Sri Bharatamata Mandir, Srinivasanagar, Krishnarajapuram, Bangalore 560 036

( Phone: 080-25610935; Cell: 9448275935; e-mail: sadhu.rangarajan@gmail.com)



The Principal/Head Master/Head Mistress


Dear Sir/Madam,

Vande Mataram!

YOGI RAMSURATKUMAR YOUTH ASSOCIATION will be holding, for the twenty fifth consecutive year, Oratorical Contests on Swami Vivekananda, in connection with the National Youth Day and 150th Swami Vivekananda Jayanti, for the award of Yogi Ramsuratkumar Rolling Shields and Prizes to school students. The competitions will be held for students of schools in Bangalore city and suburb, for the fourth consecutive year, as per the programme given below.

Venue:   New Indus Valley Residential School, Garden City College Road,

Virgo Nagar, K.R. Puram, Bangalore 560 049. Phone: 25618590

Date:      Saturday, January 19, 2013

Time:      Contests: 2-00 PM to 4-00 PM

Tea Break: 4-00 PM

Celebration and Prize Distribution: 4-30 to 6-00 PM

The contests will be held on topics specified for each level as given below:

Senior level: Stds. VIII, IX & X

Topic:                     Swami Vivekannda—Prophet of Patriotism

Junior level: Stds. V, VI & VII

Topic:                     Inspiring incidents from the life of Swami Vivekananda

Sub-Juniors: Stds. I to IV

Topic:                     Life of Swami Vivekananda

Each contestant will be given five minutes to speak either in English or Kannada. There will be three prizes— first, second and third—in each level. YOGI RAMSURATKUMAR ROLLING SHIELDS will be awarded to the schools presenting the best speakers in Senior and Junior levels. Consolation prizes will be given to all the contestants. Any number of contestants can participate from each school. Those intending to participate may register their names on or before Saturday, January 19, 2013.

With regards,

Yours in service,

Smt. Bharati Rangarajan

Office Secretary, Sister Nivedita Accademy.



Sadhu Prof. V. Rangarajan

Founder Trustee

Bharatamata Gurukula Ashram & Yogi Ramsuratkumar Indological Research Centre,

Sri Guruji Golwalkar Hindu Resource Centre and Sister Nivedita Academy

Sri Bharatamata Mandir, Srinivasanagar, Krishnarajapuram, Bangalore 560 036

E-mail: sadhurangarajan@vsnl.com ; Phone: 080-25610935; Cell: 94482 75935

The mark of a true Hindu is not whether he worships any god or goddess in the Hindu pantheon, follows any system of Hindu philosophy, cult or guru, practises Hindu rites, traditions or rituals and visits Hindu temples, Mathas and pilgrim centers, but whether he adores and worships his mother and Motherland that are greater than heaven. If he is not, he is a mlechcha – a non-Hindu and an outcaste. The word mlechcha was used in the past to denote those who came from outside India, who had no loyalty to this nation and to those who accepted the culture and religion of the aliens and gave up the precious cultural and spiritual heritage of the Motherland.

During the struggle for India’s freedom, Mahayogi Sri Aurobindo who dreamt of setting up a Bhavani Mandir, a temple dedicated to Bharatamata, presented his ideal in inspiring words:

“We cannot get strength unless we adore the Mother of Strength. We will therefore build a temple to the white Bhavani, the Mother of Strength, the Mother of India. This temple will be the centre from which Her worship is to flow over the whole country…. This is also what the Mother has commanded.”

“The Shakti we call India, Bhavani Bharati, is a living unity of the Shaktis of 300 million people (then in about 1907). It is not a piece of earth, nor a figure of speech, nor a fiction of the mind. This is our mother country.”

“Adoration will be dead and ineffective unless it is transmuted into Karma (action). We will have, therefore, a Math with a new Order of Karmayogins attached to the temple, men who have renounced all in order to work for the Mother.”

Who is a True Hindu?

Hiranmayena paatrena satyasyaapihitam mukham

Tattvam pooshan apaavrunu satya dharmaaya drishthaye!

“The face of Truth is covered with a golden chalice! Oh Nourisher of the world, please unveil it so that we shall see the face of Truth-Righteousness!!”—This is the fervent prayer of the Vedic Rishi in the Kathopanishad. We too have to cry out and pray earnestly to the Divine Mother if we have to see the true face of the Hindu. And when the Mother unveils for us the true face of the Hindu, we will be shell shocked to realize that Hindus are an insignificant minority in this very land of Bharatavarsha.

If we go by the definition of the word Hindu—

Aasindhu sindhuparyetaa yasya Bhaarata bhoomikaa,

Pitrubhoo, punyabhooschaiva sa vai Hinduriti smritah

“All those who adore and worship this Bharatavarsha extending from the River Sindhu in the north to the Sindhu, that is Hindumahasagar or Indian Ocean, in the south, as the land of their forefathers and the holy land, alone are Hindus”—then the majority of the people living in this country do not qualify themselves to be called Hindus. How many of the Hindus in our land today adore and worship the Motherland every day? Breaking a coconut while doing bhoomi pooja once or twice in a lifetime, on occasions like laying of foundation for a house or shop, is not adoration or worship of the Motherland. It is an utterly selfish act prompted by a superstitious belief that something will happen to the structure if it is not built after bhoomipooja. How many of the so called Hindus touch the Mother Earth every morning when they get up from the bed, uttering the traditional prayer to the Mother to forgive them for the sacrilege of placing their feet on Her holy dust—

Samudravasane devi, parvata sthanamandale

Vishnupatnee namastubhyam paadasparsham kshamaswa me

“Oh Mother Bhoodevi, the Divine Consort of Lord Vishnu, who wears the oceans as cloth, whose breasts are the mighty mountains, salutations unto You; please forgive me for the sin of placing my legs on you”

—and touch the sacred dust of Motherland with both the hands and place them with all reverence on their heads and hearts?

The great Tamil poet-philosopher, Mahakavi C. Subramania Bharati, addressing the little kids of his Motherland, sang:–

Chedamillaata Hindusthaanam

Atai deivamenru kumbidadi paappaa—

“Oh little child, adore and worship the Undivided Hindustan—Akhanda Bharat—as your Goddess.”

Hindus Who Have Gone Astray

It is the so called Hindus and their leaders who acceded to the demand of the Muslims to divide this Motherland of ours, as the Muslims could not get on with the Hindus in this land. Not only that, after cutting asunder the limbs of the Motherland and gifting them to the Muslims, they declared the rest of India as a ’secular’ country where everybody including those who have been responsible for the partition, who do not accept the country as a sacred land, to whom their holy land is Mecca or Jerusalem or Vatican and not Bharat, could live here as a legacy that they have inherited from the invaders and colonialists who subjugated this land for centuries.

Leave alone the Muslims and Christians who refuse to accept this Motherland as a sacred land to be adored and worshipped, who refuse to sing the national anthem ‘Vande Mataram’ because it eulogizes this land as the manifestation of the Mahashakti who is Durga, Lakshmi and Saraswati. Think of those hypocrites who call themselves ‘Hindus’ while recording their names in the census register and while filling applications wherein they have to mention their religion, but feel ashamed to call themselves so openly because they find the name narrow, fundamentalist and anti-secular. And they have no sense of shame when they go and sit in a cocktail party on the eve of Christmas or New Year, drink gruel in an Iftar party to please Muslims, participate in a ball-room dance, wander about in jeans and mini-skirts, celebrate Valentine’s Day and feel proud to be followers of the western culture and way of life. They do not even hang their heads in shame when their boys and girls elope with boys and girls from the Christian or Muslim community and get converted to those religions.

Spurious Religious and Spiritual Leaders

You cannot find a Christian who does not adore Jesus and the Father in the Heaven. You cannot find anywhere in the world a Muslim who does not worship Allah and accept Prophet Mohammad as the only messenger of God. However, you can find umpteen numbers of religious and spiritual organizations, cults and missions of the so called Hindus, who do not even dare to call themselves Hindu lest they will incur the displeasure of the Muslims, Christians and lose the tag of “Universal Religion”. These institutions are led by blind spiritual preceptors, gurus, matajis, swamis and swaminis who think that Hinduism or Hindutwa is a narrow fundamentalist concept whereas they themselves are “Universal”. They do not accept the fact that Hinduism is a universal and eternal way of life evolved by the great sages and saints of this holy land of Bharatavarsha and is meant not only for the children of this holy land, but for the entire humanity and therefore called “Maanava Dharma“. These organizations and cults often display the symbols like cross, crescent, etc., along with Aum or lotus and try to woo followers of other faiths like Islam and Christianity, but no Mullah or Moulvi, Padri, Bishop or Pope has ever accepted these institutions even as worthy as the dust of the feet of the followers of the Semitic religions. They scoff at the claim of these spiritual leaders that Hinduism, Christianity and Islam are equal and wonder how an ‘Infidel’ or a ‘Kafir’ can claim equality with Christianity or Islam. These spurious religious institutions, mutts and missions project their own Gurus, Godmen and Godwomen as greater than the gods, goddesses, saints and sages worshipped in the Hindu tradition since times immemorial. Most often, in order to keep up an “International” image, these organizations avoid with meticulous care, glorification of Mother Bharat or Sanatana Dharma, but at the same time misuse the names of the glorious spiritual techniques of the Hindu way of life, like Kriya, Yoga, Dhyana, etc., to hoodwink the so called spiritual aspirants who come and fall into their trap like moths in the flame.

Motherland–The Living God

Let us leave out these hypocrites and look at those who call themselves devout Hindus. How many of them qualify to be called really Hindus? Displaying religious marks like Vibhuti, Chandan, Kumkum and Naamam on the forehead, performing rites and rituals according to Hindu traditions and going to the temples in the hope of getting mundane material benefits, and running after spiritual leaders in the belief that by offering donations and purchasing their blessings and grace, the worldly problems could be solved, do not make one a real Hindu.  We see everyday, among people who do all such things, such utterly selfish brutes who leave even their aged parents in lurch or send them to old age homes so that they can live comfortably with their beloved wife and children, amassing as much bank balance as possible by hook or crook, and prepared even to desert their Motherland and settle down in distant lands if they could easily make fortunes there. Lord Sri Rama declared, “Jananee janmabhoomischa swargaadapi gareeyasi“—”Mother and Motherland are greater than the Heaven”. We see the so called Hindus who adore thirty three crores of Gods and Goddesses, but express their stupidity by asking a silly question whether Sri Bharatamata is a Goddess or Deity to be worshipped. There are some among them who are even well educated! In how many Hindu homes do you find the portrait or picture of Sri Bharatamata as Simhavaahini Durga with the Bhagava Dwaja in Her hand? In many temples, you find many Parivaara Devataas apart from the main deity, but in how many temples do you find a sanctum sanctorum for Sri Bharata Bhavani?

Now, let us for a moment forget about these rubbish heaps that have been making the Hindu society stink, and take the case of those handful of Hindus who claim to adore and worship Mother Bharat as the Mother of the whole universe, and who are proud to call themselves the descendants of the great sages and seers of this land, Bharatavarsha–the Preceptor of the World—Loka Guru. Do they really see themselves as the real sons of the Divine Mother Bharatamata? If they see themselves so, then there would definitely spring up in their bosom a feeling of unity and brotherhood with all those who think like them as children of Mother Bharat. However, we find everywhere a thick wall of egoism and egocentric desires separating these children from each other. For ages, efforts have been made by great men and women to bring these children together to build up a strong and well-integrated Hindu society, but every effort has been proved to be short-lived or unsuccessful. The reason is that though these Hindu brethren intellectually understand the oneness of the Hindu nation and fraternity of the Hindu race, they are not able to translate that intellectual understanding into a spiritual realization of the oneness of the Self—the Asmita or Chiti—of the Hindu society and nation by destroying their ego and seeking the identity with the Nation’s Self—the Deshaatmabodh. Therefore they are not able to stand together and worship their common Mother—Sri Bharatamata. The bloated ego makes each one of them to be one’s own leader and not to submit oneself to another’s leadership for the cause of the country and Dharma. The result is that they have proved themselves to be impotent eunuchs facing the onslaught of anti-Hindu and anti-national forces in their very Motherland. The salvation to the Hindu society, the re-establishment of the glorious Hindu Nation and the ascendance of Sri Bharatamata once again to the throne of Loka Guru is possible only when all the true Hindus stand together under one banner, worship the Mother Sri Bharataamba devotedly and sing Her praise in one voice.

