India – Page 3 – The Talkative Man

Get to Know the 12 Disciples of Jesus Christ: Apostle #11: Thomas

Apostle #11 Thomas

The holy apostle Thomas is perhaps best remembered as “Doubting Thomas”—the apostle who, when told of the emergence of the risen Christ, declared, “I will never believe it unless I see the holes the nails made in his hands, put my finger on the nail-marks and my hand into his side” (John 20:25.)

Thomas’ reaction was definitely practical; perhaps the others overcome with grief were deluding themselves. He had witnessed the tragic death of his beloved master; how was he now to believe that Jesus was alive? Thomas wanted the same astonishing experience as the rest; he wanted proof. When Jesus did appear to him, and Thomas saw the same tortured body that had suffered on the cross, he was overpowered, and cried, “My Lord and my God!” (John 20:28) Thus, Thomas was one of the first to explicitly express Jesus’ divinity.

Apostle Thomas in India Yet Thomas was not only clearheaded, but also brave. During the winter, Jesus was forced out of Jerusalem for his teachings. Now, Jesus and his apostles were aware that if he returned, he and perhaps they would be killed. (John 11:8) Then a few months later word came that Jesus’ great friend Lazarus was gravely ill. The message spoke of illness, but Jesus knew that by the time the news arrived, Lazarus was already dead. Yet Jesus prepared to go to his friend in Bethany, some two miles from the city of Jerusalem, regardless of the risk to himself. Alarmed, the apostles argued against it; why go, they reasoned, if Lazarus was dead? It was Thomas who rallied the others, insisting, “Let us also go, that we may die with him.” (John 11:16) Here Thomas is not a man of doubt, but of great courage and loyalty.

Several Apocryphal works have circulated under Thomas’ name. The Apocryphal works of Thomas: Acts of Thomas, Apocalypse of Thomas, Infancy Gospel of Thomas, Book of Thomas, and the Gospel of Thomas. There is much written about his fearless evangelical work and more speculation about his extensive missionary travels than any other of the Twelve. The church of the East and Assyria trace the succession of its bishops back to Thomas.

Apostle Thomas in India

Western India claims him as the founder of the early Christian church. The Acts of Thomas opens with a gathering of the apostles in Jerusalem. They are dividing the world by lot to evangelize. When Thomas receives India, he objects on the ground of his ethnicity: “How can I,” he protests, “as a Hebrew man, go among the Indians to announce the truth?” As a follower of Jesus in India, he is a minority of one, not just linguistically, but spiritually too. Eventually, his goal is to bring that huge majority of unbelieving Indians over to his side, to transform isolation into predominance, into a network to which all can belong. According to tradition, Saint Thomas was supposedly killed at St. Thomas Mount, near Chennai, in 72 A.D. and his body was entombed in Mylapore. Ephraim the Syrian states that the Apostle was martyred in India, and that his relics were removed then to Ede.

His symbol is a T-square.
Holy days: October 6 in the Eastern churches; July 3 in the West.

Exquisite Architectural Temples and Heritage of Pattadakal, Karnataka

Chalukyan Architects Made Experiments with Various Styles of Architecture

Types of Temple Architecture in Pattadakal Pattadakal was a city bubbling with political and artistic activities throughout the time of the Western Chalukyas of Badami more than eleven centuries ago. Situated on the left bank of the river Malaprabha and contained by hillocks of red sandstone amidst scenic splendor, this location became sacrosanct and it was the sincere choice of the kings to carry out the numerous coronation (patta) ceremonies and hence it came to be called Pattadakal. It is also called Kisuvolalu and Sanskritised as Raktapura.

Group of Dravida and Nagara Temples Pattadakal

Along with Aihole and Badami, Pattadakal became a cradle of early Chalukyan temples. It is generally believed that the Chalukyan architects made experiments with various styles of architecture even before the silpashastras standardized them. Hence, scholars are fond of calling these places as workshops of architecture.

In point of fact, Pattadakal represents the final or culminating phase of the early Chalukyan style of architecture. There are no less than twelve worthy temples of the Chalukyan period at Pattadakal.

World Heritage Site -- Group of Temples, Pattadakal

Exquisite Temples and Get a Glimpse of Our Heritage Both Dravida and Nagara type of temples were built at Pattadakal during the reign of the early Chalukyan kings. Sangamesvara, Virupaksha, Mallikarjuna and Jaina temples belong to the Dravidian technique, whereas Galaganatha, Papanatha, Kasi Visvesvara, Kadasiddesvara and Jambulinga temples belong to Nagara or north Indian style.

From the sequential standpoint, the temple building- pursuit as known from the dated specimens started here from the beginning of the seventh century and sustained up until the middle of the ninth century CE.

Thus, three hundred years and more saw a splendid epoch in the evolution of temple architecture in Karnataka in general and Pattadakal in particular.

Early Chalukyan Temples in Pattadakal

Workshops of Temple Architecture in Pattadakal There were master architects like Revadi Ovajja, Anivarita Gunda, supported by sculptors like Changamma, Pullappan, Baladeva, et cetera. It also had the guidance of dance masters like Achalan and devadasis like Chalabbe. More than all, the early Chalukya kings, their queens like Lokamahadevi and Trailokyamahadevi and others, officials and ministers not only helped in building some of these Pattadakal temples but also gave generous grants of land and money for the fitting maintenance as well as the rituals in these temples.

It is but natural that hundreds of visitors both from India and abroad visit these exquisite temples and get a glimpse of our heritage. Hence, UNESCO has declared Pattadakal as a World Heritage site, a great honor indeed to Karnataka.

Silpashastra in Chalukyan Temples in Pattadakal

Magnificent Architecture and Motifs of the Malegitti Shivalaya Temple, Badami, India

Malegitti Shivalaya Temple of Badami

Badami or Vatapi (in Sanskrit) was the capital of the early Chalukyas. Pulakeshi I, one of the early kings of this kingdom built a strong defense at Badami and made it his capital in the year 547 CE. From that time forwards, the later kings of this dynasty built rock-cut and structural temples here for about three hundred years and for this reason, Badami became a distinguished hub of Karnataka architecture and sculpture.

