India

Introduction

Subramaniya Bharathi the Poet of Tamil Nationalism & Indian Freedom “He who writes poetry is not a poet. He whose poetry has become his life, and who has made his life his poetry – it is he who is a poet. ” – Bharathy Mahakavi Subramaniya Bharathi was born on 11 December 1882 in Ettiyapuram in Tamil Nadu. Bharathi died on 11 September 1921. In a relatively short life p of 39 years, Bharathi left an indelible mark as the poet of Tamil nationalism and Indian freedom. Bharathi’s mother died in 1887 and two years later, his father also died.

At the age of 11, in 1893 his prowess as a poet was recognised and he was accorded the title of ‘bharathi’. He was a student at Nellai Hindu School and in 1897 he married Sellamal. Thererafter, from 1898 to 1902, he lived in Kasi. Bharathi worked as a school teacher and as a journal editor at various times in his life. As a Tamil poet he ranked with Ilanko, Thiruvalluvar and Kamban. His writings gave new life to the Tamil language – and to Tamil national consciousness. He involved himself actively in the Indian freedom struggle. It is sometimes said of Bharathi that he was first an Indian and then a Tamil.

Perhaps, it would be more correct to say that he was a Tamil and because he was a Tamil he was also an Indian. For him it was not either or but both – it was not possible for him to be one without also being the other. Bharathi often referred to Tamil as his ‘mother’. At the sametime, he was fluent in many languages including Bengali, Hindi, Sanskrit, Kuuch, and English and frequently translated works from other languages into Tamil.

That many a Tamil web site carries the words of that song on its home page in cyber space today is a reflection of the hold that those words continue to have on Tamil minds and Tamil hearts. He  was Bharathi’s salute to the Tamil nation and many a Tamil child has learnt and memorised those moving words from a very young age – and I count myself as one of them. Bharathi was a Hindu. But his spirituality was not limited. He sang to the Hindu deities, and at the same time he wrote songs of devotion to Jesus Christ and Allah.

Bharathi was a vigorous campaigner against casteism.  We shall not look at caste or religion, All human beings in this land – whether they be those who preach the vedas or who belong to other castes – are one. Bharathi lived during an eventful period of Indian history. Gandhi, Tilak, Aurobindo and V. V. S. Aiyar were his contemporaries. He involved himself with passion in the Indian freedom struggle.

Bharathi served as Assistant Editor of the Swadeshamitran in 1904. He participated in the 1906 All India Congress meeting in Calcutta (chaired by Dadabhai Naoroji) where the demand for ‘Swaraj’ was raised for the first time. Bharathi supported the demand wholeheartedly and found himself in the militant wing of the Indian National Congress together with Tilak and Aurobindo. Aurobindo writing on the historic 1906 Congress had this to say: “We were prepared to give the old weakness of the congress plenty of time to die out if we could get realities recognised.

Only in one particular have we been disappointed and that is the President’s address. But even here the closing address with which Mr. Naoroji dissolved the Congress, has made amends for the deficiencies of his opening speech. He once more declared Self-Government, Swaraj, as in an inspired moment he termed it, to be our one ideal and called upon the young men to achieve it. The work of the older men had been done in preparing a generation which were determined to have this great ideal and nothing else; the work of making the ideal a reality lies lies with us. We accept Mr.

Naoroji’s call and to carry out his last injunctions will devote our lives and, if necessary, sacrifice them. ” (Bande Mataram, 31 December 1906) Many Tamils will see the parallels with the Vaddukoddai Resolution of 1976 which proclaimed independence for the Tamils of Eelam – the work of older men determined to have ‘this great ideal and nothing else’ and the later determination of Tamil youth to devote their lives, and ‘if necessary sacrifice them’ to make that ideal a reality. In April 1907, he became the editor of the Tamil weekly ‘India’. At the same time he also edited the English newspaper ‘Bala Bharatham’.

He participated in the historic Surat Congress in 1907, which saw a sharpening of the divisions within the Indian National Congress between the militant wing led by Tilak and Aurobindo and the ‘moderates’. Subramanya Bharathi supported Tilak and Aurobindo together with ‘Kapal Otiya Thamilan’ V. O. Chidambarampillai and Kanchi Varathaachariyar. Tilak openly supported armed resistance and the Swadeshi movement. These were the years when Bharathi immersed himself in writing and in political activity. In Madras, in 1908, he organised a mammoth public meeting to celebrate ‘Swaraj Day’.

His poems ‘Vanthe Matharam’, ‘Enthayum Thayum’, ‘Jaya Bharath’ were printed and distributed free to the Tamil people. In 1908, he gave evidence in the case which had been instituted by the British against ‘Kappal Otiya Thamizhan’, V. O. Chidambarampillai. In the same year, the proprietor of the ‘India’ was arrested in Madras. Faced with the prospect of arrest, Bharathi escaped to Pondicherry which was under French rule. From there Bharathi edited and published the ‘India’ weekly. He also edited and published ‘Vijaya’, a Tamil daily, Bala Bharatha, an English monthly, and ‘Suryothayam’ a local weekly of Pondicherry.

Under his leadership the Bala Bharatha Sangam was also started. The British waylaid and stopped remittances and letters to the papers. Both ‘India’ and ‘Vijaya’ were banned in British India in 1909. The British suppression of the militancy was systematic and thorough. Tilak was exiled to Burma. Aurobindo escaped to Pondicherry in 1910. Bharathi met with Aurobindo in Pondicherry and the discussions often turned to religion and philosophy. He assisted Aurobindo in the ‘Arya’ journal and later ‘Karma Yogi’ in Pondicherry. In November 1910, Bharathi released an ‘Anthology of Poems’ which included ‘Kanavu’. V. V. S.