Worship of Sri Bharatamata

And what is adoration and worship of Sri Bharatamata? It is not in performing Abhisheka and Arati to the idol, showing Dhoopa and Deepa and offering flowers, fruits and prasaad, but loving and serving the children of Mother Bharat, irrespective of their caste, creed or community. The great King Ranti Deva prays in the Srimad Bhagavata,

Na twaham kaamaye raajyam, na sukham na apunarbhavam,

Kaamaye dukha taptaanaam praaninaam aarti naashanam

—”I do not aspire for kingdom, comforts, not even Immortality; all that I aspire for is the removal of the pain and agony of all beings afflicted with sorrow.”

Sri Ramakrishna while on a pilgrimage to Kashi found poor and downtrodden people on the way and asked his patron Mathur Babu who was accompanying him to distribute all the money they had to the suffering people, declaring that he saw his Shiva in them only. Swami Vivekananda, on the eve of his historic voyage to America to attend the Parliament of Religions, found on the Marina Beach of Madras, some fishermen children with emaciated faces and empty stomachs, afflicted by poverty and suffering. He cried aloud, ” Oh God! Why you have created such suffering beings?” and distributed among the poor all the money that some enthusiastic youth of Madras had collected for his voyage. And on his triumphant return from abroad, in the course of his grand journey from Colombo to Almora, he called out to the Bharatiya youth to worship the Virat, the poor and downtrodden of the land, and gave out his message, “Serve man, serve God!” How many of the so-called Hindu brethren follow his advice and translate his message into action?

India that is Bharat will emerge as a powerful nation in the world, the day Hindus in this country and those abroad, who consider the land of their forefathers as a holy land that has given to them the most sacred values of life evolved by the ancient sages and seers, start worshipping the Divine Mother in the form of Sri Bharatamata and celebrate the Akshaya Triteeya as the day most auspicious to worship Her. When they start doing this in congregation and sing the eternal song, Vande Mataram as the hymn addressed to the divine Mother, this land of Bharatavarsha will become a beacon shedding the light of eternal knowledge about the meaning and purpose of human life to the entire world.

Our hard won freedom is at stake. The enemies on our borders are just waiting for the moment of betrayal of our nation by the unpatriotic, corrupt and selfish politicians who are prepared to sell their mothers and motherland for the sake of material comforts and fortunes. We need Parashuramas, Vidyaranyas and Samarth Ramdasas to create once again a new class of warriors and heroes who will sacrifice their everything at the altar of the Motherland and raise Her once again to Her pristine glory. Today the time has come for us to consecrate the temple of Sri Bharatamata with our own blood and flesh through acts of supreme self-sacrifice. Those who are unable to stand up to protect the honour and dignity of the motherhood of the nation and our sacred Motherland are mlechchas of the modern period irrespective of the religion that they profess or practise.

Akshaya Triteeya—The Day for Worship of Bharatamata

Vaishaaka Shukla Triteeya, the third day of the bright fortnight of the month Vaishakh of Vasanta Ritu (Spring Season) according to Hindu calender, known as Akshaya Triteeya is a day auspicious for the worship of Sri Bharatamata. Mother Earth is productivity and plenty incarnate and the Spring season is resplendent with the natural glory of Mother Earth. The reason for this day to be auspicious is the position of Sun and Moon on that particular day. Every year, Akshaya tritiya falls between April 14th and May 14th. During this period, Sun is in the Aries which is in exalted position and Moon in Taurus which is also in exalted position. As the Sun, the lord of the planets and the Moon the lord of creativity (sense) are exalted, that day is considered to be an auspicious day in India. On this day people can take blessings of their elders and parents. They can perform pujas and homas.

Rishi Bankim Chandra eulogizes Sri Bharata Bhavani in his famous Vande Mataram song with the words: “Mother I bow to Thee! Rich with thy hurrying streams, bright with Thy orchard gleams, cool with Thy winds of delight, dark fields waving, Mother of Might, Mother free”. This is the Spring Glory of our Motherland. “Life on this earth, to be prosperous and happy, needs a suitable mental outlook. Such an outlook is said to dawn upon humanity with every glimpse of the slender moonlight of the crescent moon that appears on the third lunar day of each bright fortnight (shukla triteeya). Hence the selection of this tithi for the worship of the Mother”, says Skandanarayan, a renowned scholar and writer on Hindu scriptures and astrology. This day is also auspicious because it is the day of the commencement of Treta Yuga which saw the advent of Maryaadaa Purushottama Sri Ramachandra. It is also the auspicious day of Sri Parasurama Jayanti. The womenfolk of Bharat adore the Divine Mother in the form of Saraswati, Lakshmi and Kali and go in for purchase of ornaments etc., which mark the prosperity of the family.

Sri Bharatamata Mandir at Bangalore

Sri Bharatamata Mandir in Bharatamata Gurukula Ashram at Krishnarajapuram, Bangalore, is a unique temple where Sri Bhavani Bharati has been consecrated as Bhagavati as envisaged by great patriot saints like Bankim Chandra Chatterjee, Swami Vivekananda, Swami Rama Tirtha, Sister Nivedita, Sri Aurobindo, Mahakavi Subramania Bharati, Sri Subramania Sivam, Sri Badrish Mahashaya and Sri Satyadev Maharaj.

Nitya Poojas, Abhisheka, Homa and celebration of festivals like Akshaya Triteeya and Navaratri are celebrated according to the injunctions of Tantra Shastra. On the occasion of the Praanapratishtha of the Vigraha of the Divine Mother Bharatabhavani installed on Sri Chakra, by Poojyapada Jagadguru Sri Vishwesha Teertha of Pejawar Mutt, Udipi, in the presence of Sri H.V. Seshadri, former Sah-Sarkaryavah of Rashtriya Swayamsevak Sangh, on December 8, 2004, in the Poornaahuti of the Chandi Homa performed on the occasion, the Divine Mother manifested in the sacred fire, proving that Sri Bharatamata is not just a geographical territory or Motherland of ours, but She is Mahashakti. Every year, Akshaya Triteeya is celebrated in the Mandir with Araadhana, Abhisheka and special Poojas, including Deepa Pooja by the mothers.

Sir John Woodroffe, the renowned authority on the Tantra Shastra says, “Shri Bhagavati who, though appearing in one of her forms as Bharata Shakti is not merely a Devi of Hindus but their name for the one Mother of the World.” According to Mahayogi Sri Aurobindo Bhavani Bharati is “a mighty Shakti, composed of the Shaktis of all the millions of units that make up the nation, just as Bhavani Mahisha Mardini sprang into being from the Shakti of all the millions of Gods assembled in one mass of force and welded into unity.”

Tantrik sadhakas who have visited the temple have experienced the powerful divine vibrations in the temple. An auditorium, guest rooms and a library room have come up on the top floor of Sri Bharatamata Gurukula Ashram housing Sri Guruji Golwalkar Hindu Resource Centre and Yogi Ramsuratkumar Indological Research Centre of Sister Nivedita Academy and now, on the top of the sanctum sanctorum of Sri Bharatamata Mandir, the work to put up a Mahameru Gopura has started. The construction in the model of Bhagavati temples in Kerala will have a pyramid shaped Shikara or peak with a Meru at the bottom, right above the roof of the sanctum sanctorum. The Shikara will receive Cosmic Energy, store them in the Meru and inundate the whole sanctum sanctorum and the temple premises with the cosmic vibrations of Maha Shakti. The Shikhara Sthapana Pooja and Vastu Pooja for commencing the construction work of the Mahameru Gopura were performed in the morning of Thursday, July 28, 2011.

The Dream of a Sadhu

To a Sadhu whose Ishtha Devata—the Deity of adoration—is Mother Bharatamba, the Mother of all Gods and Goddesses, the Mother of all cultures and civilizations and the manifestation of the Universal Mother who raises up all Her children from the lowest forms of existence like plants and animals to the highly rational human species in a process of evolution to the highest realms of Divinity, the one and only dream is to see Her re-installed on the pedestal of Loka Guru—the Preceptor of the World, for the message of the most ancient Seers is “Etad desha prasootasya sakaashaat agrajanmanaha, swam swam charitram siksheran prithivyaaha sarva maanavaah“—”Let the entire humanity sit at the feet of the holy preceptors of this sacred land and learn the meaning and purpose of their existence!” His dream can never be different from that of the Rig Vedic Rishi who gave expression to His dream in the national prayer:

Om aa brahman braahmano brahmavarchasee jaayataam.

Aa raashtre raajanyah shoora ishadhyoatidhyaadheeh mahaaratho jaayataam.

Dogdhree dhenurvodaanangvaanaashuh saptih purandharyoshaa jishnuratheshtaah sabheyo yuvaasya yajamaanasya veero jaayataam.

Nikaame nikaame nah parjanyo varshatu phalavatyo na oshadhayah pachyantaam yogakshemo nah kalpataam“—Yajurved 22.22

—”Let all the Brahmans, i.e. those who possess the highest intuitive wisdom, in this nation shine with the lustre of Brahmanical spirit, i.e., the spirit of acceptance of all beings as the manifestation of one and only Divinity. Let all the Kshatriyas, i.e. men of valour and strength of their shoulders turn out into protectors of this Holy land with mastery in the art of weapons and science of warfare; may the heroes be all great intrepid Maharathis or warriors of the highest standard; let the cows yield good volume of milk (meaning let the wealth of the nation proliferate); may the bullocks and the horses in this country become strong and speedful (meaning let the transport and communication network in the country efficiently integrate the nation); may the women be of very dignified character, possessed with great virtues and charms and good mistresses of houses which they rule; let the householders turn out to be valiant in assemblies and on battle-fields; may they get good children who will also shine as great assembly-men; let the rains bless this land according to seasons and as much as we want; let the herbs and trees bear ample flowers and fruits; let the whole life of this our nation be full in acquisition and use of all things which make the life comfortable and joyful!”

This dream of the ancient Rishi could be fulfilled in the modern nation if and only if every child of the land adopts this Motherland of ours as the Supreme Deity of adoration, keeping aside all other gods, goddesses, cults and religions, and vows to sacrifice his or her all at the Mother’s Altar. Sister Nivedita wanted every educated youth of the country to go from village to village enlightening the common masses on the glory and greatness of this great nation. And Mahayogi Sri Aurobindo wanted that the unnatural partition of the country must be undone at any cost. That is the still unfulfilled dream of this Sadhu and like the humble squirrel that played its little part in the Setubandhan of Lord Sri Ram, we will play our humble role to see this dream of all the great Mahatmas of this land fulfilled in our life time.

We invoke the Divine Grace of Sri Bharatamata on all Her children in India and abroad, and also on all beings in the world as She is the Vishwa Maataa too. May all live in peace and bliss! Let us celebrate festivals like the Akshaya Tritiya  and Navaratri in every hearth and home of the Hindus in India and outside the country as the festival for the adoration of Mother Bharat. Let the prayer room in every Hindu home be adorned with the picture of Bharatamata.

Vande Mataram! Bharatmata ki jai!


Worship of the Divine Mother And Navaratri


Founder & Spiritual Head, Sri Bharatamata Gurukula Ashram &

Yogi Ramsuratkumar Indological Research Centre,

Sri Guruji Golwalkar Hindu Resource Centre,

Sister Nivedita Academy, Sri Bharatamata Mandir

Srinivasanagar, Krishnarajapuram, BANGALORE 560 036

email: sadhu.rangarajan@gmail.com;

Phone: 080-25610935, Cell: 09448275935

Worship of the Mother

“Mother is the name for God in the lips and hearts of little children”, says Thackeray. There is also a Jewish proverb, “God could not be everywhere and therefore he made mothers.”

