A system of morality which is based on relative emotional values is a mere illusion, a thoroughly vulgar conception which has nothing sound in it and nothing true. All men's souls are immortal, but the souls of the righteous are immortal and divine. An honest man is always a child. As for me, all I know is that I know nothing. As to marriage or celibacy, let a man take which course he will, he will be sure to repent. Be as you wish to seem. Be slow to fall into friendship; but when thou art in, continue firm and constant. Beauty is a short-lived tyranny. Beauty is the bait which with delight allures man to enlarge his kind. Beware the barrenness of a busy life. By all means, marry. If you get a good wife, you'll become happy; if you get a bad one, you'll become a philosopher. Death may be the greatest of all human blessings. Employ your time in improving yourself by other men's writings, so that you shall gain easily what others have labored hard for. False words are not only evil in themselves, but they infect the soul with evil. From the deepest desires often come the deadliest hate. He is a man of courage who does not run away, but remains at his post and fights against the enemy. He is richest who is content with the least, for content is the wealth of nature. I am the wisest man alive, for I know one thing, and that is that I know nothing. I decided that it was not wisdom that enabled poets to write their poetry, but a kind of instinct or inspiration, such as you find in seers and prophets who deliver all their sublime messages without knowing in the least what they mean. I know nothing except the fact of my ignorance.
I know that I am intelligent, because I know that I know nothing. I only wish that ordinary people had an unlimited capacity for doing harm; then they might have an unlimited power for doing good. I was really too honest a man to be a politician and live. If a man is proud of his wealth, he should not be praised until it is known how he employs it.
If all misfortunes were laid in one common heap whence everyone must take an equal portion, most people would be contented to take their own and depart. It is not living that matters, but living rightly. Let him that would move the world first move himself. My advice to you is get married: if you find a good wife you'll be happy; if not, you'll become a philosopher. Not life, but good life, is to be chiefly valued. Once made equal to man, woman becomes his superior. One who is injured ought not to return the injury, for on no account can it be right to do an injustice; and it is not right to return an injury, or to do evil to any man, however much we have suffered from him. Ordinary people seem not to realize that those who really apply themselves in the right way to philosophy are directly and of their own accord preparing themselves for dying and death. Our prayers should be for blessings in general, for God knows best what is good for us. The end of life is to be like God, and the soul following God will be like Him. The greatest way to live with honor in this world is to be what we pretend to be. The only true wisdom is in knowing you know nothing. The poets are only the interpreters of the Gods. The unexamined life is not worth living. The way to gain a good reputation is to endeavor to be what you desire to appear. To know, is to know that you know nothing. That is the meaning of true knowledge.
True knowledge exists in knowing that you know nothing. True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us. Where there is reverence there is fear, but there is not reverence everywhere that there is fear, because fear presumably has a wider extension than reverence. Wisdom begins in wonder. Worthless people live only to eat and drink; people of worth eat and drink only to live.
The most interesting and influential thinker in the fifth century was Socrates, whose dedication to careful reasoning transformed the entire enterprise. Since he sought genuine knowledge rather than mere victory over an opponent, Socrates employed the same logical tricks developed by the Sophists to a new purpose, the pursuit of truth. Thus, his willingness to call everything into question and his determination to accept nothing less than an adequate account of the nature of things make him the first clear exponent of critical philosophy.
Although he was well known during his own time for his conversational skills and public teaching, Socrates wrote nothing, so we are dependent upon his students (especially Xenophon and Plato) for any detailed knowledge of his methods and results. The trouble is that Plato was himself a philosopher who often injected his own theories into the dialogues he presented to the world as discussions between Socrates and other famous figures of the day. Nevertheless, it is usually assumed that at least the early dialogues of Plato provide a (fairly) accurate representation of Socrates himself.
Euthyphro: What is Piety?
