his outlook. In one of his edicts Ashoka described the impact of this war as follows:

"Beloved-of-the-Gods, King Priyadarsi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dharma, a love for the Dharma and for instruction in Dharma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas.

. He was attracted to ideals of Buddhism and did his best to propagate them in many ways. He tried to maintain cordial and peaceful relationship with all neighboring and remote kings by sending Buddhist emissaries and by setting up pillars and rocks on which the principles of Buddhism was carved and kept near monasteries and city centers. These are called pillar and rock edicts carved in Brahmi and Kharosthi scripts. In some places Greek and Armaic script was used where foreign citizens lived. Each pillar was 40 to 50 feet in height with a pedestal on its top on which some animal figure or symbol was seen. In later times some of these animal figures were destroyed by foreigners. Out of  many pillars nineteen pillars are seen now, six of them having animal figures erected on the top. Ashokan pillars were made of buff-colored sandstone obtained from Churnar near Varanasi. In some places they were made of spotted red and white sandstone procured from Madhura region.  He also constructed Buddhist Stupas containing the holy relics of the Buddha or Buddhist saints and disciples. They look very grand with beautiful carvings and architectural designs as seen in places like Sanchi. Gaya. In one of his pillar edicts he strongly advocated kindness towards animals and against indiscriminate killing of animals.

"Twenty-six years after my coronation various animals were declared to be protected – parrots, mainas, ruddy geese, wild ducks,nandimukhas, gelatas, bats , queen ants, terrapins, boneless fish, vedareyaka, fish,tortoises, gangapuputakas, porcupines, squirrels, deer,bulls, okapinda, wild asses, wild pigeons,, domestic pigeons and all four-footed creatures that are neither useful nor edible. Those nanny goats, ewes and sows which are with young or giving milk to their young are protected, and so are young ones less than six months old. Cocks are not to be caponized, husks-- hiding living beings are not to be burnt and forests are not to be burnt either without reason or to kill creatures. One animal is not to be fed to another.

— Edict on Fifth Pillar

    

                 Ashoka’s First Rock Edict in Girnar.

Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written.[1] Here (in my domain) no living beings are to be slaughtered or offered in sacrifice. Nor should festivals be held, for Beloved-of-the-Gods, King Piyadasi, sees much to object to in such festivals, although there are some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of.

Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make curry. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed. 

After ruling nearly for forty  years Ashoka died in 232 B.C. leaving his vast kingdom. The Mauryan power gradually declined afterwards. The allies of neighboring kingdoms asserted their independence  and rebelled against the Mauryan emperor. The kingdom was divided into two parts. The eastern part was ruled by Ashoka's grandson, Dasarath and the western part was ruled by Kunala.  Dasarath continued the same policies of his grandfather. He believed in Ajivaka philosophy and he dedicated rock-built caves in Nagarjuna Hills to Ajivaka Brahmins. Kunala and Dasarath seemed to have died at about same time in after ruling for eight years. Samprati, Ashoka's grandson ruled both parts between 224 B.C. and 215 B.C. He was a staunch supporter of Jainism and renovated many Jain temples. Later Salisuka, who followed Jainism, was portrayed as a wicked and quarrelsome king in the astronomical treatise, "Gargi Samhita"   ruled from 215 to 202 B.C. Later Devavarman (who believed in Buddhism) ruled from 202 to 195 B.C. Afterwards Satadhanvan ruled for a period of eight years from 195 to 187 B.C. By this period Magadh has lost many of its kingdoms and many foreigners came to occupy the western parts of the empire. The  last Mauryan emperor was Brihadratha, (a Buddhist in faith), who ruled only for two years from 187 to 185 B.C. was murdered by his own chieftain, Pushyamitra who became the king and founder of the Sunga dynasty.

 Too much centralization of powers, vast territory, foreign invasions and lack of co-ordination and efficiency led to disintegration of the Mauryan empire though some say that Ashoka's de-recognition of the Brahmin supremacy and Vedic rituals led to divisions among the rulers. Though Ashoka denounced violence and bloodshed, he maintained firm grip over his subpordinates and imposed rigid punishments on the rebels and offenders. Ashoka's reforms and humanitarian outlook changed social conditions and people enjoyed many facilities and contributed much to Buddhist cause of establishing many monasteries and charitable institutions. There are many myths exaggerating his former life of cruelty towards his brothers and family. But the fact is that he was forced to act to realize his aspiration of claiming the throne amidst equally ambitious and conspiring members. He appointed some of his brothers as viceroys at Takshsila, Tosali, Ujjain and Suvarnagiri. He was  rigid in imposing punishments as per the Mauryan system of law and administration. But it is enough to say that his conversion to Buddhism has broadened his vision of Dharma and Ahimsa and paved the way to maintain peace and harmony throughout his empire. The famous writer H.G.Wells in his book "The Outline Of History" complimented Ashoka in glowing terms, which is very true and make Indians proud of their heritage and history.

" In the history of the world there have been thousands of kings and emperors who called themselves "their highnesses," "their majesties," and "their exalted majesties" and so on. They shone for a brief moment, and as quickly disappeared. But Ashoka shines and shines brightly like a bright star ,  even unto this day."