Long before the Semitic culture came into existence, here in this holy land of Bharata Varsha, Mother and Motherland were proclaimed to be more sacred than Heaven itself. The Primal Energy, which is the cause of the whole creation, was propitiated in the form of the Divine Mother.

“Why, it may be asked, is God thought of as Mother?” Sir John Woodroffe poses this question to himself and answers:

“This question may be countered by another—’Why is God called the Father?’ God is sexless. Divinity is spoken of as Mother because It ‘conceives, bears, gives birth to, and nourishes the universe’”.

“God is worshipped as the Great Mother,” says Sir John Woodroffe, “because in this aspect God is active, and produces, nourishes and maintains all.” Parashakti is the Goddess of Nature who was worshipped in ancient times in various countries under various names such as Isis, Mari and Durga.

According to Sir John Woodroffe, “Human experience teaches also that all life is a boon from the womb of the woman, from the mother. Therefore, the Indian thinkers, from whom Shaktism has originated, believed that the highest Deity, the super most creative principle, should be brought nearest to the human mind not through the word ‘Father’, but through the word ‘Mother’.” He suspects that in the beginning the Goddess everywhere antedated, or at least was predominant over the God. In this connection he notes that in the Mediterranean (Aegean) civilization, the Male God is said to have been of a standing inferior to the Mother, and present only to make plain Her character as the fruitful womb whence all that exist spring.

Aati Paramporulin Ookkam- atai

Annaiyenappanital aakkam

—’To worship the Force of the Primal Being as Mother is (the way to) material well-being as well as spiritual elevation,’ says the great patriot-poet-philosopher, Mahakavi C. Subramania Bharati. In one of his inspiring English pieces, ‘Maatri-puja’ (Mother-worship), Bharati elucidates this point further.

“God the Father is the ideal. God the Mother is the actual. That I am one with the Pure Being is a spiritual realization. That I am one with the manifested world is an actual, every day experience. Indeed, ultimately the ideal is the same as the actual; but we, the children of the earth, find in the motherhood of God, a dearer relation, a sweeter rapport. Nor need we erect shrines for Her worship, nor invent symbols. She is there, standing before us; ever-shining, ever-beautiful. She stands revealed as Nature”.

E.A.Payne, author of ‘The Shaktas’, says that the highest conception of Fatherhood contains within it the Mother ideal.

Nicol Macnicol has suggested that female deities are more capable than others of being identified with ideas, when early speculation is struggling to find some medium of expression. But this is only for worship. God is, as Woodroffe points out, no more female than male or neuter. God is beyond sex. The Power or active aspect of God is Shakti and the transcendent aspect, Siva.

Mother-worship Encompasses All Religions and Cultures

“The worship of Mother-Goddesses is an extremely widespread religious phenomenon, and its development in other parts of the world affords several parallels with what seems to have happened within Hinduism wherein the Cult of Mother- worship is still predominant. Friedrich Heiler, in his great book, Das Gebet, gives instances from every part of the world to show that the conception of God as Mother is as natural and ultimate as the conception of Him as Father,” says Payne.

Mother-worship unifies religions and cultures too. The Divine Mother is the Tara of Tibetan Buddhism and Padmavati and Saraswati of Jainism. The Babylonian word Ummu or Umma, the Acadian Ummi and the Dravidian Amma for the mother are only different variations of Uma, the Mother of all, the Simhavahini Durga who is the daughter of Himavan. A Cretan deity depicted on a signet-ring, as flanked by two lions and standing on the top of a hill, the Greek Mother-goddess guarded by the lords of the forest, and the Mother Goddess of Asia Minor who had beasts kneeling at Her feet, are all, perhaps, different representations of Durga. The coins of the Kushana King, Huvishka depict the figure of the Mother with a Greek legend, OMMO, which is rightly rendered as Uma. Even earlier, a golden plate belonging to the Maurya period and coins of Saka King, Azes I, contain figures of Hara and Parwati, depicted on them. Payne points out, “The hard, stern and somewhat grim pictures of the Madonna in ancient Byzantine art attract the worship of many Catholics more than the tender charm of the Madonna of Raphael. This trait is most signally evident in the case of certain figures of Gods in the Indian pantheon.” Das Gebet gives instances from every part of the world to show that the conception of God as Mother is as natural and ultimate as the conception of Him as Father. The Goddess worshipped by the Semitic peoples had many names—to the Canaanites and Phoenicians, She was known as Ashtoreth or Ashtart, to the Babylonians as Istar, and possibly to the Arabs as al-Lat and al-Uzza. Both Greeks and Phoenicians have identified Her with Aphrodite whose rites were mostly of Phoenician origin. Payne admits: “There are traces of this worship in the Old Testament, though it seems likely that the texts have been worked over by latter hands anxious to conceal these things as much as possible.” The development of the worship of the Mother Goddess in the Mediterranean world has been very similar to that in India and the same kind of character has been ascribed to the Goddess by Her devotees. Ashtart is sometimes the tutelary deity of a city and in consequence its protectress and champion, a war goddess. She ranks as the Queen of the gods and Princess of heaven and earth. She is identified, too, with the planet Venus, largely because in the astro-theology of the Babylonians, the planet Venus was the star of Istar. Rudolf Otto has noted that ‘from the standpoint of comparative religion it is very striking and remarkable that the worship of Shakti in India became powerful, and forced its way into the higher cult, in almost precisely the same centuries as those in which in the West the worship of the Panagia, the Theotokos, the Regina coeli developed.’  In the case of Mary, we discover a remarkable growth in the ecclesiastical tradition and belief regarding her person, a growth which ended in the formulation of absolute sinlessness, and her peculiar relation to the Godhead, by which she is fitted for special and successful intercession on behalf of mankind. The Mother-idea is also traceable in many references to the Holy Spirit. In the Apocryphal Gospel according to Hebrews, Jesus is made to speak of ‘My Mother, the Holy Spirit’, and the phrase is quoted by Jerome and others of the Church Fathers. A similar series of ideas is to be found connected with the Church, which is often spoken of as ‘the Mother of the Faithful’. Augustine Comte sought to bring back religion, which positivism had banished, in the form of a sentimental worship of Humanity, symbolized by woman, and in particular by the Virgin Mary.

The Cult of Mother-worship In India

Worship of the Divinity in the form of the Mother has been prevalent in our country from time immemorial. The idea of worshipping the divinity as feminine is mentioned in the Vedas. The cult of Shakti seems to be as old as our civilization and it is said, Her images are found in the relics of Mohenjo-Daro and Harappa, which go back to 3,500 B.C. The archaeological remains of Mohenjo-Daro and Harappa clearly proclaim that the Cult of Mother Goddess was very popular in the pre-Vedic days. We find in the Devi Sukta of the Rig Veda Samhita that Vak (speech) realized her identity with the Divine Mother. She is adored as the “true companion of the helpless and oppressed souls”, “the sole guardian of the Universe and all deities,” and the conferrer of “success and bliss” upon Her devotees, The Atharva Veda declares that She is the Mother of all beings. She is known as Ambika in Yajur Veda. The Upanishads mention Her names, Uma and Haimavati, and sing Her glory. Her greatness is narrated in forty chapters in the Brahmaanda Puraana.

The Kena Upanishad proclaims the glory of Uma. According to Devee Mahaatmya, She manifested in three significant forms, Mahakali, Mahalakshmi and Maha Saraswati, in which She is respectively the consort of Siva, Vishnu and Brahma, the Trinity. Among the Vedic Gods, Aagneyi, Indraani, Varunaani, Bharati, Saraswati and Ila are forms of Shakti. Above them all is Aditi Maata, glorified by the Vedas. Mahakavi Bharati identifies Aditi with Paraashakti and, quoting Max Mueller, he says Aditi means that which is boundless. “This infinite power, Aditi, is the Mother of all Gods. All things, all words, have come forth from Her. One who wants to be ‘liberated’ from the bonds of ignorance must take the help of Aditi, says the Vedas.” Bharati gave a Tamil rendering of the Veda Mantra:

Aditir dyauraditirantariksha-

maditir maata sa pitaa sa putrah

Vishve devaa aditihi panchajanaa aditir

jaatamaditir janitvam.

–Rig Veda 1.89.10.

“Aditi is sky. Aditi is intermediary space. Aditi is Mother. Aditi is Father and son. Aditi is all Gods. Aditi is the men of five zones. All that has gone is Aditi. All that are to come is Aditi.”

Explaining the many facets of the Divine Mother’s personality, Bharati says: “Parashakti is the Goddess of Nature who was worshipped in ancient homes in various names such as Isis, Mari and Durga.”

“Kings deified Her in some places as the Goddess of War and in other places as the Goddess of Destruction and the common people emulated their rulers. Mystics, seers and poets adored Her as the Formless One, the primal cause of creation, preservation and destruction. All (these forms) are one and the same. ”

According to the Brahmavaivarta Puraana, Krishna worshipped Her in Goloka, Siva before the fight with demon Tripura, Brahma when he was in fright on seeing Madhu and Kaitab, and Indra when cursed by Durvasa. The Tulasi Ramaayana tells that Sita worshipped Her to get Rama as husband, while the Bhaagavata says, Rukmini did so to get Sri Krishna. In the Mahaabhaarata, Krishna advises Arjuna to praise Her before commencing the Kurukshetra war. Durga is one who is inaccessible and who causes obstacles to ill-conduct (Durgaam durgamam Deveem duraachaaravighatineem). Krishna says that “Durga is the Primal Energy; She is the power behind creation, protection and destruction.” According to Devee Maahaatmya, She is manifested in three significant forms, Mahakali, Mahalakshmi and Mahasaraswati, in which She is respectively the consort of Siva, Vishnu and Brahma, the trinity. Besides, being the mother of Ganesha and Kumara, and the effulgence of Surya, She unifies the six great streams of Hinduism, viz., Saivam, Vaishnavam, Shaktam, Ganapatyam, Kaumaram, and Sowram.

This Supreme Mother is worshipped by Her devotees from the Himalayas, the “Abode of snow”, the northern home of Shiva, to Cape Comorin in the south. The word Comorin, is a corruption of Kumari, the Devi or the Mother. To the Shakta, God is his Supreme Mother. Countless mothers he has had in innumerable births and he may, in future, have many. The human mother is sacred as the Giver of Life, but it is the Divine Mother of All, the ‘Treasure-House of Compassion’, who alone is both the Giver of Life in the world and its joys, and who is the Saviouress from its miseries and who again is, for all who unite with Her, the Life of all lives—that unalloyed bliss, Liberation.

Almost all the existing antique temples of India are centers of Mother Worship. Right from Kanyakumari to Kashmir, renowned temples dedicated to Her are spread all over the Bharatavarsha in a uniform pattern, corresponding to the Shakti-peethas in Shri- Chakra. She is Bhagavati in Kerala, Kali and Lalitha in Tamil Nadu, Kanakadurga in Andhra, Chamundeshwari in Karnataka, Bhavani in Maharashtra, Ambika in Rajasthan and Gujarat, Kali and Durga in Bengal and Kamakhya in Assam. She is Sita and Radha too in Uttar Pradesh.

Tantra Shastra

Tantras, believed to be a direct revelation from Siva to His wife Parvati are the Bible of Shaktism just as the Puranas are the Bible of ordinary Saivism and Vaishnavism. Those who have made the Tantras their own peculiar Veda (agama), tracing back their doctrines to the Kaula Upanishads are known as ‘followers of the left-hand path’ (Vaama Margis). They assert that the Divine truth is that revealed in the Tantras. But those who consider the Vedas as the ultimate authority are Dakshina Margis or ‘followers of the right-hand path.’

But Shaktism is not confined to these two water-tight compartments. As Woodroffe points out, “At present we can say that he who worships the Mantra and Yantra of Shakti is a Shakta, and that there were several Sampradayas of these worshippers. Shakti darshana, as it exists today, is the development and amalgamation of the various cults which were its ancestors.”

