Indira Gandhi

Indira Priyadarsini Gandhi (November 19, 1917 – October 31, 1984) was Prime Minister of India from January 19, 1966 to March 24, 1977, and again from January 14, 1980 until her assassination on October 31, 1984.

Daughter of India’s first Prime Minister, Jawaharlal Nehru, and mother of another, Rajiv Gandhi, Indira Gandhi was one of India’s most remarkable political leaders after independence. She took the surname Gandhi when she married Feroze Gandhi.

Early Years

The Nehru family can trace their ancestry to the Brahmins of Jammu and Kashmir and Delhi. Indira’s grandfather Motilal Nehru was a wealthy barrister of Allahabad in Uttar Pradesh. Nehru was one of the most prominent members of the Indian National Congress in pre-Gandhi times and would go on to author the Nehru Report, the people’s choice for a future Indian system of government as opposed to the British system. Her father Jawaharlal Nehru was a well-educated lawyer and was a popular leader of the Indian Independence Movement. Indira was born on the 19 November 1917 to Mr. Jawaharlal Nehru and his young wife Kamala Nehru; at this juncture, Nehru entered the independence movement with Mahatma Gandhi.

Growing up in the sole care of her mother, who was sick and alienated from the Nehru household, Indira developed strong protective instincts and a loner personality. Her grandfather and father continually being enmeshed in national politics also made mixing with her peers difficult. She had conflicts with her father’s sisters, including Vijayalakshmi Pandit, and these continued into the political world.

Indira created the Vanara Sena movement for young girls and boys which played a small but notable role in the Indian Independence Movement, conducting protests and flag marches, as well as helping Congress politicians circulate sensitive publications and banned materials. In an often-told story, she smuggled out from her father’s police-watched house an important document in her schoolbag that outlined plans for a major revolutionary initiative in the early 1930s.

When India’s first general election approached in 1951, Gandhi managed the campaigns of both Nehru and her husband, who was contesting the constituency of Rae Bareilly. Feroze had not consulted Nehru on his choice to run, and even though he was elected, he opted to live in a separate house in Delhi. Feroze quickly developed a reputation for being a fighter against corruption by exposing a major scandal in the nationalized insurance industry, resulting in the resignation of the Finance Minister, a Nehru aide.

At the height of the tension, Gandhi and her husband separated. However, in 1958, shortly after re-election, Feroze suffered a heart attack, which dramatically healed their broken marriage. At his side to help him recuperate in Kashmir, their family grew closer. But Feroze died on September 8, 1960, while Gandhi was abroad with Nehru on a foreign visit.

Rise to Power

During 1959 and 1960, Gandhi ran for and was elected the President of the Indian National Congress. Her term of office was uneventful. She also acted as her father’s chief of staff. Nehru was known as a vocal opponent of nepotism, and she did not contest a seat in the 1962 elections.

Nehru died on May 24, 1964, and Gandhi, at the urgings of the new Prime Minister Lal Bahadur Shastri, contested elections and joined the Government, being immediately appointed Minister for Information and Broadcasting. She went to Madras when the riots over Hindi becoming the national language broke out in non-Hindi speaking states of the south. There she spoke to government officials, soothed the anger of community leaders and supervised reconstruction efforts for the affected areas. Shastri and senior Ministers were embarrassed, owing to their lack of such initiative. Minister Gandhi’s actions were probably not directly aimed at Shastri or her own political elevation. She reportedly lacked interest in the day-to-day functioning of her Ministry, but was media-savvy and adept at the art of politics and image-making.

When the Indo-Pakistani War of 1965 broke out, Gandhi was vacationing in the border region of Srinagar. Although warned by the Army that Pakistani insurgents had penetrated very close to the city, she refused to relocate to Jammu or Delhi. She rallied local government and welcomed media attention, in effect reassuring the nation. Shastri died in Tashkent, hours after signing the peace agreement with Pakistan’s Ayub Khan, mediated by the Soviets.

Shastri had been a candidate of consensus, bridging the left-right gap and staving off the popular conservative Morarji Desai. Gandhi was the candidate of the ‘Syndicate’, regional power brokers of immense influence, who thought that she would be easily led. Searching for explanations for this disastrous miscalculation many years later, the then Congress President K. Kamaraj made the strange claim that he had made a personal vow to Nehru to make Gandhi Prime Minister at any cost’.

With the backing of the Syndicate, in a vote of the Congress Parliamentary Party, Gandhi beat Morarji Desai by 355 votes to 169 to become the fifth Prime Minister of India and the first woman to hold that position.

Operation Blue Star and Assassination

Gandhi’s later years were bedevilled with problems in Punjab. In September 1981, Bhindranwale was arrested in Amritsar, but was released twenty five days later due to lack of evidence. After his release, he relocated himself from his headquarters at Mehta Chowk to Guru Nanak Niwas within the Golden Temple precincts.

Disturbed by the spread of militancy by Bhindranwale’s group, Gandhi ordered the Army to storm the Golden Temple to remove Bhindranwale and his followers on June 3, 1984. Thousands of innocent Sikh pilgrims were killed in the process, leading to widespread anger over the desecration of Sikhism’s holiest shrine. The disregard for the thousands of civilians within the temple and excessive use of military force has remained a source of great controversy to this day.

In response to this desecration of the Golden Temple, on October 31, 1984, two of Indira Gandhi’s Sikh bodyguards Satwant Singh and Beant Singh assassinated her in the garden of the Prime Minister’s Residence at No. 1, Safdarjung Road in New Delhi. As she was walking to be interviewed by the British actor Peter Ustinov filming a documentary for Irish television, she passed a wicket gate, guarded by Satwant Singh and Beant Singh, where they proceeded to open fire with their semiautomatic machine pistols before being shot themselves by other bodyguards. One bodyguard was killed and the other wounded. Ghandi died on her way to the hospital, in her official car, but was not declared dead until many hours later.

Indira Gandhi was cremated on November 3, near Raj Ghat and the place was called Shakti Sthal.

Tags: Indira Gandhi, Jawaharlal Nehru, prime minister of india, rajiv gandhi

Chaitanya Mahaprabhu

Chaitanya Mahaprabhu (1486 - 1534), was an ascetic Vaishnava monk and social reformer in 16th century Bengal, (present-day West Bengal and Bangladesh) and Orissa, India. Chaitanya was a notable proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to Krishna/God) based on the philosophy of the Bhagavata Purana and Bhagavad Gita. Specifically he worshipped the forms of Radha and Krishna and popularised the chanting of the Hare Krishna mantra. His line of followers, known as Gaudiya Vaishnavas, revere him as an avatar of Krishna in the mood of Radharani who was prophesised to appear in the later verses of the Bhagavata Purana.

He was also sometimes referred to by the names Gaura (Sanskrit for “the fair / golden one”) due to his light skin complexion, and Nimai due to his being born underneath a Neem tree. There are numerous biographies available from the time giving details of Chaitanya’s life, the most prominent ones being the Chaitanya Charitamrita of Krishnadasa Kaviraja Goswami and the earlier Chaitanya Bhagavata of Vrindavana Dasa Thakura (both originally written in the Bengali language but now widely available in English and other languages) and the Chaitanya Mangala, written by Lochana Dasa Thakura.

Chaitanya’s Life

According to the biography, Chaitanya Charitamrita, Nimai was born on the full moon night of February 18th 1486 at the time of a lunar eclipse. His parents named him ‘Visvambhar’ - he was the second son of Jagannath Mishra and his wife Sachi Devi who lived in the town of Navadvipa in Nadiya, West Bengal. Chaitanya’s ancestry is a contentious issue between the people of Orissa and West Bengal with Chaitanya having family roots in Jajpur, Orissa, from where his grandfather, Madhukar Mishra had emigrated to nearby Bengal.

In his youth, Chaitanya was primarily known as an erudite scholar, whose learning and skills in argumentation in his locality were second to none. A number of stories also exist telling of Chaitanya’s apparent attraction to the chanting and singing of Krishna’s names from a very young age, but largely this was perceived as being secondary to his interest in acquiring knowledge and studying Sanskrit. When traveling to Gaya to perform the shraddha ceremony for his departed father Chaitanya met his guru, the ascetic Ishvara Puri, from whom he received initiation with the Gopala Krishna mantra. This meeting was to mark a significant change in Mahaprabhu’s outlook and upon his return to Bengal the local Vaishnavas, headed by Advaita Acharya, were stunned at his external sudden ‘change of heart’ (from ’scholar’ to ‘devotee’) and soon Chaitanya became the eminent leader of their Vaishnava group within Nadiya.

After leaving Bengal and receiving entrance into the sannyasa order by Keshava Bharati, Chaitanya journeyed throughout the length and breadth of India for several years, chanting the names of Krishna constantly. He spent the last 24 years of his life in Puri, Orissa, the great temple city of Jagannath. The king of Orissa, Maharaja Prataparudra, regarded him as Krishna incarnate and was an enthusiastic patron and devotee of Chaitanya’s sankirtan party. It was during these years that Chaitanya is believed by his followers to have sank deep into various meditational trances (samadhi) and performed pastimes of divine ecstasy (bhakti).

Chaitanya’s Tradition

Despite having been initiated in the Madhvacharya tradition, Chaitanya’s philosophy is sometimes regarded as a tradition of his own within the Vaishnava framework - having some marked differences with the practices and the theology of other followers of Madhvacharya.

Chaitanya Mahaprabhu is not known to have written anything himself except for a series of verses known as the Siksastaka, “eight verses of instruction” which he spoke were recorded by one of his close colleagues. The eight verses created by Mahaprabhu are considered to contain the complete philosophy of Gaudiya Vaishnavism in condensed form. Chaitanya requested a select few among his followers (who later came to be known as the Six Gosvamis of Vrindavan) to systematically present the theology of bhakti he had taught to them in their own writings. The six saints and theologians were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami, a nephew of brothers Rupa and Sanatana. These individuals were responsible for systematizing Gaudiya Vaishnava Theology.

Narottama Dasa Thakur, Srinivasa Acarya and Syamananda Pandit were among the stalwarts of the second generation of Gaudiya Vaishnavism. Having studied under Jiva Goswami, they were instrumental in propagating the teachings of the Goswamis throughout Bengal, Orissa and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga Narayan Chakravarti, were also eminent teachers in their own right.

Cultural Legacy

In addition to his deep influences on Hinduism (some contend that Hinduism in Bengal might have been eradicated but for him), Chaitanya’s cultural legacy in Bengal remains deep, with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Bengal, different from the more well known 19th century Bengal Renaissance. Salimullah Khan, a noted linguist, maintains, “Sixteenth century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of ‘humanity’ that came into fruition is contemporaneous with that of Europe”. Chaitanya also influenced the Baul movement of Bengal, which some say was established by the son of his close friend Nityananda and is credited with locating a fragment of the lost scripture, Brahma Samhita.

Tags: bengal, chaitany mahaprabhu, nadia

William Shakespeare

William Shakespeare (baptised 26 April 1564 – 23 April 1616) was an English poet and playwright, widely regarded as the greatest writer in the English language and the world’s preeminent dramatist. He is often called England’s national poet and the “Bard of Avon” (or simply “The Bard”). His surviving works consist of 38 plays, 154 sonnets, two long narrative poems, and several other poems. His plays have been translated into every major living language, and are performed more often than those of any other playwright.

Shakespeare was born and raised in Stratford-upon-Avon. At the age of 18 he married Anne Hathaway, who bore him three children: Susanna, and twins Hamnet and Judith. Between 1585 and 1592 he began a successful career in London as an actor, writer, and part owner of the playing company the Lord Chamberlain’s Men, later known as the King’s Men. He appears to have retired to Stratford around 1613, where he died three years later. Few records of Shakespeare’s private life survive, and there has been considerable speculation about such matters as his sexuality, religious beliefs, and whether the works attributed to him were written by others.

Shakespeare produced most of his known work between 1590 and 1613. His early plays were mainly comedies and histories, genres he raised to the peak of sophistication and artistry by the end of the sixteenth century. Next he wrote mainly tragedies until about 1608, including Hamlet, King Lear, and Macbeth, considered some of the finest examples in the English language. In his last phase, he wrote tragicomedies, also known as romances, and collaborated with other playwrights. Many of his plays were published in editions of varying quality and accuracy during his lifetime, and in 1623 two of his former theatrical colleagues published the First Folio, a collected edition of his dramatic works that included all but two of the plays now recognised as Shakespeare’s.

Shakespeare was a respected poet and playwright in his own day, but his reputation did not rise to its present heights until the nineteenth century. The Romantics, in particular, acclaimed Shakespeare’s genius, and the Victorians hero-worshipped Shakespeare with a reverence that George Bernard Shaw called “bardolatry”.[4] In the twentieth century, his work was repeatedly adopted and rediscovered by new movements in scholarship and performance. His plays remain highly popular today and are consistently performed and reinterpreted in diverse cultural and political contexts throughout the world.

Early life

William Shakespeare was the son of John Shakespeare, a successful glover and alderman originally from Snitterfield, and Mary Arden, the daughter of an affluent landowning farmer. He was born in Stratford-upon-Avon and baptised on 26 April 1564. His unknown birthday is traditionally observed on 23 April, St George’s Day. This date, which can be traced back to an eighteenth-century scholar’s mistake, has proved appealing because Shakespeare died on 23 April 1616. He was the third child of eight and the eldest surviving son.