On the opposite side of the town, below and around the north fort, there are a number of structural temples. There are many temples at Badami of which Malegitti Shivalaya is remarkable from many points of view. Imaginably with the connection of a woman who was a garland-maker, this temple should have got that name.

Vishnu Relief at Malegitti Shivalaya of Badami

The very location of this temple is appealing. It is built on a ridge of the rugged hills, which have a view over the town of Badami. Malegitti Shivalaya is noteworthy from the evolution of the Chalukyan style of architecture.

Badami’s Malegitti Shivalaya represents a phase of Chalukyan art. It is a good example where the domical finial is octagonal and is supported by a series of small shrines. It is not a large temple but is a solid enormous construction palpably to withstand the ravages of time. This may not show predominantly sophisticated parts but it has grandeur of its own.

Chalukyan Architecture in Malegitti Shivalaya of Badami

The temple consists of three parts namely garbhagriha, sabhamandapa and mukhamandapa. The basement consists of mouldings one of which is thicker and has ganas carved on it. The wall of the temple consists of pilasters at regular intervals. Nevertheless, the centre of the sabhamandapa has a koshtha which adorns an image of Vishnu and on both sides are rectangular pierced windows. Over this runs a thick eave and above it are some more moldings. The tower over the garbhagriha is a archetypal Dravidian sikhara and by its small size looks graceful. The mukhamandapa has four pillars supporting a flat roof. The two dvarapalas fully decorated are artistically superior with fine expressions and alert poses.

Chalukyan Art in Malegitti Shivalaya of Badami

The southern wall has an image of Shiva holding a trident, and a serpent. In the interior of the sabhamandapa on the ceiling is an image of Vishnu on Garuda within a lotus medallion. The garbhagriha doorway is highly ornamental with trimmings of foliage, pilaster, floral designs with nagas on either side with mithuna sculptures. The lintel has Nataraja in miniature. Inside the garbhagriha is a linga.

Shiva Relief at Malegitti Shivalaya of Badami

An architect by name Aryaminchi Upadhyaya is the designer of this Malegitti Shivalaya as stated by an inscription. On stylistic justification, this temple is dated to the seventh century CE. The dire condition most other temples around Badami contrast with the reasonably finished Malegitti Shivalaya, which crowns on as secluded boulder beneath the western flank of the North fort, this temple also be dated to the first half of the 7th century and is of historical interest for its well-preserved carvings.

Magnificent Architecture and Motifs of the Malegitti Shivalaya Temple, Badami, India

Architectural Marvel of the Chaturmukha Basadi, Gerusoppa in Karnataka

Gerusoppa, Home to Several Basadis (Jain Temples)

The municipality of Gerusoppa is located about 30 kms from the well-known Gerusoppa Falls on the banks of Sharavathi river in Honnavar taluk .

Gerusoppa is 25 km from the outlet of Jog Falls—a long time ago functioned as the capital of the Salva empire that reigned over the region between 14th and 15th centuries. Acknowledged to have trade interactions with Europe, the Middle East and Africa, the empire reached its pinnacle under the supremacy of Rani Chennabhairadevi. She governed over contemporary Dakshina Kannada, Udupi, and Uttara Kannada for 54 years: the lengthiest reign by any Indian woman head of state.

Vijayanagara architecture in Jain basadis of Western Ghats Though it was the capital of the Saluva empire, it became famous for the duration of the rule of Queen Channabhairadevi (1548–99 A.D.) famous as the Pepper Queen. (After the fall of the Vijayanagara empire, Queen Chennabhairadevi handled the Portuguese very diplomatically, who nicknamed her ‘Raina de Pimenta’—the Pepper Queen.) Ikkeri chief Hiriya Venkatappa Nayaka defeated the queen and Gerusoppa was abandoned and came to ruins.

Frequently suggested to as the ‘Harappa of Jains’, Gerusoppa is institution to several basadis (Jain temples) with exclusive architecture, hundreds of inscriptions, groups of temples and structures that were all in the past part of an overseas trade hub. Currently, unfortunately, most of them have either been hidden under centuries of earth or endured as ruins, absorbed by the dense forests of the Western Ghats.

Queen Channabhairadevi, Queen of Black Pepper - Benefactor of Jain Temples Basadis in Gerusoppa

Queen Channabhairadevi or ‘Mahamandaleshwari’, Queen of Black Pepper

The history of Jainism in South India and its influence on the life and thought of the people is a fascinating subject. No topic of ancient South Indian history is more thought-provoking than the origin and development of the Jains who, in times past, intensely affected the political, religious and literary establishments of South India. It has occasionally been thought that an associated account of the Jains could not ever be written.

Rani Channabhairadevi Chaturmukha Basadi of Gerusoppa Situated deep inside the evergreen Sharavathi valley on the stores of the Sharavathi river, neither the sanctuaries nor the antique town can be accessed without difficulty. While Jain believers crowd the place in large numbers using private vehicles, the villages are more or less off limits to tourists due to an absence of publicity and information.

Previously known as Haive, Gerusoppa was afterwards named Nagar Bastikeri and subsequently Ngaire. Formerly a famous center of trade and commerce, Gerusoppa was ruled by the Saluva kings. While Honnavar functioned as a harbor for internal trade, nearby Bhatkal was celebrated as an intercontinental harbor.

The Saluva kingdom reached its zenith under the regime of Rani Channabhairadevi, who ruled between 1554 and 1603, and hailed as Mahamandaleshwari. Living the followers of Jainism, the queen organized the creation of the historic Chaturmukha Basadi in 1562. With several ship-loads of pepper and spices being methodically traded to the west, Gerusoppa was often the sticking point between numerous princely states. The rulers of Keladi were frequently at war with Gerusoppa for jurisdiction over the expensive province.

Moreover, Channabhairadevi had gone to war with the Portuguese, who attempted to grab the ports and take the reins of the spice trade. Two times, once in 1559 and then again in 1570, the queen efficaciously crushed the Portuguese maritime force with her military stratagem.

