Airborne to Chairborne

This is an article by MP Anil Kumar. He is an alumnus from my school. He was a dashing and promising fighter pilot in the Indian AirForce when he met with an accident and was paralysed below the neck. For the past 19 years he has lived in the Paraplegic Rehabilitation Centre in Pune and has become an inspiration to many in the manner in which he has picked up the threads of his life.



Airborne to Chairborne

All my attempts to move my limbs were futile. The pain in the neck was excruciating and it intensified by the second. I was stumped for a moment but quickly recovered to realise the seriousness and significance of my inability to get up. I do not remember whether I screamed involuntarily, then, in sheer desperation. On that abominable night, my mind was in a medley of intense frustration, utmost dejection and extreme disappointment. For some timeless moments, I wished I were dead.


On 28 June '88, at around 2300 hrs, whilst returning to the Officers Mess on my motorcycle after night flying, I drove onto a road barrier just ahead of the technical area gate, inside Air Force Station, Pathankot. The impact of the helmet on the wooden bar wrenched my neck and broke the cervical spine. Fifteen minutes after the accident, I was taken to the Station Sick Quarters in an unconscious state. While being carried, my head was left unsupported. The base of the helmet (rear side) which was resting against the nape of the neck pushed the fractured vertebrae into the cervical spinal cord. (The casualty must always be carried in a stretcher, after immobilising his/her neck with a cervical collar.) The resultant spinal injury completely paralysed me below the neck.

After overnight's stay in Military Hospital (MH), Pathankot, I was transferred to Army Hospital, Delhi (AHDC). Neck surgery failed to mitigate my predicament. Though I had brief spells of consciousness during the fortnight's hospitalisation in AHDC, my memory fails to recollect my fight for survival. On 12 July '88, I was transferred to the Spinal Cord Injury Centre of MH Kirkee, Pune.

Two weeks after my admission, I gathered my wits and eagerly inquired about the prognosis. The medical officer looked up and motioned his hands skywards; perhaps he wanted me to adjure divine intervention. This charade instantly deflated my hopes but it lucidly conveyed the enormity and helplessness of the incurable nature of the incapacitation. Inconsistencies of life have always bemused me but not even the wildest nightmare presaged that one day I would fall prey to such a quirk of fate. The modicum of faith I had in Providence got shattered when I failed to show even an iota of improvement.

The cervical spinal injury (quadriplegia) necessitated me to lead a totally dependent life, tethered to the bed and wheel chair. Now, I am like a man fettered for life; unable to use my hands and legs, incontinent and spoon‑fed. Ironically, the most painful aspect of quadriplegia is the painlessness! It isn’t mere loss of tactile inputs and outputs but absolute dependence on someone else to accomplish mundane necessities and domestic chores that yoked me; even for things like swabbing ears and swatting flies.

Disuse atrophy had set in within a couple of months and took its toll by altering the geometry of my torso and limbs. The mirror replicated the image of a human skeleton swathed in a layer of wizened skin. Two years' stay in MH Kirkee taught me how to battle the numerous encumbrances and how to conquer the bouts of depression. With a smile on my face, I managed to dissemble the pangs of the heart. The Indian Air Force (IAF) realised my uselessness and discharged me from the service on 12 April '90. The silly accident dealt coup de grace to my aspirations and terminated my fledgling career in the IAF. In August '90, at the young age of 26, I got admitted in Paraplegic Home, Park Road, Kirkee, Pune, as an inmate to begin the second phase of my life ‑ afresh.

I was born and brought up in a village by name Chirayinkil, 35 kms north of Trivandrum. At the age of nine, I entered Sainik School, Kazhakootam. A slow learner and an unobtrusive student by nature, I had excelled consistently in both academics and sports. Later on, I was found worthy enough to be adjudged as the best Air Force cadet of 65th course of National Defence Academy (NDA), Khadakwasla, Pune and as the best in aerobatics of 134th Pilots Course of Air Force Academy, Secunderabad. In Dec '84, I was commissioned into the IAF as a fighter pilot. I had 700 hours of flying experience (including 500 hours of flying in a magnificent flying machine called MiG-21) during my truncated career in the IAF.

All my efforts to rationalise personal catastrophes have always mystified and at times stupefied me. To adapt to the new challenges posed by the debility, I had to unshackle myself from the self‑imposed stupor. Therefore, in Sep '90, I decided to learn the art of writing by holding a pen in my mouth (because of dysfunctional hands). I began scribbling illegibly but was chagrined to find little progress even after 3 weeks' laborious efforts. Then, I decided to change tactic and wrote a letter to Sheela George, the person who kept on chivvying to start mouth‑writing (earlier I had paid little attention to her exhortations). My joy knew no bounds when I completed the few lines that embodied my first mouth‑written letter. Initially, I found my hard work to be a mere pie in the sky; but, 4 to 5 months' assiduous efforts resulted in attaining a readable style of writing. This modest achievement enabled me in reviving the chain of correspondence and begetting new friends.

In May 1991, I was presented with an electrically operated wheel chair, with chin controls for manoeuvring, thanks to the benevolence of the IAF. Motorised mobility, though only a poor substitute for natural one, has enlivened my lifestyle considerably.

It was Wing Commander PI Murlidharan, my former flight commander, who mooted the use of a personal computer (PC), as a writing tool. He added that it would assist me to utilise my mental faculty to the hilt. Hitherto unsuccessful attempts in procuring a keyboard (modified to suit my requirements) have somewhat emasculated my resolve. Nonetheless, my hope of acquiring a PC remains undiminished.