The Tantra Shaastra is, according to Arthur Avalon, ‘a development of the Karma Kanda’, promulgated to meet the needs of Kaliyuga. The Shakta Tantras are the particular repository of Mother-worship. Tantra Shaastra outlines an elaborate ritualistic pattern of Shakti worship. The word, Shakti, means, ‘Energy’. Power or Force is conceived as the active principle in the universe and is personified as Goddess. Tanum traayate iti tantrathat which protects the body (tanu) is the force of tantra. In this worship, the sound force of the letters is employed as mantras in invoking the Devi Swarupas (forms of female divinities) proving thereby that the world is a creation by sound waves emanating from the root sound AUM. Tantras are traditionally considered as the revelation of the three supreme deities—Brahma, Vishnu and Siva—upholding the mysteries of the sect. They are the storehouse of Indian occultism and authorities on Yoga. They deal with various branches of worship and there is, in them, considerable amount of philosophical material. Even Tantric Buddhism is permeated with Shakta ideas. In Hinduism, it is only the Shaakta Tantras that have proved to be of great influence. Sir John Woodroffe goes to the extent of saying, “He who has not understood Tantra Shaktam has not understood what ‘Hinduism’ is as it exists today.”

Tantra Shaastra does not simply mean the Shakta Tantra. The latter is only one division of Aagama, which has today three main schools, Shaakta, Shaiva and Vaishnava. Tantric does not mean only Shakta.

“The Shaakta Tantra says Woodroffe, “is a Saadhana Shaastra of Monistic (Advaita) Vedanta. It is to me, a profound and powerful system, and its doctrine of Shakti or Divine Power is one of the greatest evolved, through spiritual intuition, by the human mind which, according to its teaching, is a manifestation of the Divine Consciousness Itself (Shiva)”.

Summarizing Shakta doctrine, we may first affirm that it is Advaita-vaada or Monism. This we might expect seeing that it flourished in Bengal, which, as the old Gauda Desha, is the guru both of Advaita-vaada and of Tantra Shaastra. Mahakavi Bharati points out: “Even now Shakta religion is alive and strong in Bengal. Though in other places, the public worship Shakti with all pomp, there is no separate faith as Shaktism”. While reminiscing with pride that during the period of ancient Hindu Kings Shaaktam was at its height of glory, that Vikramaditya who drove away the Hunas and set up the Vikrama Era was a worshipper of Maha Kali, that his contemporary and a great poet who did great service to Bharat and the world, poet Kalidasa, was a worshipper of Kali and that to Shivaji too, She was the Goddess, Bharati does not hesitate to point out that some people in the South even now practice in secret the ancient Kshatriya methods of offering meat under the wrong impression that it is needed. He says, because of these practices, in some places, Shakta means ‘one who drinks in secret’ and this is an astonishing turn of event in time.

What is Shaktism?

Mahakavi Bharati points outs, “Our ancestors were great apostles of this Mother- worship. Parashakti, the Supreme Energy, is the name whereby they knew Her”.

Bharati wrote more than a hundred poems on not only the Gods and Goddesses of the Hindu pantheon, but also on Allah and Christ. But the majority of his poems are on Parashakti and he himself claims:

Naattu makkal nalamutru vaazhavum

Naanilattavar menilai eitavum

Paatthinile Kali kootthavum vendi, naan

Mootthum anpukkanalodu vaaniyai

Munnukinra pozhutilellaankural

Kaatthi annai paraashakti ezhaiyen

Kavitaiyaavum tanakkenakkethkinraal.

For the welfare of the countrymen, for the upliftment of people of all countries, and for spreading ecstasy through songs, when I approach Goddess Saraswati with the fire of love kindled in me, Mother Parashakti calls me out and demands me to offer all my poems to Her alone.

According to a viewpoint, Bharati was also a Shakta who worshipped Shakti. But there is a contrary view that though Bharati was a great devotee of Shakti it cannot however be said that he followed the pattern of worship called Shaktism. Perhaps a clear understanding of what is Shaktism and what are the various facets of Shaktism will enable one to find out in what way Bharati is a Shakta and what exactly is his view of Shaktism.

The word Shakti means power or energy or force. Power or Force is conceived as the active or dynamic principle in the universe and is personified as Goddess. Shaktism is a universal religious phenomenon and in all the great religious systems of the world traces of its salient beliefs, especially in God as Mother, can be found. Sir John Woodroffe says, “A beautiful and tender concept of the Shakta is the Motherhood of God, that is Shakti or the power which produces, maintains and withdraws the universe”. He also lists out the characteristic features of Shakta- Dharma as its Monism; its concept of the Motherhood of God; its unsectarian spirit and provision for Shudras and women, to the latter of whom it renders high honour, recognizing that they may be even gurus; and lastly its Sadhana skillfully designed to realize its teachings. Payne points out three chief characteristics: ‘its idea of the Deity as Destroyer, its conception of God as Mother, and its attention to ceremonial’.

In Shaktism also, as seen elsewhere in Hinduism, we find two orders of religion side by side. One is philosophic, universalistic and spiritual and the other is popular, local and magical. ” Shaktism”, according to Monier Williams, “in the simplest acceptation of the term is the worship of power or force (Sanskrit- Shakti) personified as a Goddess with a view to the acquisition of magical and supernatural faculties through Her help or to the destruction of enemies through Her co-operation”.

Like any other cult, Shaktism or the Cult of Mother-worship had its ups and downs in the course of its historical development through centuries. At one time it was even denounced and denigrated as a bundle of nefarious occult practices or some sort of magical art in the hands of notorious criminals. The Kaulopanishad is, as it were, the seed of the Kaula doctrine and form of worship, which is amplified in the Kulaarnava, and other Tantras and Samhitas. Towards the end of the Upanishad is to be found the injunction against the indiscriminate preaching of Kaula (Kula faith and doctrine), because it is likely to be, as it is often in fact, misunderstood, as by persons who say that the doctrine teaches and sanctions, among other things, incest. When Tantricism spread as a popular cult, the symbolic significance of the names, madya, maamsa, matsya, mudra and maithuna were lost sight of and the religion deteriorated to such an extent that Hindu culture itself expelled the Vamaachara path from the religious pantheon. Even among the Shaktas there have been those who have protested against bloodshed and other practices, which went against the accepted moral values of the society. They tried to spiritualize the Tantric tenets and the best of the Tantras have always insisted that external worship alone is of no evil. With the advent of Shankaracharya and his establishment of the Shanmatas, Shaktism again received a new and dignified position among the six chief religious systems, systematized by Shankara. Not only the advent of great spiritual personages like Sri Ramakrishna Paramahamsa, but also the untiring and exemplary services of Western savants like Sir John Woodroffe, brought to light in the modern period, the pristine glory of our ancient Tantras and Shakti Sadhana.

Great Shaktas

Countless are the scholars, saints and spiritual men who have attained glory and immortality by worshipping Her. Kalidasa, who worshipped Her at Ujjain, became a great poet. The Tamil poet Kamban too was Her devotee. Shankara showered hymns in praise of Her and Ramaprasad of Bengal burst into devotional songs. Sri Ramakrishna, the advocate of harmony of all religions, saw Her face to face and proclaimed: “My Divine Mother is not only formless, She has forms as well…The Mother reveals Herself to Her devotees in different forms. I saw Her yesterday. She was clad in seamless, ochre coloured garment, and She talked with me.” With the Divine Grace of Mother Tulja Bhavani, Chhatrapati Shivaji Maharaj rebuilt the Hindu Rashtra. Swami Vivekananda, who wrote his celebrated ‘Hymn to Kali’ after worshipping the Ksheer Bhavani of Kashmir, had the grand realization of the mission of his life when he sat at the feet of the Goddess of Kanyakumari.

During the Freedom Movement of the country, great patriots like Swami Vivekananda, Sri Aurobindo, Bankim Chandra, Sister Nivedita and Subramania Bharati awakened the national consciousness by reviving the worship of the Motherland in the form of the Mother—Bhavani Bharati. The new awakening created by them was not confined to any creed or community. In the words of Sister Nivedita, “The Mohammedan boatman of Eastern Bengal is not in his own person a worshipper of Durga, and yet the words ‘with folded hands before the Mother’ may carry as much to him as to the Hindu heart.” She further says: “Every year that goes by, the images of the Mother become more and more deep, each in its turn, entwined with the thought of India to the Indian heart. Mother and Motherland—where ends the one and where begins the other? Before which does a man stand with folded hands, when he bows his head still lower and says with a new awe: ‘My salutations to the Mother’?” The Sarbojanin Durga Pooja of Bengal inspired Bankim Chandra to conceive our Motherland in the image of Durga and proclaim, “Twam hi Durgaa dasapraharana dhaarineem“—’Verily Thou (Motherland) art Durga, the wielder of ten weapons’—in his celebrated national song Bande Mataram. Mahayogi Sri Aurobindo wrote, somewhere between 1904 and 1908, Bhavaani Bhaarati, a poem in Sanskrit with 99 verses invoking the Shakti, the Mother of the nation, the nation itself. The work was promptly seized by the British Government and after many decades it was recovered by the Sri Aurobindo Ashram in 1985.  Kavyakantha Vasishtha Ganapati Muni, sitting in the divine presence of Bhagavan Ramana Maharshi, composed the immortal poem, Uma Sahasram of thousand verses. Bhagavan, who sat in absolute silence when the poet was dictating the verses to his disciples, sprang a surprise to all by asking the poet whether all that He had dictated was written down. The illustrious disciple of Vasishtha Ganapati Muni, composed the Bhaaratee Stavam, the Song of the Soul of India, on the eve of the Independence of India on August 15, 1947.

It is the bounden duty of every Indian to protect and preserve this great heritage by worshipping the Divine Mother in the form of our Motherland. Let us all pray together chanting the ‘Hymn to the Divine Mother’ in the words of Sri Aurobindo:

“Mother Durga! Rider on the lion, giver of all strength, Mother, beloved of Siva! We, born from thy parts of Power, we the youth of India, are seated here in thy temple. Listen O Mother, descend upon earth, make thyself manifest in this land of India.”

” Mother Durga! From age to age, in life after life, we come down into the human body, do thy work and return to the Home of Delight. Now too we are born, dedicated to thy work. Listen O Mother, descend upon earth, come to our help.

Significance of Navaratri

The origin of Durga Pooja for nine days during Navaratri is traced to Sharadotsava, a season festival at the conjunction of the cessation of rains and the incoming of autumn. Devi Bhaagavatam says: Vasanta and Sharad-ritus are like two incisor teeth of Yama, meaning, that during these months the scourge of ill-health in the world is at its highest. Consequently, Devi is worshipped to save mankind from pestilence. According to the Bengal school of Durga worshippers, the Mother visits the earth, Her parental home, every year for three days in autumn and returns to Her husband’s house over the Mount Kailasa on the Vijayadashami day. The Bhaagavatam says that Durga is eternally nine years old and hence the nine-day worship. On the ninth day, She is worshipped as Sharada or Saraswati and on the tenth as Aparajita or the invincible form of Durga, which accounts for the name of Vijaya Dashami for that day. The universal nature of Her worship is declared by Bhavishya Puraana, which says that Devi should be worshipped not only by Brahmanas, Kshatriyas, Vaisyas and Sudras, but also by Mlechchas and all other men and women. Vijaya Dashami is also considered as the day of final victory of Sri Rama over Ravana and accordingly celebrated with picturesque Ram Lila in the North. On this day, the Pandava brothers were supposed to have worshipped, after the expiry of the period of their Ajnatavasa, the Sami tree on which they had deposited their weapons on the eve of their leaving in disguise. According to Devi Maahaatmya, the nine manifestations of Devi Durga known as Shailaputri, Brahmacharini, Chandra Ghanta, Kushmanda, Skandamata, Katyayini, Kalaratri, Maha Gauri and Siddhidatri are collectively called Navadurgas. Each of them is worshipped on different nights of Navaratri.