Although no attendance records for the period survive, most biographers agree that Shakespeare was educated at the King’s New School in Stratford, a free school chartered in 1553, about a quarter of a mile from his home. Grammar schools varied in quality during the Elizabethan era, but the curriculum was dictated by law throughout England, and the school would have provided an intensive education in Latin grammar and the classics. At the age of 18, Shakespeare married the 26-year-old Anne Hathaway. The consistory court of the Diocese of Worcester issued a marriage licence on 27 November 1582. Two of Hathaway’s neighbours posted bonds the next day as surety that there were no impediments to the marriage. The couple may have arranged the ceremony in some haste, since the Worcester chancellor allowed the marriage banns to be read once instead of the usual three times. Anne’s pregnancy could have been the reason for this. Six months after the marriage, she gave birth to a daughter, Susanna, who was baptised on 26 May 1583. Twins, son Hamnet and daughter Judith, followed almost two years later and were baptised on 2 February 1585.[16] Hamnet died of unknown causes at the age of 11 and was buried on 11 August 1596.

After the birth of the twins, there are few historical traces of Shakespeare until he is mentioned as part of the London theatre scene in 1592. Because of this gap, scholars refer to the years between 1585 and 1592 as Shakespeare’s “lost years”. Biographers attempting to account for this period have reported many apocryphal stories. Nicholas Rowe, Shakespeare’s first biographer, recounted a Stratford legend that Shakespeare fled the town for London to escape prosecution for deer poaching. Another eighteenth-century story has Shakespeare starting his theatrical career minding the horses of theatre patrons in London. John Aubrey reported that Shakespeare had been a country schoolmaster. Some twentieth-century scholars have suggested that Shakespeare may have been employed as a schoolmaster by Alexander Hoghton of Lancashire, a Catholic landowner who named a certain “William Shakeshafte” in his will. No evidence substantiates such stories other than hearsay collected after his death.

London and theatrical career

It is not known exactly when Shakespeare began writing, but contemporary allusions and records of performances show that several of his plays were on the London stage by 1592. He was well enough known in London by then to be attacked in print by the playwright Robert Greene:

…there is an upstart Crow, beautified with our feathers, that with his Tiger’s heart wrapped in a Player’s hide, supposes he is as well able to bombast out a blank verse as the best of you: and being an absolute Johannes factotum, is in his own conceit the only Shake-scene in a country.

Scholars differ on the exact meaning of these words,[26] but most agree that Greene is accusing Shakespeare of reaching above his rank in trying to match university-educated writers, such as Christopher Marlowe, Thomas Nashe and Greene himself.The italicised phrase parodying the line “Oh, tiger’s heart wrapped in a woman’s hide” from Shakespeare’s Henry VI, part 3, along with the pun “Shake-scene”, identifies Shakespeare as Greene’s target.

“All the world’s a stage,

and all the men and women merely players:

they have their exits and their entrances;

and one man in his time plays many parts…”
As You Like It, Act II, Scene 7, 139–42.

Greene’s attack is the first recorded mention of Shakespeare’s career in the theatre. Biographers suggest that his career may have begun any time from the mid-1580s to just before Greene’s remarks. From 1594, Shakespeare’s plays were performed only by the Lord Chamberlain’s Men, a company owned by a group of players, including Shakespeare, that soon became the leading playing company in London. After the death of Queen Elizabeth in 1603, the company was awarded a royal patent by the new king, James I, and changed its name to the King’s Men.

In 1599, a partnership of company members built their own theatre on the south bank of the Thames, which they called the Globe. In 1608, the partnership also took over the Blackfriars indoor theatre. Records of Shakespeare’s property purchases and investments indicate that the company made him a wealthy man. In 1597, he bought the second-largest house in Stratford, New Place, and in 1605, he invested in a share of the parish tithes in Stratford.

Some of Shakespeare’s plays were published in quarto editions from 1594. By 1598, his name had become a selling point and began to appear on the title pages. Shakespeare continued to act in his own and other plays after his success as a playwright. The 1616 edition of Ben Jonson’s Works names him on the cast lists for Every Man in His Humour (1598) and Sejanus, His Fall (1603). The absence of his name from the 1605 cast list for Jonson’s Volpone is taken by some scholars as a sign that his acting career was nearing its end. The First Folio of 1623, however, lists Shakespeare as one of “the Principal Actors in all these Plays”, some of which were first staged after Volpone, although we cannot know for certain what roles he played. In 1610, John Davies of Hereford wrote that “good Will” played “kingly” roles. In 1709, Rowe passed down a tradition that Shakespeare played the ghost of Hamlet’s father. Later traditions maintain that he also played Adam in As You Like It and the Chorus in Henry V, though scholars doubt the sources of the information.

Shakespeare divided his time between London and Stratford during his career. In 1596, the year before he bought New Place as his family home in Stratford, Shakespeare was living in the parish of St. Helen’s, Bishopsgate, north of the River Thames. He moved across the river to Southwark by 1599, the year his company constructed the Globe Theatre there. By 1604, he had moved north of the river again, to an area north of St Paul’s Cathedral with many fine houses. There he rented rooms from a French Huguenot called Christopher Mountjoy, a maker of ladies’ wigs and other headgear.

Later years and death

After 1606–1607, Shakespeare wrote fewer plays, and none are attributed to him after 1613. His last three plays were collaborations, probably with John Fletcher, who succeeded him as the house playwright for the King’s Men.

Rowe was the first biographer to pass down the tradition that Shakespeare retired to Stratford some years before his death; but retirement from all work was uncommon at that time, and Shakespeare continued to visit London. In 1612, he was called as a witness in a court case concerning the marriage settlement of Mountjoy’s daughter, Mary. In March 1613, he bought a gatehouse in the Blackfriars priory; and from November 1614, he was in London for several weeks with his son-in-law, John Hall.

Shakespeare died on 23 April 1616, and was survived by his wife and two daughters. Susanna had married a physician, John Hall, in 1607, and Judith had married Thomas Quiney, a vintner, two months before Shakespeare’s death.

Good frend for Iesvs sake forbeare,

To digg the dvst encloased heare.

Blest be ye man yt spares thes stones,

And cvrst be he yt moves my bones.
Inscription on Shakespeare’s grave

In his will, Shakespeare left the bulk of his large estate to his elder daughter Susanna. The terms instructed that she pass it down intact to “the first son of her body”. The Quineys had three children, all of whom died without marrying. The Halls had one child, Elizabeth, who married twice but died without children in 1670, ending Shakespeare’s direct line. Shakespeare’s will scarcely mentions his wife, Anne, who was probably entitled to one third of his estate automatically. He did make a point, however, of leaving her “my second best bed”, a bequest that has led to much speculation. Some scholars see the bequest as an insult to Anne, whereas others believe that the second-best bed would have been the matrimonial bed and therefore rich in significance.

Shakespeare was buried in the chancel of the Holy Trinity Church two days after his death. Sometime before 1623, a monument was erected in his memory on the north wall, with a half-effigy of him in the act of writing. Its plaque compares him to Nestor, Socrates, and Virgil. A stone slab covering his grave is inscribed with a curse against moving his bones.

Plays

Scholars have often noted four periods in Shakespeare’s writing career. Until the mid-1590s, he wrote mainly comedies influenced by Roman and Italian models and history plays in the popular chronicle tradition. His second period began in about 1595 with the tragedy Romeo and Juliet and ended with the tragedy of Julius Caesar in 1599. During this time, he wrote what are considered his greatest comedies and histories. From about 1600 to about 1608, his “tragic period”, Shakespeare wrote mostly tragedies, and from about 1608 to 1613, mainly tragicomedies, also called romances.

The first recorded works of Shakespeare are Richard III and the three parts of Henry VI, written in the early 1590s during a vogue for historical drama. Shakespeare’s plays are difficult to date, however, and studies of the texts suggest that Titus Andronicus, The Comedy of Errors, The Taming of the Shrew and Two Gentlemen of Verona may also belong to Shakespeare’s earliest period. His first histories, which draw heavily on the 1587 edition of Raphael Holinshed’s Chronicles of England, Scotland, and Ireland, dramatise the destructive results of weak or corrupt rule and have been interpreted as a justification for the origins of the Tudor dynasty. Their composition was influenced by the works of other Elizabethan dramatists, especially Thomas Kyd and Christopher Marlowe, by the traditions of medieval drama, and by the plays of Seneca. The Comedy of Errors was also based on classical models; but no source for the The Taming of the Shrew has been found, though it is related to a separate play of the same name and may have derived from a folk story. Like Two Gentlemen of Verona, in which two friends appear to approve of rape, the Shrew’s story of the taming of a woman’s independent spirit by a man sometimes troubles modern critics and directors.

Shakespeare’s early classical and Italianate comedies, containing tight double plots and precise comic sequences, give way in the mid-1590s to the romantic atmosphere of his greatest comedies. A Midsummer Night’s Dream is a witty mixture of romance, fairy magic, and comic low-life scenes. Shakespeare’s next comedy, the equally romantic The Merchant of Venice, contains a portrayal of the vengeful Jewish moneylender Shylock which reflected Elizabethan views but may appear prejudiced to modern audiences. The wit and wordplay of Much Ado About Nothing, the charming rural setting of As You Like It, and the lively merrymaking of Twelfth Night complete Shakespeare’s sequence of great comedies. After the lyrical Richard II, written almost entirely in verse, Shakespeare introduced prose comedy into the histories of the late 1590s, Henry IV, parts 1 and 2, and Henry V. His characters become more complex and tender as he switches deftly between comic and serious scenes, prose and poetry, and achieves the narrative variety of his mature work. This period begins and ends with two tragedies: Romeo and Juliet, the famous romantic tragedy of sexually charged adolescence, love, and death; and Julius Caesar—based on Sir Thomas North’s 1579 translation of Plutarch’s Parallel Lives—which introduced a new kind of drama. According to Shakespearean scholar James Shapiro, in Julius Caesar “the various strands of politics, character, inwardness, contemporary events, even Shakespeare’s own reflections on the act of writing, began to infuse each other”.

Shakespeare’s so-called “tragic period” lasted from about 1600 to 1608, though he also wrote the so-called “problem plays” Measure for Measure, Troilus and Cressida, and All’s Well That Ends Well during this time and had written tragedies before. Many critics believe that Shakespeare’s greatest tragedies represent the peak of his art. The hero of the first, Hamlet, has probably been more discussed than any other Shakespearean character, especially for his famous soliloquy “To be or not to be; that is the question.” Unlike the introverted Hamlet, whose fatal flaw is hesitation, the heroes of the tragedies that followed, Othello and King Lear, are undone by hasty errors of judgement. The plots of Shakespeare’s tragedies often hinge on such fatal errors or flaws, which overturn order and destroy the hero and those he loves. In Othello, the villain Iago stokes Othello’s sexual jealousy to the point where he murders the innocent wife who loves him. In King Lear, the old king commits the tragic error of giving up his powers, initiating the events which lead to the murder of his daughter and the torture and blinding of the Earl of Gloucester. According to the critic Frank Kermode, “the play offers neither its good characters nor its audience any relief from its cruelty”. In Macbeth, the shortest and most compressed of Shakespeare’s tragedies, uncontrollable ambition incites Macbeth and his wife, Lady Macbeth, to murder the rightful king and usurp the throne, until their own guilt destroys them in turn. In this play, Shakespeare adds a supernatural element to the tragic structure. His last major tragedies, Antony and Cleopatra and Coriolanus, contain some of Shakespeare’s finest poetry and were considered his most successful tragedies by the poet and critic T. S. Eliot.

In his final period, Shakespeare turned to romance or tragicomedy and completed three more major plays: Cymbeline, The Winter’s Tale and The Tempest, as well as the collaboration, Pericles, Prince of Tyre. Less bleak than the tragedies, these four plays are graver in tone than the comedies of the 1590s, but they end with reconciliation and the forgiveness of potentially tragic errors. Some commentators have seen this change in mood as evidence of a more serene view of life on Shakespeare’s part, but it may merely reflect the theatrical fashion of the day. Shakespeare collaborated on two further surviving plays, Henry VIII and The Two Noble Kinsmen, probably with John Fletcher.

Performances

It is not clear for which companies Shakespeare wrote his early plays. The title page of the 1594 edition of Titus Andronicus reveals that the play had been acted by three different troupes. After the plagues of 1592–3, Shakespeare’s plays were performed by his own company at The Theatre and the Curtain in Shoreditch, north of the Thames. Londoners flocked there to see the first part of Henry IV, Leonard Digges recording, “Let but Falstaff come, Hal, Poins, the rest…and you scarce shall have a room”. When the company found themselves in dispute with their landlord, they pulled The Theatre down and used the timbers to construct the Globe Theatre, the first playhouse built by actors for actors, on the south bank of the Thames at Southwark. The Globe opened in autumn 1599, with Julius Caesar one of the first plays staged. Most of Shakespeare’s greatest post-1599 plays were written for the Globe, including Hamlet, Othello and King Lear.