In the meantime, I toyed with the idea of teaching. For some untenable reasons, I kept on declining the offers by bringing one imaginary reason or another as an ad hoc excuse. Aforesaid setbacks notwithstanding, I'm very hopeful of converting the second phase of my life into something as meaningful as the one I would have had from the confines of a cockpit.

Believe it or not, every dark cloud has a silver lining. To surmount even seemingly insuperable obstacles, one has to muster the remnant faculties and shun the thought of disability and then canalise one's dormant energies purposefully and whole‑heartedly. It isn't just physical ability and average intelligence but an insatiable appetite for success and an unflagging will power that would texture the warp and woof of the fabric called human destiny. Greater the difficulty, sweeter the victory.

It Couldn't be Done!

Somebody said that it couldn't be done,
But, he with a chuckle replied
That "maybe it couldn't" but he would be one
Who wouldn't say so till he'd tried.

So he buckled right in with the trace of a grin
On his face. If he worried he hid it.
He started to sing as he tackled the thing
That couldn't be done, as he did it.

Somebody scoffed: "Oh, you'll never do that;
At least no one we know has done it";
But he took off his coat and he took off his hat,
And the first thing we knew he'd begun it.

With a lift of his chin and a bit of a grin,
Without any doubting or quiddit,
He started to sing as he tackled the thing
That couldn't be done, and he did it.

There are thousands to tell you it cannot be done,
There are thousands to prophesy failure;
There are thousands to point out to you, one by one,
The dangers that wait to assail you.

But just buckle right in with a bit of a grin,
Just take off your coat and go to it;
Just start to sing as you tackle the thing
That cannot be done, and you'll do it

The intellectual scene in Post-independence India A speech of S. Gurumurthy given to IIT Chennai

... Defeat and anger go together. Abuse and defeat go together. So, it is in this norm and with this understanding of what an intellectual debate means, I would like to place before you some of my thoughts today. Some of may find it provocative. I am confident that the audience is competent enough to absorb this and think rather than get into the mood which all of us have got used to in the last 30-40 years abuse.

Background: India before Independence

Let us see the pre-independence background, the intellectual content of India. See the kind of personalities who led the Indian mind Swami Vivekananda, Sri Aurobindo, Gandhiji, Tilak- giants in their own way. Most of them were involved in politics, active politics, day-to-day politics, handling men, walking on the road, addressing meetings,
solving problems between their followers. And, meeting the challenges posed by the enemy, the conspiracies hatched against them. They were handling everything, yet, they were maintaining an intellectual supremacy, and an originality which history has recorded.

Let us look at the academic side. Whether it is a P.C. Ray who wrote on Indian Chemistry in 1905 or Sir C.V. Raman who wrote about mridangam, tabala, and violin, and saw the physics in it (this was in 1913); whether it was R.C. Majumdar or Radhakumud Mukherjee who saw greatness in the Indian civilization; trying to bring up points, instances, historical evidence to mirror the greatness of India to the defeated Indian race, they were all building the Indian mind brick by brick.

Sri Aurobindo spoke of Sanatana Dharma as the nationalism of India. He didn't rank it as a philosophy. He brought it down to the level of emotional consciousness. Swami Vivekananda spoke of spiritual nationalism; it was the same Swami who spoke of Universal brotherhood. For them philosophy was not removed from the ground reality. The nation was at the core of their philosophy. Swami Vivekananda was called the "patriot monk".

Mahatma Gandhi spoke of Rama Rajya. Bankim Chandra wrote Bande Maataram. The song, the slogans in it, the mantra in it made hundreds of people kiss the gallows smilingly and many others went to jail. It transformed the life of the people. This was the intellectual scene, this was the content. This is what powered the intellectual as well as the mass movement in India. This was the core of India, the soul of the Indian freedom movement.


The symptoms: India immediately after Independence

Imagine what happened in 1947 and after, India was able to intellectually lead not only Indians but also the whole world because of the intellectual assertion that the freedom movement brought about. Let us look at post Independence India. The persons who led post-Independence India were also trained in the same freedom movement. They went to jail, but they were not rooted in the intellectual content of the Freedom movement!

The first Prime Minister of India Jawaharlal Nehru was in jail for 7 years. He was a great intellectual, purely in the sense of his capacity to reason, understand, read, and expound a thought. He told Galbrieth once, "I would be regarded as the last English Prime Minister of India." See the intellectual capability of the man, the enormously competent
mind.

But intellectualism doesn't exist in a vacuum. It has to be rooted in something concrete. Swami Vivekananda's universal brotherhood was rooted in India's greatness as a civilization. The concept of "Vasudaiva Kutumbakam" cannot exist without a living form, a population which believes in it and believes in itself. You need to have a society which believes in it.

That is why India could invite the Jews who were butchered, raped, all over the world. In 107 out of 108 countries, this race was butchered. At least they had the courtesy and the gratitude to publish a book. The Israeli government published a book that out of 108 countries that we sought refuge, the only civilization, the only country, the only people, the only ideology that gave us refuge was the Indian civilization. They published a book, which most Indians are unaware of.

And we invited the Muslims. The refugee Muslims first landed in Kutch. And they are called the Kutchy Memons even today but not the Memons who bomb Mumbai. But the Memons who lived with us.

In the year 1917, many of you might be aware, a case went to the Prey Council, equivalent to the Supreme Court now. The Kutchy Memons went and told the Prey Council that we are Muslims for namesake, but we follow only the Hindu law. Please don't impose the Shariat on us. The Prey Council ruled that they are Muslims but the only sacred book they have is called "Dasaavathaara", it is not Koran. In fact they knew
no language other than the Kutchy language.

