Ramachandra Guha cannot be truer in saying that for Indian student, or public in general, history comes to an end on 15th of august, 1947. Even if it has been extended beyond that, then only to 30th January of 1948, when Mahatma Gandhi was killed. In prolog to 'India After Gandhi', the author quotes educationist Krishna Kumar who says, "for Indian children history itself comes to an end with the Partition and the Independence. As a constituent of social studies, and later on as a subject in its own right, history runs right out of content in 1947 . . . All that has happened during the last 55 years may filter through them easily civics syllabus, popular cinema, and television; history as formally constituted knowledge of the past does not cover it”. (Read here about that in detail.)

Indeed, author took great pains to describe and document the journey of India after 1947, the journey of the largest democracy of the world. 'The largest democracy'- we take great pride in saying that to show superiority, on the world stage, as compared with the neighboring power China, which has one-party rule. The book is divided into five parts in chronological order. Each book describes a different period after 1947, giving detailed accounts of happenings of that period in India. In the first part, the author describes how India became Independent and its immediate concerns like refugees, the merger of princely states to British India, Kashmir problem, making constitution etc. were handled. In the second part, he describes the India under Nehru’s prime ministership. This ranges from Nehru’s unchallenged leadership in the beginning of the 1950s to his dwindling position after losing Sino-India War in 1962. This obviously did not go well with the public and Nehru looked weaker than ever but he was able to retain his post till his death. 

The part three concentrates on the weakening of Centre. In southern states, Non-Congress parties emerged as strong contenders for power. Kerala became the first state of India where a Non-Congress government was sworn in, led by E. M. S. Namboodiripad and probably first democratically elected communist government in the world, whose even commitment to democracy or respect to the ballot was untested till then. But they set examples to other communists in world by successfully working within the framework of Indian Constitution.  The part four goes through the rise of populism in India. Elections were more about catchy slogans. Policies were not decided on the basis of their impact on nation building but on their ability to woo the general public. The slogans like Garibi Hatao (Remove Poverty) were very useful in winning elections but the public was not shown any roadmap that would remove or reduce poverty. The last part of the book describes the last two decades where the reign of coalition governments considerably weakened the Centre’s authority. Many riots, major and minor, took place during last two decades. Also, author focuses Indian government’s efforts to open Indian economy to world and end what was called License Raj.


'India After Gandhi' by Ramachandra GuhaThe writer attributes many problems of India like Zamindari, untouchability and riots among many others to basically four factors: class, caste, religion and language and goes in details of the measures taken by makers of the constitution and by successive governments to implement those measures. The abolition of Zamindari system and redistribution of lands from feudal lords to landless farmers were few of them. The government of Nehru leaning towards socialism started this and communist government of West Bengal did it more enthusiastically, in part because communist uprisings had their roots in peasant and labor movements. Even though a large population of India is landless but as compared to 1950s we have covered a significant distance. The condition of Harijans, later called Dalits and Scheduled Castes, also did not improve significantly in villages far removed from the progress made by their brethren in cities but now they were a political force to reckon, more so after the rise of political parties committed especially to their cause. Same goes with minorities who were given constitutional assurances, reinforced from time to time by different governments, of their safety and equality. Indeed, their position is far better as compared to neighboring countries. The makers of our country dreamt of a country with social equality, but what we have is equality in legislature and governments but inequality in society.

The turbulence at the peripheries has remained a matter of concern. Although terrorism died in Punjab in the late 1990s, it is still a major concern in Kashmir and North-East. The last ruler of Jammu and Kashmir Maharaja Hari Singh said to make Kashmir the Switzerland of the east. He did not live long enough to see its present perils but his indecisiveness certainly had a role to play in later problems of his former kingdom. The Jammu and Kashmir problem comes in between any hope of a normalized relationship between India and Pakistan and an amicable solution is still not thinkable in near future. The insurgency in the north-east was a major concern once and still there are instances when it seems to resurface, but it would be apt to say that with granting statehood and greater autonomy, the unrest has been quelled. In fact, at a press conference in January 1997, the former Meghalaya chief minister B. B. Lyngdoh lashed out at the media for 'lionizing' the guerrillas. 'They're cowards, petty thieves, robbers, and extortionists,'’ insisted Lyngdoh. 'Insurgency in the north-east died two decades ago.'