Raja Kangsa Narayan of Taherpur in Rajshahi District (now in Bangladesh) is believed to have introduced in Bengal the public festival of Durga Puja in the year 1580, during the reign of Akbar. He celebrated the festival at a cost of rupees nine lakhs. The Bhonslas of Nagpur also celebrated it on a grand scale. In the South, the great kings of Vijayanagar patronized the public celebration of Navaratri. The much travelled Portuguese traveller, Dormingo Paes, who visited the capital of Vijayanagar, gives a grand panoramic description of the Navaratri celebrations during the reign of the great emperor Krishnadeva Raya. Inheriting that tradition, Raja Wadiyar of Mysore instituted the observance of the public festival in his State in 1610 A.D. Some of the features of the celebrations in Mysore like the pooja offered to State horse, State elephant and State carriage represent the worship of Indra’s horse, Ucchaisravas; his elephant, Iravata; and his chariot, Devaratha. These suggest that in the early days Dasara festival was probably connected with Indra, the greatest of Vedic Gods. The festival is observed on a grand scale in the Tirupati temple in Andhra Pradesh. In Tamil Nadu, the festival is celebrated in every home with the traditional ‘Kolu’ or arrangement of dolls of gods, goddesses, men, animals and even inanimate beings, with the image of Durga in the centre, which symbolically represents that the Mother rules the entire universe. As the story of Her annihilation of Mahishasura symbolizes the removal of the darkness of ignorance by the light of knowledge, the Vidyarambham or the commencement of school going of a child is performed on the day of Vijaya Dashami.

According to science, the entire world of creation is nothing but manifestation of energy. Matter arises out of Spirit or Force. E=mc2. There are three types of forces or causes always active in all creation. First is the material cause. Without mud, a potter cannot make a pot. Inert Matter is Tamasic Energy. Without the vitality or work of the potter, the pot will not come into existence. That vitality of the potter is Efficient Cause or Rajasic Energy. Without the know-how of making a pot, the potter could not make a pot. That Intelligent Cause is Satwic Energy. These three are symbolically represented in Maha Kali, Maha Lakshmi and Maha Saraswati. These three are not independent forces, but evolutes of the Uncaused Cause, the Consciousness Force who is symbolized as Maha Shakti or Adi Shakti.

We human beings alone are endowed with Reason which enables us to probe into the mystery of our existence and find the Truth. Our Tamasic physical existence is activated by the Pancha Gnanendriyas (five senses of knowledge—eyes, ears, tongue, nose and skin providing us experiences of sight, hearing, taste, smell and touch) and Pancha Karmendriyas (five organs of action—hands, feet, speech, excretory organs and generative organs). In this realm, we live an animal life of eating, drinking, sleeping, procreating, aging and dying. Our Rajasic emotional and intellectual life is activated by our mind and intellect which are the seats of emotion and knowledge respectively. There is a higher realm where Satwic intuitive or spiritual existence prevails. These three are transcended to merge ourself in the Absolute, Universal and Eternal Consciousness Force from which we all come. During the Navaratri, we worship Mahakali, Mahalakshmi and Mahasaraswati, each of them for three nights, consecutively, By worshipping Kali we kill the animal instincts in us, by worshipping Lakshmi  we overcome our emotional attachments and intellectual moorings in the mundane and material life and by worshipping Saraswati, we rise in the realm of wisdom and ultimately gain the intuitive realization of the Truth or Consciousness Force, which is symbolized by Vijaya Dashami, the tenth day of ultimate victory. Our Hindu Shastras say that whenever you visit a pilgrim centre, you have to stay there for three days and three nights so that you could derive the full benefit of staying there. To transcend the three realms of existence, we symbolically worship the three deities for three days each.

Akhand Bharat – The Land of Eternal Light

This writer, in his speech delivered in the Welcome Satsang held at Sivanandashram, Durban, South Africa, on November 23, 1985, revealed a truth:

“There came to Madras, sometime back, Dr. Rostislav Rybakov, from Institute of Oriental Studies in Moscow. I received a telephone call inviting me to meet him in the Soviet Consulate in Madras. I was just wondering why he should be interested in meeting me. But when I met him, I was surprised to see that he was doing lot of research work on Hindu religion and theology. We had an interesting discussion on many matters. I was surprised to hear that, in Russia, research is being done on Sri Chakra and other Hindu theological symbols. They are using the most modern computers for working out the algorithm of Sri Chakra. Today, the scientists have found out that the whole secret of nature has already been discovered by the Rishis and has been recorded in the ancient Indian manuscripts. Therefore scientists from Germany, Russia, America and other countries pour into Bharatavarsha. They go to the Saraswati Mahal Library in Tanjore and such other places, collect all ancient manuscripts, take out the secrets therein and do researches on them. You may believe this or not, but this is happening today. And this land, Bharatavarsha, which has produced great Rishis has got a great significance. It is called “The Land of Light” not in eulogy. Probably you might have seen the form of Sri Chakra in some prayer books or scriptural texts. You will find two equilateral triangles, one invertedly placed over the other in such a way that the vertices form six other equilateral triangles. There will be many smaller triangles within. There are fiftyone shakti peethas in Sri Chakra. You take a diagram of Sri chakra and place a map of Akhanda Bharata or undivided Bharatavarsha of the same size over it. Our ancient Bharatavarsha or the Bharata khanda is not present India. It included Gandhara, the present day Afghanisthan. It had the Suvarna dwipa, Sumatra, Jawa, Borneo and Brahma desha which is the modern Burma. All these and many other countries were part and parcel of Akhanda Bharat. You place the Sri Chakra over the map of Akhanda Bharat and, with a pin, mark the spots where the fiftyone peethas are. Then you remove the diagram of the Sri Chakra and look into the map. You will find fiftyone dots exactly in places of sacred shrines of the Divine Mother like Kanyakumari, Kanchi Kamakshi, Madurai Meenakshi, Kasi Visalakshi, Kashmira Ksheerabhavani and Assam Kamakhya from Himalayas to Cape Comerin. Which engineer built, such an India and in which age, with such a planning that all these temples come exactly in these locations? Or, is it an accident? The great Rishis used to wander throughout the length and breadth of the country. Of course, the country was ruled by different kings in different parts and in different periods of our history. I will tell about that also in another lecture. But the Rishis travelled all over the land. Even the great mahatmas in the modern period have marched from one end of the country to the other. The great Adi Shankaracharya started from Kaladi in Kerala and wandered there in meditation and then proclaimed, ‘Here is a shaktipeetha; build a temple for the Divine Mother.’ Thus the Kollur Mookambika temple came up there. Likewise, great mahatmas identified the Shaktipeethas in different parts of the country, in different periods of history and different kings or emperors built the temples there, but all of them are set in the pattern of Sri Chakra. This cannot be an accident. Bharatavarsha is the soul of the universe. A Hindi poet has sung – Hai deha viswa, atma hai Bharatamata.

Just as in a microcosmic atom there is a nucleus which is the centre of energy, in the macrocosmic world, the nucleus is Bharatavarsha or Mother India and, therefore, saints and sages from the ancient Rishis to Mahayogi Sri Aurobindo of the modern age, all men of wisdom adored Bharatamata as Maha Shakti. Sri Aurobindo dreamt of setting up ‘Bhavani Mandir’ where Sri Bharatamata will be adored and worshipped as Mahashakti. Mahakavi Subramania Bharati and the patriot-saint, Subramania Siva wanted to promote the ‘Sribharati’ Sampradaya of worship of Motherland as the Divine Mother. Subramania Siva even persuaded the Bengali patriot, Chitta Ranjan Das, who was Sri Aurobindo’s lawyer in the Alipore Bomb Case, to come to Tamilnadu and lay a foundation for Sri Bharatamata Mandir at Papparappatti, near Salem, but his dream remained unfulfilled. It became a dream of this writer, a humble sadhu initiated by Yogi Ramsuratkumar of Tiruvannamalai, and he undertook the task of building Sri Bharatamata Mandir.

A Unique Temple for Sri Bharatabhavani

Sri Bharatamata Mandir in Bharatamata Gurukula Ashram at Krishnarajapuram, Bangalore, is a unique temple where Sri Bhavani Bharati has been consecrated as Bhagavati as envisaged by great patriot saints like Bankim Chandra Chatterjee, Swami Vivekananda, Swami Rama Tirtha, Sister Nivedita, Sri Aurobindo, Mahakavi Subramania Bharati, Sri Subramania Sivam, Sri Badrish Mahashaya and Sri Satyadev Maharaj. On the occasion of the Praanapratishtha of the Vigraha of the Divine Mother Bharatabhavani installed on Sri Chakra, by Poojyapada Jagadguru Sri Vishwesha Teertha of Pejawar Mutt, Udipi, in the presence of Sri H.V. Seshadri, former Sah-Sarkaryavah of Rashtriya Swayamsevak Sangh, on December 8, 2004, in the Poornaahuti of the Chandi Homa performed on the occasion, the Divine Mother manifested in the sacred fire, proving that Sri Bharatamata is not just a geographical territory or Motherland of ours, but She is Mahashakti. Nitya Poojas, Abhisheka, Homa and celebration of festivals like Akshaya Triteeya and Navaratri are celebrated according to the injunctions of Tantra Shastra

Sir John Woodroffe, the renowned authority on the Tantra Shastra says, “Shri Bhagavati who, though appearing in one of her forms as Bharata Shakti is not merely a Devi of Hindus but their name for the one Mother of the World.” According to Mahayogi Sri Aurobindo Bhavani Bharati is “a mighty Shakti, composed of the Shaktis of all the millions of units that make up the nation, just as Bhavani Mahisha Mardini sprang into being from the Shakti of all the millions of Gods assembled in one mass of force and welded into unity.” Tantrik sadhakas who have visited the temple have experienced the powerful divine vibrations in the temple.

Sri Guruji Golwalkar Hindu Resource Centre with an auditorium, guest rooms and a research library on the top floor of Bharatamata Gurukula Ashram & Yogi Ramsuratkumar Indological Research Centre of Sister Nivedita Academy was inaugurated by Swami Harshananda, President of Sri Ramakrishna Math & Mission, Bangalore, on Vijayadashami Day, October 15, 2011. The work to put up a Mahameru Gopura on the top of the sanctum sanctorum of Sri Bharatamata Mandir has started The construction in the model of Bhagavati temples in Kerala will have a pyramid shaped Shikara or peak with a Meru at the bottom, right above the roof of the sanctum sanctorum. The Shikara will receive Cosmic Energy, store them in the Meru and inundate the whole sanctum sanctorum and the temple premises with the cosmic vibrations of Maha Shakti. The Shikhara Sthapana Pooja and Vastu Pooja for commencing the construction work of the Mahameru Gopura were performed in the morning of Thursday, July 28, 2011. The consecration of the Gopura is expected to take place very soon. Navaratri is celebrated in Sri Bharatamata Mandir to invoke the Divine Mother Bharatabhavani’s blessings on all beings for their gradual evolution from the lower realms to the highest. Vande Mataram!



 The Jayanti of Yogi Ramsuratkumar, Godchild, Tiruvannamalai, and the 6th Anniversary of Sri Bharatamata Mandir were celebrated under the auspices of Bharatamata Gurukula Ashram and Yogi Ramsuratkumar Indological Research Centre, at Sri Guruji Golwalkar Hall of Sri Bharatamata Mandir, Krishnarajapuram, Bangalore, on Sunday, December 5, 2010.

Ganapati and Navagraha Homas and special Abhisheka, Alankara and Pooja to Sri Bharatamata were held in the morning, followed by a grand public function in the presence of Sadhu Prof. V. Rangarajan, Founder Trustee of Sri Bharatamata Mandir. The meeting was presided over by Swami Chandreshananda of Sri Ramakrishna Vivekananda Sadhana Kendra, Bangalore. Sri Thippeswami, Karnataka Dakshin Prant Saha Karyavaah of Rashtriya Swayamsevak Sangh was the Chief Guest on the occasion which was graced by Sri H.R. Nagaraj, President of Haridasa Sangha, Sri K. Harish, Chairman of Vagdevi School and Sri K.N. Narayanamoorthy of Indus Valley International School, Bangalore.