And in the "Dasaavathaara", nine avatharas were common between Hindus and Kutchy Memons. We call the tenth avathaara "Kalki" and they call him "Ali". The Prey Council ruled that the Shariyat law is not applicable to them. The All India Muslim League took up the case, went to the British and told them that this finding is dangerous to Islam
and requested them to pass a law which will overrule this judgment. The British government passed a law in 1923 which was called the "The Kutchy Memons Act" declaring, "If a Kutchy Memon wants to follow the Shariat, allow him to do so". It doesn't mean a Muslim must follow the Shariat. Between 1923-1937, before the All India Shariat Act was passed not a single Kutchy Memon filed an affidavit with the plea that he wants to follow the Shariaat. That was the integration prevalent in India.
In 1937, when the All India Shariat Act was passed, the preamble to the act mentioned that this was being passed by a demand made by the AIML leader Mohammed Ali Jinnah. Today, the Shariat has become a part of Muslim consciousness.

The purpose behind making you aware of this background is that 99% of the people who speak about the constitutional rights of the minorities or the distinctiveness of Muslim life are unaware of the facts. Till the year 1980, in Cooch Behar district, the Shariat law was not applicable. In 32 instances between 1923 and 1947 by legislation, the Shariyat law was not applicable to the Muslims. This is the extent of the intellectual gap in India.


Secularism: A Reversal and perversion of the Indian mind.

And now, coming to what is the position today. Everything that drove the freedom movement - everything that constituted the soul of the freedom movement, whether it is the Ram rajya of Gandhiji or Sanaatana Dharma of Sri Aurobindo or the spiritual patriotism of Vivekananda or the soul stirring Vande Maataram song, came to be
regarded not only as unsecular but as sectarian, communal and even as something harmful to the country.

Thus, there was a reversal, a perversion of the Indian mind. How did it occur? Today, the intellectualism of India means to denigrate India. There are mobile citizens and there are non- citizens deriding India. Go to the Indian Airlines counter you will find people deriding India. Go to a post office they will deride India. Go to a railway station, they will deride India. It is the English educated Indian's privilege to deride India. When I was talking to postal employees in the GPO, Chennai (a majority of them were women). I told them the basic facts about the post office. I said it is one of the most efficient postal systems in the world, one of the cheapest in the world, one of the most delivery perfect postal systems in the world. For one rupee, you are able to transport
information from one end of the country to the other. And you have a postman, no where in the world this happens the postman goes to the illiterate mother and reads out the letter, he is asked to sit there and shares a cup of coffee and comes away. Money orders are delivered to the last rupee. It is an amazing system, one of the largest postal systems linking one of the most populous nations, one of the most complicated nations with so many languages.

Somebody writes the address in Tamil and it gets delivered in Patna! It gets delivered to Jawaan at warfront! When I completed my speech many of the women were wiping their tears. I asked why are you crying I have only praised you. They said, "Sir, this is the first time we've been praised, otherwise we've only been abused!" You know how many people use the railways in India? A million people and that is equivalent to the population of Australia! And we have only abuses for them!
Have we any idea of what this country is? India has been compared with Singapore, Hong Kong, Korea, Japan and Taiwan. You can walk across many of these countries in one night (laughs)! The best politicians, intellectuals, sociologists in India have compared us with them because, we have never understood what we are and unless you do that, you can never relate us with others.


Demonising India: Projecting a negative image.

This enormous intellectual failure, to the extent of being intellectually bankrupt, did not occur overnight, it was no accident. There is a history behind this enormous erosion. And I told you about these mobile citizens, what they have done to us. Every country has problems. There is no country without any problem. Are you aware of what is one of the most pressing problems in America today? It is incurable according to the American sociologists; even American economists have begun to agree with them. American politicians are shaken, one third of the pregnant women are school going children. And mothers mix the anti-pregnancy pill in the food without daughter's knowledge everyday.

But this is not the image of America. The image of America is a technologically advanced country etc. etc. Ours is the only country where the mobile citizens of India have transformed the problems of India into the image of India -its identity is inherently related with its problems. Go to any country and the same negative stereotype is echoed that India is suffering from poverty and malnutrition. India has no drinking water. Indian women are burnt. If they are married, they are burnt, if they are widows, they are burnt. See the image that has been built about this country. Who did this? The English educated Indian.

And one Kaluraam Meena (have you ever heard of him? Asks the audience to raise their hands if they have), only a small fraction of this large audience has heard of him. When Clinton came to India, he went to a village called Nayla where the villagers interacted with him. And one of the panchayat board members asked him, "Sir, I am told that in
the West, all of you believe that this country is a rotten country, a backward country, a poor, hungry country. Do you also think like that?"

Clinton was shaken, because he might have thought that this person might be approaching him for some favour. I will relate my experience when I went to the Carter Centre in 1993. They were talking about dispute resolution and all that. I went there to meet somebody, if not Carter, somebody else at least. His Deputy, a lady, was very hesitant to receive me. "Mr. Gurumurthy", she said, "Mr. Carter is not around, anyway, I can spare seven-eight minutes for you." I said three or four minutes of your time would do. Even before I could start, she said, "Mr.Gurumurthy, we don't have funds, we will not be able to help" (laughter from the audience). I replied, "Let us assume you
have a hundred billion dollars, how much will you give me? One billion? One million?" She kept quiet, I said: "I don't need your money. I came here to discuss whether community living is an answer to disputes. I have come to discuss this because you have suggested electoral means to resolve problems in communities which have no damn idea of what an election is; whether community living is an answer because you don't
what that means. She sat and discussed this with me for two hours. This is the image we have projected that anybody, who comes from India, comes to beg. Ordinary Indians did not create this impression; educated Indians created it. This is the work of civil servants, NGOs. Christian missionaries during the freedom movement created this. Indians are filthy, rotten, dirty and unhealthy, advertising abroad these are the people who need to be saved. We have to Christianise them, enlighten them, and give us money. I can understand that because it is their business. But what did we do after 1947?