Aiyar also arrived in Pondicherry in 1910 and the British Indian patriots, who were called ‘Swadeshis’ would meet often. They included Bharathi, Aurobindo and V. V. S. Aiyar. R. S. Padmanabhan in his Biography of V. V. S. Aiyar writes: “All of them, whether there was any warrant against them or not, were constantly being watched by British agents in Pondicherry. Bharathi was a convinced believer in constitutional agitation. Aurobindo had given up politics altogether… and Aiyar had arrived in their midst with all the halo of a dedicated revolutionary who believed in the cult of the bomb and in individual terrorism. In 1912, Bharathy published his Commentaries on the Bhavad Gita in Tamil as well as Kannan Paatu, Kuyil Paatu and Panjali Sabatham. After the end of World War I, Bharathi entered British India near Cuddalore in November 1918. He was arrested and imprisoned in the Central prison in Cuddalore in custody for three weeks – from 20 November 20 to 14 December. He was released after he was prevailed upon to give an undertaking to the British India government that he would eschew all political activities. These were years of hardship and poverty. Eventually, the General Amnesty Order of 1920 removed all restrictions on his movement. Bharathy met with Mahatma Gandhi in 1919 and in 1920, Bharathy resumed editorship of the Swadeshamitran in Madras. That was one year before his death in 1921. Today, more than 80 years later, Subaramanya Bharathy stands as an undying symbol of Indian freedom and a vibrant Tamil nationalism. P. S. Sundaram in his biographical sketch of Subramania Bharathy concludes: “Though Bharathi died so young, he cannot be reckoned with Chatterton and Keats among the inheritors of ‘unfulfilled renown’.

His was a name to conjure with, at any rate in South India, while he was still alive. But his fame was not so much as a poet as of a patriot and a writer of patriotic songs. His loudly expressed admiration for Tilak, his fiery denunciations in the Swadeshamitran, and the fact that he had to seek refuge in French territory to escape the probing attentions of the Government of Madras, made him a hero and a ‘freedom fighter’. His lilting songs were on numerous lips, and no procession or public meeting in a Tamil district in the days of ‘non-cooperation’ could begin, carry on or end without singing a few of them…

Bharathi’s love of Tamil, both the language as it was in his own day and the rich literature left as a heritage, was no less than his love of India… When he claims for Valluvan, Ilango and Kamban, Bharathy does so not as an ignorant chauvinist but as one who has savoured both the sweetness of these writers and the strength and richness of others in Sanskrit and English… “(in Poems of Subramania Bharathy – A Selection Translated by P. S. Sundaram, Vikas Publishing House Pvt. Ltd, 1982)

Mahakavi Subramania Bharathiar was one of the greatest Tamil poets, a prolific writer, philosopher and a great visionary of immense genius. He was also one of the most prominent leaders of the Indian independence movement. His national integration songs earned him the title “Desiya Kavi” (National Poet). His patriotic songs emphasize nationalism, unity of India, equality of men and the greatness of Tamil language. Bharathiar was born on December 11, 1882 in Ettayapuram, which is now part of Thoothukudi District. Bharathiar was educated at a local high school where his talents as a poet were recognized even at the age of 11.

He had voracious appetite for learning ancient and contemporary Tamil literature and had gifted intellect to derive astonishing truths from ancient poems. At the age of 22, he became a Tamil teacher at Setupati High School in Madurai and the same year he was appointed as Assistant Editor of a daily newspaper called “Swadesamitran”. In 1906, he was editor of a weekly magazine called “India”. By 1912, Bharathiar was already a legend in South India and his political meetings were attracting multitudes of young patriots, ready to join the non-violent movement for attaining freedom from the British rule.

Bharathiar died on September 11, 1921, at the young age of 39. The legacy of the poet however endures forever Literary Works The following collections published by Bharathi piracuralayam, Triplicane, 1949 contains shorter pieces: thEciya keethangal – 57 poems thoththirap pAdalkal – devotional songs, 66 pieces vinayakar nanmanimaalai, kannanpattu -23 pieces pirapadalkal – 30 pieces autobiography in verse form: svacarithai (49 st. ), bharathi arupathu (66 st), cinnacankaran kathai puthiya aaththiccudi, paappapattu (1914, 16 quatrains) pancali capatham – narrative poem in 1548 lines rose – gnana ratham, 1910 short narrative pieces aaril oru pangku,1911-12 Cheeezzzz: The Tamil poet, Maha Kavi Subramaniam Bharathiar, familiarly referred to as Bharathi, has been a real life hero. His extraordinary power was his poetry, his weapon of choice- his pen. He wrote at a time when his country was crying out for reform. Though many may remember him for inspiring his people to seek freedom from alien rule, he also spoke out for the freedom and equality of the Indian woman – his damsel in distress – in a time when they were barely acknowledged for their existence.

The mid 19th century was a time when the Indian woman had absolutely no rights and their relationship with their husbands were close to that of Master and Slave. Women were not thought important enough to pursue studies, as their role was more as the dutiful wife at home. Bharathi was first among the growing school of Renaissance poets during this period who insisted that the only way for a country to grow was through empowering its women. “Aanum Pennum nigarrenak kolvathaal

Ariviloanki ivvagayakam thalaikumaam” Taken from his poem Puthumai Penn (New Woman) the line evokes that “When we realize that man and woman are equal, this world will flourish with knowledge”. From religious hymns to inspiring nationalist anthems and poems shattering without hesitation every social taboo that was held close by conventional South Indians, Bharathi voiced his opinion without hesitation in a lyrical style that has not even been surpassed by literature that followed his period.

Among his well-known poetry is Oadi vilayaadu paapaa. While a poem of instruction for children it also hints to all ages on accepting people as human beings and not on their caste or creed. Jaadhigal illaiyadi paaapaa, Kulath thaalchi uyarchi sollal paavam paapaa Neethi uyarntha mathi kalvi Anbu niraiya udayavargal meloar paapaa “There is no caste little one. It is a sin to categorise people as high and low caste. Only those who possess justice, intelligence and education and great love are of a high caste”

Thus he included the Tamil woman in his fight for freedom who, in one of his essays he called “Slaves who remain conservative and orthodox” as they were “not permitted to make their own choices”. Woman as a mother was Bharathi’s favourite theme and the book ‘Woman in Modern Tamil Literature’ by Loganayagy Nannithamby says that “Bharati who envisages women as the incarnation of Sakti [Parasakti – the great Goddess or the Mother-Goddess] says in one of his essays on philosophy: As a man, all the female deities you pray to, represent the latent powers of Parasakti hidden in women like your mother, wife, sister and daughter. Bharati’s idealist views later turned to more down-to-earth, reformist views with the seeping in of Northern influences like the coming of the Brahmins and Puranas, which was slowly deteorating the status of the woman of the South. He argued that if women’s freedom were to be deprived, man would perish along with it and that men were not to monopolize freedom. Aettayum pengal thoduvadhu theemaiyendren niyirunthavar Maaynthuvittar Veetukkullay pennaip pooti vaippoam endra vindai manithar thalai Kavilnthaaar “Those who thought that women should not touch books and learn have died!