Architectural Marvel of the Chaturmukha Basadi

Chaturmukha Basadi is a Jain temple unique in its plan as it is open on all four sides (chaturmukha). It is also called Sarvatobhadra in silpasatra texts. Such temples are unique.

The Chaturmukha basadi has a garbhagriha, antaralas (vestibule), navarangas and four entrances with flight of steps. The entire temple is built on a cellar which is in the shape of a star and provides open circumbulatory passage. The outer walls have ornamented niches some of which have gods and goddesses. There are some jalandhras also.

The four access doorways are alike and seated tirthankara is carved on the lintel. On either side are found the high relief sculptures of dvarapalas well bedecked and standing in dvibhanga. The devakoshthas with Dravida and Kadamba Nagara sikharas contain sculptures. Now there is no roof over the whole structure.

Chaturmukha Basadi of Gerusoppa was built by Rani Chennabhairadevi The interior of the Chaturmukha Basadi has navarangas with four prominent pillars in the centre of the enclosure. Thus the sixteen pillars of the Vijayanagara type measure about 10 ft in height. Navaranga is separated by the antarala with a very thick wall. They also have decorated niches to house gods and goddesses.

The three lintels of the doorways have seated tirthankaras although the southern doorway has Gajalakshmi on its lintel. Then there are four antaralas each of which has two decorated pillars. Thus there are eight such pillars.

The sole garbhagriha has four seated tirthankaras each facing a different direction. This gives a meaning to the structure fronting four directions. These four tirthankara sculptures are made of black stone and have high glossy polish.

There are no historical chronicles to know the patron of this exclusive Jain temple. But it is commonly judged that Queen Channabhairadevi built this temple. Even the contemporaneous explorer Pietro Della Valle is silent about it. From the stylistic substantiation this temple may be dated to sixteenth century A.D.

Acclaimed as an architectural marvel, Chaturmukha Basadi was built by Rani Chennabhairadevi back in 1562. Constructed in granite, the Basadi has remained out-of-bounds to sightseers. Constructed in the Vijayanagara style, the basadi has four entrances, one in each of the four compass points, all fronting to the sanctum sanctorum. Though no official prayer rituals are done at the Chaturmukha basadi, the Parshawanatha basadi, or the Neminatha basadi, recurrent prayers and pooja services are organized at the close by Jwalamalini temple.

The Controversial Differences of Opinion between Rabindranath Tagore and Mahatma Gandhi

Described as a “world poet,” Rabindranath Tagore is considered a mystifying ecumenical figure and an archetype of human creative possibility. Rabindranath Tagore bestowed the title of ‘Mahatma’ (“Great Soul”) on Mohandas Karamchand Gandhi in 1915. Mahatma Gandhi called Tagore Gurudev (“Revered Master”) and he attained a certain classicality. Tagore’s literary works have universal appeal and that illuminates his complexity and “myriad-mindedness.”

Nevertheless, experts have said that although Tagore admired Gandhi, he differed with him on specific issues.

The Controversial Differences of Opinion between Rabindranath Tagore and Mahatma Gandhi

“Tagore admired Mahatma Gandhi immensely and expressed his admiration for his leadership time and again, but sharply differed with him when Gandhi was departing from adequate reasoning,” Nobel-prize winning economist Amartya Sen once said.

After the Nepal-Bihar earthquake of 1934, Gandhi credited the disaster to the custom of untouchability among Biharis. Gandhi had said the earthquake was “a divine chastisement for the great sin we have committed against those whom we describe as Harijans”.

Although Tagore was against untouchability, he found this line of reasoning on Gandhi’s part unfounded and irrational.

Apparantly, Tagore shot off a refutation on rationalist lines, with a appeal for it to be published in Gandhi’s periodical, Harijan. The correspondence expressed “painful surprise” at “this kind of unscientific view of things”. It was plainly erroneous, Gurudev argued, to “associate ethical principles with cosmic phenomena”:

In the Harijan issue of 16 February, 1934, Tagore wrote his article The Bihar Earthquake to which Gandhi wrote his rejoinder Superstitions vs. Faith (pp. 115-121). Tagore considered Gandhi’s view that untouchability had brought down God’s vengeance upon certain parts of Bihar in the form of an earthquake as ‘unfortunate’, ‘unscientific’ and “too readily accepted by a large section of countrymen” (pp. 115): “If we associate ethical principles with cosmic phenomena, we shall have to admit that human nature is superior to Providence that preaches its lessons in good in orgies of the worst behaviour possible” (p.116). This amounts to “making indiscriminate examples of casual victims…in order to impress other at a safe distance who possibly deserve severer condemnation” (p 116). He felt the kind of argument that Gandhi used by exploiting an event of cosmic disturbance far better suited the psychology of his opponents than his own; and, “We, who are immensely grateful to Mahatmaji for inducing, by his wonderworking inspiration, freedom from fear and feebleness in the minds of his countrymen, feel profoundly hurt when any words from his mouth may emphasize the elements of unreason in those very minds — unreason which is a source of all blind powers that drive us against freedom and self-respect”. (p117).

Differences of Opinion between Rabindranath Tagore and Mahatma Gandhi

To this, Gandhi had replied that he felt phenomena like droughts, floods, earthquakes et cetera, though they seem to have only physical origins, are somehow connected with man’s morality.