After the Lord Chamberlain’s Men were renamed the King’s Men in 1603, they entered a special relationship with the new King James. Although the performance records are patchy, the King’s Men performed seven of Shakespeare’s plays at court between 1 November 1604 and 31 October 1605, including two performances of The Merchant of Venice. After 1608, they performed at the indoor Blackfriars Theatre during the winter and the Globe during the summer. The indoor setting, combined with the Jacobean fashion for lavishly staged masques, allowed Shakespeare to introduce more elaborate stage devices. In Cymbeline, for example, Jupiter descends “in thunder and lightning, sitting upon an eagle: he throws a thunderbolt. The ghosts fall on their knees.”

The actors in Shakespeare’s company included the famous Richard Burbage, William Kempe, Henry Condell and John Heminges. Burbage played the leading role in the first performances of many of Shakespeare’s plays, including Richard III, Hamlet, Othello, and King Lear. The popular comic actor Will Kempe played the servant Peter in Romeo and Juliet and Dogberry in Much Ado About Nothing, among other characters. He was replaced around the turn of the sixteenth century by Robert Armin, who played roles such as Touchstone in As You Like It and the fool in King Lear. In 1613, Sir Henry Wotton recorded that Henry VIII “was set forth with many extraordinary circumstances of pomp and ceremony”. On 29 June, however, a cannon set fire to the thatch of the Globe and burned the theatre to the ground, an event which pinpoints the date of a Shakespeare play with rare precision.

In 1623, John Heminges and Henry Condell, two of Shakespeare’s friends from the King’s Men, published the First Folio, a collected edition of Shakespeare’s plays. It contained 36 texts, including 18 printed for the first time. Many of the plays had already appeared in quarto versions—flimsy books made from sheets of paper folded twice to make four leaves. No evidence suggests that Shakespeare approved these editions, which the First Folio describes as “stol’n and surreptitious copies”. Alfred Pollard termed some of them “bad quartos” because of their adapted, paraphrased or garbled texts, which may in places have been reconstructed from memory. Where several versions of a play survive, each differs from the other. The differences may stem from copying or printing errors, from notes by actors or audience members, or from Shakespeare’s own papers. In some cases, for example Hamlet, Troilus and Cressida and Othello, Shakespeare could have revised texts between the quarto and folio editions. The folio version of King Lear is so different from the 1608 quarto that the Oxford Shakespeare prints them both, since they cannot be conflated without confusion.

Poems

In 1593 and 1594, when the theatres were closed because of plague, Shakespeare published two narrative poems on erotic themes, Venus and Adonis and The Rape of Lucrece. He dedicated them to Henry Wriothesley, earl of Southampton. In Venus and Adonis, an innocent Adonis rejects the sexual advances of Venus; while in The Rape of Lucrece, the virtuous wife Lucrece is raped by the lustful Tarquin. Influenced by Ovid’s Metamorphoses, the poems show the guilt and moral confusion that result from uncontrolled lust. Both proved popular and were often reprinted during Shakespeare’s lifetime. A third narrative poem, A Lover’s Complaint, in which a young woman laments her seduction by a persuasive suitor, was printed in the first edition of the Sonnets in 1609. Most scholars now accept that Shakespeare wrote A Lover’s Complaint. Critics consider that its fine qualities are marred by leaden effects. The Phoenix and the Turtle, printed in Robert Chester’s 1601 Love’s Martyr, mourns the deaths of the legendary phoenix and his lover, the faithful turtle dove. In 1599, two early drafts of sonnets 138 and 144 appeared in The Passionate Pilgrim, published under Shakespeare’s name but without his permission.

Sonnets

“Shall I compare thee to a summer’s day?

Thou art more lovely and more temperate…”
Lines from Shakespeare’s Sonnet 18.

Published in 1609, the Sonnets were the last of Shakespeare’s non-dramatic works to be printed. Scholars are not certain when each of the 154 sonnets was composed, but evidence suggests that Shakespeare wrote sonnets throughout his career for a private readership. Even before the two unauthorised sonnets appeared in The Passionate Pilgrim in 1599, Francis Meres had referred in 1598 to Shakespeare’s “sugred Sonnets among his private friends”. Few analysts believe that the published collection follows Shakespeare’s intended sequence. He seems to have planned two contrasting series: one about uncontrollable lust for a married woman of dark complexion (the “dark lady”), and one about conflicted love for a fair young man (the “fair youth”). It remains unclear if these figures represent real individuals, or if the authorial “I” who addresses them represents Shakespeare himself, though Wordsworth believed that with the sonnets “Shakespeare unlocked his heart”. The 1609 edition was dedicated to a “Mr. W.H.”, credited as “the only begetter” of the poems. It is not known whether this was written by Shakespeare himself or by the publisher, Thomas Thorpe, whose initials appear at the foot of the dedication page; nor is it known who Mr. W.H. was, despite numerous theories, or whether Shakespeare even authorised the publication. Critics praise the Sonnets as a profound meditation on the nature of love, sexual passion, procreation, death, and time.

Style

Shakespeare’s first plays were written in the conventional style of the day. He wrote them in a stylised language that does not always spring naturally from the needs of the characters or the drama. The poetry depends on extended, sometimes elaborate metaphors and conceits, and the language is often rhetorical—written for actors to declaim rather than speak. The grand speeches in Titus Andronicus, in the view of some critics, often hold up the action, for example; and the verse in Two Gentlemen of Verona has been described as stilted.

Soon, however, Shakespeare began to adapt the traditional styles to his own purposes. The opening soliloquy of Richard III has its roots in the self-declaration of Vice in medieval drama. At the same time, Richard’s vivid self-awareness looks forward to the soliloquies of Shakespeare’s mature plays. No single play marks a change from the traditional to the freer style. Shakespeare combined the two throughout his career, with Romeo and Juliet perhaps the best example of the mixing of the styles. By the time of Romeo and Juliet, Richard II, and A Midsummer Night’s Dream in the mid-1590s, Shakespeare had begun to write a more natural poetry. He increasingly tuned his metaphors and images to the needs of the drama itself.
Pity by William Blake, 1795, Tate Britain, is an illustration of two similes in Macbeth: “And pity, like a naked new-born babe, / Striding the blast, or heaven’s cherubim, hors’d / Upon the sightless couriers of the air”.

Shakespeare’s standard poetic form was blank verse, composed in iambic pentameter. In practice, this meant that his verse was usually unrhymed and consisted of ten syllables to a line, spoken with a stress on every second syllable. The blank verse of his early plays is quite different from that of his later ones. It is often beautiful, but its sentences tend to start, pause, and finish at the end of lines, with the risk of monotony. Once Shakespeare mastered traditional blank verse, he began to interrupt and vary its flow. This technique releases the new power and flexibility of the poetry in plays such as Julius Caesar and Hamlet. Shakespeare uses it, for example, to convey the turmoil in Hamlet’s mind:

Sir, in my heart there was a kind of fighting
That would not let me sleep. Methought I lay
Worse than the mutines in the bilboes. Rashly—
And prais’d be rashness for it—let us know
Our indiscretion sometimes serves us well…

After Hamlet, Shakespeare varied his poetic style further, particularly in the more emotional passages of the late tragedies. The literary critic A. C. Bradley described this style as “more concentrated, rapid, varied, and, in construction, less regular, not seldom twisted or elliptical”. In the last phase of his career, Shakespeare adopted many techniques to achieve these effects. These included run-on lines, irregular pauses and stops, and extreme variations in sentence structure and length. In Macbeth, for example, the language darts from one unrelated metaphor or simile to another: “was the hope drunk/ Wherein you dressed yourself?” (1.7.35–38); “…pity, like a naked new-born babe/ Striding the blast, or heaven’s cherubim, hors’d/ Upon the sightless couriers of the air…” (1.7.21–25). The listener is challenged to complete the sense. The late romances, with their shifts in time and surprising turns of plot, inspired a last poetic style in which long and short sentences are set against one another, clauses are piled up, subject and object are reversed, and words are omitted, creating an effect of spontaneity.

Shakespeare’s poetic genius was allied with a practical sense of the theatre. Like all playwrights of the time, Shakespeare dramatised stories from sources such as Petrarch and Holinshed. He reshaped each plot to create several centres of interest and show as many sides of a narrative to the audience as possible. This strength of design ensures that a Shakespeare play can survive translation, cutting and wide interpretation without loss to its core drama. As Shakespeare’s mastery grew, he gave his characters clearer and more varied motivations and distinctive patterns of speech. He preserved aspects of his earlier style in the later plays, however. In his late romances, he deliberately returned to a more artificial style, which emphasised the illusion of theatre.

Influence

Shakespeare’s work has made a lasting impression on later theatre and literature. In particular, he expanded the dramatic potential of characterisation, plot, language, and genre. Until Romeo and Juliet, for example, romance had not been viewed as a worthy topic for tragedy. Soliloquies had been used mainly to convey information about characters or events; but Shakespeare used them to explore characters’ minds. His work heavily influenced later poetry. The Romantic poets attempted to revive Shakespearean verse drama, though with little success. Critic George Steiner described all English verse dramas from Coleridge to Tennyson as “feeble variations on Shakespearean themes.”

Shakespeare influenced novelists such as Thomas Hardy, William Faulkner, and Charles Dickens. Dickens often quoted Shakespeare, drawing 25 of his titles from Shakespeare’s works. The American novelist Herman Melville’s soliloquies owe much to Shakespeare; his Captain Ahab in Moby-Dick is a classic tragic hero, inspired by King Lear. Scholars have identified 20,000 pieces of music linked to Shakespeare’s works. These include two operas by Giuseppe Verdi, Otello and Falstaff, whose critical standing compares with that of the source plays. Shakespeare has also inspired many painters, including the Romantics and the Pre-Raphaelites. The Swiss Romantic artist Henry Fuseli, a friend of William Blake, even translated Macbeth into German. The psychoanalyst Sigmund Freud drew on Shakespearean psychology, in particular that of Hamlet, for his theories of human nature.

In Shakespeare’s day, English grammar and spelling were less standardised than they are now, and his use of language helped shape modern English. Samuel Johnson quoted him more often than any other author in his A Dictionary of the English Language, the first serious work of its type. Expressions such as “with bated breath” (Merchant of Venice) and “a foregone conclusion” (Othello) have found their way into everyday English speech.

Critical reputation

“He was not of an age, but for all time.” - Ben Jonson

Shakespeare was never revered in his lifetime, but he received his share of praise. In 1598, the cleric and author Francis Meres singled him out from a group of English writers as “the most excellent” in both comedy and tragedy. And the authors of the Parnassus plays at St John’s College, Cambridge, numbered him with Chaucer, Gower and Spenser. In the First Folio, Ben Jonson called Shakespeare the “Soul of the age, the applause, delight, the wonder of our stage”, though he had remarked elsewhere that “Shakespeare wanted art”.

Between the Restoration of the monarchy in 1660 and the end of the seventeenth century, classical ideas were in vogue. As a result, critics of the time mostly rated Shakespeare below John Fletcher and Ben Jonson. Thomas Rymer, for example, condemned Shakespeare for mixing the comic with the tragic. Nevertheless, poet and critic John Dryden rated Shakespeare highly, saying of Jonson, “I admire him, but I love Shakespeare”. For several decades, Rymer’s view held sway; but during the eighteenth century, critics began to respond to Shakespeare on his own terms and acclaim what they termed his natural genius. A series of scholarly editions of his work, notably those of Samuel Johnson in 1765 and Edmond Malone in 1790, added to his growing reputation. By 1800, he was firmly enshrined as the national poet. In the eighteenth and nineteenth centuries, his reputation also spread abroad. Among those who championed him were the writers Voltaire, Goethe, Stendhal and Victor Hugo.

During the Romantic era, Shakespeare was praised by the poet and literary philosopher Samuel Taylor Coleridge; and the critic August Wilhelm Schlegel translated his plays in the spirit of German Romanticism. In the nineteenth century, critical admiration for Shakespeare’s genius often bordered on adulation. “That King Shakespeare,” the essayist Thomas Carlyle wrote in 1840, “does not he shine, in crowned sovereignty, over us all, as the noblest, gentlest, yet strongest of rallying signs; indestructible”. The Victorians produced his plays as lavish spectacles on a grand scale. The playwright and critic George Bernard Shaw mocked the cult of Shakespeare worship as “bardolatry”. He claimed that the new naturalism of Ibsen’s plays had made Shakespeare obsolete.

The modernist revolution in the arts during the early twentieth century, far from discarding Shakespeare, eagerly enlisted his work in the service of the avant garde. The Expressionists in Germany and the Futurists in Moscow mounted productions of his plays. Marxist playwright and director Bertolt Brecht devised an epic theatre under the influence of Shakespeare. The poet and critic T. S. Eliot argued against Shaw that Shakespeare’s “primitiveness” in fact made him truly modern. Eliot, along with G. Wilson Knight and the school of New Criticism, led a movement towards a closer reading of Shakespeare’s imagery. In the 1950s, a wave of new critical approaches replaced modernism and paved the way for “post-modern” studies of Shakespeare. By the eighties, Shakespeare studies were open to movements such as structuralism, feminism, African American studies, and queer studies.