Those surprising people who said that we have to lock women in homes to do their duties, have put their heads down in shame. ” His hope for women included a librated free woman who thought independently and used her knowledge, like men, for the betterment of the country. His wife Chellamal Bharati, in her biography of her husband related incidents when she says how her husband put all social barriers to the wind and clung to her arms while walking boldly next to her (Brahmin women were required to walk a few steps behind her husband). Nimirntha nannenjum naer konda paarvaiyum Nilathinil yaarukkum anjaatha nerigalum Thimirntha gnanach cherukkum iruppadhaal Semmai maadhargal thirambuvathillaiyaam” “With upright heart and steadfast look and ideas that are not afraid of anyone in the world- the woman does not falter as she has the delight of wisdom. ” This great poet died on September 11, 1921 after being trampled by an Elephant when he went seeking blessings at the temple. He was thought of as such an outcast at the time that only seven people attended his funeral.

But his poetry, which belied his time, caused the birth of new ideas and the emancipation of the status of the woman in India today and remains as inspiration to millions of people around the world.

India’s Independence Day “At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom. A moment comes, which comes but rarely in history, when we step out from the old to the new… India discovers herself again. ” – Jawaharlal Nehru After more than two hundred years of British rule, India finally won back its freedom on 15th August, 1947. All the patriotic hearts rejoiced at seeing India becoming a sovereign nation and the triumph of hundreds and thousands of martyred souls. It was a birth of a new nation and a new beginning.

The only fact that marred the happiness of the fruits by the blood of martyrs was the fact that the country was divided into India and Pakistan and the violent communal riots took away a number of lives. It was on the eve of 15th of August, 1947 that India tricolor flag was unfurled by Jawaharlal Nehru, the first Prime Minister of India, on the ramparts the Red Fort, Delhi. History In 1947, after the World War II, Britain could see that it no longer could hold its power over India. It was becoming increasingly difficult and Indian freedom fighters were in no mood to give up.

With the international support also coming to an end, Britain decided to relive India from their power but not before June 1948. However, the impending independence more so enhanced the violence between Hindus and Muslims in the provinces of Punjab and Bengal. The communal violence grew so large that it became impossible for new viceroy Lord Mountbatten to control it and as such, he advanced the date for the transfer of power, allowing less than six months for a mutually agreed plan for independence. Thus, India gained its independence on August 15, 1947 but not without paying a heavy price.

Partition was done and a separate state for the Muslims was formed, with Muhammad Ali Jinnah being sworn in as Pakistan’s first Governor General in Karachi. On the midnight of August 15, 1947 India was sworn in as an independent country with Pandit Jawaharlal Nehru as the prime minister and viceroy then as Lord Mountbatten. The official ceremony took place in Delhi. Great leaders and freedom fighters like Mahatma Gandhi, Abul Kalam Azad Jinnah, B. R. Ambedkar and Master Tara Singh are few of the many to whom India owes its freedom. Celebrations

The day is celebrated to commemorate the birth of the world’s biggest democracy as a national holiday. All the schools and colleges across nation hoist the national flag on the rooftops and the buildings to symbolize the stature of the national flag as nation’s pride. Not only the educational institutions but also offices and business areas celebrate this day. Since it is declared a national holiday by the government of India, all the institutions, government or otherwise, have holiday. People only go to offices to attend the flag hoisting ceremony.

The Prime Minister addresses the Nation after the flag has been unfurled recounting the country’s achievements of the year, discussing current major issues and future plans for the progress of the country. Kite-flying has also become a tradition on this day and people can be seen flying numerous kites of all colors, sizes and shapes symbolizing the freedom. Independence Day is celebrated throughout India and every corner of the country on 15th August every year. Independence Day is celebrated by every citizen of India irrespective of caste, creed and religion.

It is amazing to see how apart from the normal government offices and educational institutions the day is celebrated even in small colonies and associations. There are costume parties and people, old or young, men or women, dress up in a nationalistic way. There are many documentaries aired and grave of martyrs are paid respect. Every citizen does something or the other to mark this day of freedom. Media is not far behind as most of the channels telecast latest or classic films based on the independence theme. Also, there are patriotic programs that are organized and broadcasted.

In short, every person in the country revels in the nationalistic pride. August 15, 1947, a red-letter day for the Indians, is celebrated with great fanfare and show, across the length and breadth of India. The day, which is a national holiday, is dedicated to all those brave freedom fighters who fetched India her due respect and the much desired independence from the British rule. People in the country honor them, for sacrificing their lives for the freedom of their motherland. The day is celebrated by hoisting national flag, flying kites and organizing cultural activities in educational institutions.

If you want to know all about the history of Independence Day, then go through the following lines. History of Independence Day Before the 18th century, India’s relationship with the West had been predominantly trade-related. All this changed, when the forces of the East India Company defeated Siraj-ud-Daulah, the Nawab of Calcutta. That signaled the arrival of the British as rulers. Until the Sepoy Mutiny of 1857, the East India Company, with the Governor General as its head, ruled the subcontinent.

After that, the Crown took over the administration, with the Viceroy served as its representative. In the 20th century, the country witnessed the rise of many leaders such as Gopal Krishna Gokhale, Jawaharlal Nehru and Sardar Vallabhbhai Patel. Banded under the leadership of Mahatma Gandhi and his doctrine of non-violence, the freedom struggle moved ahead with new vigor. Milestones like the Quit India Movement, Non-Cooperation Movement, Khilafat Movement and Gandhi’s Dandi March brought the inevitable freedom closer.