In the Euthyphro, for example, Socrates engaged in a sharply critical conversation with an over-confident young man. Finding Euthyphro perfectly certain of his own ethical rectitude even in the morally ambiguous situation of prosecuting his own father in court, Socrates asks him to define what "piety" (moral duty) really is. The demand here is for something more than merely a list of which actions are, in fact, pious; instead, Euthyphro is supposed to provide a general definition that captures the very essence of what piety is. But every answer he offers is subjected to the full force of Socrates's critical thinking, until nothing certain remains. Specifically, Socrates systematically refutes Euthyphro's suggestion that what makes right actions right is that the gods love (or approve of) them. First, there is the obvious problem that, since questions of right and wrong often generate interminable disputes, the gods are likely to disagree among themselves about moral matters no less often than we do, making some actions both right and wrong. Socrates lets Euthypro off the hook on this one by aggreeing—only for purposes of continuing the discussion—that the gods may be supposed to agree perfectly with each other. (Notice that this problem arises only in a polytheistic culture.) More significantly, Socrates generates a formal dilemma from a (deceptively) simple question: "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?" Neither alternative can do the work for which Euthyphro intends his definition of piety. If right actions are pious only because the gods love them, then moral rightness is entirely arbitrary, depending only on the whims of the gods. If, on the other hand, the gods love right actions only because they are already right, then there must be some non-divine source of values, which we might come to know independently of their love.
In fact, this dilemma proposes a significant difficulty at the heart of any effort to define morality by reference to an external authority. (Consider, for example, parallel questions with a similar structure: "Do my parents approve of this action because it is right, or is it right because my parents approve of it?" or "Does the College forbid this activity because it is wrong, or is it wrong because the College forbids it?") On the second alternative in each case, actions become right (or wrong) solely because of the authority's approval (or disapproval); its choice, then, has no rational foundation, and it is impossible to attribute laudable moral wisdom to the authority itself. So this horn is clearly unacceptable. But on the first alternative, the authority approves (or disapproves) of certain actions because they are already right (or wrong) independently of it, and whatever rational standard it employs as a criterion for making this decision must be accessible to us as well as to it. Hence, we are in principle capable of distinguishing right from wrong on our own.
Thus, an application of careful techniques of reasoning results in genuine (if negative) progress in the resolution of a philosophical issue. Socrates's method of insistent questioning at least helps us to eliminate one bad answer to a serious question. At most, it points us toward a significant degree of intellectual independence. The character of Euthyphro, however, seems unaffected by the entire process, leaving the scene at the end of the dialogue no less self-confident than he had been at its outset. The use of Socratic methods, even when they clearly result in a rational victory, may not produce genuine conviction in those to whom they are applied.
Apology: The Examined Life
Because of his political associations with an earlier regime, the Athenian democracy put Socrates on trial, charging him with undermining state religion and corrupting young people. The speech he offered in his own defense, as reported in Plato's (Apology), provides us with many reminders of the central features of Socrates's approach to philosophy and its relation to practical life.
Ironic Modesty:
Explaining his mission as a philosopher, Socrates reports an oracular message telling him that "No one is wiser than you." He then proceeds through a series of ironic descriptions of his efforts to disprove the oracle by conversing with notable Athenians who must surely be wiser. In each case, however, Socrates concludes that he has a kind of wisdom that each of them lacks: namely, an open awareness of his own ignorance.
Questioning Habit:
The goal of Socratic interrogation, then, is to help individuals to achieve genuine self-knowledge, even if it often turns out to be negative in character. As his cross-examination of Meletus shows, Socrates means to turn the methods of the Sophists inside-out, using logical nit-picking to expose (rather than to create) illusions about reality. If the method rarely succeeds with interlocutors, it can nevertheless be effectively internalized as a dialectical mode of reasoning in an effort to understand everything.
Devotion to Truth:
Even after he has been convicted by the jury, Socrates declines to abandon his pursuit of the truth in all matters. Refusing to accept exile from Athens or a commitment to silence as his penalty, he maintains that public discussion of the great issues of life and virtue is a necessary part of any valuable human life. "The unexamined life is not worth living." Socrates would rather die than give up philosophy, and the jury seems happy to grant him that wish.
Dispassionate Reason:
Even when the jury has sentenced him to death, Socrates calmly delivers his final public words, a speculation about what the future holds. Disclaiming any certainty about the fate of a human being after death, he nevertheless expresses a continued confidence in the power of reason, which he has exhibited (while the jury has not). Who really wins will remain unclear. Plato's dramatic picture of a man willing to face death rather than abandoning his commitment to philosophical inquiry offers up Socrates as a model for all future philosophers. Perhaps few of us are presented with the same stark choice between philosophy and death, but all of us are daily faced with opportunities to decide between convenient conventionality and our devotion to truth and reason. How we choose determines whether we, like Socrates, deserve to call our lives philosophical.