Tags: drama, hamlet, poem, sonnet, william shakespeare

Arthur Conan Doyle

Sir Arthur Conan Doyle, British writer, the creator of Sherlock Holmes, who is the best-known detective in literature and the embodiment of sharp reasoning. Doyle himself was not a good example of rational personality: he believed in fairies and was interested in occultism. Sherlock Holmes stories have been translated into more than fifty languages, and made into plays, films, radio and television series, a musical comedy, a ballet, cartoons, comic books, and advertisement. By 1920 Doyle was one of the most highly paid writers in the world.

–’This is indeed a mystery,’ I remarked. ‘What do you imagine that it means?’
–’I have no data yet. It is a capital mistake to theorise before one has data. Insensibly one begins to twist facts to suit theories, instead of theories to suit facts…’
–(from ‘A Scandal in Bohemia’, 1891)

Arthur Conan Doyle was born at Picardy Place, Edinburgh, as the son of Charles Altamont Doyle, a civil servant in the Edinburgh Office of Works, and Mary (Foley) Doyle. Both of Doyle’s parents were Roman Catholics. To increase his income Charles Altamont painted, made book illustrations, and also worked as a sketch artist on criminal trials. Not long after arriving Edinburgh he started to drink, he suffered from epilepsy and was eventually institutionalized. Richard Doyle (1824-83), the uncle of A.C. Doyle and the son of the caricaturist John Doyle, was also an illustrator. He worked for Punch and illustrated chiefly fairy stories, including Ruskin’s The King of the Golden River, W. Allingham’s In Fairyland and some of Dickens’s Christmas Books.

Doyle’s mother, Mary, whom he called “the Ma’am,” was interested in literature, and she encouraged his son to explore the world of books. Doyle’s second wife, Jean, said: “My husband’s mother was a very remarkable and highly cultured woman. She had a dominant personality, wrapped up on the most charming womanly exterior.” At the age of fourteen Doyle had learned French so that he could read Jules Verne in the author’s original language. Charles Altamot died in an asylum in 1893; in the same year Doyle decided to finish permanently the adventures of his master detective. Because of financial problems, Doyle’s mother kept a boarding house. Dr. Tsukasa Kobayashi has alluded in an article, that she had a long affair with Bryan Charles Waller, a lodger and a student of pathology, who had a deep impact to Conan Doyle. He also supported young Arthur financially. Mary’s last child was named Bryan Julia Doyle - perhaps referring to Waller’s mother, who also was Julia.

Doyle was educated in Jesuit schools. During this period Doyle lost his belief in the Roman Catholic faith, but the training of the Jesuits influenced deeply his thought. Later he used his friends and teachers from Stonyhurst College as models for his characters in the Holmes stories, among them two boys named Moriarty. Doyle studied at Edinburgh University and in 1884 he married Louise Hawkins.

Doyle qualified as doctor in 1885. After graduation Doyle practiced medicine as an eye specialist at Southsea near Porsmouth in Hampshire until 1891 when he became a full time writer. His first story, an illustrated tale of a man and a tiger, Doyle had produced at the age of six. Doyle’s first novel about Holmes, A STUDY IN SCARLET, was published in 1887 in Beeton’s Christmas Annual. The story was written in three weeks in 1886. It introduced the detective and his Sancho Panza and Boswell, Dr. Watson, the narrator. Their major opponent, the evil genius Dr. Moriarty, became a kind of doppelgänger of the detective. Also the intrigues of the beautiful opera singer Irene Adler caused much trouble to Holmes.

The second Sherlock Holmes story, The Sign of the Four’, was written for the Lippincott’s Magazine. Doyle collected a colorful group of people together, among them Jonathan Small who has a wooden leg and a dwarf from Tonga islands. The Strand Magazine started to publish ‘The Adventures of Sherlock Holmes’ from July 1891. Holmes’s address at Mrs. Hudson’s house, 221B Baker Street, London, is perhaps the most famous London street in literature.

Already at the end of 1891, Doyle planned to abandon the series. “I have had such an overdose of [Holmes] that I feel towards him as I do toward pâté de foie gras, of which I once ate too much, so that the name of it gives me a sickly feeling to this day”, he confessed. In 1893 Doyle devised his death in the ‘Final Problem,’ published in the Strand in the December issue. Holmes meets Moriarty at the fall of the Reichenbach in Switzerland and disappears. Watson finds a letter from Homes, stating “I have already explained to you, however, that my career had in any case reached its crisis, and that no possible conclusion to it could be more congenial to me than this.” In his diary Doyle wrote simply, “Killed Holmes”, without understanding that his creation was already indestructible.

Doyle’s readers expressed their disappointment by wearing mourning bands and Strand lost 20,000 subscriptions. In THE HOUND OF BASKERVILLES (1902) Doyle narrated an early case of the dead detective. The ingenious murder weapon in the story is an animal. Because of public demand Doyle resurrected his popular character in ‘The Empty House’ (1903). “I moved my head to look at the cabinet behind me. When I turned again Sherlock Holmes was standing smiling at me across my study table. I rose to my feet, stared at him for some seconds in utter amazement, and then it appears that I must have fainted for the first and last time in my life.” (from ‘The Empty House’)

In these following stories Holmes stopped using cocaine. Although Doyle’s later works have been criticized, several of them, including ‘The Three Garridebs,’ ‘The Adventure of the Illustrious Client,’ and ‘The Veiled Lodger,’ are highly enjoyable. Sherlock Holmes short stories were collected in five books. The first appeared in 1892 under the title THE ADVENTURES OF SHERLOCK HOLMES. It was followed by THE MEMOIRS OF SHERLOCK HOLMES (1894), THE RETURN OF SHERLOCK HOLMES (1904), HIS LAST BOW (1917), and THE CASE-BOOK OF SHERLOCK HOLMES (1927).

During the South African war (1899-1902) Doyle served for a few months as senior physician at a field hospital, and wrote THE WAR IN SOUTH AFRICA, in which he defended England’s policy. The same uncritical attitude toward the British empire marked his history of World War I, THE BRITISH CAMPAIGN IN FRANCE AND FLANDERS, 1928 (6 vols.). Doyle was knighted in 1902 and in 1900 and 1906 he also ran unsuccessfully for Parliament. Fourteen months after his long-invalided wife Louisa died, Conan Doyle married in 1907 his second wife, Jean Leckie. When his son Kingsley died from wounds incurred in World War I, the author dedicated himself in spiritualistic studies. An example of these is THE COMING OF FAIRIES (1922). But he had already showed interest in occult fantasy before publishing Holmes stories. In his early novel, THE MYSTERY OF CLOOMBER (1888), a retired general finds himself under assault by Indian magic.

Doyle supported the existence of “little people” and spent more than a million dollars on their cause. The so-called “fairy photographs” caused an international sensation when Doyle published a favorable account of them in 1920. The photographs showed fairies dancing in the air. A year after, the Star newspaper reported that the fairies were from a poster. Doyle became president of several important spiritualist organizations. In 1925 he opened the Psychic Bookshop in London. Among his friends was the legendary American magician and escape artist Harry Houdini (1874-1926). He believed that Houdini possessed supernatural powers, which the magician himself denied. Another friend was D.D. Home. According to Doyle, he could levitate. Once Doyle claimed that Home “floated out of the bedroom and into the sitting room window, passing seventy feet above the street.” His own psychic experiences Doyle recorded in THE EDGE OF UNKNOWN (1930), which was his last book. Doyle died on July 7, 1930 from heart disease at his home, Windlesham, Sussex.

“My contention is that Sherlock Holmes is literature on a humble but not ignoble level, whereas the mystery writers most in vogue now are not. The old stories are literature, not because of the conjuring tricks and the puzzles, not because of the lively melodrama, which they have in common with many other detective stories, but the virtue of imagination and style. They are fairy-tales, as Conan Doyle intimated in his preface to his last collection, and they are among the most amusing of fairy-tales and not among the least distinguished.” (Edmund Wilson in Classics and Commercials, 1950)

Conan Doyle’s other publications include plays, verse, memoirs, short stories, and several historical novels and supernatural and speculative fiction. His stories of Professor George Edward Challenger in THE LOST WORLD (1912) and other adventures blended science fact with fantastic romance, and were very popular. The model for the professor was William Rutherford, Doyle’s teacher from Edinburgh. Doyle’s practice, and other experiences, expeditions as ship’s surgeon to the Arctic and West Coast of Africa, service in the Boer War, defenses of George Edalji and Oscar Slater, two men wrongly imprisoned, provided much material for his writings.

Sherlock Holmes’s literary forefather was Edgar Allan Poe’s detective C. Auguste Dupin and on the other hand a real life person, Conan Doyle’s teacher in the University of Edinburgh, Joseph Bell, master of observation and deduction, a legend at the medical school. Another model for the detective was Eugène Francois Vidoq, a former criminal, who became the first chief of the Sûreté on the principle of ’set a thief to catch a thief.’ Holmes’s character have inspired many later writers to continue his adventures. Among them are O. Henry, Robert L. Fish and Nicholas Meyer with his novels The Seven-Per-Cent Solution (1975) and The West End Horror (1976). Philip José Farmer’s The Adventure of the Peerless Peer (1974) pastiched the Sherlock Holmes saga in the context of his World Newton Family series. In Robert Lee Hall’s novel Exit Sherlock Holmes (1977) Moriarty is Holmes’s alter ego. In Dr. Fu Manchu novel Ten Years Beyond Baker Street (1984) the Evil Doctor fights Sherlock Holmes. Roger Zelazny’s A Night in the Lonesome October (1993) features Holmes in a bit part. Perhaps the best actor who ever played Sherlock Holmes was not Basil Rathbone but Jeremy Brett (1935-1995). Brett devoted himself entirely to the role in a television series produced by Granada TV from 1984 to 1994. The tv scripts were very faithful to original texts.

For further reading: Memories and Adventures by A.C. Doyle (1924); Life of Sir Arthur Conan Doyle by J.D. Carr (1949); Classics and Commercials by Edmund Wilson (1950); The Private Life of Sherlock Holmes by V. Starrett (1960); Conan Doyle: His Life and Art by H. Pearson (1961); Conan Doyle by Pierre Weil Nordon (1966); The London Sherlock Holmes by M. Harrison (1972); A Sherlock Holmes Commentary by D.M. Dakin (1972); The Adventures of Conan Doyle by C. Higham (1976); Portrait of an Artist: Conan Doyle by J. Symons (1979); A Bibliography of A. Conan Doyle by Richard Lancelon Green & John Michael Gibson (1983); The Encyclopaedia Sherlockiana by J. Tracy (1987); Sir Arthur Conan Doyle, ed. by H. Orel (1991); Baker Street Studies, ed. by H.W. Bell (1995); Teller of Tales: The Life of Arthur Conan Doyle by Daniel Stashower (1999); The Doctor and the Detective: A Biography of Sir Arthur Conan Doyle by Martin Booth (2000) - ACD: The Journal of the Arthur Conan Doyle Society, published annually. - See: ExxonMobil Masterpiece Theatre - For further information: Sherlockian Home Page; The Baker Street Connection; Sir Arthur Conan Doyle; The Basic Holmesian Library; - The Chronicles of Sir Arthur Conan Doyle - See also: Jacques Futrelle, the American Conan Doyle, who died on the Titanic 15 April 1912; Lawrence Treat and the modern police procedural novel; Beverly Nichols; Sax Rohmer; Aleister Crowley and occultism; poet W.B. Yeats, who was interested in occult and magical knowledge and joined The Hermetic Order of the Golden Dawn. In Rohmer’s Dr. Fu Manchu novel Ten Years Beyond Baker Street (1984) the Evil Doctor fights Sherlock Holmes. Maurice Leblanc’s gentleman-thier Arsène Lupin outwitted the English master detective several times. - In Finnish: Suomeksi on julkaistu vuodesta 1894 lähtien käännöksiä Holmes-tarinoista, mm. kuvitettu Sherlock Holmesin seikkailuja 1, 2 ja 4 (1904-05) sekä Sherlock Holmesin seikkailut I-II (1957).