The author also discusses in detail why India survives despite several western intellectuals declaring that India will fall apart owing to its differences. They argued that India is not a country, but is made up of countries which are very different from each other, citing the example of Europe. After any unfortunate event like the death of Nehru or Indira Gandhi, the imposition of emergency in 1975, the rise of insurgencies in different parts, they wrote off India. But India survives. The hard work of Sardar Patel in the integration of India is intact. The accommodation of aspirations of all sections in the very idea of India and Constitutional assurances has contributed to that. India is intact and all the languages are freely promoted, but Pakistan disintegrated on lingual basis after they tried to impose another language on a Bengali speaking population and a major ethnic tension goes on in Sri Lanka after Sinhalese was made official language ignoring Tamil.

Ramachandra Guha also addresses the question although not directly that whether 'growth of regional parties and populist policies has weakened democracy in India.' Let us consider views of both sides of the argument. It may be argued that greater power to states or regional parties would, in fact, give importance to the local issues at the Centre. The formation and winning of mass support by caste or region based parties have actually given powers to the communities for which these parties stand. Their belief in democratic ways for the fulfilment of their demands is actually a pleasant development. That is one side of the argument but then author comments on nature of this democracy, "The decline of Parliament, and of reasoned public discourse in general, has meant that the Government forces are swarmed by the opposition almost instantly after an electoral mandate. There is no patience, either on the part of the government or the opposition, to respect the authenticity of the mandate to rule given by the voter to a parliament or legislature." He concludes that India is no longer a constitutional democracy but a populist one.


बाग में
एक चटख रंग की पत्ती देखता हूँ
सवेरे की
शीतल सुरभित हवा के साथ
झूमती हुई
सूरज के प्रकाश में चमकती हुई
पक्षियों के कलरव से
तालमेल बनाती हुई
ओस की बूँदों में नहाई हुई
वो अपनी ही दुनिया में जी रही है
वो नयी पत्ती है
बसंत ऋतु मे जन्मी है
अभी बाग के
तौर-तरीकों से अंजान है।

कल जब ये पत्ती बड़ी होगी
तो इसे
ज़िम्मेदारियों का बोध कराया जाएगा
रंग चटख से गाढ़ा पड़ता जाएगा
ये पत्ती
लू के थपेड़े सहना सीखेगी
धूप से हारे
किसी राही को ये पत्ती
विश्राम देगी।

और फिर वर्षा ऋतु में
बादलों की गरज के संग
आँधी तूफान में
इस छोर से उस छोर तक
कूदते फाँदते हुए
बारिश में भीगा करेगी
हालाँकि अब इसे बाग के
चाल चलन की पूरी जानकारी है
लेकिन परवाह थोड़े ही है
पत्ती युवावस्था में है।

और फिर एक समय ऐसा भी आएगा
जब पत्ती का रंग गाढ़े हरे से
पीला पड़ने लगेगा
आसपास की पत्तियाँ
तेज हवा चलने पे
दिल थाम के बैठ जाएँगी
की कहीं ये पत्ती गिर ना जाए
धीरे धीरे
शाखा से पत्ती की पकड़ कमजोर होती जाएगी
पतझड़ के ऐसे ही
किसी सामान्य दिन
पत्ती वृक्ष से गिर जाएगी
ज़मीन पर कुछ दिन पड़े हुए
पत्ती का रंग काला पड़ जाएगा
एक दिन माली आएगा
इस पत्ती को ऐसी ही
अनेक पत्तियों के साथ जला देगा
बाकी पत्तियाँ मूक देखते रह जाएँगी
उस पत्ती के जाने का
बाग पर कुछ असर नही होगा
ऐसा लगेगा
जैसे कभी वो पत्ती वहाँ थी ही नही
और वैसे भी
अगले बसंत मे फिर नयी पत्तियाँ तो आएँगी ही।

बैठा सोचता हूँ
कि मैं भी
किसी गुमनाम बाग की
एक आवारा पत्ती हूँ
हवा चलने पर मचलता हूँ
ओस की बूँदो पर थिरकता हूँ
बारिश मे भीग लेता हूँ
आज हूँ
तो जीवन बहुत सरस लगता है
और जब कल नही रहूँगा
तो भी उस गुमनाम बाग में
जीवन ऐसे ही चलता रहेगा
जैसे बाग में मुझ पत्ती का
अस्तित्व कभी था ही नहीं।
तत्सत।