We repeated the same mistakes. We projected India as a country of unending problems. As I said, every country has problems. Only in India, problems become identities. How many dowry deaths take place in India in a year? Yet, India is projected as a country burning its own daughter-in- laws. And we also talk about it. Every damn newspaper will
be writing about it. We believe in self-deprecation. And this goes on in the guise of intellectualism in India. And one woman, she attempted to take a film of the widows. I wrote an article, asking her to go to Lijjat Paapad. A widow brought me up. Millions of widows have worked to bring up their children. It is a nation, which believes in Tapasya.
You may not believe in it but you are an exception. Compare Deepa Mehta"s attitude with Sarada Maa's who was the wife, who became a widow after Sri Ramakrishna Paramahamsa's passing away. She went to the very same place where Deepa Mehta went and saw the widows. Sarada Maa said, "These widows are so pure, they are an illustration and an example to me." Deepa Mehta saw them as prostitutes. The widows have already been hurt once. Why are you sprinkling salt on their wounds?

I am very sorry to speak about this, but I have to, this audience is enlightened enough to understand me. Indian women are sexually unsatisfied and so they are becoming lesbians? This is one bloody story against us, about us. This is the image of Indian men and women, and this film is in English. Catherine Mayo wrote a book and Mahatma
Gandhi said about it, "I have no time to read this filth. But I am under a compulsion, under pressure because this has been published abroad. The image of India has been rubbished and I have to counter it." With this introduction, he wrote about the book and said that this woman is a gutter inspector (laughs). The intellectualism in India is gutter inspection- people are of this kind etc. Understand the level of erosion.


Indian Politics: Weaknesses and Pitfalls

Let us look at the post independence scenario from the macro level. We installed a system of governance and it postulated all the important goals for the Indian society and polity, which was gulped by the Indian academia, by the Indian intellectuals. We will have a classless society through socialism. We will have a casteless society through equality. We will have a faithless society through secularism. We will have a modern
society devoid of tradition. Instead of politics restructuring caste, caste has restructured politics today. Political parties are talking only in terms of castes. Has any Indian intellectual come to terms with caste? You must understand caste if you want to handle the Indian society. You
cannot say that I want to have a very different kind of society. You have to handle the Indian sentiment, the Indian tradition and Indian beliefs. You can't clone a society of your choice in India. Social engineering has failed everywhere; the masters of social engineering have given up the Communists - whether it is sociologists or economists you have to accept a society as it is. You can only increase the momentum of evolution
in the society; you can't forcibly bring about a revolution today. But, Indian leaders and intellectuals, till today, keep abusing caste. They don't know how to handle the caste. Let me narrate to you how a community in Karaikudi handled this issue. The Chettiyar
community assembled top businessmen, professionals from all over the world for 3 days to discuss their culinary act, how to construct houses, what languages they use, what old adages and stories their grand parents used to tell, what clothes they used to wear; not one word of politics, mind you. This was not even published in the newspapers. Intellectuals were not even aware of it. So, caste is a very important
instrument in India, you may not like it. Unfortunately, every intellectual leads a caste life inside, but outside he is casteless! He is cloning an approach outside. There is no intellectual honesty at all.

And what happened in the case of secularism? In India, any one who is not a Hindu is per se secular. In the year 1947, just 10 years had passed after the Muslim League demanded and got the country partitioned, the leader who voted for the resolution for the partition of India was Quazi Millath Ismail, (who was leading the same Muslim League on the Indian side), the Congress certified that the Muslim League in Kerala is
secular and hence it can associate with them. The Muslim League outside Kerala is communal with the same president! Three hundred and fifty crores are spent today for the Haj pilgrims out of the funds of secular India every year. No one can raise an objection. At least I can understand why politicians don't want to do that because they
want the Muslim votes. But what about the intelligentsia. What about newspaper editors and journalists? And academicians? None of them speak out. The reason is that we have produced a state dependent intellectualism in India. We don't produce Nakkeerans anymore, our intellectualism is a derivative of the State and the State is a derivative of
the polity. And in turn the polity is a derivative of the mind of Macaulay and Marx.


The Indian education system: A Legacy of Macaulay.

This Macaulayian system of education is a poison injected into our system. At least I had the opportunity of schooling in Tamil and hence could withstand the corruption that this English education brings with it. This corruption begins the moment the child steps out of the house. He is told to converse in English at home. This did not happen even in pre-Independence India, even when Macaulay wrote that notorious note sitting in Ooty. How many of you know Macaulay's formulation? Just those two or three sentences at least which form the crux - "We require an education system in India which will produce a class of interpreters, who will be Indian in colour and Englishmen in taste, opinions and morals."

This is the education system, which we have been continuing with, which was earlier conceived to produce clerks for the British Empire. If you have to differ from an English educated person you have to differ only through the English language. If you have to abuse somebody, even that has to be done in English! If you abuse the Anglicised Indian, he will not find fault with the blame but with the grammar in your
language! This is the extent to which a foreign language has possessed us. But, we must master English, that is needed, but why do we have to become slaves of the English language? We must use that language as a tool, but why do we consider it as a status symbol? This is the influence of Macaulay.