Sri Thippeswamiji spoke on the work of Rashtriya Swayamsevak Sangh which has inspired millions of Swayamsevaks not only to adore and worship the Motherland as the Supreme Mother, but also to dedicate themselves to rendering yeoman service to the country and the people through various organizations set up by the Karyakartas of the Sangh in different fields. He said, the Bharatamata Gurukula Ashram, founded by Sadhu Rangarajan, who has been a Swayasevak since childhood and who dedicated himself wholly to the work of the Sangh in various fields, has set up Sri Guruji Golwalkar Hindu Resource Centre in Sri Bharatamata Mandir to serve the Hindus inside and outside the country in preserving and spreading the glorious culture and heritage of Bharatavarsha.  

Swami Chandreshanandji insisted on the importance of the worship of the
mother. He said, ”We say ‘Maathru Devo Bhava; Pithru Devo bhava; Aacharya Devo Bhava; Athithi Devo Bhava’. In that our first respect is to our mother. Bharatamata is our Motherland. Let us give due respect to Her and remember Her at all times”. Talking further about Motherland, Swami Chandrashanandji described how great is the Motherland, quoting an act of Sri Rama. While returning to Ayodhya with Sita from lanka, Rama took Sita to all the places that he had travelled from the forests to Lanka in search of her, and as he reached Ayodhya, he prostrated on the ground before
entering Ayodhya, paying respect to the Mother Earth that gave birth to him. Such is the greatness of the Motherland.
Sri H.R. Nagaraj pointed out in his speech that the congregation had speakers, including a Sadhu and a Sannyasi, who were achievers in their own fields. He said, Darshan of saints and seers removed all sins and conferred Punya. It was equal to seeing God and it purified the soul. Bharatavarsha is the land of millions of such saints and seers.

Sri Harish in his talk recollected his times as a scientist in ISRO and said when the first IRS satellite was launched successfully and we got picture of South India, we were astonished to find in the photo a bridge lying under the sea, between Rameswara and Sri Lanka. This is the same bridge, which the Vaanarasena built at Setu during Ramayana times. So we have scientific proof of our history in the epics and we have to respect and follow our scriptures in true spirit. He also referred to Sri Abdul Kalam’s dream of advanced India in 2020. He said from the position of 150 in the list of advanced countries some 20 years ago, we have advanced to a position among the top 10 countries in the world now. He also recollected what Swami Vivekananda said, “I see a rising INDIA soon”. That dream has come true and this century belongs to India.

Sri Narayanamoorthy spoke on the role of saints like Yogi Narayana in reviving and revitalizing the spiritual values upheld by the country since times immemorial and our duty to pass on the inheritance to the posterity. He stressed the need for Yoga and meditation in everyday life and said that everyone should find some time for meditation and prayer every day.
 Sadhu Rangarajan in his benedictory talk said that Sri Bharatamata Mandir came into existence to fulfil the dream of great patriot saints like Bankim Chandra, Mahayogi Sri Aurobindo, Swami Vivekananda, Sister Nivedita, Mahakavi Bharatiyar and Subramania Shivam who wanted to deify the Motherland as the Supreme Goddess and inculcate the spirit of adoration and worship of Bharatamata among the people. He said, there were hundreds of great temples dedicated to various gods and goddesses of Hindu pantheon, but we very rarely found a temple dedicated to the Mother of all the gods, goddesses, saints and sages. To fulfil the need, Sri Bharatamata has been installed in the Mandir as Bharatabhavani and worship is offered to Her according to the most ancient Tantric rites. He said, Sri Guruji Golwalkar Hindu Resource Centre set up in the Mandir premises at Bangalore is a source of inspiration and guidance to thousands of aspirants from all over the world who want to follow the Hindu way of life and worship Bharatamata as Loka Guru. He recalled how his Deeksha Guru, Yogi Ramsuratkumar, referred to a line in the Prarthana of RSS, that is, “Twddeeyaaya kaaryaaya baddhaa katheeyam”­—“We are here determined to fulfil your great task”—the mission of Mother Bharat—and wanted the youth to be awakened to this task.

On the occasion of the Jayanti of Yogi Ramsuratkumar, Sri Marcus Allsop, a disciple of late Lee Lozowick, an ardent follower of Yogi Ramsuratkumar, from America, was initiated into Hindu Sanatana Dharma after shuddhi ceremony and conferred the name, Narayana, by Sadhu Rangarajan, the Spiritual Head of Bharatamata Gurukula Ashram.

The celebrations concluded with the group singing of the immortal national song, Vande Mataram.





Editorial, TATTVA DARSANA, October-December 2010


A flower that blossomed in fire will not whither in the summer heat. Attempts are being made in the recent period to scorch the only patriotic organization of the Hindus that is trying to revive and rekindle the dormant spirit of Hindu nationalism and unite the Hindus all over the world to reinstall Mother Bharat once again on the throne of Loka Guru—the preceptor of the world—as envisaged by the ancient Vedic Rishis. Rashtriya Swayamsevak Sangh is not just an organization, but the life breath of millions of dedicated and patriotic Swayamsevaks all over the country and in 55 countries outside Bharat who gather every day—morning, evening or night—and pray to the Divine Mother, Bharatamba, to make them fit instruments for Her work of leading the entire humanity to the highest goal of human existence.

Rashtriya Swayamsevak Sangh was founded by Dr. Keshav Baliaram Hedgewar who, at the prime of his youth, was inspired by the patriotic urge of liberating his Motherland from the thralldom of British rule, abandoned a lucrative career of a medical doctor, and plunged heart and soul into the freedom struggle. The Sannyasi Rebellion of Bengal and the First War of Indian Independence inspired the modern Rishi, Bankim Chandra Chatterjee, to write the ‘Ananda Math’ novel incorporating into it the immortal national song, “Bande Mataram”, which electrified the whole nation with the mantra of Bhartiya Nationalism, “Vande Mataram”. Revolutionary movements like Yugantar in Bengal, Abhinava Bharat in Maharashtra and Bharatmata Sangham in the Madras Province sprang up from the burning embers of the freedom struggle. Dr. Hedgewar was attracted to the revolutionary movement, but he soon realized that because of the absence of awakening of patriotic urge among the common masses, all the efforts of the valiant revolutionary youth were only turning them into martyrs falling to the bullets of the British imperialists or facing the gallows and dying like moths flying into fire.

The cunning British, who wanted to extinguish the burning embers of revolutionary urge left by the earlier rebellions and wars of independence of the Indian people, devised a means by encouraging a white man, A.O. Hume, to rope in English educated and semi-westernized Indians and set up the Indian National Congress to serve as a body to negotiate with the British for some petty privileges and civil rights of the Indian people and at the same time take away the revolutionary spirit in them. Finding the futility of an armed revolution in the absence of people’s awakening, many patriots and revolutionaries also joined the Congress movement with a view to make it a true forum for national awakening. Soon, leaders like Lokamanya Bal Gangadhar Tilak, Bepin Chandra Pal and Lala Lajpat Rai emerged to convert the Congress into a true nationalist movement to fight for the freedom of the country and Tilak gave the inspiring message, “Swaraj is my birthright”, which galvanized the drooping spirit of Indians. Young revolutionaries were also attracted to these leaders who however, were dubbed by the pro-British as ‘extremists’ as against the moderates in the Congress who wanted only some rights and concessions under the British rule. It was at this juncture that Lord Ampthill contacted Mohandas Karamchand Gandhi who had founded the Natal Indian Congress in South Africa and was struggling for the rights and privileges of Indians under the white Apartheid regime. Gandhi assured Ampthill in emphatic terms, “I am a loyal citizen of the British Empire” and avowed that he had nothing to do with the ‘extremists’ at home. Ampthill found the right instrument to uproot the ‘extremists’, and through Gokhale, persuaded Gandhi to return to India to take over the leadership of Congress. After the Ampthill-Gandhi-Gokhale parlour in London, the British spent money to bring Gandhi and his entourage back to India and plant him in Indian politics. Right from his arrival in India, the role of Gandhiji was to pull the legs of ‘extremist’ leaders and dub the patriotic revolutionaries as misguided youth. The peak of Gandhiji’s achievements was the throwing out of Netaji Subhas Chandra Bose from the Congress, forcing Netaji to leave the shores of the country and to take over the leadership of the Indian National Army founded by Rash Behari Bose in Japan. Though Netaji’s efforts to liberate India with the help of Japanese and Germans in the World War could not materialize and he himself had to disappear, the INA did give a crushing blow to the British Empire by giving rise to a mutiny in the Indian Army, Navy and Air Force under the inspiration of the soldiers of the Azad Hind Fauj and made the “empire where sun never set” crumble. Even after India attained independence due to the contribution of INA, Gandhiji and the Congress clandestinely took all the credit for Indian Independence as Netaji was taken a prisoner and moved to Siberia by the Russians. The Congress leaders did know the truth about the disappearance of Netaji, but they did not want to probe into it or even wish the return of Netaji to Motherland. Gandhiji wanted a pro-British moderate leader to be the Prime Minister and installed Pandit Jawaharlal Nehru instead of Sardar Vallabbhai Patel who was pro-nationalist and pro-Hindu and even enjoyed the full support of the Congress Party.

Dr. Hedgewar, had joined the Congress in Central Province under the leadership of Lokamanya Tilak in an attempt to create national awakening among the masses. He not only rose as a leader of the Congress in Central Province, but even courted imprisonment as a disciplined Congress volunteer. However, it did not take much time for him to realize that the Congress movement was drifting away from the high ideals set by leaders like Lokamanya Tilak and Aurobindo Ghosh. He foresaw that, under the leadership of Gandhi, instead of realizing the dream of a United India of patriotic citizens, the Congress would only promote fanatic Islamic communalism and vivisection of the Motherland. During the Khilafat Movement, he found that the Muslims, who had received the support of the Congress and Gandhi, were interested only restoring the position of Khalif of Turkey and were least interested in the freedom and integrity of the Indian Nation. Dr. Hedgewar, therefore, decided to awaken the Hindu society, who alone could save the most ancient Hindu Nation and preserve its freedom and integrity. He founded the Rashtriya Swayamsevak Sangh and decided to work at the grass-root level to spread the ideals of patriotism and nationalism among the common masses, not through public platforms, party politics and propaganda, but by making the Hindu youth meet every day under the shade of the Paramapavitra Bhagava Dwaja or the Ochre flag which has been the symbol of Hindu Nationalism since times immemorial, building up strong unity and brotherhood among the Hindus and creating a cadre of dedicated youth who sacrificed themselves at the altar of Mother Bharat as Her true volunteers,

 The RSS as the Rashtriya Swayamsevak Sangh has been popularly known, grew in leaps and bounds. Started as a small group of dedicated youngsters in Nagpur, it grew into an organization spreading its wings outside Maharashtra even during the lifetime of Doctor Hedgewar. When a winter camp of the RSS was taking place in Wardha, Mahatma Gandhi, accompanied by Mahadev Desai, made a visit to the Sangh camp on December 25, 1934, and admired the work of RSS in eradicating caste differences and uniting the Hindus under one banner.  Netaji Subhas Chandra Bose called on Dr. Hedgewar to discuss his plans before leaving the shores of the country, but Doctorji was at that time in his death bed and Netaji could not have any conversation with him. Under the leadership of Sri Madhav Sadashiv Golwalkar, a saintly successor of Dr. Hedgewar, the organization spread not only throughout the length and breadth of the country, but also among the Hindu Diaspora in the distant lands. The growth of the organization under the stewardship of Sri Guruji Golwalkar and its staunch opposition to the vivisection of the Motherland annoyed the Congress leaders who wanted to become rulers of the land even at the cost of partition. The partition of the country came with heavy bloodshed, butchering of lakhs of innocent Hindus including women and children in the part of the land that came to be known as Pakistan and mass exodus of Hindu refugees into Hindusthan. It was at this juncture that the assassination of Gandhi took place. The Congress leaders who were waiting for an opportunity to crush the pro-Hindu forces and leaders of the Hindu community who were dead against the partition of the land and the Muslim appeasement policy of the Congress found it an opportune moment to take on the Hindu leaders. The Rashtriya Swayamsevak Sangh and Hindu Maha Sabha were implicated in the Gandhi assassination and banned. Sri Guruji Golwalkar and even Swatantry Veer Vinayak Damodar Savarkar, the veteran freedom fighter who was sentenced to two life imprisonments by the British, were incarcerated.