At the stroke of midnight, as India moved into August 15, 1947, India’s first Prime Minister, Jawaharlal Nehru, read out the decisive speech, proclaiming India’s independence from the British Empire. The moment ended three centuries of British rule over India. The land was no longer the summer retreat of British sahibs, who sneaked into the nation to fancy spices, shikar, elephants and snake-charmers, and ultimately ended up getting a stranglehold over the nation and torturing the natives in every possible way.

Independence Day remained the sole national festival until India declared itself a republic in 1950. Independence was also the end of nearly a century of struggle for freedom, battles, betrayals and sacrifices. It also created a situation, where we were responsible for ourselves. However, it wasn’t a period of unqualified joy. For many people, in spite of a new era promised by independence, partition between India and Pakistan was a painful reality and so was the bloodshed that accompanied it. That was six decades ago.

Much has changed over the years – today the freedom struggle finds its place in history books and memoirs, and on the tombstones of valiant martyrs. Politics has undergone a personality change from fiery idealism to a pragmatic cynicism. Karma drives the nation on its way forward, and population has crossed the billion mark. Nonetheless, come August 15 and you will find the people forgetting the drudgery of everyday life for a while, and coming together to pay homage to the brave heroes of the freedom struggle and standing up for the National Anthem.

Along with the soaring cadences of the anthem, the hopes and dreams for a better tomorrow are renewed in political speeches and replays of the deeds of those, who earned us our freedom. Independence Day is an occasion to rejoice in our freedom and to pay collective homage to all those people, who sacrificed their lives to the cause. The day also marks the coming together of the states into one nation – India. This was probably our biggest diplomatic success.

Mahatma Gandhi: (2 October 1869 – 30 January 1948) (Father of the Nation, Rashtrapita, ??????????? ) was the pre-eminent political and spiritual leader of India during the Indian independence movement. He was the pioneer of satyagraha—resistance to tyranny through mass civil disobedience, firmly founded upon ahimsa or total non violence—which led India to independence and inspired movements for civil rights and freedom across the world. Gandhi led nationwide campaigns to ease poverty, expand women’s rights, build religious and ethnic amity, end untouchability, and increase economic self-reliance.

Above all, he aimed to achieve Swaraj or the independence of India from foreign domination. for main article go to Virchand Gandhi Virchand Gandhi:Virachand Raghav Gandhi (Gujarati: ?????? ???? ????? ; VRG 1864–1901) was from Mahuva . He is 19th Century Indian patriot who was friend of Mahatma Gandhi and contemporary to Swami Vivekanand. He and swami vivekananda drew equal attention at the first World Parliament of Religions in Chicago in 1893 . He won a silver medal in same . His statue still stands at the Jain temple in Chicago. He was key member of Indian National Congress .

And as a reformer established a] Gandhi Philosophical Society, b] Society for the Education of Women in India (SEWI). Under the banner of SEWI, several Indian women came to U. S. A. for higher studies. c] School of Oriental Philosophy, d] Jain Literature Society in London. . And he delivered 535 lectures in USA and europe. He also died at young age of 37 alike Swami Vivekanand. Today Govt. of India has recognised his service by issuing Postal Stamp in his memory. for main article go to Swami Vivekanand Swami Vivekanand: (January 12, 1863–July 4, 1902) He was the founder of Ramakrishna Mission.

Vivekananda is considered to be a major force in the revival of Hinduism in modern India. He is considered a key figure in the introduction of Vedanta and Yoga in Europe and America. He introduced Hinduism at the Parliament of the World’s Religions at Chicago in 1893. for main article go to Swami Dayanand Saraswati Swami Dayanand Saraswati: (February 12, 1824 – October 31, 1883) was an important Hindu religious scholar and the founder of the Arya Samaj, “Society of Nobles”, a Hindu reform movement, founded in 1875. He was the first man who gave the call for Swarajay in 1876 which was later furthered by Lokmanya Tilak.

Himanshu Mishra Is also a Social Reformer Born in January 23, 1976 in Pilibhit District for main article go to Raja Ram Mohan Roy Raja Ram Mohan Roy: (August 14, 1774 – September 27, 1833) was a founder of the Brahma Sabha in 1828 which engendered the Brahmo Samaj, an influential Indian socio-religious reform movement. He is best known for his efforts to abolish the practice of sati, the Hindu funeral practice in which the widow was compelled to sacrifice herself on her husband’s funeral pyre. It was he who first introduced the word “Hinduism” into the English language in 1816.

For his diverse contributions to society, Raja Ram Mohan Roy is regarded as one of the most important figures in the Indian Renaissance. Ram Mohan Roy’s impact on modern Indian history was a revival of the pure and ethical principles of the Vedanta school of philosophy as found in the Upanishads. for main article go to Jamnalal Bajaj Jamnalal Bajaj: (4 November 1884 – 11 February 1942) was an industrialist, a philanthropist, and Indian independence fighter. Gandhi is known to have adopted him as his son. He is known for this efforts of promoting Khadi and village Industries in India.

With the intent of eradicating untouchability, he fought the non admission of Harijans into Hindu temples. He began a campaign by eating a meal with Harijans and opening public wells to them. He opened several wells in his fields and gardens. Jamanalal dedicated much of his wealth to the poor. He felt this inherited wealth was a sacred trust to be used for the benefit of the people. In honour of his social initiatives a well known national and international award called Jamnalal Bajaj Award has been instituted by the Bajaj Foundation. for main article go to Vinoba Bhave

Vinoba Bhave: (September 11, 1895 – November 15 1982) was an Indian advocate of Nonviolence and human rights. He is considered as the spiritual successor of Mahatma Gandhi. Vinoba Bhave was a scholar, thinker, writer who produced numerous books, translator who made Sanskrit texts accessible to common man, orator, linguist who had excellent command of several languages (Marathi, Hindi, Urdu, English, Sanskrit), and a social reformer. He wrote brief introductions to, and criticisms of, several religious and philosophical works like the Bhagavad Gita,works of Adi Shankaracharya, the Bible and Quran.