Gandhi replied by saying that he long believed phenomena produce results both physical and spiritual; and, “The converse I hold to be equally true … We do not know all the laws of God nor their working… I believe literally that not a leaf moves but by His will. Every breath I take depends upon His sufferance …. what appears to us as catastrophes are so only because we do not know the universal laws sufficiently … (catastrophic) visitations… though they seem to have only physical origins are, for me, somehow connected with man’s morals … My belief is a call to repentence and self-purification … even as I cannot help believing in God though I am unable to prove His existence to the sceptics, in like manner, I cannot prove the connection of the sin of untouchability with the Bihar visitation even though the connection is instinctively felt by me” (pp.118-l20). And the utilitarian then spoke and bared himself thus, “If my belief turns out to be ill-founded, it will still have done good to me and those who believe with me. For we shall have been spurred to more vigorous efforts towards self-purification…” (p.120). And answering Tagore’s stinging comment that “our own sins and errors, however enormous, have not got enough force to drag down the structure of creation to ruins” (p. 117), he said, “On the contrary I have the faith that our own sins have more force to ruin that structure than any mere physical phenomenon” (p, 120), And he concluded, ” …the connection between cosmic phenomena and human behaviour is a living faith that draws me nearer to my God, humbles me and makes me readier for facing Him”. Gandhi, in arguing thus, is proved one who must maximise utility and make use of every circumstance to forward ends he considers desirable. And his conviction about his belief obliterates from consciousness any apparent factual inconsistencies that his system of faith has with a physical phenomena as ordinarily understood. Both, in their own way, are relevant and unimpeachable.

Review of N.R. Narayana Murthy’s Visionary Book, ‘A Better India: A Better World’

A Better India- A Better World is a stimulating book by an important business leader. When an Indian assistant first lent it to me, I wasn’t excited to read it but felt necessitated. I was very much completely astounded. N.R. Narayana Murthy, the founder and chairperson of Infosys organizes a rather comprehensible and positive vision to the world according to himself. If only many more business leaders thought like him, one might even feel tempted by this thing called “compassionate capitalism.” Narayana Murthy has thought much about India, his homeland, and its contradictions.

If the eyes of all men were naturally jaundiced, all white objects would appear uniformly yellow. In the introduction to A Better India- A Better World, Narayana Murthy outlines,

The enigma of India is that our progress in higher education and in science and technology has not been sufficient to take 350 million Indians out of illiteracy. It is difficult to imagine that 318 million people in the country do not have access to safe drinking water and 250 million people do not have access to basic medical care. Why should 630 million people not have access to acceptable sanitation facilities even in 2009? When you see world-class supermarkets and food chains in our towns, and when our urban youngsters gloat over the choice of toppings on their pizzas, why should 51 per cent of the children in the country be undernourished? When India is among the largest producers of engineers and scientists in the world, why should 52 per cent of the primary schools have only one teacher for every two classes? When our politicians and bureaucrats live in huge houses in Lutyens’ Delhi and the state capitals, our corporate leaders splurge money on mansions, yachts and planes, and our urban youth revel in their latest sport shoes, why should 300 million Indians live on hardly Rs 545 per month (US$10 at current exchange rate), barely sufficient to manage two meals a day, with little or no money left for schooling, clothes, shelter and medicine?

His starting point is Franklin D. Roosevelt’s “four freedoms”—freedom of speech and expression, freedom of religion, freedom from want, and freedom from fear. He later elaborates on what a “civilized society” entails: “a society where everybody has equal opportunity to better his or her life; where every child has food, shelter, healthcare, and education; a society where duties come before rights; where each generation makes sacrifices to make life better for the next generation.” Obviously, many of these tenets are increasingly not present in today’s USA and, worse; many Americans on the right would dispute these principles as smacking of socialism. In this case, an effect has been given for a cause.

Could we be certain that the admeasurements of these two different meridians were made without error, this would, undoubtedly, be a demonstrative proof of the irregularity of the earth’s figure. Narayana Murthy is a well read and well-travelled, learned man who clearly thinks a lot about societal issues. In the introduction, his acknowledged three books that have influenced him deeply: The Protestant Ethic and the Spirit of Capitalism by Max Weber; My Experiments with Truth by Mahatma Gandhi; and Peau Noire, Masques Blancs by Franz Fanon. This rather eclectic selection shows the breadth of his reading and attests to an open mind. He builds his own philosophy on these disparate strains of thought, emphasizing the importance of values and leadership. He sets out early in the book that, “I do not know of any community—a company, an institution or a nation—that has achieved success without a long journey of aspiration, hard work, commitment, focus, hope, confidence, humility and sacrifice”. This question cannot be resolved exactly, without the author’s help. The first time he was restored, he thought he actually touched whatever he saw; but by degrees his experience corrected his numberless mistakes.

His student years in France in the 1970s were very important in forming his thinking. In the first chapter, a lecture to students, he compares France to India for its civil-mindedness: “In France, everybody acted as if it was their job to discuss, debate and quickly act on improving public facilities. In India, we discuss debate and behave as if the improvement of any public facility is not our task, and consequently, do not act at all.” His deduction: being a developing country is a mindset. Here he breaks clear of the Left, placing the onus on the individual, as well as the society as a whole, to take responsibility for its own destiny. He tells a story of how he lost any compassion for the Left after having been imprisoned by Bulgarian authorities when traveling back from Paris to India in 1974.

The next event that left an indelible mark on me occurred in 1974. The location: Nis, a border town between former Yugoslavia, now Serbia, and Bulgaria. I was hitchhiking from Paris back to Mysore, India, my home town.

By the time a kind driver dropped me at Nis railway station at 9 p.m. on a Saturday night, the restaurant was closed. So was the bank the next morning, and I could not eat because I had no local money. I slept on the railway platform until 8.30 pm in the night when the Sofia Express pulled in.

The only passengers in my compartment were a girl and a boy. I struck a conversation in French with the young girl. She talked about the travails of living in an iron curtain country, until we were roughly interrupted by some policemen who, I later gathered, were summoned by the young man who thought we were criticising the communist government of Bulgaria.

The girl was led away; my backpack and sleeping bag were confiscated. I was dragged along the platform into a small 8×8 foot room with a cold stone floor and a hole in one corner by way of toilet facilities. I was held in that bitterly cold room without food or water for over 72 hours.

I had lost all hope of ever seeing the outside world again, when the door opened. I was again dragged out unceremoniously, locked up in the guard’s compartment on a departing freight train and told that I would be released 20 hours later upon reaching Istanbul. The guard’s final words still ring in my ears — “You are from a friendly country called India and that is why we are letting you go!”

The journey to Istanbul was lonely, and I was starving. This long, lonely, cold journey forced me to deeply rethink my convictions about Communism. Early on a dark Thursday morning, after being hungry for 108 hours, I was purged of any last vestiges of affinity for the Left.