Selected works:

* A STUDY IN SCARLET, 1887 - Kostaja / Vainottu (suom. T.T.) / Punaisten kirjainten arvoitus (suom. Outi Pickering)
* THE MYSTERY OF CLOOMBER, 1889 - Cloomber Hallin salaisuus (suom. Väinö Nyman)
* MICAH CLARCE, 1889
* THE FIRM OF GIRDLESTONE, 1889
* THE CAPTAIN OF THE POLESTAR AND OTHER TALES, 1890 - Tarinoita merirosvoista ja aavoilta ulapoilta (suom. Väinö Nyman)
* THE SIGN OF FOUR, 1890 - Neljän merkki (suom. Lea ja Timo Kukkola)
* THE WHITE COMPANY, 1891
* THE DOINGS OF RAFLES HAW, 1891- Kullan voima (suom. Kaarlo Pulkkinen)
* BEYOND THE CITY, 1892
* THE ADVENTURES OF SHERLOCK HOLMES, 1892 - Sherlock Holmesin seikkailut (suom. O. E. Juurikorpi; useita suomennoksi)
* THE REFUGEES, 1893
* JANE ANNIE, 1893 (with J.M. Barrie)
* MYSTERIES AND ADVENTURES, 1893
* THE GREAT SHADOW, 1893
* THE PARASITE, 1894
* THE MEMOIRS OF SHERLOCK HOLMES, 1894 - useita suomennoksia
* MY FRIEND THE MURDERER, 1894
* ROUND THE RED LAMP, 1894
* THE SURGEON OF GASTER FELL, 1895
* THE STARK MUNRO LETTERS, 1895
* RODNEY STONE, 1896
* UNCLE BERNAC, 1896 - Bernac Eno
* THE EXPLOITS OF BRIGADIER GERALD, 1896 - Komentavan kenraalin urhotöitä
* THE TRAGEDY OF THE KOROSKO, 1898
* SONGS OF ACTION, 1898
* A DUET: WITH AN OCCASIONAL CHORUS, 1899
* THE MAN FROM ARCHANGEL, 1899 - Tarinoita lääkärien elämästä (suom. Väinö Nyman)
* THE GREEN FLAG, 1900 - Tarinoita nyrkkeilijöistä ja sotilaista (suom. Väinö Nyman)
* THE GREAT BOER WAR, 1900
* THE WAR IN SOUTH AFRICA: ITS CAUSE AND CONDUCT, 1902
* THE HOUND OF THE BASKERVILLES, 1902 - Baskervillen koira (suom.: Aatami H.; A.A. Fabritius; Jaakko Kankaanpää) - film 1931, dir. by V. Gareth Gundrey, script Edgar Wallace and Gundrey; film 1939, dir. by Lidney Lanfield; film 1959, dir. by Terence Fisher; film 1977, dir. by Maul Morrissey; television film 2002, dir. by David Attwood
* THE ADVENTURES OF GERALD, 1903 - Napoleonin sotilaan seikkailut
* THE ADVENTURES OF ABBEY GRANGE, 1904 - Abbey Grangen murha (suom. A.A. Fabritius)
* THE RETURN OF SHERLOCK HOLMES, 1905 - Ylösnoussut Sherlock Holmes (suom. A.A. Fabritius)
* SIR NIGEL, 1906
* BRIGADIER GERALD, 1906 - Prikaatinkenraalin seikkailut Napoleonin sodissa (suom. Yrjö Nikkola)
* THE STORY OF MR. GEORGE EDALJI, 1907
* THROUGH THE MAGIC DOOR, 1907
* WATERLOO, 1907 (with W. Gillette)
* ROUND THE FIRE STORIES, 1908
* THE CROXLEY MASTER, 1909
* THE CRIME OF THE CONGO, 1909
* THE LAST GALLEY, 1910
* ONE CROWDED HOUR, 1911
* SONGS OF THE ROAD, 1911
* THE LOST WORLD, 1912 - Kadonnut maailma (suom.: Tauno Karilas; Martti Hela) - television film 2001, dir. by Stuart Orme, starring Bob Hoskins, Peter Falk, Tom Ward, Matthew Rhys, Elaine Cassidy, script by Tony Mulholland and Adrian Hodges
* THE CASE OF OSCAR SLATER, 1912
* THE SPECKLED BAND, 1912
* THE POISON BELT, 1913 - Myrkkyvyöhyke (suom. A. J. Salonen)
* GREAT BRITAIN AND THE NEXT WAR, 1914
* TO ARMS!, 1914
* THE GERMAN WAR, 1914
* WESTERN WANDERINGS, 1915
* THE VALLEY OF FEAR, 1915 - Kauhun laakso (suom. Timo Tuura)
* A VISIT TO THREE FRONTS, 1916
* THE ORIGIN AND OUTBREAK OF THE WAR, 1916
* HIS LAST BOW, 1917 - Hänen viimeinen tervehdyksensä (suom. Väinö Nyman) / Viimeinen tervehdys (suom. Lea Kukkola, Timo Kukkola)
* DANGER! AND OTHER STORIES, 1918
* THE DEALINGS OF CAPTAIN SHARKEY, 1918
* THE NEW REVELATION, 1918 - Haudantakainen elämä (suom. Valfrid Hedman)
* THE VITAL MESSAGE, 1919
* OUR REPLY TO THE CLERIC, 1920
* A PUBLIC DEBATE ON THE TRUTH OF SPIRITUALISM, 1920 (with Joseph McCabe)
* THE GODS CAME THROUGH, 1920
* SPIRITUALISM AND RATIONALISM, 1920
* THE WANDERINGS OF A SPIRITUALIST, 1921
* THE EVIDENCE FOR FAIRIES, 1921
* FAIRIES PHOTOGRAPHED, 1921
* OUR AMERICAN ADVENTURE, 1921
* THE POEMS OF ARTHUR CONAN DOYLE, 1922
* THE COMING OF THE FAIRIES, 1922 (with others)
* THE CASE FOR SPIRIT PHOTOGRAPHY, 1922
* OUR SECOND AMERICAN ADVENTURE, 1923
* THE LAST OF THE LEGIONS AND OTHER TALES OF LONG AGO, 1923
* THE THREE OF THEM, 1923
* TALES OF TERROR AND MYSTERY, 1923 - Pelko ja kauhutarinoita (suom. Väinö Nyman)
* TALES OF THE RING AND CAMP, 1923
* THROUGH THE MAGIC DOOR, 1923
* TALES OF PIRATES AND BLUE WATERS, 1924
* TALES OF ADVENTURE AND MEDICAL LIFE, 1924
* TALES OF TWILIGHT AND THE UNSEEN, 1924 - Hämärätarinoina (suom. Väinö Nyman)
* MEMORIES AND ADVENTURES, 1924
* THE SPIRITUALISTS’ READER, 1924
* translation: THE MYSTERY OF JOAN OF ARC, 1924 (by D. Leon and J. Murray)
* PSYCHIC EXPERIENCES, 1925
* THE EARLY CHRISTIAN CHURCH AND MODERN SPIRITUALISM, 1925
* TALES OF LONG AGO, 1925 - Tarinoita menneiltä ajoilta (suom. Väinö Nyman)
* IT’S TIME SOMETHING HAPPENED, 1925
* EXILE, 1925
* THE LAND OF MIST, 1926 - Pakolaiset (suom. A.O. Joutsen & Paavo Kesäniemi)
* THE HISTORY OF SPIRITUALISM, 1926 (2 vols.)
* PHENEAS SPEAKS, 1927
* THE BRITISH CAMPAIGN IN FRANCE AND FLANDERS, 1928 (6 vols.)
* THE CASE-BOOK OF SHERLOCK HOLMES, 1927 - Sherlock Holmesin muistikirja (suom. Lea Kukkola, Timo Kukkola)
* THE COMPLETE SHERLOCK HOLMES, 1927
* WHAT DOES SPIRITUALISM ACTUALLY TEACH AND STAND FOR, 1929
* THE MARACOT DEEP AND OTHER STORIES, 1929
* THE CONAN DOYLE STORIES, 1929
* AN OPEN LETTER TO THOSE OF MY GENERATION, 1929
* OUR AFRICAN WINTER, 1929
* THE ROMAN CATHOLIC CHURCH, 1929
* WORKS, 1930 (24 vols.)
* THE EDGE OF THE UNKNOWN, 1930
* THE CONAN DOYLE HISTORICAL ROMANCES, 1931 (2 vols.)
* COMPLETE PROFESSOR CHALLENGER STORIES, 1952
* THE CROWN DIAMOND, 1958
* STRANGE STUDIES FROM LIFE, 1963
* THE ANNOTATED SHERLOCK HOLMES, 1967
* ARTHUR CONAN DOYLE ON SHERLOCK HOLMES, 1981
* UNCOLLECTED STORIES, 1982
* ESSAYS ON PHOTOGRAPHY, 1982
* LETTERS TO THE PRESS, 1986
* THE SHERLOCK HOLMES LETTERS, 1986
* THE NEW ANNOTATED SHERLOCK HOLMES, 2005 (volumes 1 and 2, edited with a foreword and notes by Leslie S. Klinger, an introduction by John le Carré)

Tags: arthur conan doyle, doctor watson, sherlock holmes

V. S. Naipaul

Sir Vidiadhar Surajprasad Naipaul, (born August 17, 1932, in Chaguanas, Trinidad and Tobago), better known as V. S. Naipaul, is a Trinidadian-born British writer of Indo-Trinidadian descent. Naipaul lives now in Wiltshire, England.

Naipaul was awarded the Nobel Prize in Literature in 2001 and knighted by Queen Elizabeth II in 1990. Sir Vidia is the son, older brother, uncle, and cousin of published authors Seepersad Naipaul, Shiva Naipaul, Neil Bissoondath, and Vahni Capildeo, respectively. His current wife is Nadira Naipaul, a former journalist.

In awarding Naipaul the Nobel Prize for Literature in 2001, the Swedish Academy praised his work “for having united perceptive narrative and incorruptible scrutiny in works that compel us to see the presence of suppressed histories.” The Committee added, “Naipaul is a modern philosophe, carrying on the tradition that started originally with Lettres persanes and Candide. In a vigilant style, which has been deservedly admired, he transforms rage into precision and allows events to speak with their own inherent irony.” The Committee also noted Naipaul’s affinity with the Polish author of Heart of Darkness, Joseph Conrad: “Naipaul is Conrad’s heir as the annalist of the destinies of empires in the moral sense: what they do to human beings. His authority as a narrator is grounded in the memory of what others have forgotten, the history of the vanquished.”

His fiction and especially his travel writing have been criticised for their allegedly unsympathetic portrayal of the Third World. Edward Said, for example, has argued that he “allowed himself quite consciously to be turned into a witness for the Western prosecution”, promoting “colonial mythologies about wogs and darkies”. This perspective is most salient in The Middle Passage, which Naipaul composed after returning to the Caribbean after ten years of self-exile in England, and An Area of Darkness, an arguably stark condemnation on his ancestral homeland of India.

His works have become required reading in many schools within the Third World. Among English-speaking countries, Naipaul’s following is notably stronger in the United Kingdom than it is in the United States.

Though a regular visitor to India since the 1960s, he has arguably “analysed” India from an arms-length distance, in some cases initially with considerable distaste (as in An Area of Darkness), and later with ‘grudging affection’ (as in A Million Mutinies Now), and of late perhaps even with ‘ungrudging affection’ (most manifestly in his view that the rise of Hindutva embodies the welcome, broader civilisational resurgence of India). He has also made attempts over the decades to identify his ancestral village in India, believed to be near Gorakhpur in Eastern Uttar Pradesh.

In several of his books Naipaul has observed Islam, and he has been criticised for dwelling on negative aspects, e.g. nihilism among fundamentalists. Naipaul’s support for Hindutva has also been controversial. He has been quoted describing the destruction of the Babri Mosque as a “creative passion”, and the invasion of Babur in the 16th century as a “mortal wound.” He views Vijayanagar, which fell in 1565, as the last bastion of native Hindu civilisation. He remains a somewhat reviled figure in Pakistan, which he bitingly condemned in Among the Believers.

In 1998 a controversial memoir by Naipaul’s sometime protégé Paul Theroux was published. The book provides a personal, though occasionally caustic portrait of Naipaul. The memoir, entitled Sir Vidia’s Shadow, was precipitated by a falling-out between the two men a few years earlier. In 1971, he became the first person of Indian origin to win a Booker Prize for his book In a Free State.

Tags: naipaul, nobel laureate

Swami Vivekananda

Swami Vivekananda (January 12, 1863 - July 4, 1902), whose pre-monastic name was Narendranath Dutta, was one of the most famous and influential spiritual leaders of the philosophies of Vedanta and Yoga. He was the chief disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is a major figure in the history of Hinduism and India.

While he is widely credited with having uplifted his own nation, simultaneously he introduced Yoga and Vedanta to America and England with his seminal lectures and private discourses on Vedanta philosophy. Vivekananda was the first known Hindu Sage to come to the West, where he introduced Eastern thought at the World’s Parliament of Religions, in connection with the World’s Fair in Chicago, in 1893. Here, his first lecture, which started with this address: “My Dear Brothers and Sisters of America”, made the audience clap for two minutes just to the address, for prior to this seminal speech, the audience was always used to this address: “Ladies and Gentlemen”. It was this speech that catapulted him to fame by his by wide audiences in Chicago and then later everywhere else in America, including far flung places such as Memphis, Boston, San Francisco, New York, Los Angeles, and St. Louis.

Birth and early life

Narendranath Dutta was born in Shimla Pally, Kolkata, West Bengal, India on January 12, 1863 as the son of Viswanath Dutta and Bhuvaneswari Devi. Even as he was young, he showed a precocious mind and keen memory. He practiced meditation from a very early age. While at school, he was good at studies, as well as games of various kinds. He organized an amateur theatrical company and a gymnasium and took lessons in fencing, wrestling, rowing and other sports. He also studied instrumental and vocal music. He was a leader among his group of friends. Even when he was young, he questioned the validity of superstitious customs and discrimination based on caste and religion.

In 1879, Narendra entered the Presidency College, Calcutta for higher studies. After one year, he joined the Scottish Church College, Calcutta and studied philosophy. During the course, he studied western logic, western philosophy and history of European nations.