If you want to understand the Macaulay/Marxist mix in India, you have to go a little back to see how Marxism grew out of the Christian civilisation. I recommend that you read the Nov 27, 1999 edition of the Newsweek, which describes how the Christian idea of the end of time called the "apocalypse", influenced the entire history, art, music, prognosis, sociology, economics, and the entire attitude of the Christian civilisation towards the non-Christian civilisations.

A Christian scholar who describes how Communism grew out of Christianity has written it. In 1624, Anna Baptists, a group of Christians who believed in the basic tenets of Christianity seized power in a particular place, banned private property and use of any book other than the Bible. When Marxism came up later through the exposition of
Das Capital, the Marxists began expounding their doctrine as an extension of Christianity.

The thesis, antithesis and synthesis of making Christianity acceptable to the age of enlightenment was the Hegelian way demanded rationalisation of Christianity in the days of the Protestant movement. Hegel began with a disagreement, then started interacting with Christianity and ultimately ended up accepting Christianity. You can see the same phenomenon with Marxist postulates- "capitalism is my enemy,
we have to deal with capitalism" and finally "we have to find a synthesis with capitalism".


Marx on India

In fact in the year 1857, Marx wrote about India, " India was a prosperous civilisation. It had a very high standard of living. Their productivity was higher. India was an economic giant." It was so. If you look at the statistics in 1820, India's share of world production was 19%, and England's share was 9%, please note that Britain was deep into the
industrial revolution at that time. 18% of the world trade was in Indian hands at that time whereas 8% was the figure for Britain and 1% for US. When 80% of the American population was engaged in agriculture, India had 60% of the population engaged in non-agricultural occupations. This is supposed to be an index of development. All these
statistics can be found in Paul S. Kennedy's "Rise and Fall of Great Powers". So, Marx says, "This was a great civilisation which had produced prosperous communities." A prosperity which went deep into the villages. In the early stages, when the East India Company came to Murshidabad, an unknown name in Bengal today the Britishers were awe struck with its prosperity and wrote that it was more prosperous
than London. This is no more disputed anyway, even by Indian intellectuals. Marx acknowledges the fact that this was a prosperous country and also had equality but unfortunately, he says for 2000 years the society did not change nor did it allow any revolutionary forces to enter! In his worldview human beings cannot progress without a
revolution!

In the two articles on British rule in India and the East India Company- history and results written by Marx, quoted in the New York daily "Karl Marx does grant though somewhat in a grudging manner that "materially, India was fairly industrious and prosperous even before the onset of the British rule. He said that India was an exporting country till 1830 and started importing because it had opened its trade to the British. " Many of you may not be aware that the kings in India had no right to over the lands, which came under the jurisdiction of panchayats. Whether it was Emperor Ashoka or Bhagavan Sri Ramachandra, the rule was the same. It was changed only during the British rule under the Ryotwari system. Even the Mughals could not change it. It was also found that family communities were based on domestic industry, with the peculiar combination of hand-spinning, hand- weaving, agriculture etc. which gave them a supporting power.

The misery inflicted by the British on Hindusthan is of an entirely different kind and infinitely more intense than what it had to suffer before civil wars, invasions, revolutions, conquests, famines all these did not go deeper than the surface. But, England broke the entire framework of Hindusthan, the symptoms of reconstitution are yet to emerge clearly. This loss of the Old World without the emergence of a new order imparts a particular melancholy to the present misery of Hindus and Hindusthan. Marx goes on to say that the British interference destroyed the union between agriculture and the manufacturing industry. Suddenly he remarks that the English interference dissolved this semi barbarian, semi-civilised community.

He concedes that they were prosperous, that they organised their affairs well, they have a measure of independence, they have a democracy at the lowest level, all this has been conceded. Then, how does he classify us as "semi-barbarian and semi-civilised communities"? He notes that India's social condition remained unaltered since remote
antiquity. This is important, for him revolution is the core, the soul and centre of the society. This society never had a revolution; hence it cannot be modern! There is an underlying assumption, which considers revolution as a pre- requisite for being modern. Hence, he feels that the destruction wrought by the British is the inevitable revolution needed for the development of the Indian society. England had vested interests, violent interests in bringing about this "revolution". But, the question in focus is whether mankind can fulfill its destiny without a fundamental revolution in the social state? Whatever might have been the crimes of England, she was the unconscious tool of history in bringing about a revolution, whatever bitterness the spectacle of crumbling of an ancient world may evoke, from the point of history, we have to exclaim - should this torture torment us?

Since it brings us great pleasure, were not the rule of Taimur, souls delivered without measure? It is a creative destruction in the cause of revolution according to him. If you see Indian Communism which was expounded by a man called Rajane Palme Dutt. Has anyone heard of his name? (Two persons from the audience raised their hands). Two.
He was born of a white woman and an Indian father in England. He was in charge of Indian Communism for 25 years. He never came to India though. In his book, "India Today", he laid down the framework, the policy for Indian Communists, what must be done, what is the kind of revolution needed in India, the development model etc. In those days, even good photographs of India were not available, yet this man spoke
about India sitting in London. He came to India for the first time in 1946, ten years after he wrote this book and realised that he had to revise it. He stayed for 30 days! A visitor to India was the father of Indian Communism! And from that day till date, the Indian Communist has never been with India. Not only that, they took over the Indian
mind in the post- independence period. It is these Marxist/Macaulayist intellectuals who will certify whether somebody is modern or traditional, backward or secular or communal, progressive or regressive. They were running an Open Air University issuing certificates every day through the press. They have branded me as a communal man.