I concluded that entrepreneurship, resulting in large-scale job creation, was the only viable mechanism for eradicating poverty in societies.

Deep in my heart, I always thank the Bulgarian guards for transforming me from a confused Leftist into a determined, compassionate capitalist! Inevitably, this sequence of events led to the eventual founding of Infosys in 1981.

Cofounder and executive chairman N.R. Narayana Murthy came out of retirement in 2013 to help right the Infosys ship. His return resulted in improved financial performance, although it has been marked by numerous high-profile executive resignations. Murthy again stepped down and re-entered retirement to make way for CEO Vishal Sikka in August 2014. Microsoft Founder Bill Gates said, “Narayana Murthy overcame many obstacles and demonstrated that is possible to create a world-class, values-driven company in India. Through his vision and leadership Murthy sparked a wave of innovation and entrepreneurship that changed the way we view ourselves and how the world views India.”

This is a collection of 38 essays and speeches given at a variety of fora during the 2000s and selected for the book by the author himself. They are divided into sections:

Address to students;
Values;
Important national issues;
Education;
Leadership challenges;
Corporate and public governance;
Corporate social responsibility and philanthropy;
Entrepreneurship;
Globalization;
three short chapters on Infosys.

In such a collection, it is inevitable that there are overlaps between the chapters and many recurrent themes. I’ll pick a few themes that I found interesting here below.

He addresses students in a variety of schools, ranging from prestigious institutions like INSEAD, Indian Institute of Technology, IESE Business School in Barcelona and NYU, to various other universities in India. He exhorts his values: “You must believe in and act according to the principle that putting public interest ahead of private interest in the short term will be better for your private concerns in the long run.” … “Ego, vanity, and contempt for other people have clouded our minds for thousands of years and impeded our progress. Humility is scarce in this country.” … “No county that has shunned merit has succeeded in solving its problems.” … “The reason for the lack of progress in many developing nations is not the paucity of resources but the lack of management talent and professionalism.” The winds of the temperate zone are composed of the eddies of these two united.

Narayana Murthy is a fan of globalization and refers to the “global bazaar” and Thomas Friedman’s “flat world” in several places. In this context, he calls for “an environment of tolerance and respect for multi-culturalism.” He sees global warming and environmental degradation as major threats and sees that the answers must lie in global cooperation: “The solution is not to force developing nations to forgo what the developed world has enjoyed for over a century. It is to come together as one planet and use innovation in technology to produce alternate energy solutions and reduction of carbon emissions.” His thinking reflects the intergenerational equity perspective embedded in the original definition of sustainable development: “After all, this is the only planet we have. Conduct yourself as if you have borrowed it from the next generation. Remember that you will have to give it back to them in good shape.” The time of feeling the pulse is in a morning, some time after getting up, and before reduction of carbon emissions.

A Better India- A Better World is also very critical of laissez-faire capitalism, a theme that resonates throughout the book: “Unfortunately, the greed of several corporate leaders, the meltdown of Wall Street, the increasing differences between the salaries of CEOs and ordinary workers, and the unbelievable severance compensation paid to failed CEOs have called into question whether capitalism is indeed a solution for the benefit of all, or if it is an instrument for a few cunning people to hoodwink a large mass of gullible middle-class and poor people. Never before in the history of capitalism have so few people brought so much misery to so many.” His views of how to manage a company are in line with his broader beliefs: “The only way you can save capitalism and bring it back to its shining glory is by conducting yourselves as decent, honest, fair, diligent, and socially conscious business leaders. In every action of yours, you have to ask how it will make the lowest level worker in your corporation and the poorest person in your society better. You have to learn to put the interest of the community—your corporation, your society, your nation and this planet—before your own interest.” In light of these issues, Infosys has launched a number of initiatives to improve its performance. The company has some way to go before rectifying its position, but a number of signs are promising, with revenue growth, margins, client mining, and employee attrition improving. Again emphasizing the need for sacrifice, he states that, “(T) to succeed in these days of globalization, global warming and laissez-faire capitalism, every worker in your corporation will have to accept tremendous sacrifices in the short term and hope that goodness will, indeed, succeed in the long term and make life better for every one of them.” Certainly not the thinking en vogue on this continent!

Narayana Murthy is also rather harsh on India. In a chapter entitled “What Can We Learn from the West,” he chastises his own nation for faulty values: “Indian society has, for over a thousand years, put loyalty to family ahead of loyalty to society.” … “Unfortunately, our attitude towards family life is not reflected in our attitude towards the community. From littering the streets to corruption to violating contractual obligations, we are apathetic to the community good.” … “Apathy in addressing community matters has held us back from making progress which is otherwise within our reach. We see serious problems around us but do not try to solve them. We behave as if the problems do not exist or as if they belong to someone else.” He continues, “Our intellectual arrogance has also not helped our society. I have travelled extensively and, in my experience, have not come across another society where people are as contemptuous of better societies as we are, with as little progress as we have achieved.” He identifies things that India should learn from the West, including accountability, dignity of labor (“everybody in India wants to be a thinker and not a doer”), and professionalism (punctuality, respect for other people’s time, respecting contractual obligations), concluding that “the most important attribute of a progressive society is respect for others who have accomplished more than they themselves have, and the willingness to learn from them.” The conduct of the appetite regulates the health; and this is not enough regarded.

Elaborating on individual responsibilities, he adds one more: discipline. “There are several ingredients for national development—natural resources, human resources, leadership, and finally, discipline.” … “The utter lack of discipline exhibited by our people is rendering these other three powerful factors ineffective for fast-paced economic growth. We see umpteen examples of undisciplined behavior around us every day. What is even sadder is that this behavior has become the norm even among the powerful and the elite.” … “Discipline is about complying with the agreed protocols, norms, desirable practices, regulations and the laws of the land designed to improve the performance of individuals and societies. Discipline is the bedrock of individual development, community development, and national development.” In this category, Narayana Murthy includes aspects, such as lack of discipline in thought, or intellectual dishonesty (objectivity to focus on outcomes and results, rather than politics or focus on caste and religion; corruption). To achieve discipline, India needs role models (honest, accountable, disciplined leaders committed to change), swift and harsh punishment of offenders, transparency, political reform, and an improved bureaucracy. Manmohan Singh, former Prime Minister of India, wrote, “Narayana Murthy is a role model for millions of Indians. An iconic figure in the country, he is widely respected and looked up not only for his business leadership but also for his ethics and personal conduct. He represents the face of the new, resurgent India to the world.”