अपने रोशन चेहरे पे वो नाज़ करते रहे रात भर
खुदा की काबिलियत पे फ़ख्र करते रहे रात भर। 

रुख़ से नक़ाब हटाया उन्होने कि शमा बुझ गयी
फिर जतन से चेहरा पर्दे में छिपाते रहे रात भर। 

चाँद को चाँदनी से कब दूर पाया है किसी ने
फिर भी चाँद को तन्हा ही देखते रहे रात भर। 

बड़े खुलूस से भेजा उन्हें जश्न-ए-बर्बादी का बुलावा
कदम चलते रहे, वो खुद को रोकते रहे रात भर। 

अदाओं की दिलकशी को मोहब्बत समझ बैठे थे
उसी मोहब्बत की आग में फिर जलते रहे रात भर। 

मेरा फसाना बज़्म में सुनाने के कहाँ काबिल था
वो अपना दर्द-ए-दिल ही बयाँ करते रहे रात भर। 

ठुकराते रहे ज़िंदगी भर मोहब्बत की मेरी पेशकश
वफ़ा खोजते हैं अब मुसल्सल, बेवफाओं में रात भर। 

वास्तविकता की दुनिया से कोई नाता नहीं मेरा
आईने में ही जब खुद को तलाशते रहे रात भर।


Swami Vivekananda, the indian  monk
"Many times I have been in the jaws of death, starving, footsore, and weary; for days and days I had no food, and often could walk no further; I would sink down under a tree, and life would seem to be ebbing away. I could not speak, I could scarcely think, but, at last, the mind reverted to the idea: "I have no fear nor death; never was I born, never did I die; I never hunger or thirst. I am It! I am It! The whole of nature cannot crush me; it is my servant. Assert thy strength, thou Lord of lords and God of gods! Regain thy lost empire! Arise and walk and stop not!" And I would rise up, reinvigorated; and here I am today, living! Thus, whenever darkness comes, assert the reality and everything adverse must vanish. For, after all, it is but a dream. Mountain-high though the difficulties appear, terrible and gloomy though all things seem, they are but Maya. Fear not, and it is banished. Crush it, and it vanishes. Stamp upon it, and it dies." (Delivered at Los Angeles, Calif., 5th January 1900)

Today is the 150th birth anniversary of Swami Vivekananda, the missionary who spread the Indian philosophy beyond India. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soul-stirring language of poetry. The natural tendency of Vivekananda's mind, like that of his master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West.

In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities and those too in the midst of acute physical suffering, he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems, and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is one of the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami's native land but also in America and in other parts of the world.

Swami Vivekananda once spoke of himself as a "condensed India." His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. William James, the Harvard philosopher, called the Swami the "paragon of Vedantists." Max Muller and Paul Deussen, the famous Orientalists of the nineteenth century, held him in genuine respect and affection. "His words," writes Romain Rolland, "are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!'' (Nikhilananda, Ramakrishna-Vivekananda Center)

I remember a nice poem by Swamiji, titled 'To The Awakened India'.

Once more awake!
For sleep it was, not death, to bring thee life
Anew, and rest to lotus-eyes for visions
Daring yet. The world in need awaits, O Truth!
No death for thee!

Resume thy march,
With gentle feet that would not break the
Peaceful rest even of the roadside dust
That lies so low. Yet strong and steady,
Blissful, bold, and free. Awakener, ever
Forward! Speak thy stirring words.
And tell the world—
Awake, arise, and dream no more!
This is the land of dreams, where Karma
Weaves unthreaded garlands with our thoughts
Of flowers sweet or noxious, and none
Has root or stem, being born in naught, which
The softest breath of Truth drives back to
Primal nothingness. Be bold, and face
The Truth! Be one with it! Let visions cease,
Or, if you cannot, dream but truer dreams,
Which are Eternal Love and Service Free.