His criticism of Dnyaneshwar’s poetry as also the output by other Marathi saints is quite brilliant and a testimony to the breadth of his intellect. A university named after him Vinoba Bhave University is still there in the state of Jharkhand spreading knowledge even after his death. for main article go to Baba Amte Baba Amte: (December 26, 1914 – February 9, 2008) was an Indian social worker and social activist known particularly for his work for the rehabilitation and empowerment of poor people suffering from leprosy.

He spent some time at Sevagram ashram of Mahatma Gandhi, and became a follower of Gandhism for the rest of his life. He believed in Gandhi’s concept of a self-sufficient village industry that empowers seemingly helpless people, and successfully brought his ideas into practice at Anandwan. He practiced various aspects of Gandhism, including yarn spinning using a charkha and wearing khadi. Amte founded three ashrams for treatment and rehabilitation of leprosy patients, disabled people, and people from marginalized sections of the society in Maharashtra, India. for main article go to Shriram Sharma Acharya

Shriram Sharma Acharya: (September 20, 1911 – June 2, 1990) was an Indian seer, sage, Indian social worker, a philanthropist, a visionary of the New Golden Era and the Founder of the All World Gayatri Pariwar. He devoted his life to the welfare of people and the refinement of the moral and cultural environment. He pioneered the revival of spirituality, creative integration of the modern and ancient sciences and religion relevant in the challenging circumstances of the present times. To help people, his aim was to diagnose the root cause of the ailing state of the world today and enable the upliftment of society.

Acharyaji recognized the crisis of faith, people’s ignorance of the powers of the inner self, and the lack of righteous attitude and conduct. During 1984-1986, he carried out the unique spiritual experiment of sukshmikarana, meaning sublimation of vital force and physical, mental and spiritual energies. for main article go to Ishwar Chandra Vidyasagar Ishwar Chandra Vidyasagar: (1820-1891) Vidyasagar was a philosopher, academic, educator, writer, translator, printer, publisher, entrepreneur, reformer, and philanthropist. His efforts to simplify and modernize Bangla prose were significant.

He was a Bengali polymath and a key figure of the Bengal Renaissance. Vidyasagar championed the uplift of the status of women in India, particularly in his native Bengal. Unlike some other reformers who sought to set up alternative societies or systems, he sought, however, to transform orthodox Hindu society from within. Vidyasagar introduced the practice of widow remarriages to mainstream Hindu society. In earlier times, remarriages of widows would occur sporadically only among progressive members of the Brahmo Samaj. for main article go to Dhondo Keshav Karve

Dhondo Keshav Karve: (April 18, 1858 – November 9, 1962) was a preeminent social reformer of his time in India in the field of women’s welfare. Karve was one of the pioneers of promoting women’s education and the right for widows to remarry in India. The Government of India recognized his reform work by awarding him its highest civilian award, Bharat Ratna, in 1958 (Incidentally his centennial year). The appellation Maharshi, which the Indian public often assigned to Karve, means ”a great sage”. Those who knew Karve affectionately called him as Anna Karve. In Marathi-speaking community, to which Karve belonged, the appellation Anna is often used to address either one’s father or an elder brother. ) for main article go to Balshastri Jambhekar Balshastri Jambhekar: (January 6, 1812– May 18, 1846) is known as Father of Marathi journalism for his efforts in starting journalism in Marathi language with the first newspaper in the language named ‘Darpan’ in the early days of British Rule in India. He founded Darpan as the first Marathi newspaper. He was editor of this newspaper during the British rule in India.

This turned out to be the beginning of Marathi journalism. He had mastery in many languages including Marathi, Sanskrit, English and Hindi. Apart from that he also had a good grasp of Greek, Latin, French, Gujarati and Bengali. for main article go to Dr. Bhimrao Ramji Ambedkar B. R. Ambedkar: (14 April 1891 — 6 December 1956) was an Indian jurist, political leader, Buddhist activist, philosopher, thinker, anthropologist, historian, orator, prolific writer, economist, scholar, editor, revolutionary and the revivalist of Buddhism in India. He was also the chief architect of the Indian Constitution.

Ambedkar spent his whole life fighting against social discrimination, the system of Chaturvarna — the Hindu categorization of human society into four varnas — and the Hindu caste system. He is also credited with having sparked the bloodless revolution with his most remarkable and innovative Buddhist movement. Ambedkar has been honoured with the Bharat Ratna, India’s highest civilian award. for main article go to Annie Besant Annie Besant: (October 1 , 1847 – September 20, 1933) was a prominent Theosophist, women’s rights activist, writer and orator and supporter of Irish and Indian self rule.

In 1908 Annie Besant became President of the Theosophical Society and began to steer the society away from Buddhism and towards Hinduism. She also became involved in politics in India, joining the Indian National Congress. When war broke out in Europe in 1914 she helped launch the Home Rule League to campaign for democracy in India and dominion status within the Empire which culminated in her election as president of the India National Congress in late 1917. After the war she continued to campaign for Indian independence until her death in 1933. for main article go to Vitthal Ramji Shinde

Vitthal Ramji Shinde: (April 23, 1873 – January 2, 1944) He was a prominent campaigner on behalf of the Dalit movement in Maharashtra and established the Depressed Classes Mission to provide education to the Dalits in Maharashtra. for main article go to Gopal Hari Deshmukh Gopal Hari Deshmukh: (1823-1892) was a social reformer in Maharashtra. Deshmukh started writing articles aimed at social reform in Maharashtra in the weekly Prabhakarunder the pen name Lokhitwadi. In the first two years, he penned 108 articles on social reform. That group of articles has come to be known in Marathi literature as Lokhitwadinchi Shatapatre. or main article go to Pandurang Shastri Athavale Pandurang Shastri Athavale: (October 19, 1920–October 25, 2003) was an Indian philosopher, spiritual leader, social reformer [2] and Hinduism reformist, who founded the Swadhyay Movement and the Swadhyay Parivar organization (Swadhyay Family) in 1954 [3], a self-knowledge movement based on the Bhagavad Gita, which has spread across nearly 100,000 villages in India [4][5], with over 5 million members [6]. He was also noted for his discourses or “pravachans” on Srimad Bhagawad Gita and Upanishads. for main article go to Kandukuri Veeresalingam