Labels: Tools for stultifying important debates

Labels substituted debate in India. Simply a label - communal, that is enough. Four or five editorials will appear preaching that Gurumurthy is communal and the matter must end there. No one would even discuss what communalism is! Religious fundamentalism, RSS/Bajrang Dal fundamentalism! Anyone, who exposes the Hindu cause in India is a
fundamentalist! We have seen this term being used so casually and superfluously and incessantly by politicians and newspapers. Has anyone bothered to understand the meaning of religious fundamentalism going beyond these slogans? Secularism is an intra-Christian phenomenon. It has no application outside Christianity at all. Secularism resolved the fight between two powerful persons, the King and the Archbishop who were loyal to the same faith, to the same prophet, to the same book and to the same Church. It is not a multi-religious virtue.

A multi-religious idea, a multi-religious living, a multi-religious culture, a multi-religious fabric or a multi-religious structure was unknown outside India. There was usually only one faith and no place for any other, not even for a variation of the same faith. Fifty six thousand Bahais were butchered in one hour in Tehran! They believed in the
same Koran, in the same Muhammad, the only difference was that they said that Muhammad might come in another form again. That was their only fault and they were all butchered. But we have no such problem. We can play with God, we can abuse God, and we can beat God!

If I say that monotheistic religions have had a violent history, and the reply will be "you are communal." But this is exactly the same conclusion that a study in Chicago revealed, probably, the only study on fundamentalism conducted by anybody so far. This fundamentalism project brought out five volumes each volume about eight hundred to
nine hundred pages. The conclusion they have reached is that, "Fundamentalism is a virtue of Abrahamic religions. It is not applicable to eastern faiths at all. What about the Indian intellectuals? Day in and day out, they keep abusing us as fundamentalists, communalists, that we are anti-secular and it is being gulped down by everyone including those from the IITs and IIMs, lawyers and police officials, journalists and politicians. Look at this intellectual bankruptcy.


An inner revolution: The much needed change

We need a mental revolution, an inner revolution; we need to get rooted in our own soul. There is a missing element in India today and it is this. That element has to be restored otherwise Indian intellectualism will only be a carbon copy of Western intellectualism. We are borrowing not only their language and idiom but also we trying to copy the very soul of the West.

So, all that we need to do is (it is impossible to share the entire depth of the subject in one evening's lecture programme. I have only tried out point out in an incoherent way, how a completely fresh mindset has to be evolved. And unless it evolves, the Indian mind, which leads India, will be in a perpetual state of confusion ordinary people are perfectly all right.

Consider for example how thirty years before there was a question whether Tamil Nadu will be a part of India or not. The Dravidian parties have taken over the mind of Tamil Nadu. It had virtually ceased to be a part of India. And their attack was aimed at Hinduism. The moment you attack Hinduism you attack India. This is a fact. Neither politicians nor intellectuals nor academicians realised this. But, the ordinary people did. Just three religious movements- the Ayyappa movement, the Kavadi movement and the Melmaruvatthur Adi Para Sakti movement- have finished the Dravidian ideology to a very great extent. It is only the outer shell of Dravidianism that remains today. Tamil Nadu has been brought back successfully by Ayyappa, Muruga and Para Sakti, not by
the Congress or the BJP or any other political party.

How many people have intellectually assessed the depth and the reach, the deep influence of religion over the people? A paradigm shift in a study of India would be an intellectual approach to this subject. Or consider for example its influence on economics. Many of you by now would have studied economics in some detail. Take a look at the society in India and compare the figures for public expenditure for private
purposes, which is called the social security system in the West. 30% of the GDP in America is spent for social security, 48% in England, 49% in France, 56% in Germany and 67% in Sweden. This private expenditure is nothing but what you and I do by taking care of parents, our wives and children, brothers and sisters and grandparents, widowed sisters and distant relatives. This expenditure is met by the society in India.
And there is no law in India that people should do this. We consider it as our dharma. A person went to a court and demanded a divorce from his father and mother. The American court granted it saying that the only relationship that exists between two persons of America is their citizenship. The law in America recognises no other relationship ... In the year 1978, an interesting incident occurred in Manhattan. There
was a power failure for six hours. Manhattan is in the heart of New York where you find the UN building, the World Trade Centre and the head quarters of many multinational companies. One third of the world's health is concentrated in Manhattan. Within six hours, hundreds of people were killed, robbed and assaulted. We don't need electricity to behave in a civilised manner. How many intellectuals in India have ever
articulated from such a sympathetic approach? We have only tarnished the image of this country. We must be ashamed of this.


Conclusion

I shall conclude my speech with this example. When Sri Aurobindo came to Pondicherry in search of a new light. He used to get five rupees from a friend and four persons used to live on this. A cup of tea was one of the luxuries they used to have everyday in the morning, on the Pondicherry beach. Sri Aurobindo used to always look at a mystic called Kullachamy (Subramanya Bharati has written a poem about him). He used to behave like a madman, wandering here and there, throwing stones ... One, day he came near Sri Aurobindo, lifted his cup of tea and
emptied it in front of him. Then he showed the empty cup to him, placed it on the table and went away. Sri Aurobindo's friends were angry and wanted to chase him. Sri Aurobindo stopped them and said, "This is the kind of instruction I had been expecting from him. He wants me to empty my mind and start thinking afresh."

That is my appeal to you.