The part focusing on important national issues considers a wide range, including the role of population in economic development in India. Talking about population growth as a strain to development risks being attacked from both the Left and the Right these days, but Narayana Murthy barges right into the issues. He highlights the need for “good human capital” but also warns “a failure to stabilize India’s population will have significant implications for the future of India’s economy” and that “high population densities have also led to overloaded systems and infrastructure in urban areas.” He links the population debate to environment and resources, in particular energy demand, noting how the combined demands from India and China will put pressure on world resources: “The rapid growth in emerging economies cannot be sustained in the face of mounting environmental deterioration and resource depletion.” He sees a clear role for the government, which must “focus on conservation-friendly policies. For example, subsidies on conventional fuel make it difficult for renewable energy sources to compete and should be removed at least for rich and middle-class people.” … “The government can play a key role as a regulator in making Indian industry environmentally responsible.” Would someone please tell that to the politicians in Washington, DC?

The fourth theme is a cornerstone of the Indian spiritual tradition: self-knowledge. Indeed, the highest form of knowledge, it is said, is self-knowledge. I believe this greater awareness and knowledge of oneself is what ultimately helps develop a more grounded belief in oneself, courage, determination, and, above all, humility, all qualities which enable one to wear one’s success with dignity and grace.

So, how to deal with the issue of excessive population growth? Well, there is the need to meet unmet need of contraception and the issue of how Indian states have failed to implement family planning programs. Narayana Murthy recognizes that there’s been a significant decrease in population growth in certain southern states, such as Kerala, Tamil Nadu, Karnataka and Andhra Pradesh, where “state governments here focused on human development, opened up local economies, and improved social services … Rising female literacy in these states contributed to the success of family planning … A focus on women’s and children’s health also contribute to population control.” He concludes, in line with what is also known from empirical literature: “human development goes hand in hand with lower population growth.” What he doesn”t mention is that states like Kerala have for decades been run by parties from the Left.

A Better India- A Better World chapter “Framework for Urban Planning in Modern India” also recognizes the importance of planning but calls for “radical, immediate reform in the planning and management of our cities” that “must adequately address the shortage of low-cost housing.”

Moving to corporate governance, he extols the virtues of good corporate governance to enhance corporate performance while ensuring that corporations conform to the interests of investors and society by “creating fairness, transparency, and accountability in business activities among employees, management and the board.” Infosys has many long-standing client relationships, a well-managed global delivery model, and a comprehensive services portfolio. “The abuse of corporate power results from incentives within firms that encourage a culture of corruption. … Clearly, good governance requires a mindset within the corporation which integrates the corporate code of ethics into the day-to-day activities of its managers and workers.” “Corporate leaders have to create a climate of opinion that values respectability in addition to wealth.” To recapitulate all that has been said upon the subject of compassionate capitalism: long continued tones are nothing more than a repetition of the same stroke and tone. Like the two halves of an ellipse, with their ends turned the contrary way.

So what is the “compassionate capitalism” that Narayana Murthy longs for? As said by him, it is about “bringing the power of capitalism to the benefit of large masses. It is about combining the power of mind and heart; the good of capitalism and socialism … The benefits of growth have to be distributed widely.” While this does not exist anyplace, Narayana Murthy does pay some respect to what he calls the “Swedish model.”

N.R. Narayana Murthy returns to the leitmotif of the lack of credibility of capitalism today: “Greedy behavior from corporate leaders has strengthened public conviction that free markets are tools for the rich to get richer at the expense of the welfare of the general public.” Lest capitalism is rejected as the most accepted model for growth in developing countries and by the alienated poor, the business leaders have to regain the trust of society and abide the value system of the community where they operate. Touching on a debate that rages in both America and Europe, Narayana Murthy weighs in on executive compensation: “Business leaders should shun excessive managerial compensation. Managerial remuneration should be based on three principles—fairness with respect to the compensation of other employees; transparency with respect to shareholders and employees; and accountability with respect to linking compensation with corporate performance … We have to create a climate of opinion which says respect is more important than wealth.” Certainly. A number of high-profile client-facing executive departures could negatively affect the firm’s standing with legacy clients.

At the end of A Better India- A Better World, this rather prescient and socially aware business leader sees globalization in an virtually absolutely favorable light, concluding that “we need a flat world because is spreads the American beliefs in free trade to the rest of the world; it benefits consumers from all over the globe; it helps create a world with better opportunities for everyone; and, finally, it brings global trade into focus, shunning terrorism and creating a more peaceful world”. Let us for a moment compare this universe to a palace, erected by the divine Architect, and the unphilosophical spectator to a foreigner, who sees but the external part of the building. “Humble and self-effacing, Murthy is known to fly economy class and lives in a modest home in Bangalore—proof, say his fans, that you can combine business success with Gandhian humility.” said Time magazine of Narayana Murthy. Murthy, [says the Time magazine], has not sold his soul for money and success. One of country’s most admired men, he is vigilant about his employees’well-being, granting stock options, building exercise facilities and spreading values as much as wealth.

Stepped Tank of the Vijayanagara Empire in Hampi, Karnataka

Stepped Tank, Hampi from the Vijayanagara Empire

Archaeological Survey of India and the Karnataka State Department of Archaeology and Museums have been conducting archaeological excavations at Hampi for the past many years and have discovered many interesting structures and antiquities of the Vijayanagara Empire, not known so far.

The Vijayanagara empire of South India extended over a massive area and assimilated diverse ethnic, linguistic, socioeconomic and political groups. Beyond the majestic bounds, Vijayanagara was also part of multifaceted subcontinental political and cultural nexus, with cooperative and antagonistic relations with bordering states and empires.