 “Satyameva jayate”—‘Truth alone triumphs’—is the message of the great Rishis of this holy land of Bharatavarsha. Sri Guruji and Veer Savarkar were honourably acquitted by the courts of law and the ban on the organizations was lifted. After the lifting of the ban, when Sri Guruji went round the country, wherever he went, an ocean of humanity gave him a rousing welcome. The RSS organization grew like Hanuman before leaping across the ocean. The services of the brave Swayamsevaks of the Sangh in helping the valiant Indian soldiers on the battle front during the period of Pakistani and Chinese aggressions drew the admiration of the whole nation. Congress leaders like Sardar Vallabhbhai Patel, who was the Deputy Prime Minister, could not but praise the courage and spirit of sacrifice of the Swayamsevaks. Even Pandit Jawaharlal Nehru had to acknowledge the spirit of patriotism and discipline of the Swayamsevaks and invite them to join the army, police and para-military forces in a grand Republic Day Parade in the Nation’s capital. The services rendered by the self-less Swayamsevaks during the natural calamities and their yeoman service to the affected people irrespective of caste, creed and community distinctions drew the admiration of the whole nation. When Sri Guruji Golwalkar passed away, the then Prime Minister, Indira Gandhi did not fail to hail him as a great leader of the nation.

 However, during the period of Emergency declared in 1975 when dictatorship of Indira Gandhi was clamped on the nation, the patriotic organization of RSS once again came under dark cloud for its support to a great national leader like Jaya Prakash Narayan fighting against the corrupt regime of Indira and her coterie. The then Sarsanghchalak of RSS, Paramapoojaneeya Sri Balasaheb Deoras was incarcerated along with many national leaders like Morarji Desai and Atal Bihari Vajpayee. The RSS was also banned, but the dictatorial regime of Indira could not curtail the gigantic strength of the RSS. Responding to the call of Lok Sangharsh Samity set up by Jaya Prakash Narayan to oust the dictator from power, more than a lakh of Swayamsevaks and their family members including aged mothers and young daughters and sisters offered Satyagraha at all places from Kanyakumari to Kashmir and filled the jails. Even the police officers who had to arrest the volunteers and the jailors who had to keep them in the prisons could not but admire the discipline, dedication and devotion to Motherland on the part of the Swayamsevaks and families. Truth once again triumphed, the dictatorial regime of Indira was thrown out and the RSS once again emerged as a Phoenix.

 Attempts to crush the Hindu nationalist force once again after the pulling down of the dome built by the Muslim marauder Babur on the top of the Ram Temple at Rama Janma Bhoomi did not succeed and the anti-Hindu forces claiming themselves to be ‘Secularists’ to appease the minorities for their vote bank are incessantly baying for the blood of RSS and other allied Hindu organizations. The RSS today stands like the Himalayan Mountain with 35,000 branches spread all over the country and its branches in 55 countries, with lakhs of dedicated and highly qualified full time workers engaged in more than 1,50,000 service projects. For this dedicated band of workers, the Motherland is the Supreme Goddess and Her service alone is the greatest worship. Thousands of sadhus, sannyasins and spiritual leaders all over the world rally behind the RSS today and shower their blessings on the Swayamsevaks for whom the mantras for daily chanting are Bharat Mata ki jai and Vande Mataram.

 Today, the UPA Government of India, led by the Congress Party with a President of Italian origin, Sonia Gandhi, and a puppet Prime Minister, Manmohan Singh, with a coterie of thugs turned into politicians and holding cabinet berths and looting the nation to the tune of several lakhs of crores of rupees when the people of the country are suffering in utter poverty, famine and natural calamities all over the land, is trapped in internationally notorious scams like the 1.76 lakh Spectrum Scam, the CWG Scam and the Adarsh Housing Scam. International investigators have come out with revelation of 280 lakh crore of rupees of Indian black money hoarded in Swiss Banks out of which 20 lakh crores belong to politicians. In order to divert the attention of the people from these stark realities and also to gain the support of the so called minorities to keep themselves in power, the so called secular leaders in power have created a myth of Saffron Terrorism to terrify the minorities and turn them against the patriotic Hindus who are raising their voice against the corrupt regime. Even the dreaded terrorists and militants who attacked Indian Parliament, wrought havoc in Mumbai and other parts of the country and killed Indian soldiers and members of Para Military Forces in Jammu & Kashmir are given protection by the UPA Government and the order of the Supreme Court to execute a heinous criminal who was responsible for the death of innocent people is kept in abeyance, giving the criminal a royal treatment in the jail at the expense of the poor citizens of this nation, just because those in power do  not want to displease the minorities whose vote bank is sine qua non for their political survival. At the same time, in the name of Saffron terrorism, they do not hesitate to arrest Hindu spiritual leaders and torture them and force them to make confessions of attack on a mosque. Recently Rahul Gandhi, the self-appointed prince of the nation and heir apparent to the throne after Sonia Gandhi, compared RSS with a notorious Muslim terrorist outfit, SIMI, which is under ban.  Sri K.S. Sudharshan, former Sarsanghchalak of RSS, while condemning the attack on RSS, pointed out to the serious allegations against Sonia Gandhi about her real name, age, educational qualification, her connections with KGB and CIA and the mystery behind the death of former Prime Ministers, Indira Gandhi and Rajiv Gandhi which have been widely publicized in the internet and other media and evidences about which have been collected by responsible leaders like Dr. Subramaniam Swamy. Thanks to the internet, the whole literate world is today aware of these matters. Instead of instituting an enquiry into the allegations and clearing the name of Sonia if she is really innocent, the Congress goons have taken law into their hand and have indulged in attacks on RSS offices. The RSS had to organize a nationwide protest in which millions of Swayamsevaks participated to show to the goondas of the ruling party what will happen if the Swayamsevaks all over the country retaliate. Being disciplined and law abiding citizens not interested in creating any circumstance in which violence will erupt and innocent people will suffer, the RSS volunteers will not definitely answer in the language in which the goondas speak, but they know how a lion could defend itself when attacked by jackals. They will certainly not take everything lying down and will know how to confront the anti-social and anti-national forces.

 Now the task before the RSS organization is to go to the people and enlighten them about what is happening in the country, how the nation’s wealth is looted by a handful of political thugs and how the nation’s independence and sovereignty are put in peril by the compromise of the people in power with terrorist forces within the country and from outside. A national awakening is to be created throughout the country so that the anti-national and selfish forces are wiped out through a democratic process. If this task is not accomplished soon by peace-loving and patriotic volunteers of the Sangh on a war footing, the poor and downtrodden masses who are today on the verge of frustration and extinction will rise in a violent revolt like the French or Russian Revolution tomorrow and people in power will be wiped out in the way Queen Mary Antoinette, Louis XIV and the Czar of Russia were done away with. Mother India is a land of peace and bliss and it should not be turned into a land of war between the Divine and the Asuric forces endangering the lives of millions of innocent people. The spiritual leaders of the country should openly come out and speak boldly to the people about their task in purifying the nation of all the devilish forces. Great mahatmas like Mahayogi Sri Aurobindo and Yogi Ramsuratkumar have already predicted that during the decade beginning with 2010, Bharatavarsha will see a revolutionary change, Akhand Bharat will once again emerge and Bharat will once again become a powerful Hindu Rashtra. It is for the present day spiritual leaders of the land to see that this transformation takes place in their life time. Vande Mataram!



Founder and Trustee, Sri Bharatamata Gurukula Ashram &

Yogi Ramsuratkumar Indological Research Institute

Sri Guruji Golwalkar Hindu Resource Centre

Sister Nivedita Academy, Sri Bharatamata Mandir, Srinivasanagar, Krishnarajapuram, Bangalore 560 036

(Phone 080-25610935; Cell: 9448275935, e-mail: sadhu.rangarajan@gmail.com

Website: sribharatamatamandir.org )


RAJARAJAN – –The Emperor of the Three Worlds


–The Emperor of the Three Worlds




Sri Brihadeeswara Temple, A Thousand Year Old Temple popularly known as Tanjavur Peria Kovil or the Big Temple of Tanjore in Tamilnadu built by the great Chozha Emperor, Rajaraja, will be holding its Millennium Celebrations from September 22 to 26, 2010.  The Government will organize a five-day cultural festival involving thousands of artists to mark the millennium celebrations. A confluence of thousand folk artists from 75 troupes in Thanjavur will participate in cultural events to be held in the evenings from September 22 to 24 in venues on Big Temple premises, Rajarajan Manimandapam, Tholkappiar Sathukkam, Old TNHB quarters and Karandhai. The Tamil University of Tanjore will also hold a seminar on Rajaraja and the construction of the temple on the occasion of the Millennium Celebrations.


The construction of the temple was begun in 1003 A.D., and completed in 1009 A.D., during the reign of the renowned emperor Rajaraja. The unique archaeological marvel of the temple is that the Vimana of Brihadeeswara is 216 feet tall and the structure is in single stone dragged to the top through a temporary slope path from a long distance.


The Great Chozhas

“Rama built, with the aid of the monkeys, a causeway across the sea and then slew with great difficulty the king of Lanka by means of sharp-edged arrows. But Rama was excelled by this (King) whose powerful army crossed the ocean by ships and burnt up the King of Lanka”, proclaims the Tiruvalangadu plates, presenting a picturesque account of the invasion of Ceylon by Rajarajan, the greatest monarch of Southern India. At a time when Northern India was divided into weak and warring states, some of which were subjected to the ravages of Islamic invasions, there arose in the South, a mighty and powerful empire which brought the whole of Southern India, from Tungabhadra to Ceylon, under the ‘Tiger banner’ of the Chozha dynasty, and the great emperor who achieved this feat was Rajarajan, whose men-of-war, carrying the ‘Tiger-flag’ on their masts, sailed on the three waters. It is the good fortune of historians that this glorious emperor conceived the idea of prefixing to his inscriptions, a set historical introduction or prashasti, recounting in an ornate and poetic style of Tamil, the main achievements of his reign, and this practice was kept up by his successors.

The origin of the Chozhas is unknown. Parimelazhagar, the learned commentator of Tirukkural, considers the name as one of immemorial antiquity and renown. The earliest Chozha Kings of whom we have tangible evidence are those mentioned in Sangam literature. Karikalan and Kochengannan are the two outstanding rulers among them. Uraiyur was the capital of Chozhas during the Sangam age and Kaveripoompattinam or Puhar was a renowned sea-port and one of the few great cities of the time. The history of the Chozhas from the Sangam age to the accession of Vijayalaya in the second quarter of the ninth century is shrouded in darkness.

Glorious Accession

Vijayalaya, whose reign begins shortly before 850 A.D., is the founder of the dynasty in which Rajarajan was born. Vijayalaya, who was probably a vassal of the Pallavas, captured Thanjavur from Muttaraiyar chiefs, who were partisans of the Pandyas. Vijayalaya’s son Aditya I over threw the Pallava Aparajitavarman and brought Tondaimandalam under his sway in 890 A.D. Aditya was succeeded by Parantaka I, who was in turn followed by his two sons, Gandaraditya and Arinjaya. Sundara Chozha, son of Arinjaya, who succeeded to the throne, chose his known son Aditya II as the heir apparent. But Aditya fell as a victim to a conspiracy hatched by Uttama Chozha, son of Gandaraditya, who now forced Sundara Chozha to choose him as heir apparent. Though the people wanted Sundara Chozha’s younger son, Arumoli, the future Rajarajan, to succeed to the throne, Rajarajan was too good to accept the throne while his uncle wanted it. He chose to remain a yuvaraja till the end of Uttama Chozha’s reign which lasted for sixteen years.