Read more about Swami Vivekananda's childhood:


Swami Vivekananda, the indian  monk
"We can never lose what is really ours. Who can lose his being? Who can lose his very existence? If I am good, it is the existence first, and then that becomes colored with the quality of goodness. If I am evil, it is the existence first, and that becomes colored with the quality of badness. That existence is first, last, and always; it is never lost but ever present." (Swami Vivekananda)


A spiritual genius of commanding intellect and power, Vivekananda crammed immense labor and achievement into his short life - 1863-1902. Born as Narendranath Datta on 12 January 1863 in Calcutta to Viswanath Datta, an attorney and Bhubaneshwari Devi, a religious and kind-hearted lady. From very childhood, he started showing signs of a great individual. His father was little conspicuous of the activities of his child but provided him an environment where he could grow to his full abilities. During childhood, when other children spent their time playing games, he used to play at meditation. In a famous story, it is said that, once, while he was deep in meditation, a cobra came. All the other children of that room went away, but he continued to be in mediation as if nothing happened. Such was his power of concentration and focus that he shot in succession twelve eggs swinging up and down in a river while having no experience of firing a gun before.

His childhood tales describe the life of a monk who would conquer the world by his intellect and humbleness. The child Narendra (Swamiji's childhood name) was very naughty and it was very difficult to calm him down. When all other methods to pacify him failed, his mother Bhuvaneswari Devi would pour cold water over his head, chanting the name of "Shiva", and he would instantly calm down; or if someone said to him that if you do not calm down, Lord Shiva will not let you enter Kailasa, Narendra would be pacified. When he grew up, his mother used to tell him about this method to calm him down, saying, "I asked Lord Shiva for a son and He sent me a demon!"


His mother played a crucial role in shaping his future. When he told her, one day, of having been unjustly treated in school, she said to him, in consolation: 'My child, what does it matter, if you are right? Always follow the truth without caring about the result. Very often you may have to suffer injustice or unpleasant consequences for holding to the truth; but you must not, under any circumstances, abandon it.' Many years later Narendranath proudly said to an audience, 'I am indebted to my mother for whatever knowledge I have acquired.'

In his childhood, he used to climb a Champaka tree in his friend's house. It was his favorite pastime to hang upside down from that tree. He loved the fragrance of Champaka flowers. One day when he climbed the tree, the old owner of the house came and said to him that the tree was inhabited by ghosts and one of them is Brahmadaitya. If Narendra would not climb down from the tree, the Brahmadaitya will kill him. Listening to this he immediately climbed down from the tree. As soon as the old person went away, celebrating that he persuaded Narendra to climb down, Narendra climbed up the tree again. Seeing him doing this, his friend asked what is he doing - "The ghost Brahmadaitya will eat you up". Narendra smiled and said, "Do not believe in everything that elders tell you, but also use your conscience. If this tree was a living place of a ghost, then I would have been dead long ago." Such was his fearlessness and belief in his convictions.

There is one more story about his courage. One day he was setting a big trapeze in the gymnasium with the help of some people, including an English sailor. During the effort, the trapeze fell and the sailor was knocked unconscious. All other children fled from the fear of police, assuming the sailor to be dead. Narendra stayed there and tore a piece of his cloth to wrap around the sailor's wounds, washed his face and helped him in fighting the injury. Later he moved the sailor to the nearby school where Narendra took care of him for a week. Later he sent the sailor away with a small amount of money collected from his friends.

Curiosity was an integral part of his life. In his father's office different varieties of tobacco pipes were provided for clients belonging to different Hindu castes, as were the prevailing conditions during those times. Similarly, different tobacco pipes were kept for Muslim clients. Narendra smoked tobacco from all the pipes and when rebuked for doing the same, he replied, "I could not figure out the difference."

He was very eager to know about the God. He went to meet Devendranath Tagore, a leader identified with Brahmo Samaj and asked him, "Sir, have you seen God?" Tagore was surprised by this question and said to him, "My child, You have to have the eyes of Yogi. You should practice meditation." This was the case with almost all leaders of various sects whom he approached with the same question, which never satisfied him.

Few Quotes by Swami Vivekananda:
"Never mind failures; they are quite natural, they are the beauty of life, these failures. What would life be without them? It would not be worth having if it were not for struggles. Where would be the poetry of life? Never mind the struggles, the mistakes. I never heard a cow tell a lie, but it is only a cow—never a man. So never mind these failures, these little backslidings; hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more."
"To succeed, you must have tremendous perseverance, tremendous will. “I will drink the ocean", says the persevering soul; "at my will mountains will crumble up". Have that sort of energy, that sort of will; work hard, and you will reach the goal."
-Vedanta philosophy : Lectures by the Swami Vivekananda on Raja Yoga (1899), Ch. VI : Pratyahara and Dharana.



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