POSITIVE THINKING

Jerry is the kind of guy you love to hate. He is always in a good mood and always has something positive to say. When someone would ask him how he was doing, he would reply, "If I were any better, I would be twins!" He was a unique manager because he had several waiters who had followed him around from restaurant to restaurant.

The reason the waiters followed Jerry was because of his attitude. He was a natural motivator. If an employee was having a bad day, Jerry was there telling the employee how to look on the positive side of the situation.

Seeing this style really made me curious, so one day I went up to Jerry and asked him, I don't get it! You can't be a positive person all of the time. How do you do it?" Jerry replied, "Each morning I wake up and say to myself, Jerry, you have two choices today. You can choose to be in a good mood or you can choose to be in a bad mood.

I choose to be in a good mood. Each time something bad happens, I can choose to be a victim or I can choose to learn from it. I choose to learn from it. Every time someone comes to me complaining, I can choose to accept their complaining or I can point out the positive side of life. I choose the positive side of life.

"Yeah, right, it's not that easy," I protested. "Yes, it is," Jerry said. "Life is all about choices. When you cut away all the junk, every situation is a choice. You choose how you react to situations. You choose how people will affect your mood. You choose to be in a good mood or bad mood. The bottom line: It's your choice how you live life."

I reflected on what Jerry said. Soon thereafter, I left the restaurant industry to start my own business. We lost touch, but I often thought about him when I made a choice about life instead of reacting to it.

Several years later, I heard that Jerry did something you are never supposed to do in a restaurant business: he left the back door open one morning and was held up at gun point by three armed robbers. While trying to open the safe, his hand, shaking from nervousness, slipped off the combination. The robbers panicked and shot him. Luckily, Jerry was found relatively quickly and rushed to the local trauma center. After 18 hours of surgery and weeks of intensive care, Jerry was released from the hospital with fragments of the bullets still in his body.

I saw Jerry about six months after the accident. When I asked him how he was, he replied, "If I were any better, I'd be twins. Wanna see my scars?" I declined to see his wounds, but did ask him what had gone through his mind as the robbery took place. “The first thing that went through my mind was that I should have locked the back door," Jerry replied. "Then, as I lay on the floor, I remembered that I had two choices: I could choose to live or I could choose to die. I chose to live."

"Weren't you scared? Did you lose consciousness?" I asked. Jerry continued, "...the paramedics were great. They kept telling me I was going to be fine. But when they wheeled me into the ER and I saw the expressions on the faces of the doctors and nurses, I got really scared. In their eyes, I read 'he's a dead man.'

I knew I needed to take action." " What did you do?" I asked. "Well, there was a big burly nurse shouting questions at me," said Jerry. "She asked if I was allergic to anything. 'Yes,' I replied. The doctors and nurses stopped working as they waited for my reply. I took a deep breath and yelled, 'Bullets!' Over their laughter, I told them, 'I am choosing to live. Operate on me as if I am alive, not dead.'"

Jerry lived thanks to the skill of his doctors, but also because of his amazing attitude. I learned from him that every day we have the choice to live fully. Attitude, after all, is everything.

I BELIEVE....

I believe-
That we don't have to change friends if we understand that friends change.

I believe-
That no matter how good a friend is, they're going to hurt you every once in a while and, you must forgive them for that.

I believe-
That true friendship continues to grow, even over the longest distance. Same goes for true love.

I believe-
That you can do something in an instant that will give you heartache for life.

I believe-
That it's taking me a long time to become the person I want to be.

I believe-
That you should always leave loved ones with loving words. It may be the last time you see them

I believe-
That you can keep going long after you can't.

I believe-
That we are responsible for what we do, no matter how we feel.

I believe-
That either you control your attitude or it controls you.

I believe-
That regardless of how hot and steamy a relationship is at first, the passion fades and there had better be something else to take its place.

I believe-
That heroes are the people who do what has to be done when it needs to be done,
regardless of the consequences.

I believe-
That money is a lousy way of keeping score.

I believe-
That my best friend and I can do anything or nothing and have the best time!

I believe-
That sometimes the people you expect to kick you when you're down, will be the ones to help you get back up.

I believe-
That sometimes when I'm angry I have the right to be angry, but that doesn't give me the right to be cruel.

I believe-
That just because someone doesn't love you the way you want them to doesn't mean they don't love you with all they have.

I believe-
That maturity has more to do with what types of experiences you've had and what you've learned from them and less to do with how many birthdays you've celebrated.

I believe-
That it isn't always enough to be forgiven by others.
Sometimes you have to learn to forgive yourself.

I believe-
That no matter how bad your heart is broken the world doesn't stop for your grief.

I believe-
That our background and circumstances may have influenced who we are, but we are responsible for who we become.

I believe-
That just because two people argue, it doesn't mean they don't love each other, And just because they don't argue, it doesn't mean they do.

I believe-
That you shouldn't be so eager to find out a secret. It could change your life forever.

I believe-
That two people can look at the exact same thing and see something totally different.

I believe-
That your life can be changed in a matter of hours by people who don't even know you.

I believe-
That even when you think you have no more to give, when a friend cries out to you - you will find the strength to help.

I believe-
That credentials on the wall do not make you a decent human being.

I believe-
That the people you care about most in life are the essence of life. Tell them today how much you love them and what they mean to you.

Bushido

The Samurai Creed

I have no parents; I make the Heavens and the Earth my parents.
I have no home; I make the Tan T'ien my home.
I have no divine power; I make honesty my Divine Power.
I have no means; I make Docility my means.
I have no magic power; I make personality my Magic Power.
I have neither life nor death; I make A Um my Life and Death.