During such an excavation in 1984-85, officers of the Archaeological Survey of India laid bare a beautiful tank that was completely under the surface of the soil and was not at all visible from the outer surface. This is perhaps the most beautiful stepped tank at Hampi discovered so far. Archaeologists have been dated to fifteenth century AD.

The tank built of stone is a square structure with five steps. The steps become smaller as they go down; thus the topmost step is the longest while the lower most is the smallest. From the top, the length of each side of the step is 20.7, 16.10, 12.65, 9.2 and 6.9 meters respectively. Each side has very attractive pyramidal shaped flight of steps to get into the next lower side. These steps are 9, 7, 5, 3 and 1 respectively in each side and thus the entire tank has one hundred steps. Each tier is 1.05 meters and the total depth is 6.65 meters. The base of the tank has stone slabs below that is sand to purify the water. The symmetry of the pyramidal shaped steps at each tier of the tank makes the structure unique and elegant. After the construction of this stepped tank, the engineers working at Hampi had made proper arrangements for the flow of fresh water into the tank. It is believed that this tank was used for religious purposes including the teppotsava of the deities.

That the project of reclaiming cultural legacies as part of a regional or national inheritance was informed by a series of complex considerations of both affective pleasure and identity politics, wherein the idea of a reinvented tradition assumed a certain significance, is now well known.

Another unique feature of this tank is the technique of its construction. Each stone used for the construction has numerals, symbols and Kannada letters on it. For example letters u, da, tu and pa represent north (uttara), south (dakshina), east (turpu), and west (paschima). In five stages there are 36 steps and each step has been assigned a Kannada letter beginning from tna upto jna and ti. In addition to these numerals and Kannada letters some symbols also have been used, according to the four directions. Another interesting feature is the mark of measurement through symbols. Thus the stepped tank (pushkarini) is not only beautiful and elegant but also supplies the technical methodology adopted by the architects to transplant it from the workshop to the spot of the tank.

Ever Heard of Professional Mourners and Weepers: “Rudaali” Culture of Moirologists in Rajasthan

Professional Mourners - Rudaali from Rajasthan

Inequalities and Diversities Define Indian Society

Moirologists in Rajasthan, India Caste-like classifications exist in many cultures, although without the fine grades of taxonomy observed in India. India, the land of numerous customs and precepts defined along the lines of gender, religion, caste, class, ethnicity and language, sequentially brings about a relation of disparity through them. These distorted relationships collectively shape the identity of every person, through his or her associations with others and the social atmosphere. Individuality interplays with the gender of the individuals (masculine or feminine), declaring the dogma functioning in the societal milieu. A mainstream Hindu group who were against any change in traditions.

In a socially segregated society, the rank and the status enjoyed by women mirror the social order. Indian culture is a ‘caste society.’ Caste, a qualified status, is a rigid system of imbalanced associations specified by birth, endogamy and associations through ceremonial sacraments. Caste divides society along the lines of jati (a birth-status cluster), hierarchy (order and rank) and interdependence (division of labor linked to hierarchy). Indigenous groups are politicized religious communities that mark social and cultural variances between groups of people. These communities identify their caste status through division by birth, endogamy and interdependence through ritual services. Public policy in modern India showcases affirmative action systems intended to diminish inequality that stems from a centuries-old caste constitution and history of incongruent treatment by gender.

Feminism in India

The Indian society is divided up into groups that are hierarchically interrelated, with some rendered higher status than others. Classical texts talk about four castes—priests, warriors, merchants, and servants—but administration censuses and anthropological surveys have identified hundreds in South Asia. Membership in one of these groups is dependent upon birth.

'Rudaali' women are hired as professional mourners Dalits are a group of people conventionally regarded as untouchable within the Hindu caste pecking order. Contemporary India is witnessing an unparalleled rise and spread of the Dalit development.

According to a custom, in certain areas of Rajasthan, women are hired as professional mourners after the death of a male relative. These women are referred to as a ‘rudaali’ (roo-dah-lee), literally translated as a female weeper. What differ are the details that make the substance of human action and human conceptualization. The framework, within which concepts materialize and the contexts where they travel to, needs expression.

Class and Caste and Praxis: An analysis of the Rudaali Culture

An analysis of the Rudaali Culture Rudaalis in turn publicly express the grief of family members who are not permitted to display emotion due to social status. The ‘rudaalis’ make a scene crying out loud. The impact of their mourning also compels other people at the funeral to cry.

Always dressed in black, they have to sit and cry, crying out loud, beating the ground beating their chests screaming and crying. They are professional tear shedders. They get the details of the dead person, his or her near and dear ones.

Rudaali is one of those disreputable orthodox practices where bereavement was required expressions of unrestrained sentiments by rolling on ground along with songs in praise of the dead. Mostly, women who live in grave poverty and belong to the lower castes are forced to turn out to be Rudaalis.

The socio-cultural custom of hiring a rudaali throws light on the dialectical association between the upper caste and the lower caste in Rudaali. Hiring a rudaali is a status symbol and augments family pride. That the rudaali provides a funeral service in the face of upper caste women being incapable to declare their sorrow hits hard on the gender ideologies scheming obsequies among the caste. Caste defines the social status of women as pure or impure in the community.

Through the gendering of death rituals, women mourners or rudaalis verge as complicated modes of amusement for the upper classes. Rudaali throws light on the agonizing experiences of Shanichari, a widow whose life has been disturbed by hardships. Through heartrending vignettes, Lajmi deplores the appalling life of Shanichari who ultimately becomes a rudaali, giving vent to her sorrows. Meaningfully, while most feminists were disparaging of the state downgrading its commitment to the poor and vulnerable, there were conflicting views.

Kalpana Lajmi’s Movie Rudaali

Feminism endeavors to consider and solve the numerous gender-based problems. It interrogates the pre-conceived expectations about the roles that men and women should have in life. In literary text, feminism brings to scrutiny the representations of gender roles, which tend to enforce social norms, customs, conventions, laws and expectations on the grounds of gender bias.