Questions started to arise in young Narendra’s mind about God and the presence of God. This made him associate with the Brahmo Samaj, an important religious movement of the time, led by Keshub Chunder Sen. And along with his classmate and friend Brajendra Nath Seal, he regularly attended meetings of the breakaway Sadharan Brahmo Samaj. Later they would part ways with Dutta aligning himself with Keshub Chunder Sen’s Nava Vidhan and Seal staying on as an initiated member. During this time spent together, both Dutta and Seal sought to understand the intricacies of faith, progress and spiritual insight into the works of John Stuart Mill, Auguste Comte, Herbert Spencer and G.W.F. Hegel.

But the Samaj’s congregational prayers and devotional songs could not satisfy Narendra’s zeal to realize God. He would ask leaders of Brahmo Samaj whether they have seen God. Their answers did not satisfy his quest for knowledge. It was during this time that Reverend William Hastie, the Principal of the Scottish Church College told him about Sri Ramakrishna of Dakshineswar.

With Ramakrishna

Narendra met Ramakrishna for the first time in November 1881. He asked Ramakrishna the same old question he has asked others so often, “Mahashaya (Venerable Sir), have you seen god?.” The instantaneous answer from Ramakrishna was, “Yes, I see God, just as I see you here, only in a much intenser sense.” ” God can be realized,” he went on; “one can see and talk to Him as I am seeing and talking to you. But who cares? People shed torrents of tears for their wife and children, for wealth or property, but who does so for the sake of God? If one weeps sincerely for Him, he surely manifests Himself.”. Narendra was astounded and puzzled. He could feel the man’s words were honest and uttered from depths of experience. He started visiting Ramakrishna frequently. At first he did not believe that such a plain man could’ve seen god but gradually he started having faith in what Ramkrishna said.

Though Narendra could not accept Ramakrishna and his visions, he could not neglect him. It had always been in Narendra’s nature to test something thoroughly before he could accept it. He tested Ramakrishna to the maximum, but the master was patient, forgiving, humorous, and full of love. He never asked Narendra to abandon reason, and he faced all of Narendra’s arguments and examinations with infinite patience. In time, Narendra accepted Ramakrishna, and when he accepted, his acceptance was whole-hearted. While Ramakrishna predominantly taught duality and Bhakti to his other disciples, he taught Narendra the Advaita Vedanta, the philosophy of non-dualism.

During the course of five years of his training under Ramakrishna, Narendra was transformed from a restless, puzzled, impatient youth to a mature man who was ready to renounce everything for the sake of God-realization. Soon, Ramakrishna’s end came in the form of throat cancer in August 1886. After this Narendra and a core group of Ramakrishna’s disciples took vows to become monks and renounce everything, and started living in a supposedly haunted house in Baranagore. They took alms to satisfy their hunger and their other needs were taken care of by Ramakrishna’s richer householder disciples.

Wanderings in India

Pencil drawing of VivekanandaSoon, the young monk of Baranagore wanted to live the life of a wandering monk with rags and a begging bowl and no other possessions. On July 1890, Vivekananda set out for a long journey, without knowing where the journey would take him. The journey that followed took him to the length and breadth of the Indian subcontinent. During these days, Vivekananda assumed various names like Vividishananda (in Sanskrit, Vividisha means “the desire to know” and Ananda means “bliss”), Satchidananda, etc., It is said that he was given the name Vivekananda by Maharaja of Khetri for his discernment of things, good and bad.

During these wandering days, Vivekananda stayed in kings’ palaces, as well as the huts of the poor. He came in close contact with the culture of different regions of India and various classes of people in India. Vivekananda observed the imbalance in society and tyranny in the name of caste. He realised the need for a national rejuvenation if India was to survive at all. He reached Kanyakumari, the southernmost tip of the Indian subcontinent on 24 December 1892. There, he swam across the sea and started meditating on a lone rock. He thus meditated for three days and said later that he meditated about the past, present and future of India. The rock went on to become the Vivekananda memorial at Kanyakumari.

Vivekananda went to Madras and spoke about his plans for India and Hinduism to the young men of Madras. They were impressed by the monk and urged him to go to the United States and represent Hinduism in the World Parliament of Religions. The Raja of Ramnad, who was originally invited for the conference, promoted Vivekananda as the right person to represent the views of Hinduism in the Parliament. Thus, helped by his friends at Chennai, Bhaskara Sethupathi, Raja of Ramnad and Maharajas of Mysore and Khetri, Vivekananda set out on his journey to the USA.

In the West

Swami Vivekananda in London, 1896Vivekananda was received well at the 1893 World Parliament of Religions in Chicago, where he delivered a series of lectures. He also earned wild applause for beginning his address with the famous words, “Sisters and brothers of America.” A newspaper account described him as “an orator by divine right and undoubtedly the greatest figure at the Parliament.” Vivekananda’s arrival in the USA has been identified by many to mark the beginning of western interest in Hinduism not as merely an exotic eastern oddity, but as a vital religious and philosophical tradition that might actually have something important to teach the West.

Vivekananda successfully introduced yoga and Vedanta to the West and lectured around America introducing the topics (1894-6). He taught hundreds of students privately in free classes held in his own room beginning in New York in 1895. Later, he started Vedantic centers in New York City and London, lectured at major universities and generally kindled western interest in Hinduism. His success was not without controversy, much of it from Christian missionaries of whom he was fiercely critical. After four years of constant touring, lecturing and retreats in the West, he came back to India in the year 1897.

Back in India

Admirers and devotees of Vivekananda gave him an enthusiastic reception on his return to India. In India, he delivered a series of lectures, and this set of lectures known as “Lectures from Colombo to Almora” is considered to have uplifted the morale of the then downtrodden Indian society. He founded one of the world’s largest charitable relief missions, the Ramakrishna Mission and reorganized the ancient Swami order by founding one of the most significant and largest monastic orders in India, the Ramakrishna Math.

However, he had to bear great criticism from other orthodox Hindus for having traveled in the West. In his day there was hardly a Hindu in America and he received criticism for crossing the ocean, at that time a cause for “outcasting.” Vivekananda scoffed at these critiques from the orthodox saying “I cannot be outcast - As a monk, I am beyond caste.” His contemporaries also questioned his motives, wondering whether the fame and glory of his Hindu evangelism compromised his original monastic vows. His enthusiasm for America and Britain, and his spiritual devotion to his motherland, caused significant tension in his last years.

He once again toured the west from January 1899 to December 1900. He inculcated a spirit of respect and good will for exchanges between the East and the West. He had American disciples whom he brought to India and initiated as Swamis and brought Indian Swamis to America where they and their successors have been ever since.

Death

On July 4, 1902 at Belur Math near Calcutta, he taught Vedanta philosophy to some pupils in the morning. He had a walk with Swami Premananda, a brother-disciple and gave him instructions concerning the future of the Ramakrishna Math. Vivekananda passed away in Mahasamadhi after a session of prayer at Belur Math. He had predicted that he would die before the age of 40, which proved to be true when he died at the age of 39.

Works

Vivekananda left a body of philosophical works (see Vivekananda’s complete works) which Vedic scholar Frank Parlato has called, “the greatest comprehensive work in philosophy ever published.” His books (compiled from lectures given around the world) on the four Yogas (Raja Yoga, Karma Yoga, Bhakti Yoga, Jnana Yoga) are very influential and still seen as fundamental texts for anyone interested in the Hindu practice of Yoga. His letters are of great literary and spiritual value. He was also a widely considered a very good singer and a poet. He had composed many songs including his favorite Kali the Mother. He used humor for his teachings and was also an excellent cook. His language is very free flowing. His own Bengali writings stand testimony to the fact that he believed that words - spoken or written should be for making things easier to understand rather than show off the speaker or writer’s knowledge.

Tags: ramakrishna, ramakrishna mission, swami vivekananda

Gautama Buddha

Siddhartha Gautama was a spiritual teacher from ancient India and the historical founder of Buddhism. He is universally recognized by Buddhists as the Supreme Buddha (Sammasambuddha) of our age. The time of his birth and death are uncertain: a majority of 20th-century historians date his lifetime from circa 563 BCE to 483 BCE, but some more recent scholars have suggested dates around 410 or 400 BCE for his death. This alternative chronology, however, has not yet been accepted by other historians.

Conception and birth

According to tradition, Siddhartha was born more than 200 years before the reign of the Maurya king Asoka (273–232 BCE).

Siddhartha was born in Lumbini,ancient India now in modern day Nepal. His father was King Suddhodana, the chief of the Shakya nation, one of several ancient tribes in the growing state of Kosala; Gautama was the family name. His mother, Queen Maha Maya (Mayadevi) and Suddhodana’s wife, was a Koliyan princess. On the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten lunar months later Siddhartha was born from her right side (see image right). As was the Shakya tradition, when his mother Queen Maya fell pregnant, she returned to her father’s kingdom to give birth, but after leaving Kapilavastu, she gave birth along the way at Lumbini in a garden beneath a sal tree.

The day of the Buddha’s birth is widely celebrated in Theravada countries as Vesak. Various sources hold that the Buddha’s mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pali: Siddhatta), meaning “he who achieves his aim”. During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that this baby would either become a great king (chakravartin) or a great holy man. This occurred after Siddhartha placed his feet in Asita’s hair and Asita examined the birthmarks. Suddhodarna held a naming ceremony on the fifth day, and invited eight brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kaundinya (Pali: Kondanna), the youngest, and later to be the first arahant, was the only one who unequivocally predicted that Siddhartha would become a Buddha.

While later tradition and legend characterized Suddhodana as a hereditary monarch, the descendant of the Solar Dynasty of Ik?vaku (Pali: Okkaka), many scholars believe that Suddhodana was the elected chief of a tribal confederacy.

Early life and Marriage

Siddhartha, destined to a luxurious life as a prince, had three palaces (one for each season) especially built for him. His father, King Suddhodana, wishing for Siddhartha to be a great king, shielded his son from religious teachings or knowledge of human suffering. Siddhartha was brought up by his mother’s younger sister, Maha Pajapati.

As the boy reached the age of 16, his father arranged his marriage to Yasodhara (Pali: Yasodhara), a cousin of the same age. In time, she gave birth to a son, Rahula. Siddhartha spent 29 years as a Prince in Kapilavastu, a place now situated in Nepal. Although his father ensured that Siddhartha was provided with everything he could want or need, Siddhartha felt that material wealth was not the ultimate goal of life.

The Great Departure

At the age of 29, Siddhartha left his palace in order to meet his subjects. Despite his father’s effort to remove the sick, aged and suffering from the public view, Siddhartha was said to have seen an old man. Disturbed by this, when told that all people would eventually grow old by his charioteer Channa, the prince went on further trips where he encountered, variously, a diseased man, a decaying corpse, and an ascetic. Deeply depressed by these sights, he sought to overcome old age, illness, and death by living the life of an ascetic. Siddhartha escaped his palace, accompanied by Channa aboard his horse Kanthaka, leaving behind this royal life to become a mendicant. It is said that, “the horse’s hooves were muffled by the gods” to prevent guards from knowing the Bodhisatta’s departure.

Siddhartha initially went to Rajagaha and began his ascetic life by begging for alms in the street. Having been recognised by the men of King Bimbisara, Bimbisara offered him the throne after hearing of Siddhartha’s quest. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

Siddhartha left Rajagaha and practiced under two hermit teachers. After mastering the teachings of Alara Kalama, Siddhartha was asked by Kalama to succeed him, but moved on after being unsatisfied with his practices. He then became a student of Udaka Ramaputta, but although he achieved high levels of meditative consciousness and was asked to succeed Ramaputta, he was still not satisfied with his path, and moved on.

Siddhartha and a group of five companions led by Kondanna then set out to take their austerities even further. They tried to find enlightenment through near total deprivation of worldly goods, including food, practicing self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season’s plowing, and he had fallen into a naturally concentrated and focused state that was blissful and refreshing.

The Great Enlightenment

After asceticism and concentrating on meditation or Anapana-sati (awareness of breathing in and out), Siddhartha is said to have discovered what Buddhists call the Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. He accepted a little milk and rice pudding from a village girl named Sujata, who wrongly believed him to be the spirit that had granted her a wish, such was his emaciated appearance. Then, sitting under a pipal tree, now known as the Bodhi tree in Bodh Gaya, he vowed never to arise until he had found the Truth. Kaundinya and the other four companions, believing that he had abandoned his search and become indisciplined, left. After 49 days meditating, at the age of 35, he attained Enlightenment; according to some traditions, this occurred approximately in the fifth lunar month, and according to others in the twelfth. Gautama, from then on, was known as the Buddha or “Awakened One.” Buddha is also sometimes translated as “The Enlightened One.” Often, he is referred to in Buddhism as Shakyamuni Buddha or “The Awakened One of the Shakya Clan.”

At this point, he is believed to have stated that he had realized complete awakening and insight into the nature and cause of human suffering which was ignorance, along with steps necessary to eliminate it. These truths were then categorized into the Four Noble Truths; the state of supreme liberation—possible for any being—was called Nirvana. He then came to possess the Nine Characteristics, which are said to belong to every Buddha.