I have no body; I make Stoicism my Body.
I have no eyes; I make The Flash of Lightning my eyes.
I have no ears; I make Sensibility my Ears.
I have no limbs; I make Promptitude my Limbs.
I have no laws; I make Self-Protection my Laws.

I have no strategy; I make the Right to Kill and the Right to Restore Life my Strategy.
I have no designs; I make Seizing the Opportunity by the Forelock my Designs.
I have no miracles; I make Righteous Laws my Miracle.
I have no principles; I make Adaptability to all circumstances my Principle.
I have no tactics; I make Emptiness and Fullness my Tactics.

I have no talent; I make Ready Wit my Talent.
I have no friends; I make my Mind my Friend.
I have no enemy; I make Incautiousness my Enemy.
I have no armour; I make Benevolence my Armour.
I have no castle; I make Immovable Mind my Castle.
I have no sword; I make No Mind my Sword.

Farewell Speech by Cmde Lucose

TIME HAS COME FOR ME TO STEP OUT.

I COMMENCED THIS MARCH 37 YEARS BACK.

IT WAS LONG, IT WAS ARDOROUS, MANY A ROADS I TRAVELLED, MANY A HILLS I CLIMBED, MANY A GREAT MEN LED ME. AS THEY STEPPED OUT, I WAS PUSHED UP.

I WAS GIVEN THE HELM OF 3 SHIPS AND EQUAL NUMBER OF SHORE STATIONS. THE GOING WAS TOUGH, THE SEAS WERE ROUGH AND IN MORE NIGHTS IT WAS FLAT CALM AND SMOOTH.

I CAME ACROSS MANY GOOD PEOPLE. ALL ARE REMEMBERED ONLY WITH FONDNESS AND PRIDE. I TOILED ALWAYS TO MAKE THE SHIP PROUD.
MAKE THE MEN PROUD OF THEIR ACHIVEMENTS, THE HEIGHTS SCALED BY HARD WORK AND TOIL AND TO LOOK AHEAD TO CONQUER MORE. NEVER WE FALTERED, ALWAYS ACHIEVED WE REMAIN.

EVERY MILESTONE I CROSSED NEVER ALLOWED ME TO REST BUT GAVE THE STRENGTH TO TOUCH THE NEXT. THE CREDIT FOR ALL THIS IS NOT FOR ME -BUT FOR YOU. YOU GAVE ME THE COURAGE TO CHANGE. I TRUSTED ON YOUR COURAGE, HONESTY AND INTEGREITY TO MAKE IT HAPPEN, YOU NEVER FAILED ME. THANK YOU.

I HAVE AMASSED NOTHING IN SILVER, I LIVED ON WHAT I DESERVE AND GIVEN. I NEVER ASPIRED FOR ANYTHING OUT OF THE WAY. I GOT WHAT DESTINY HAD KEPT IN STORE FOR ME. SATISFIED AND COMFORTED I RETURN.

YOU ALL TRUSTED ME. EACH ONE OF YOU BELIEVED IN ME MORE THAN I CAN REPAY- YOUR LOVE, YOUR TRUST, YOUR CONFIDENCE IN ME IS THE GREATEST TREASURE I CARRY AWAY FROM HERE.

MUSCLES ARE NOT WEEK YET, HEART IS FULL OF COURAGE. IDEAS ARE NOT IN SHORT. BUT THE TIME HAS COME FOR ME TO STEP ASIDE FOR OTHERS TO COME FORWARD AND LEAD. THAT IS NATURES LAW! THAT IS NAVY'S WAY!

WHEN I ACCEPT YOUR SALUTE TODAY I KNOW IT IS THE LAST IN THIS LIFE. I ACCEPT IT WITH PRIDE AND HONOUR. NEVER TO FORGET BUT ETCHED IT WILL REMAIN TO MY GRAVE FINALLY. THANK YOU FRIENDS!
THANK YOU COMRADES!

THANK YOU FOR BEING WITH ME IN THICK AND THIN. YOU GAVE ME STRENGTH, YOU MADE ME WHAT I AM. REMEMBER ME FOR WHAT I WAS. IF I HAD FALTERED, IF I EVER FAILED YOU, TRUST ME IT WAS UNINTENTIONAL. PARDON ME CONSIDERING AS SENILITY OF AN ELDER.

TAKE CARE OF YOUR FAMILY AND THE CHILDREN- THEY ARE THE GREATEST ASSET OF YOU AND THE NATION. I WISH YOU ALL AND YOUR FAMILY GODSPEED AND LUCK.

I ONLY ASK YOU ONE THING FROM YOU ON THIS DAY AS I GO BEHIND THE CURTAIN. PLEDGE TO ME THAT YOU WILL CONTINUE TO ENSURE:

THAT THE FUTURE OF THE NATION IS SAFE.
OUR SEAS NEVER VIOLATED.
OUR BOUNDARIED NEVER TRESSPASSED.
OUR HONOUR ALWAYS PROTECTED.
OUR PRIDE NEVER COMPROMISED.
OUR DEMOCRACY RESPECTED AND NEVER CHALLENGED,
OUR FREEDOM EVER PRESERVED ,
OUR NATION NEVER EVER CONQUERED.
ALL THESE PLEDGES OF YOURS WILL ENSURE THAT....
SARA JAHAN SE ACHA HINDUSTAN HAMARA. .....
AND FINALLY JOIN ME FOR THE LAST TIME TOGETHER TO PROUDLY PRONOUNCE
'BHARATIYA NAU SENA KI JAI'. THRICE
JAI HIND.”