Kandukuri Veeresalingam: (16 April 1848 – 27 May 1919) was a social reformer who first brought about a renaissance in Telugu people and Telugu literature. He was influenced by the ideals of Brahmo Samaj particularly those of Keshub Chunder Sen. He got involved in the cause of social reforms. In 1876 he started a Telugu journal and wrote the first prose for women. He encouraged education for women, and started a school in Dowlaiswaram in 1874. He started a social organisation called Hitakarini (Benefactor). for main article go to Swami Ramdev Swami Ramdev: Ramkishan Yadav popularly known as Swami Ramdev (Hindi: ?????? ????? ), is an Indian Hindu swami. He is known for his efforts in popularizing yoga as it is enunciated in Patanjali’s Yoga Sutras. He is also one of the founders of the Divya Yog Mandir Trust headquartered in Haridwar, that aims to popularize Yoga and offer Ayurvedic treatments. The New York Times calls him an “Indian who built Yoga Empire”, “a product and symbol of the New India, a yogic fusion of Richard Simmons, Dr. Oz and Oprah Winfrey, irrepressible and bursting with Vedic wisdom”. for main article go to Jawaharlal Nehru Jawaharlal Nehru:Jawaharlal Nehru (Hindi/Kashmiri: ???????? ???? , pronounced [d??? a??? r? la? l ? ne?? ru]; 14 November 1889–27 May 1964[4]) was an Indian statesman who was the first (and to date the longest-serving) prime minister of India, from 1947 until 1964. One of the leading figures in the Indian independence movement, Nehru was elected by the Congress Party to assume office as independent India’s first Prime Minister, and re-elected when the Congress Party won India’s first general election in 1952. As one of the founders of the Non-aligned Movement, he was also an important figure in the international politics of the post-war era.

He is frequently referred to as Pandit Nehru (“pandit” being a Sanskrit and Hindi honorific meaning “scholar” or “teacher”) and, specifically in India, as Panditji (with “-ji” being a honorific suffix). Periyar E. V. Ramasamy Thanthai Periyar or E. V. R. , was a businessman, politician, Indian independence and social activist, who started the Self-Respect Movement or the Dravidian Movement and proposed the creation of an independent state called Dravidasthan comprising South India. He is also the founder of the socio-cultural organisation, Dravidar Kazhagam. [1][2][3]

Kenneth Wolfe: “Elizabeth and Akbar: The Religion of the Ruler” Kenneth Wolfe states that in 1530, the people of the country would follow their rulers religion in order to bring peace. This brought conflict among the country dividing it into states. How important was following your rulers religion? Queen Elizabeth I (1533-1603) and Emperor Abu-ul-Fath Jalal-ud-Din Muhammad Akbar of Muhgal India (1534-1606) answer that question. Elizabeth and Akbar, once in power, were determined to bring peace among their country by being the foundation of their country. They used their militaries to take control.

Elizabeth was born Protestant and had several struggles throughout her lifetime; her being a “bastard” and the deatyhs of her loved ones. Elizabeth invented a “Religious Settlement” that made England a Protestant country. Elizabeth tried to make a church that was both a doctrine and had appearance of the religions. Queen Elizabeth was able to resist a religious civil war unlike many other countries, and her sister. Elizabeth became fondly remembered through her religious settlements and skills creating loyalty towards her and is remembered by all England’s generations.

The Mughal Emperor Akbar also experienced a troubled youth. His tutor taught him “universal peace” which is what he followed when he came into power. Akbar was a brutal warrior, but also known to be very spiritual. He was known to be “powerful, magnetic, and inspiring”. After Akbar inherited the Mughal Empire it expanded from all of north and central India which consisted of Muslim and Hindu people. Akbar needed a large army to contain his empire. He was known to be a skilled military leader and married Hindu princesses.

He began to end taxing, and enslaving Hindu’s as they made their pilgrimage to the many shrines of India. And in 1564 he stopped taxing all Islamic countries. Akbar’s religion began to change as he began to make pilgrimages to his shrine every year and even built a new capital, Fatephur-Sikri. Akbar ended up having 3 sons, predicted by Shakih Salim and named to first after him. Akbar was deeply religious by nature and experienced a “ecstasy” during a royal hunt. In 1582 Akbar invented the “Divine Faith” which made the people dedicate their life and honor to Akbar.

Akbar’s leading civil and military appointees are known as mansabdars. They were loyal to the ruler and were assigned revenue. Akbar later divided his empire into 12 large provinces which were lead by a governor. This helped keep order among the Mughal Empire. Akbar’s religious changes and mahzar caused a revolt which he was able to control. He respected the non-Muslims by “universal peace”. The Mughal Empire lasted long due to the fact that Muslims do not rule over Hindu’s and vice-versa (universal peace). Elizabeth and Akbar were able to retain power by respecting all their countries religions and by bring peace.

I would have to agree with Kenneth Wolfe at the fact that Elizabeth and Akbar both retained power by using peace. Although, I believe Elizabeth had contained her country better then Akbar because she did not favor any religion even though she was Protestant. Akbar, although he was Muslim, favored the Hindus. Queen Elizabeth did a better job by containing religious civil wars unlike Akbar who had a revolt. I believe over all that both Elizabeth and Akbar did a great job ruling and bringing religious peace among their country.

The Freedom of Pakistan and India Plan of the Investigation: In this essay, I chose to further investigate the freedom of Pakistan and India. On August 14, 1947, there was the birth of the new Islamic Republic of Pakistan. The very next day India had won its freedom from colonial rule lasting three hundred fifty years. The partition of India, following World War II, is the most tragic political event to affect India in its history. The partition divided Hindus and Muslims, who had lived together for nearly three hundred fifty years.