Crito: The Individual and the State
Plato's description of Socrates's final days continued in the Crito. Now in prison awaiting execution, Socrates displays the same spirit of calm reflection about serious matters that had characterized his life in freedom. Even the patent injustice of his fate at the hands of the Athenian jury produces in Socrates no bitterness or anger. Friends arrive at the jail with a foolproof plan for his escape from Athens to a life of voluntary exile, but Socrates calmly engages them in a rational debate about the moral value of such an action.
Of course Crito and the others know their teacher well, and they come prepared to argue the merits of their plan. Escaping now would permit Socrates to fulfil his personal obligations in life. Moreover, if he does not follow the plan, many people will suppose that his friends did not care enough for him to arrange his escape. Therefore, in order to honor his commitments and preserve the reputation of his friends, Socrates ought to escape from jail.
But Socrates dismisses these considerations as irrelevant to a decision about what action is truly right. What other people will say clearly doesn't matter. As he had argued in the Apology, the only opinion that counts is not that of the majority of people generally, but rather that of the one individual who truly knows. The truth alone deserves to be the basis for decisions about human action, so the only proper apporoach is to engage in the sort of careful moral reasoning by means of which one may hope to reveal it.
Socrates's argument proceeds from the statement of a perfectly general moral principle to its application in his particular case:
• One ought never to do wrong (even in response to the evil committed by another). • But it is always wrong to disobey the state. • Hence, one ought never to disobey the state.
And since avoiding the sentence of death handed down by the Athenian jury would be an action in disobedience the state, it follows Socrates ought not to escape.
The argument is a valid one, so we are committed to accepting its conclusion if we believe that its premises are true. The general commitment to act rightly is fundamental to a moral life, and it does seem clear that Socrates's escape would be a case of disobedience. But what about the second premise, the claim that it is always wrong for an individual to disobey the state? Surely that deserves further examination. In fact, Socrates pictures the laws of Athens proposing two independent lines of argument in favor of this claim:
First, the state is to us as a parent is to a child, and since it is always wrong for a child to disobey a parent, it follows that it is always wrong to disobey the state. Here we might raise serious doubts about the legitimacy of the analogy between our parents and the state. Obedience to our parents, after all, is a temporary obligation that we eventually outgrow by learning to make decisions for ourselves, while Socrates means to argue that obeying the state is a requirement right up until we die. Here it might be useful to apply the same healthy disrespect for moral authority that Socrates himself expressed in the Euthyphro.
The second argument is that it is always wrong to break an agreement, and since continuing to live voluntarily in a state constitutes an agreement to obey it, it is wrong to disobey that state. This may be a better argument; only the second premise seems open to question. Explicit agreements to obey some authority are common enough—in a matriculation pledge or a contract of employment, for example—but most of us have not entered into any such agreement with our government. Even if we suppose, as the laws suggest, that the agreement is an implicit one to which we are committed by our decision to remain within their borders, it is not always obvious that our choice of where to live is entirely subject to our individual voluntary control.
Nevertheless, these considerations are serious ones. Socrates himself was entirely convinced that the arguments hold, so he concluded that it would be wrong for him to escape from prison. As always, of course, his actions conformed to the outcome of his reasoning. Socrates chose to honor his commitment to truth and morality even though it cost him his life.
A good wife is one who serves her husband in the morning like a mother does, loves him in the day like a sister does and pleases him like a prostitute in the night.
A man is born alone and dies alone; and he experiences the good and bad consequences of his karma alone; and he goes alone to hell or the Supreme abode.
A man is great by deeds, not by birth.
A person should not be too honest. Straight trees are cut first and honest people are screwed first.
As a single withered tree, if set aflame, causes a whole forest to burn, so does a rascal son destroy a whole family.
As long as your body is healthy and under control and death is distant, try to save your soul; when death is immanent what can you do?
As soon as the fear approaches near, attack and destroy it.
Before you start some work, always ask yourself three questions - Why am I doing it, What the results might be and Will I be successful. Only when you think deeply and find satisfactory answers to these questions, go ahead.
Books are as useful to a stupid person as a mirror is useful to a blind person.
Do not be very upright in your dealings for you would see by going to the forest that straight trees are cut down while crooked ones are left standing.
Do not reveal what you have thought upon doing, but by wise council keep it secret being determined to carry it into execution.
Education is the best friend. An educated person is respected everywhere. Education beats the beauty and the youth.
Even if a snake is not poisonous, it should pretend to be venomous.
God is not present in idols. Your feelings are your god. The soul is your temple.