Shanichari has always resisted the unfairness meted out to her. Toughened by the harsh realities, she can hardly shed a tear, let alone cry. Females are not required to be educated by the guideline which is adopted for men. Women have but one resource, home. The end and aim of her life is to nurture the domestic affections, to care for, to comfort, and exercise her little supervision over household economies. These insights of women’s liberation and autonomy are deeply ingrained in the Indian women’s circumstances within the socio-cultural and economic spaces and archetypes of the country.

These rituals thus uncover the cockeyed gender equations with the women of the lower caste and class consented to serve as rudaalis. On the other hand, aristocratic women, who are kept sheltered, cannot express their sorrow in public, inhibited by their social ranking. That women and not men are chosen to be mourners also exposes the gender inequalities operating within a casteist and class society. Lamentation is gendered and women become the role bearers.

Mourning as Allegory in Kalpana Lajmi’s Rudaali

Mourning as Allegory in Kalpana Lajmi's Movie Rudaali Kalpana Lajmi‘s movie Rudaali is an adaptation of Mahasweta Devi‘s short story, Rudaali. Published in English in 1997, Devi’s short story explains the plight of Sanichari, a woman whose suffering and personal loss informs her work as a professional mourner. Devi offers a emotional account of how this job allows Sanichari to gain a degree of independence and control over her life. Rudaali, the sorrowful tale of womenfolk fated to be funeral-goers, outlines the picture of a habit practiced by the aristocratic families of landlords and noble men, of hiring rudaalis (female mourners) to grieve over the death of their family members.

Rudaalis belonging to the lower castes and classes are convened on these circumstances, for the upper classes never openly convey their grief. Agency and autonomy are always endorsed within specific structures of constraints. The relevant point is that organizations thereby do get redefined. Dressed in black with frazzled hair, the rudaalis shed tears copiously, bemoaning over the dead by dancing sporadically and raucously admiring the deceased. Rudaali is a modern woman who fulfills her individual dreams instead of matrimonial contentment. Rudaali is a determined woman who is over-ridden by individuality and her own well-being. The movie is undeniably a subtle satire on the brutal practices that find expression within the diverse life cycle rituals, be it even the obsequies. These outmoded traditions are the offshoots of a dismembered society, where rituals are cultural power resources.

The custom of employing fake mourners, known as moirologists, begins from the Middle East and China. Professional mourning or paid mourning is a regularly historical occupation practiced in Mediterranean and Near Eastern cultures, and many other parts of the world. Professional mourners, also called moirologists are remunerated to grieve or provide an eulogy.

Notes: Rudaali (1992) was directed by Kalpana Lajmi and produced by the National Film Development Corporation of India & Doordarshan, the Indian public service broadcaster. Rudali is based on a story by the Bengali fiction writer and social activist Mahasweta Devi. Dimple Kapadia, Raakhee, Raj Babbar, Amjad Khan star in Rudaali.

The Architectural Beauty and Majestic of Ibrahim Rauza, Bijapur

The architectural styles developed by the Sultans of the Deccan plateau that are appreciated in Bijapur, Bidar, Gulbarga, and Hyderabad, are motivated from Persian and Turkish structures.

Ibrahim Adil Shah II ruled the kingdom of Bijapur from 1580 to 1627. He is reputed to be one of the most compassionate and multicultural rulers in history and was a generous patron of the arts.

The sultan of Bijapur was a descendant of the Ottoman dynasty of Istanbul, Turkey. The sultan of Golconda was a Turkman prince who had taken refuge in India. The sultans were adherents of the Shia sect of Islam and were close allies of the Safavid rulers of Iran. A distinctive culture thus developed in the pluralistic community of the Deccan plateau. In India, the Deccan plateau became the prominent center of Arabic literature and scholarship.

Ibrahim Rauza is another valuable and most stylish architectural example of the Adil Shahi style of architecture. Ibrahim Adil Shah II, one of the sultans of this dynasty, developed and organized his own final resting place.

Arched Verandah of row of pillars around the central chamber of of Ibrahim Rauza, Bijapur Ibrahim Rauza consists of two core constructions: a tomb and a mosque with several smaller structures. All these buildings are built within a square enclosure with an attractive garden in the front. Both the structures are built on a platform that is 360 feet long and 160 feet wide, around a walled enclosure.

At the eastern end is the tomb and at the western end is the mosque. In between is an open yard in which are found an decorative tank and a fountain. Though the size and purpose of these two structures are different, the architect has productively attempted to produce an equilibrium between them in volume and style. Nevertheless, the tomb seems to be a grander structure than the mosque. The tomb consists of a principal chamber within an arched verandah and both are scaled by a dome. Tall minar-shaped turrets are built at four corners of the building. However, the most beautiful and crowning part is the bulbous dome at the upper story.

Carved ceiling of the Mosque of Ibrahim Rauza in Bijapur

The interior has an arched verandah of row of pillars around the central chamber. They are all abundantly adorned with intricate patterns. The chamber room is a small square of 18 feet each side; but it is elegant because of the introduction of a charmingly carved ceiling at the correct height. Thus, the Ibrahim Rauza has a well-executed plan of a building in its entirety, harmonizing architecture with ornamentation.

Ibrahim Rauza of Bijapur: stylish architectural example of the Adil Shahi style of architecture The mosque forming the other part of the Ibrahim Rauza relates harmoniously in the mass of its proportion and architectural treatment as well as width of frontage. Though it seems slightly smaller, the comparisons overlook in terms of minars at four directions and a slightly smaller elongated dome. This congruence is the real uniqueness of the Ibrahim Rauza. Between the two and in the center is a beautiful entrance with two minars at each corners. Thus, the whole composition is highly appealing.

Scholars have felt that if this were to be built of marble, the Ibrahim Rauza would have been a close challenger to the glory of the Taj Mahal.

Through architectural wonders such as the Ibrahim Rauza, the Adil Shahis immortalized themselves through this structure which is at once a combination of majesty and beauty.