It led to endless boundary disputes, three wars between the two neighbors, a nuclear powered arms race, and state-sponsored terrorism. Summary of Evidence: The freedom movements started when the Englishman Allan Hume helped a group of Indians start the Indian National Congress in 1885, which didn’t compete with British power. In the early 1900s, Bal Gangadhar Tilak brought a new faction within it, whose aim was independence. The Indian National Congress also had socialist impacts. In 1906, a big split occurred and the few Muslim that’s were in the Indian National Congress left, and a group called the Muslim League was formed.

There are three main reasons that the Muslim nationalist movement emerged later than the Hindu movement. The first one is because the Muslims had their own religious schools and did not care about western thought as much as they should have. This was a problem because it was an important characteristic of the leaders of the revolutionaries. Secondly, the Muslims in the Indian National League were decreasing due to the increase in Hindu nationalism. Thirdly, the “big bang” was a dispute that occurred 1905-1911 in Bengal. In 1905, the British redrew the borders, giving the Muslims a majority of the districts.

This upset the Hindus and in 1911, this decision was reversed. In 1906, as a result, there were two parties working for independence: the Indian National Congress and the Muslim League. In 1915, Mohandas Gandhi arrived in India. Gandhi obtained a degree in law with experience in nonviolent protests. Gandhi had the qualities to find peace with the Hindus for a greater cause, which was independence. He was well qualified. In his work, he actually caused pressure, causing the British Parliament to pass the Government of India Act. The act gave Indians the chance to have a law-making group, but the

British Viceroy had the power to veto and the British were still the supreme rulers of India. The Hindus and Muslims were not satisfies with this act. The elected Indian legislature was formed by popularity. The Muslims had little representation, which upset them that the Hindu had more power over them. Gandhi tried to make peace, but in the elected congress there was no room for Muslims. The Hindus in the congress made it so the Muslims had limited rights. This upset the Muslims tremendously and was the final break between Hindus and Muslims. Evaluation of Sources:

There are three main reasons for the partition of India. The first is that the British used the “divide and conquer” principle to rule India and had to instead use the “divide and relinquish” demands of Muslims. Secondly, the British thought that there were more people in the Muslim League pushing for Pakistan than there really were. They also didn’t understand why the Muslims were in every village and couldn’t move to Pakistan. Analysis: In India, many nationalistic movements had started and nationalism had grown tremendously. For example, the British made advances in transportation and communication.

The British did not care about the customs of the people of India, which caused a distance between the ruler and the people. Therefore, the Indian National Congress was trying to get Britain to Quit India. The Muslim League came up with the idea for the British to divide up the land and then quit. The British implanted on this idea, but were also fearful of the potential threat that the Muslims. They had previously ruled the subcontinent for over 300 years under the Mughal Empire, so the British didn’t wanted hostility amongst them.

They decided to separate the Muslims in India. In order to do so, the British helped establish the M. A. O. College at Aligarh and supported the All-India Muslim Conference, which were institutions that leaders of the Muslim League and Pakistan ideology came from and were placed on a separate electorate. The Muslims and the Hindus of India had religious conflicts amongst one another. The people that were rooted from India felt that the nature of Islam called for a communal Muslim society because that is all that they know.

This idea made it hard for Muslims to accept change and refused to learn English or associate with the British especially because the Hindus were in high ranked positions in the government. The Muslims felt like the British favored Hindus. The Hindus resent the Muslims because of their formal rule. They wanted to make Hindi the national language, rather than Urdu. The Hindus and Muslims merely just fought for power. The Muslim League was further convinced by the Congress that it was impossible to live in an undivided India due to religious issues.

For example, the “Bande Matram” was the national anthem that was forced to be sung in the schools, which expressed anti-Muslim sentiments. Conclusion: After years of oppression, at midnight on August 14, 1947, India was deemed an independent nation. Jawaharlal Nehru ruled as the first Prime Minister of the newly emancipated country. Gandhi was opposed to India being divided. In response, he spent the day in Calcutta fasting and praying. Muslims in the northern region of India were absorbed into Pakistan, and riots ensued.

Hindus, Muslims, and Sikhs found themselves at war with each other, and Kashmir and the surrounding area became a callous that greatly contributed to the First Indo- Pakistani War, lasting for two years, from 1947 to 1949. India and Pakistan were both granted full self-rule, with the King- Emperor being crowned Head of State of both countries. The Governor General served a King-Emperor’s representative, and in 1948, Chakravarti Rajgopalachi ensued Mountbatten. Mohammed Ali Jinnah stepped up as Pakistan’s Governor General, and Liaquat Ali Khan became Prime Minister. Sources and Word Limit:

Hasan, Mushirul (2001), India’s Partition: Process, Strategy and Mobilization, New Delhi: Oxford University Press, 444 pages Kamat, Vikas. “The Partition of India. ” Kamat’s Potpourri — The History, Mystery, and Diversity of India. N. p. , n. d. Web. 8 Feb. 2010. . Provincial, and Central Governments. “Pakistan, or, The Partition of India, by Dr. B. R. Ambedkar. ” Columbia University in the City of New York. N. p. , n. d. Web. 8 Feb. 2010. . Wolpert, Stanley. 2006. Shameful Flight: The Last Years of the British Empire in India. Oxford and New York: Oxford University Press. 272 pages. Words: 1,283

Pepsi’s Entry into India – A Lesson in Globalization, p318

1. What different types of strategies can you identify in the case?

Pepsi Co. gained entrance to India through a clever marketing strategy, they first learned from the mistakes of their fiercest competition Coca Cola Co. and their initial venture; they tailored their proposal to suit the cultural and political environment of the country. They used the country’s own plans for development and progress, to sugar-coat their business proposal to the government. Then, they offered the government attractive promises that on the surface were beneficial for the greater number of people which was difficult to resist. They also masked their primary objective that of exporting cola concentrate in a number of ways which would not be obvious to observers and critics. They also kept some of their promises which was strategically chosen to be the most visible and observable, it was also designed to increase their popularity to the country, although some of their promises too longer to materialize, it was argued that projects like those needed more funds and research which actually is logical. Their branding also corresponded to India’s requirement that no foreign brands should be used to market the soft drinks, but this cleverly was also tailored to boost their image since the name Pepsi was more prominent. In the following years, Pepsi maximized the liberalization of the economy of the country and instead of forming partnerships with local businesses as they did at the onset; they took full control of the shares.