According to one of the stories in the Ayacana Sutta (Samyutta Nikaya VI.1), a scripture found in the Pali and other canons, immediately after his Enlightenment, the Buddha was wondering whether or not he should teach the Dharma to human beings. He was concerned that, as human beings were overpowered by greed, hatred and delusion, they would not be able to see the true dharma, which was subtle, deep and hard to understand. However, a divine spirit, Brahma Sahampati, interceded and asked that he teach the dharma to the world, as “there will be those who will understand the Dharma”. With his great compassion to all beings in the universe, the Buddha agreed to become a teacher.

The Great Passing

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon enter Parinirvana or the final deathless state abandoning the earthly body. After this, the Buddha ate his last meal, which, according to different translations, was either a mushroom delicacy or soft pork, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ananda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the much-needed energy for the Buddha.

Ananda protested Buddha’s decision to enter Parinirvana in the abandoned jungles of Kusinara of the Mallas. Buddha, however, reminded Ananda how Kushinara was a land once ruled by a righteous king that resounded with joy.

Buddha then asked all the attendant Bhikshus to clarify any doubts or questions they had. They had none. He then finally entered Parinirvana. The Buddha’s final words were, “All composite things pass away. Strive for your own salvation with diligence.” The Buddha’s body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or “Dalada Maligawa” in Sri Lanka is the place where the relic of the right tooth of Buddha is kept at present.

According to the Pali historical chronicles of Sri Lanka, the Dipava?sa and Mahava?sa, the coronation of Asoka is 218 years after the death of Buddha. According to one Mahayana record in Chinese, the coronation of Asoka is 116 years after the death of Buddha. Therefore, the time of Buddha’s passing is either 486 BCE according to Theravada record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha’s death in Theravada countries is 544 or 543 BCE, because the reign of Asoka was traditionally reckoned to be about 60 years earlier than current estimates.

At his death, the Buddha told his disciples to follow no leader, but to follow his teachings (dharma). However, at the First Buddhist Council, Mahakasyapa was held by the sangha as their leader, with the two chief disciples Mahamoggallana and Sariputta having died before the Buddha.

Teachings

“The original teachings of the historical Buddha are extremely difficult, if not impossible, to recover or reconstruct.” While there is disagreement amongst various Buddhist sects over more esoteric aspects of Buddha’s teachings and over disciplinary rules for monks, there is generally agreement over these points, among many others:

• The Four Noble Truths: that suffering is an inherent part of existence; that the origin of suffering is ignorance and the main symptoms of that ignorance are attachment and craving; that attachment and craving can be ceased; and that following the Noble Eightfold Path will lead to the cessation of attachment and craving and therefore suffering.
• The Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
• The concept of dependent origination: that any phenomenon ‘exists’ only because of the ‘existence’ of other phenomena in a complex web of cause and effect covering time past, present and future. Because all things are thus conditioned and transient (anicca), they have no real independent identity (anatta).
• Rejection of the infallibility of accepted scripture: Teachings should not be accepted unless they are borne out by our experience and are praised by the wise. See the Kalama Sutta for details.
• Anicca (Sanskrit: anitya): That all things are impermanent.
• Anatta (Sanskrit: anatman): That the perception of a constant “self” is an illusion.
• Dukkha (Sanskrit: dukkha): That all beings suffer from all situations due to unclear mind.

According to tradition, the Buddha emphasized ethics and correct understanding. He questioned the average person’s notions of divinity and salvation. He stated that there is no intermediary between mankind and the divine; distant gods are subjected to karma themselves in decaying heavens; and the Buddha is solely a guide and teacher for the sentient beings who must tread the path of Nirva?a (Pali: Nibbana) themselves to attain the spiritual awakening called bodhi and see truth and reality as it is. The Buddhist system of insight, thought, and meditation practice is not believed to have been revealed divinely, but by the understanding of the true nature of the mind, which could be discovered by anybody.

Tags: buddhism, gautam buddha

Shri Ramakrishna

Birth and childhood

Various supernatural incidents are recounted by Saradananda in connection with Ramakrishna’s birth. It is said that Kshudiram, Ramakrishna’s father, named him Gadadhar in response to a dream he had had in Gaya before Ramakrishna’s birth, in which Lord Gadadhara, the form of Vishnu worshipped at Gaya, appeared to him and told him he would be born as his son. Chandramani Devi, Ramakrishna’s mother, is said to have had a vision of light entering her womb before Ramakrishna was born. Even in his childhood, some villagers considered Ramakrishna to be an incarnation of God.

According to his biographers, Ramakrishna was born in the village of Kamarpukur, in the Hooghly district of West Bengal, into a very poor but pious brahmin family. The young Ramakrishna, known as Gadadhar, was an extremely popular figure in his village. He was considered handsome and had a natural gift for the fine arts. However, he disliked attending school, and was not interested in earning money. As he was growing up, he was barely literate. He loved nature and spent much time in fields and fruit orchards outside the village with his friends. He would visit with wandering monks who stopped in Kamarpukur on their way to Puri. He would serve them and listen to their religious debates with rapt attention.

When arrangements for Gadadhar to be invested with the sacred thread were nearly complete, he declared that he would have his first alms from a certain low-caste woman of the village, as he had promised this to her. This was met with firm opposition from Gadadhar’s family, as tradition required that the first alms be received from a brahmin, but the boy was adamant that a promise made could not be broken. Finally, Ramkumar, his eldest brother and head of the family after the passing away of their father, gave in.

Meanwhile, the family’s financial position worsened every day. Ramkumar ran a Sanskrit school in Calcutta and also served as a purohit priest in some families. About this time, Rani Rashmoni, a rich woman of Calcutta who belonged to the untouchable kaivarta community, founded a temple at Dakshineswar. She approached Ramkumar to serve as priest at the temple of Kali and Ramkumar agreed. Ramkumar recruited assistants among his relatives, including Gadadhar, who agreed only after some persuasion and was given the task of decorating the deity. When Ramkumar passed away in 1856, Gadadhar took his place as priest.

Career as priest

When Gadadhar started worshipping the deity Bhavatarini, he began to question if he was worshipping a piece of stone or a living Goddess. If he was worshipping a living Goddess, why should she not respond to his worship? This question nagged him day and night. Then, he began to pray to Kali: “Mother, you’ve been gracious to many devotees in the past and have revealed yourself to them. Why would you not reveal yourself to me, also? Am I not also your son?”

He is known to have wept bitterly and sometimes even cry out loudly while worshipping. At night, he would go into a nearby jungle and spend the whole night praying. One day, the famous account goes, he was so impatient to see Mother Kali that he decided to end his life. He seized a sword hanging on the wall and was about to strike himself with it, when he is reported to have seen light issuing from the deity in waves. He is said to have been soon overwhelmed by the waves and fell unconscious on the floor.

Gadadhar, however, unsatisfied, prayed to Mother Kali for more religious experiences. He especially wanted to know the truths that other religions taught. Strangely, these teachers came to him when necessary and he is said to have reached the ultimate goals of those religions with ease. Soon word spread about this remarkable man and people of all denominations and all stations of life began to come to him.

Heterodox religious practices

At Dakshineswar, Ramakrishna engaged in a practice called madhura bhava, in which he imitated the “sweet mood” of the goddess Radha waiting for her lover Krishna. He wore female clothing and jewelry, and imitated female speech and behavior. This practice culminated with a vision of Krishna, in which Krishna’s body merged with Ramakrishna’s.He said:

I spent many days as the handmaid of God. I dressed myself in women’s clothes, put on ornaments, and covered the upper part of my body with a scarf, just like a woman…Otherwise, how could I have kept my wife with me for eight months? Both of us behaved as if we were the handmaids of the Divine Mother. I cannot speak of myself as a man.

For a period, while he was practicing bhakti, he was supposed to have resembled the monkey-god Hanuman, the servant of Ram. He lived on roots and fruit, and a growth which resembled a tail was supposed to have grown from his spine. Later, Ramakrishna experienced the goddess Sita’s body merging with his own (Sita is the consort of Ram).

At some point, Ramakrishna visited Nadia, the home of Chaitanya and Nityananda, the 15th-century founders of Bengali Gaudiya Vaishnava bhakti. He had an intense vision of two young boys merging into his body.

Totapuri and Vedanta

Ramakrishna was initiated in Advaita Vedanta by a wandering monk named Totapuri, in the city of Dakshineswar. Totapuri was “a teacher of masculine strength, a sterner mien, a gnarled physique, and a virile voice”. Ramakrishna would soon affectionately address the monk as Nangta or Langta, the “Naked One”. Nikhilananda interjects that this is because as a renunciate, Nangta did not wear any clothing.

I [Ramakrishna] said to Totapuri in despair: “It’s no good. I will never be able to lift my spirit to the unconditioned state and find myself face to face with the Atman.” He [Totapuri] replied severely: “What do you mean you can’t? You must!” Looking about him, he found a shard of glass. He took it and stuck the point between my eyes saying: “Concentrate your mind on that point.” [...] The last barrier vanished and my spirit immediately precipitated itself beyond the plane of the conditioned. I lost myself in samadhi.

After the departure of Totapuri, Ramakrishna reportedly remained for six months in a state of absolute contemplation:

For six months in a stretch, I [Ramakrishna] remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a mere leaf. I was not conscious of day or night. Flies would enter my mouth and nostrils as they do a dead’s body, but I did not feel them. My hair became matted with dust.

Marriage

Rumors spread to Kamarpukur that Ramakrishna had gone mad as a result of his over-taxing spiritual exercises at Dakshineswar. Alarmed, neighbors advised Ramakrishna’s mother that he be persuaded to marry, so that he might be more conscious of his responsibilities to the family. Far from objecting to the marriage, he, in fact, mentioned Jayrambati, three miles to the north-west of Kamarpukur, as being the village where the bride could be found at the house of one Ramchandra Mukherjee. The five-year-old bride, Sarada, was found and the marriage was duly solemnised in 1859. Ramakrishna was 23 at this point, but the age difference was typical for 19th century rural Bengal. Ramakrishna left Sarada in December 1860 and did not return until May 1867.

According to the Ramakrishna Mission, Sarada was Ramakrishna’s first disciple. He attempted to teach her everything he had learned from his various gurus. She is believed to have mastered every religious secret as quickly as Ramakrishna had. Impressed by her religious potential, he began to treat her as the Universal Mother Herself and performed a puja considering Sarada as a veritable Tripura Sundari Devi.

Yogeshwari and Tantra

In 1861, a female guru named Yogeshwari appeared at Dakshineshwar. Reportedly, she taught Ramakrishna 64 Tantric sadhanas. She tried to teach him kumari-puja (”virgin worship”), — which reportedly can include ritualized copulation with a young girl — but Ramakrishna fainted. Datta said: “We have heard many tales of the brahmani but we hesitate to divulge them to the public.”

Sarada, now a young woman, heard rumors of Ramakrishna’s bizarre practices and came to Dakshineshwar to protect him from Yogeshwari. They began to relate to each other as husband and wife, but did not consummate their marriage, due to Ramakrishna’s severe asceticism.

Islam and Christianity

In 1866, Govinda Roy, a Hindu guru who practiced Sufism, initiated Ramakrishna into Islam. According to Christopher Isherwood, Ramakrishna said:

I devoutly repeated the name of Allah, wore a cloth like the Arab Moslems, said their prayer five time daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind.

His Muslim practices culminated in Ramakrishna experiencing the prophet Muhammad merging with his body.

Years later, as he contemplated an image of the Madonna and Christ child at a devotee’s house, he began a phase of Christian spiritual practice. This phase culminated in a vision of the merging of Ramakrishna’s body with that of Christ.

Later life

By the 1870s, Ramakrishna had established a reputation as a mystic and had attracted a large number of male devotees from the emerging urban Bengali bourgeoisie class, most of whom including Narendranath Dutta, had been educated at English schools. He came to be known among his devotees as Sri Ramakrishna Paramahansa. The name Ramakrishna is said to have been given him by Mathur Babu, the son-in-law of Rani Rasmani. Many prominent people of Calcutta like Pratap Chandra Mazumdar, Shivanath Shastri and Trailokyanath Sanyal began visiting him during this time (1871-1885). He also met Swami Dayananda. Through his meetings with Keshab Chandra Sen of the Brahmo Samaj, he had become known to the general populace of Calcutta.

After fifteen years of teaching, in April 1885 the first symptoms of throat cancer appeared and in the beginning of September 1885 he was moved to Shyampukur. But the illness showed signs of aggravation and he was moved to a large garden house at Cossipore on December 11, 1885 on the advice of Dr. Sarkar, who was treating him. On August 15, 1886 his health deteriorated, and at 01:02 a.m. on the 16th he attained mahasamadhi. At noon, Dr. Sarkar pronounced that life had departed not more than half an hour before. He left behind a devoted band of 16 young disciples headed by Swami Vivekananda.

Tags: shri ramakrishna, swami vivekananda

Lal Bahadur Shastri

Lal Bahadur Shastri (October 2, 1904 - January 11, 1966) was the second Prime Minister of independent India and a significant figure in the struggle for independence.