Raja Kesari Arumolivarman, as he was known in the early years of his reign, came to the throne on some day in the month following 25th June, 985 A.D. He was the son of Sundara Chozha by Vanavan Mahadevi, and his star was Satabhishaj. With his accession to the throne began the glorious epoch of the Chozhas, and the thirty years of his reign constituted the formative period of a powerful and prosperous empire. The affection he lavished on his sister Kundavai, after whom he named one of his daughters, and the privileged position accorded to his grand-aunt, Sembian Mahadevi, the mother of Uttama Chozha, indicate that he was great and good man as well as a far-sighted ruler. His nobility and magnanimity stands out in remarkable contrast to the selfishness and mean-mindedness of his uncle, Uttama Chozha.

Career of Conquests

Soon after his accession to the throne, Rajarajan started a brilliant career of conquests and expansion of his kingdom. His immediate rivals in the south were the Cheras, Pandyas and Sinhalas, who were allied against the Chozhas. In the first lap of his southern expedition, Rajarajan overran the Chera Kingdom by defeating the Chera King, Bhaskara Ravi Varman Tiruvadi, in a war fought at Kandalur Salai, a coastal town of the Chera country. He then defeated his Pandya rival, Amarabhujangan, who was an ally of the Chera and annexed the Pandya territories. Mention about Rajarajan’s conquest of Madurai, Vizhinjam, Kollam, Kolla-desam and Kodungolur in different prashastis make it clear that he had sent more than one expedition against his adversaries, the Pandya and the Chera. Rajarajan also led an expedition against Udagai, a fortress in the Western Ghats in the region of Malai-nadu or Kuda-malai-nadu. He also established the Chatayam festival in the Chera country.

Rajarajan now turned his attention to Ceylon. The naval expedition against ‘Eezham’ (Ceylon) must have taken place during the reign of Mahinda V who came to the throne in 981 A.D. and was still ruling Ceylon at the time when Rajarajan’s son and successor, Rajendran invaded the island. On account of a military revolution which led to the ascendancy of Kerala and Kannata mercenaries in a large part of his kingdom, Mahinda has to take refuge in the inaccessible hill country in the south-east of Ceylon, called Rohana. Rajarajan, finding this as a right opportunity, invaded Ceylon and made himself the master of Northern Ceylon, which became a province (mandalam) under the name Mummudi-chozha-mandalam. One permanent result of the Chozha invasion was that Anuradhapura, the capital of Ceylon for over 1000 years, was finally destroyed by the armies of Rajarajan.

Chozha Capital of Ceylon

Polonnaruva , formerly a military out-post of the ancient capital, now became the capital under the Chozhas. It was renamed Jagannatha-Mangalam, after another title assumed by Rajarajan about the middle of his reign. Rajarajan signalized the Chozha occupation of Ceylon by the construction of a stone temple to Siva in Polonnaruva. This beautiful little Siva temple, constructed of granite and limestone which stands within the walled confines of the old city of Polonnaruva. Is among the few Hindu monuments of Ceylon, which are still in a good state of preservation; and “its architectural form seems at once to class it with the Hindu fanes of South India erected from the tenth to the twelfth centuries, of which the great temple of Tanjore is the finest and most elaborate exponent.” Rajarajan’s inscriptions have been found in Ceylon. An officer form the Chozha country by name Tali Kumaran built another temple called Rajarajeswara at Mahatitha (Mantota) which was also named Rajarajapura, and richly endowed the new temple.

After subjugating the southern kingdoms, Rajarajan turned his attention to the North-West. He conquered Gangapadi, Nolumbapadi and Tadigaipadi all of them in the Mysore country. But he could not advance far immediately, as the Western Chalukyas disputed this Chozha advance and Tailapa II gained a victory over the advancing Chozhas by defeating them. Within a few years after 992 A.D., Tailapa II died and was succeeded by Satyashraya on the Chalukya throne.

Intervention in Vengi

Satyashraya continued the aggressive policy of his father, his chief enemy being the rising Chozha power under Rajarajan who was establishing a stronghold on the eastern Deccan by active intervention in the affairs of the Vengi Kingdom. In Vengi, the King Danarnava was slain in a battle by the Telugu-Chozha chief, Jata-Chozha Bhima, probably a grandson of Chalukya Bhima II. Danarnava’s sons, Shaktivarman and Vimaladityan, sought refuge under Rajarajan. Bhima invaded Tondaimandalam and started a war against Rajarajan. But he was defeated in the war and taken prisoner. Rajarajan restored the Vengi Kingdom to Shaktivarman. He also gave his daughter, Kundavai, in marriage to Vimaladitya, brother of Shaktivarman. By the part he played in restoring order and putting an end to the long-drawn civil strife in that kingdom, Rajarajan was well justified in claiming to have conquered Vengi. However the political relation in which Vengi stood to the Chozha Empire under Rajarajan is best described as that of a protectorate.

 Subjugation of Western Chalukyas

 Unable to brook this extension of Chozha power into the Eastern Deccan, Shaktivarman invaded Vengi in 1006 A.D., his general Bayalanambi reducing the forts of Dhanyakataka and Yanamadala to ashes, and established himself in Chebrolu in the Guntur District. Acting on the; principle that attack is the best form of defence, Rajarajan ordered his son Rajendran to invade Western Chalukya Kingdom at the head of a strong army. Rajendran marched up to Donur in Bijapur district, captured Banavasi and a good part of the Raichur doab, and sacked Manyakheta, the Chalukya capital. At the same time another section of the army operating from Vengi, advanced on Kollipakkai (Kulpak) and captured its fortress. Shaktivarman was thus compelled to withdraw his forces from Vengi and only with difficulty he succeeded in freeing his country of the Chozha army, which retired behind the Tungabhadra with much booty, part of which went to the enrichment of the Tanjore temple.

Rajarajan later included in his conquests, Kalinga, whose King was enemy of the Eastern Chalukya Vimaladitya, who was Rajarajan’s son-in-law and successor of Shaktivarman. The last of the conquests, mentioned only in the latest inscriptions of Rajarajan, is that of the ’old islands of the sea numbering 12,000’—the Maldives. This naval conquest is sufficient indication that the navy which Rajendran used so effectively some years later, had been organized under his great father who stands in many ways in the same relation to  Rajendran as Philip of Macedon to Alexander the Great.

 In the closing years of his reign Rajarajan associated his son Rajendran with himself in the official administration. The formal recognition of Rajendran as heir apparent took place some time between the 27th March and 7th July 1012 A.D. Rajendran must have been twenty five years of age at that time.

Construction of Rajarajeswaram

The magnificent Shiva temple, Rajarajeswara at Tanjore, Completed in 1010 A.D., fittingly commemorates the glory of Rajarajan’s reign which came to an end with his death in 1014 A.D. It is the finest monument of a splendid period of South Indian history and the most beautiful specimen of Tamil architecture at its best. The temple is remarkable alike for its stupendous proportions and for the simplicity of its design.

The Vimana of this temple, which rises over the sanctum of a height of nearly 200 feet on a square base of about a hundred feet, dominates the whole structure. The boldly moulded Nandi, the simple and tasteful bas-reliefs and decorative motifs on the Vimana and the balustrades, the graceful sculptures in the niches on the sides of the Vimana and the fine chiselling which marks the entire work, including the lettering of the numerous inscriptions, are not equalled by anything known in South Indian architecture. Considerable engineering and architectural skill can be discerned in the construction of the temple, particularly in the work of transporting the huge blocks of granite over distances and in raising them to position. On the walls of the temple is engraved an account of Rajarajan’s exploits.

Service to the Sculptor

There is an interesting and popular story about the deep personal interest that the king evinced in the construction of the temple. It is said that one day, when the chief sthapati or the sculptor was deeply absorbed in chiselling the huge Nandi, Rajarajan went and stood by his side. The sthapati, thinking that it was his boy attendant standing by his side ordered him to prepare a pan (betel leaf with areca nut and lime). The King coolly accepted the order, folded a couple of betel leaves and handed it over to the sthapati who received it without seeing the hands that supplied them. Chewing the pan in his mouth, the sthapati started uttering words of praise, eulogizing the King who planned this unique monument. Later he asked his attendant to bring the spittoon near him. The King silently obeyed. When the sthapati raised his head after spitting the chewed betel leaves, he found to his utter surprises and shock, the Great emperor standing in front of him. He fell prostrate at the feet of the King with tears rolling down his cheeks and apologizing to the emperor, in a voice choked with emotion. The King, with a smiling face, lifted him up and consoled him by telling that it was a rare privilege for him to serve the great sthapati whose hands chiseled the sculptures of the magnificent temple.


A Generous Monarch

Rajarajan was not merely a great conqueror, but also a very able administrator. During his reign village assemblies and quasi-public corporations enjoyed complete autonomy, though their functioning was effectively supervised by the government. His powerful army and navy marked out Rajarajan as the greatest among the empire-builders of Southern India. Though he was a worshipper of Siva, he was tolerant of other religions. He made it a point to give clear expression to his general attitude to religion by including in the decorative motifs of the great Siva temple of Tanjore, themes form Vaishnavism and even Buddhism. He endowed and built some temples of Vishnu too. Besides, it is said that he granted a village to the Buddhist Vihara at Negapatam, constructed by Sri Mara Vijayottungavarman, the Sailendra King of Sri Vijaya and Kataha beyond the sea in the Malay Peninsula. Rajarajan had a number of wives, but only a few children. Though Loka-Mahadevi appears to have occupied the most important position among his queens, the mother of Rajendran, the heir apparent to the throne, was Tribhuvana Mahadevi. A happy and peaceful family life, free from political intrigues and conspiracies, contributed to the successful career of Rajarajan as a great conqueror and emperor.

Patron of Letters

Rajarajan was not merely a patron of art and architecture, but also of literature. Nambi Andar Nambi, the author who arranged the Shaiva Canon substantially in the form in which we now find it, was a contemporary of Rajarajan. He compiled in an abbreviated form, the stories of 63 Nayanmars, under the name Tiruttondattogai. Rajarajan himself was the subject of two works, a drama entitled Rajarajesvara-natakam which was to be enacted in the Tanjore temple during festivals, and a Kavya entitled Rajarajavijayam to be read in the temple of Tiruppundurutti. While the former was a dramatic representation of the construction of the great temple at Tanjore, the latter was a quasi-historical poem treating of Rajarajan’s reign.

Mission to China

During the close of his reign, Rajarajan sent a mission to China to take advantage to the opportunities extended by the Sung Government to foreign traders. The annuals of the Sung Dynasty record that the first mission to China from  Chu-lieu (Chozha) reached the country in A.D.1015 and state that the king of their country was Lo-ts’a-lo-ts’a (Rajaraja). The second mission was sent by his son Shi-lo-lo-cha yin-to-lo-chu-lo (Sri Raja Indra Chozha) in 1033 A.D. and a third by Kulottunga in 1077 A.D.

Immortal Fame

If names are the music of history, Rajarajan greatly indulged his taste for this music. He also sought to make these names current coin by attaching them to new foundations or substituting them for old ones. Among his many titles, one is the “Emperor of the Three Worlds” which indicates the vast sway of the Chozha Empire. Like Samudragupta he handed over to his illustrious successor, Rajendran, a great and grand empire which the later expanded further into the greatest Hindu Empire of his time. As long as the sky-scraping tower of the Brihadeeswara temple of Tanjore links heaven and earth, and the holy Kaveri, “the river which brings to the earth, in the guise of water, the nectar obtained by the gods after churning the ocean of milk” flows through the land of the Tamils, the name and fame of Rajarajan will remain engraved in golden letters in the annuals of Indian History.

{From Saga of Adventure—Kings and Emperors of Bharatavarsha by Sadhu Prof. V. Rangarajan}