2. What did Pepsi do right? What did they do wrong? What hurdles did they face entering the Indian market?

Pepsi employed the right approach when they took careful notice of the political and cultural scenario in India, they offered India a proposal that was difficult to resist by feeding the government with their own advocacy. Then they kept up appearances to indicate that they kept their end of the proposal which was although not in the same way they promised to do but it did somehow compensated for their lack of keeping their promises. They also made an alliance with the local companies which helped in assuring the government and the public that they were being true to their proposals. Pepsi however committed errors when they padded their statistics and numbers to mislead the public, they also did not respond to their critics’ arguments which in turn led to a ministry of commerce investigation; they also were not able to create jobs for the number of people they promised. Lastly, the exporting of agricultural produce also included items that were already being exported and was not part of the original agreement. The major hurdle that Pepsi faced in their move to enter India was the political climate of the country as well as the regulated economy which was largely controlled by the government and dominant political parties. The company in its agricultural venture also had difficulty in convincing farmers to se their technology and to work for them as subcontractors.

3. What actions should Pepsi take in the future to protect its market position?

Pepsi should renew its commitment to develop the agricultural sector of the country and provide a nationwide campaign for their products and the things they are doing for the country. With market liberalization, many global brands have now entered India and they must compete with the promotional strategies and product enhancement for the Pepsi brand. Moreover, the company has begun diversifying its food products and it has now become a major player in India but it should not be complacent because if they concentrate on using India as the grower of their raw products for their food products then they should give more in return to the country in terms of socially relevant projects, charities and educational foundations that would improve the agricultural sector and the food sector as well as developing environmentally sensitive factories and packaging. Also read D esperate Air case analysis

Reference

“Pepsi’s Entry into India – A Lesson in Globalization”, in International Management: Managing Across Borders and Cultures by Helen Deresky, 5th ed. Pearson: Prentice Hall 2006. pp. 318-322.

In thirteenth century, the word Hindustan, used by Mining-I Syria, meant the areas of Punjab, Harlan and lands between the Gang and Yamaha. In modern times, the same word denotes the modern nation-state of India in its entirety. CLC The context changed from geographical and cultural to political.  In modern context, foreigner means a person who is not Indian. During the medieval period, a foreigner was any stranger who appeared in a village or city. It referred to a person who was not a part of that society or culture.

CLC Historians and their sources Different types of sources are used by historians to learn about the past, depending on the period being studied and the nature of the investigation. CLC The major sources of historical information are coins, architecture, inscriptions and textual records. The period from 700 AD to 1 750 AD saw an increase in the number of textual records. The reason was easy availability of paper and its low cost. It enabled people to write holy texts, chronicles, letters and teachings of saints, petitions, judicial records, and registers of accounts and taxes.

These slowly replaced the older sources of information. L Wealthy people, rulers, monasteries and temples collected manuscripts which were placed in libraries and archives. Manuscripts still had to be copied manually. Variations in handwritten copies of the same manuscript developed due to lack of adequate technologies like printing. This made it difficult for historians to interpret textual records. CLC Social and political groups The scale, variety of events and developments that occurred over the period from 700 AD and 1 750 AD is enormous, making it challenging for the historians.

New technologies in irrigation, agriculture, crafts and warfare were ushered n the subcontinent during this period. New crops like potato and tea, which later became very important, were also introduced with the arrival of new people. As such, it was a period of economic, political, social and cultural changes. Traveling for trade and exploration also increased during this period. Ragouts, a group of warriors who claimed Ashtray status, gained in importance during this period. The Martha, Sikhs, Jets, Moms and Ashtrays also became important. Clearing of forests in order to expand agriculture, forced many forest Weller to migrate or become peasants. Societies became complex and acquired hierarchies. Peasants were required to pay taxes and offer goods and services to local lords.  Economic and social differences, based upon amount of land, cattle and craftsmanship, emerged amongst peasants. CLC Sub-castes or stats became the primary factor of social differentiation. They had their own rules and regulations, enforced by a sati penchant or an assembly of elders.

Ranks varied according to power, influence and resources controlled by the members of the caste. Region and empire  Various dynasties gained ascendancy over different regions, leading to the rise of kingdoms and empires. CLC The notable dynasties of the period were the Scholars, Challis, Thoughts and Mussels. The Mussels were the most successful in building a vast empire. After their decline in the eighteenth century, regional states re-emerged, but McHugh influence on administration, governance, and economy was still visible.

CLC The creation of large empires, encompassing various regions, led to a fusion of traits. At the same time, each region was successful in preserving its individual culture. Religion was the main force behind social and economic organization of local communities. Religious beliefs were shaped by social conditions. Important changes occurred in Hinduism during this period. They included the worship of new deities, royal patronage of temples and growing importance of Brahmas, the priests, as dominant groups in the society.  Knowledge of Sanskrit texts earned the Brahmas a lot of respect in society.

 The idea of backbit – of a loving, personal deity that devotees could reach without the support of priests or rituals, evolved during this time. The teachings Of Islam were also introduced through migrants and merchants. They were widely interpreted by their followers, leading to the emergence of various sects and schools of law. Time and historical periods  In the context of history, time reflects changes in ideas, beliefs and socioeconomic conditions of people. For making historical assessments convenient, time is divided into periods on the basis of similarities in characteristics of events or phenomena.

British historians divided Indian’s history into three periods: “Hindu”, Muslim” and “British”, giving precedence to the religion of rulers rather than changes in the economy, society and culture. Modern historians focus on economic and social factors, dividing history into ancient, medieval and modern periods. CLC The medieval period of Indian history saw the rise of regional states, the formation of peasant societies and the influence of Hinduism and Islam. O The arrival of European trading companies, who were attracted by the economic prosperity of the region, was amongst the most important events of this period.