Early Life and Freedom Struggle

Shashtriji was born in Mughalsarai, Uttar Pradesh in a Kayastha family. To take part in the non-cooperation movement of Mahatma Gandhi in 1921, he began studying at the nationalist, Kashi Vidyapeeth in Kashi, and upon completion, he was given the title Shastri, or Scholar, Doctor at Kashi Vidyapeeth in 1926. He spent almost nine years in jail in total, mostly after the start of the Satyagraha movement in 1940, he was imprisoned until 1946.

Political Career

Following India’s independence, he was Home Minister under Chief Minister Govind Ballabh Pant of. In 1951, he was appointed General Secretary of the Lok Sabha before re-gaining a ministerial post as Railways Minister. He resigned as Minister following a rail disaster near Ariyalur, Tamil Nadu. He returned to the Cabinet following the General Elections, first as Minister for Transport, in 1961, he became Home Minister.

Rise to Premiership

Jawaharlal Nehru died in office on May 27, 1964 and left a vacuum. The major figures of the Congress Party were unable to find enough support which allowed the lesser regarded Shastri to come through as the compromise candidate, becoming Prime Minister on June 9. Shastri, though mild-mannered and soft-spoken, was a Nehruvian socialist and thus held appeal to those wishing to prevent the ascent of conservative right-winger Morarji Desai.

Shastri worked by his natural characteristics to obtain compromises between opposing viewpoints, but in his short tenure was ineffectual in dealing with the economic crisis and food shortage in the nation. However, he commanded a great deal of respect in the Indian populace, and he used it to advantage in pushing the Green Revolution in India; which directly led to India becoming a food-surplus nation, although he did not live to see it. His administration began on a rocky turf.

War with Pakistan

The chief problem for his administration was Pakistan. Laying claim to half of the Kutch peninsula, Pakistan sent incursion forces in August 1965, which skirmished with Indian tank divisions. Under a scheme proposed by the British PM, Pakistan obtained 10% of their original claim of 50%. But Pakistan’s main aggressive intentions were upon Kashmir. Just in September 1965, major incursions of militants and Pakistani soldiers began, hoping not only to break-down the government but incite a sympathetic revolt. The revolt did not happen, and an angry India sent its forces across the Ceasefire Line (now Line of Control) and threatened Pakistan by crossing the International Border near Lahore as the war broke out on a general scale. Massive tank battles occurred in the Punjab, and while Pakistani forces made some gains, Indian forces captured the key post at Haji Pir, in Kashmir, and brought the Pakistani city of Lahore under artillery and mortar fire. The war also ended as a stalemate in a great personnel, material casualties and land lost for both Pakistan and India. The lands occupied by both armies were restored to status quo after Tashkent.

Tashkent Treaty

A ceasefire was declared, and the soft-spoken, mild-mannered Shastri, once butt of jokes was now a national hero. In January 1966 Shastri and Pakistani President Muhammad Ayub Khan attended a summit in Tashkent (former USSR, now in modern Uzbekistan), organised by Kosygin. Shastri signed a treaty with Pakistan on January 10, the Tashkent Declaration, but the next day he died of a heart attack. He is the only Indian Prime Minister to have died in office overseas, and indeed probably one of the few heads of government in history. All his lifetime, he was known for his honesty and humility. There are conspiracy theories that mention his death to be of unnatural causes.

Memorial

He was the first person to be posthumously awarded the Bharat Ratna and a memorial “Vijay Ghat” was built for him in Delhi. The slogan Jai Jawan, Jai Kisan (Hindi for “Hail the soldier, Hail the farmer”) is attributed to Shastri.

Tags: indian independence, Jawaharlal Nehru, Lal Bahadur Shastri, mahatma gandhi, Vijay Ghat

Jawaharlal Nehru

Jawaharlal Nehru (November 14, 1889 – May 27, 1964) was a senior political leader of the Indian National Congress, was a pivotal figure during the Indian independence movement and served as the first Prime Minister of the Republic of India. Popularly referred to as Panditji (Scholar), Nehru was also a writer, scholar and amateur historian, and the patriarch of India’s most influential political family.

Many scholars of the period view Nehru’s determination to be the first Prime Minister of independent India come what may (instead of offering this post to M.A. Jinnah or some other prominent minority candidate, at the suggestion of Mahatma Gandhi, by way of reassurance of their position in the new, secular Indian state) led to the 1947 partition of the country.

As the son of the wealthy Indian barrister and politician Motilal Nehru, Nehru had become one of the youngest leaders of the Indian National Congress. Rising under the mentorship of Mahatma Gandhi, Nehru became a charismatic, radical leader, advocating complete independence from the British Empire. An icon for Indian youth, Nehru was also an exponent of socialism as a means to address long-standing national challenges. Serving as Congress President, Nehru raised the flag of independent India in Lahore on December 31, 1929. A forceful and charismatic orator, Nehru was a major influence in organising nationalist rebellions and spreading the popularity of the nationalist cause to India’s minorities. Elected to lead free India’s government, Nehru would serve as India’s prime minister and head of the Congress till his death.

As India’s leader, Nehru oversaw major national programmes of industrialization, agrarian and land reforms, infrastructure and energy development. He passionately worked for women’s rights, secularism and advancement of education and social welfare. Nehru incepted the policy of non-alignment and developed India’s foreign policy under the ideals of Pancasila. However, he was criticised for his failure of leadership during the Sino-Indian War in 1962. Later after his successor Lal Bahadur Shastri’s demise ; Nehru’s daughter Indira Gandhi would go on to lead the Congress and serve as prime minister, as would his grandson Rajiv. Rajiv’s widow Sonia and her children lead the Congress today, maintaining the Nehru-Gandhi family’s prominence in Indian politics.

Young Leader

Nehru was very strongly attracted to Gandhi’s philosophy and leadership. Gandhi had led a successful rebellion on behalf of indentured Indian workers while a lawyer in South Africa. Upon his return to India, Gandhi organised the peasants and farmers of Champaran and Kheda in successful rebellions against oppressive tax policies levied by the British. Gandhi espoused what he termed as satyagraha — mass civil disobedience governed by ahimsa, or complete non-violence. A forceful exponent of Indian self-reliance, Gandhi’s success electrified Indians, who had been divided in their approach to contesting British rule. Having met Gandhi and learning of his ideas, Nehru would assist him during the Champaran agitation.

Following Gandhi’s example, Nehru and his family abandoned their Western-style clothes, possessions and wealthy lifestyle. Wearing clothes spun out of khadi, Nehru would emerge as one of the most energetic supporters of Gandhi. Under Gandhi’s influence, Nehru began studying the Bhagavad Gita and would practice yoga throughout his life. He would increasingly look to Gandhi for advice and guidance in his personal life, and would spend a lot of time travelling and living with Gandhi. Nehru travelled across India delivering political speeches aimed at recruiting India’s masses, especially its youth into the agitation launched in 1919 against the Rowlatt Acts and the Khilafat struggle. He spoke passionately and forcefully to encourage Hindu-Muslim unity, spread education and self-reliance and the need to eradicate social evils such as untouchability, poverty, ignorance and unemployment.

Rise to National Leadership

In the 1920s, Nehru was elected president of the All India Trade Unions Congress. He and Subhash Chandra Bose had become the most prominent youth leaders, and both demanded outright political independence of India. Nehru criticised the Nehru Report prepared by his father in 1928, which called for dominion status for India within the British Empire. The radicalism of Nehru and Bose would provoke intense debates during the 1928 Congress session in Guwahati. Arguing that India would deliver an ultimatum to the British and prepare for mass struggle, Nehru and Bose won the hearts of many young Indians. To resolve the issue, Gandhi said that the British would be given two years to grant India dominion status. If they did not, the Congress would launch a national struggle for full political independence. Nehru and Bose succeeded in reducing the statutory deadline to one year.

The failure of talks with the British caused the December 1929 session in Lahore to be held in an atmosphere charged with nationalist, anti-British passions. Preparing for the declaration of independence, the AICC elected Jawaharlal Nehru as Congress President at the encouragement of Gandhi. Favoured by Gandhi for his charismatic appeal to India’s masses, minorities, women and youth, the move nevertheless surprised many Congressmen and political observers. Many had demanded that Gandhi or the leader of the Bardoli Satyagraha, Vallabhbhai Patel assume the presidency, especially as the leader of the Congress would the inaugurater of India’s struggle for complete freedom. Nehru was seen by many as too inexperienced for the job of leading India’s largest political organisation, including himself:

“I have seldom felt quite so annoyed and humiliated… It was not that I was not sensible of the honour… But I did not come to it by the main entrance or even the side entrance: I appeared suddenly from a trap door and bewildered the audience into acceptance.”

Responses to Gandhi

Nehru speaks highly of Gandhi throughout his life. In the passage below, he speaks about the Salt March that Gandhi organized in order to try to get the British out of the colony of India. Below, in an excerpt from his autobiograhpy, Nehru speaks about his respect for Gandhi and his salt march.

It seemed as though a spring had been suddendly released; and all over the country in town and village, salt manufacture was the topic of the day. We knew precious little about it, and so we read it up where we could, and issued leaflets giving directions, and collected pots and pans and ultimately succeeded in producing some unwholesome stuff, which we waved about in triumph. It was really immaterial whether the stuff was good or bad; the main thing was to commit a breach of the obnoxious salt law. As we saw the abounding enthusiasm of the people and the way salt-making was spreading like a prairie fire, we felt a little abashed and ashamed for having questioned the efficacy of this method when it was first proposed by Gandhi. And we marveled at the amazing knack of the man to impress the multitude and make it act in an organized way.

India’s First Prime Minister

Nehru and his colleagues had been released as the British Cabinet Mission arrived to propose plans for transfer of power. The Congress held a presidential election in the knowledge that its chosen leader would become India’s head of government. 11 Congress state units nominated Vallabhbhai Patel, while only the Working Committee suggested Nehru. Sensing that Nehru would not accept second place to Patel, Gandhi supported Nehru and asked Patel to withdraw, which he immediately did. Nehru’s election surprised many Congressmen and continues to be a source of controversy in modern times. Nehru headed an interim government, which was impaired by outbreaks of communal violence and political disorder, and the opposition of the Muslim League led by Muhammad Ali Jinnah, who were demanding a separate Muslim state of Pakistan. After failed bids to form coalitions, Nehru reluctantly supported the partition of India as per a plan released by the British on June 3, 1947. He would take office as the Prime Minister of India on August 15, and delivered his inaugural address titled “A Tryst With Destiny:”

“Long years ago we made a tryst with destiny, and now the time comes when we shall redeem our pledge, not wholly or in full measure, but very substantially. At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom. A moment comes, which comes but rarely in history, when we step out from the old to the new, when an age ends, and when the soul of a nation, long suppressed, finds utterance. It is fitting that at this solemn moment we take the pledge of dedication to the service of India and her people and to the still larger cause of humanity.”

Leading India

In the years following independence, Nehru frequently turned to his daughter Indira to look after him and manage his personal affairs. Following Patel’s death in 1950, Nehru became the most popular and powerful Indian politician. Under his leadership, the Congress won an overwhelming majority in the elections of 1952, in which his son-in-law Feroze Gandhi was also elected. Indira moved into Nehru’s official residence to attend to him, inadvertently estranging her husband, who would become a critic of Nehru’s government. Nevertheless, Indira would virtually become Nehru’s chief of staff and constant companion in his travels across India and the world.

Final Years

Nehru had led the Congress to a major victory in the 1957 elections, but his government was facing rising problems and criticism. Disillusioned by intra-party corruption and bickering, Nehru contemplated resigning but continued to serve. However, Nehru’s reputation suffered owing to corruption scandals of party MPs and ministers, as well as by public dissatisfaction with a stagnating economy and government inefficiency. The election of his daughter Indira as Congress President in 1959 aroused criticism for alleged nepotism. Although the Pancha Sila (Five Principles of Peaceful Coexistence) was the basis of the 1954 Sino-Indian treaty over Tibet, in later years, Nehru’s foreign policy suffered through increasing Chinese antagonism over border disputes and Nehru’s decision to grant asylum to the Dalai Lama. After years of failed negotiations, Nehru authorized the Indian Army to annex Goa from Portugal in 1961. While increasing his popularity, Nehru received criticism for opting for military action.

In the 1962 elections, Nehru led the Congress to victory yet with a diminished majority. Opposition parties ranging from the right-wing Bharatiya Jana Sangh and Swatantra Party, socialists and the Communist Party of India performed well. In a matter of months, a Chinese invasion of northeastern India exposed the weaknesses of India’s military as Chinese forces came as far as Assam. Widely criticised for neglecting India’s defence needs, Nehru was forced to sack the defence minister Krishna Menon and accept U.S. military aid. Nehru’s health began declining steadily, and he was forced to spend months recuperating in Kashmir through 1963. Upon his return from Kashmir in May 1964, Nehru suffered a stroke and later a heart attack. He died in the early hours of May 27, 1964. Nehru was cremated as per Hindu rites at the Shantivana on the banks of the Yamuna River, witnessed by hundreds of thousands of mourners who had flocked into the streets of Delhi and the cremation grounds.

Tags: indian independence, Indira Gandhi, Jawaharlal Nehru, Lal Bahadur Shastri, mahatma gandhi