Gandhi Speech
Drawing from history, DVG[1] says, Before the advent of the British in India, what was the system which united the king and the citizens in our kingdoms? The answer is this: in those days, there was no cleavage between the two. The individual could directly question the king. The king ruled with the fear that the citizens would revolt if he ill-treated them.   Mohandas Gandhi was blind to or perhaps willfully ignored these positive and life-...
 
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Gandhi with Charka
Any discussion about Rama Rajya in the context of the previous century of India’s history will be incomplete without objectively examining the role of Mohandas Karamchand Gandhi. In the present context, this examination becomes more crucial for significant reasons. Both Gandhi and DVG were contemporaries; the former was senior to DVG by eighteen years. Both contributed to the freedom struggle. While Gandhi was a freedom fighter in the commonly...
 
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Sri Rama Rajya
DVG’s essay titled Rama Rajya  is the fitting finale and the crowning glory of his monumental, semi-academic work, Rajyashastra[1] (Statecraft/Politics) meant for a general audience. This essay touches the upper echelons of pure political philosophy akin to the precision of the tip of a finely-sharpened pencil. While defining completeness (or fulfilment) as one of the vital characteristics of Rama Rajya , DVG simultaneously clarifies that this...
 
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Rama Rajya
Every creature felt happy. Everybody was intent on [performing] Dharma. Turning their eyes towards Rama alone, creatures did not kill [or inflict violence upon] one another. While Rama ruled the kingdom, the conversations of the people centered round Rama, Rama and Rama. The whole world became Rama's world. Brahmins, Kshatriyas, Vaishyas, and Shudras were performing their respective duties, satisfied with their own work and bereft of any greed...
 
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Vidhana Soudha
The insights of the sort DVG possessed emanated precisely from this deep understanding of philosophy, or more accurately, his realization of Darshana. In other words, when we grasp the nature of the world characterized by name and form (nAma-rUpa), we develop what is known as the tara-tama vivEka—wisdom to grade worldly events and phenomena. In his own[1] words, The subject matter of politics is human nature…a person who desires to work in...
 
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Indian Freedom Struggle
Writing just four years after India attained independence, DVG characterizes[1] our freedom from British rule as a “fruit” endowed with a “sour taste.” But more bluntly, …what exactly is this fruit? Freedom is not a mango or a banana. It is a coconut. We need to have the skill to remove its fibre-covering, the strength to break its shell, and the patience to chew the copra [within]. Else, we will never be able to savour its full taste. This is...
 
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Thomas Paine
But at the doctrinal level, this consequence is the direct outcome of imposing the selfsame untested theory of freedom, democracy, liberty and related ideas fashioned in the West on an entire people who had fashioned their lives for more than three millennia based on a thoroughly different political, cultural and social inheritance. In other words, an all-encompassing and far-reaching change was thrust upon the entire population of the seventh...
 
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IndiaParliamen
At the individual level, the Bhagavad Gita’s dictum of uddharedAtmanAtmAnam (Let a person raise and purify himself by his own efforts) and its emphasis on Svadharma also means that one must rule oneself, which in turn means that the onus is upon the individual to constantly rectify himself. Hidden within these tenets is a call to discard one’s ego at every step. The opaque wall of ego blocks the sunlight of self-reflection required for the said...
 
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DVG’s conception of a strong and prosperous Bharata was a mixture of Yoga and Kshema; Yoga in the sense of having an opportunity to obtain something and Kshema in the sense of retaining and sustaining it safely. Blend and Balance These ideals operate at the level of the Samashti (the nation and society) and act as guideposts for organizing and governing a nation and society. No matter however noble and lofty these ideals may be, they’re mere “...
 
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One of the Kannada literary giants of the twentieth century, K V Puttappa (Kuvempu) once classified[1] literature as Sakaala (timely) and Trikala (timeless) literature. Given the innate nature of the medium, journalistic (news reports, opinion pieces, editorials, magazine essays) literature belongs to the former category. Yet, in the hands of masters, even this category of literature takes on a quality of timelessness. Instead of being buried...
 
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