                             
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                Dated :  29th July, 2016                                          Somaseshu Gutala    

THE TRUE PHILOSOPHER

                             













 Once my father encouraged me to go through a bunch of letters approximately sixty-five in number, just to make me acquainted with the easy and simple style of a letter-writer, his friend, who died after accomplishing his true mission of printing his magnum opus on "The Gita", a commentary revealed in the light of Chaitanya's philosophy. Though I was not familiar with him, once or twice, we had the pleasure of inviting him to our house, and felt extremely tired to hear his endless talk. What a flood of  words touching on every topic of day-to-day life without drawing our attention towards the sombre depths of philosophy ! When we see great people, we  think of them as strange as a  distant isle surrounded by the sea of mystery. But in my father's friend, the true human touch predominates and saintliness gleams as mild as the rosy dawn without hurting our eyes with intensity of light. 

  My father's friend  is a very frank person who is capable of entertaining anyone with his past reminiscences and grey-gone events in a lively and humorous way. The man in the saint gives a warm touch to his words and writings. He is simple in his words and never sacrifices his thoughts for bombastic words of metaphysics.Philosophers are also men. They too have their inner stirrings of mind and responses to outward impacts and influences. This is true in case of my father's friend also. Moreover he frankly confesses them without hesitation. Yet a moral sense flows beneath his utterances. Pearls of truth shine through his limpid speech undisturbed by snobbish high-brow flourish of  words. 

 In his letters we can sense a sublime spirit talking intimately to us, so friendly, that it forgets its own heights from where it descended. Many of his letters dealt with his domestic and financial affairs, and with his religious trips and tours. The main theme I understood from them is h is ardent desire to get his monumental work on "The Gita" printed soon, which had been written by him as far as thirty years ago at the bidding of his Guru. Another theme of his letters is his indefatigable words of praise and gratitude towards his friends . Most parts of his letters seem common and dry if we compare them with those of great letter-writers such as Lord Chesterfield, Nehru, Swami Vivekananda or John Keats. They wrote with a particular purpose with a view to passing on their views to posterity. But my father's friend wrote casually just as we write unbonneted (without ornamental touch) lines to our family members. But what I emphasize is that there is a grain of notable value in a bunch of ordinary letters, and here and there some flashes of his genius sparkle with true confessional spirit. We can have a glimpse of his inner mind and workings of his soul. Though he is frank, he always mentioned in his letters that he did not like his views to be imposed on public since all persons are not as detached and open-minded to understand the naked truths in an unperturbed and balanced manner.

 Therefore I selected a few passages which, I think, are quotable without any sense of causing offence or misunderstanding to anybody. As a devotee of Chaitanya cult he says: " I belong to Bhakti line which always favours Satsanga (the company of like-minded devotees) and not to Gnana line  (Path of abstract knowledge) with its seclusion and self-absorption into the relationless, inactive, indefinable Brahman."

Though he appears to be a wordly-minded person, at heart he is a detached Sadhu who says: "Let things take their own course and let us not worry for anything." Let us observe his opinion upon his own book "Commentary of the Gita" which he often referred to as his monumental work. He was patient enough to wait for more than three decades to get it printed. His last wish to see it in book form while he was alive was fulfilled. Observe his views on this book : " I do not much mind if my Telugu Gita could not be printed at all though it is a very important monumental work. The whole Gita is interpreted in the light of Chaitanya's philosophy which was so closely followed by Sri Aurobindo. I have very great respect for Aurobindo as he is a very great Krishna Bhakta and a very practical philosopher." He further adds : "Something in me says that my monumental work is sure to be printed in the coming months. Let krishna's will be done."  " The six M.S. Volumes of my Gita Commentary containing 740 pages will be thrown into the Arabian sea which is so close to us, as soon as I find symptoms of approaching death." A very poignant and desperate statement uttered by a noble person who was vexed with the indifferent attitude of the persons concerned. The lack of encouragement, funds and proper recognition delayed the publication of his great work. The old gentleman of eighty-three years never implored or begged the help of anybody including his sons, who were in decent positions and were well-settled.

 Though he was a faithful follower of Chaitanya cult, he was not fanatic about it. He boldly pointed out the flaws and foibles in the set up of the institutions or ashrams of Gaudiya sect even at the cost of displeasing others and losing their favor. See how boldly he wrote in the following letter.

"When once these ill-educated brahmacharis (celibate disciples)are placed in charge of mutts, they develop a sense of lording it over and begin to dictate to those that visit their mutts."

In another letter he declares: "My children are as much ultra-modern although they do not earn money like them in the name of God and Guru."

He further writes: " Nowadays it is very difficult to get a self-realized preceptor who can rightly guide us." -- a good warning for us who live in these days of so many fake gurus and sadhus who commercialized their ashrams and respect only the rich and influential persons.

 Though he humbly alleged that he belonged to Bhakti Cult (path of devotion), he was well familiar with gnostic philosophy too. He translated Mehar Baba's famous book "God Speaks" into Telugu and wrote a treatise on the philosophy of Aurobindo. He was well-versed in Sanskrit, Bengali, Telugu and English. Let us know his views on Sri Veda Vysa's Bhagavatam. "I have just now finished reading Srimath Bhagavatam of the sage Vyasa; I feel I should not read anymore books." 


                  "Blest are thou in knowledge and devotion sweet
                   Discarding these bonds for the divine lord of the  flute. 

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      20th July, 2016                                                  Somaseshu Gutala