He who is overly attached to his family members experiences fear and sorrow, for the root of all grief is attachment. Thus one should discard attachment to be happy.
He who lives in our mind is near though he may actually be far away; but he who is not in our heart is far though he may really be nearby.
If one has a good disposition, what other virtue is needed? If a man has fame, what is the value of other ornamentation?
It is better to die than to preserve this life by incurring disgrace. The loss of life causes but a moment's grief, but disgrace brings grief every day of one's life.
Never make friends with people who are above or below you in status. Such friendships will never give you any happiness.
O wise man! Give your wealth only to the worthy and never to others. The water of the sea received by the clouds is always sweet.
Once you start a working on something, don't be afraid of failure and don't abandon it. People who work sincerely are the happiest.
One whose knowledge is confined to books and whose wealth is in the possession of others, can use neither his knowledge nor wealth when the need for them arises.
Purity of speech, of the mind, of the senses, and of a compassionate heart are needed by one who desires to rise to the divine platform.
Test a servant while in the discharge of his duty, a relative in difficulty, a friend in adversity, and a wife in misfortune.
The biggest guru-mantra is: never share your secrets with anybody. It will destroy you.
The earth is supported by the power of truth; it is the power of truth that makes the sun shine and the winds blow; indeed all things rest upon truth.
The fragrance of flowers spreads only in the direction of the wind. But the goodness of a person spreads in all direction.
The happiness and peace attained by those satisfied by the nectar of spiritual tranquillity is not attained by greedy persons restlessly moving here and there.
The life of an uneducated man is as useless as the tail of a dog which neither covers its rear end, nor protects it from the bites of insects.
The one excellent thing that can be learned from a lion is that whatever a man intends doing should be done by him with a whole-hearted and strenuous effort.
The serpent, the king, the tiger, the stinging wasp, the small child, the dog owned by other people, and the fool: these seven ought not to be awakened from sleep.
The wise man should restrain his senses like the crane and accomplish his purpose with due knowledge of his place, time and ability.
The world's biggest power is the youth and beauty of a woman.
There is no austerity equal to a balanced mind, and there is no happiness equal to contentment; there is no disease like covetousness, and no virtue like mercy.
There is poison in the fang of the serpent, in the mouth of the fly and in the sting of a scorpion; but the wicked man is saturated with it.
There is some self-interest behind every friendship. There is no friendship without self-interests. This is a bitter truth.
Treat your kid like a darling for the first five years. For the next five years, scold them. By the time they turn sixteen, treat them like a friend. Your grown up children are your best friends.
We should not fret for what is past, nor should we be anxious about the future; men of discernment deal only with the present moment.
Whores don't live in company of poor men, citizens never support a weak company and birds don't build nests on a tree that doesn't bear fruits.
"Thinking should become your capital asset, no matter whatever ups and downs you come across in your life."
"Thinking is progress. Non-thinking is stagnation of the individual, organisation and the country. Thinking leads to action. Knowledge without action is useless and irrelevant. Knowledge with action, converts adversity into prosperity."
"When you speak, speak the truth; perform when you promise; discharge your trust... Withhold your hands from striking, and from taking that which is unlawful and bad..."
"What actions are most excellent? To gladden the heart of a human being, to feed the hungry, to help the afflicted to lighten the sorrow of the sorrowful and to remove the wrongs of injured..."
"Away! Fond thoughts, and vex my soul no more! Work claimed my wakeful nights, my busy days Albeit brought memories of Rameswaram shore Yet haunt my dreaming gaze!"
"I will not be presumptuous enough to say that my life can be a role model for anybody; but some poor child living in an obscure place in an underprivileged social setting may find a little solace in the way my destiny has been shaped. It could perhaps help such children liberate themselves from the bondage of their illusory backwardness and hopelessness?.."
"My worthiness is all my doubt His Merit- all my fear- Contrasting which my quality Does however appear "
Courtesy By : http://www.abdulkalam.nic.in/quotes.html
"When you wish upon a star, Makes no difference who you are Anything your heart desires Will come to you"
Friends, I am delighted to address you all, in the country and those living abroad, after working with you and completing five beautiful and eventful years in Rashtrapati Bhavan. Today, it is indeed a thanks giving occasion. I would like to narrate, how I enjoyed every minute of my tenure enriched by the wonderful association from each one of you, hailing from different walks of life, be it politics, science and technology, academics, arts, literature, business, judiciary, administration, local bodies, farming, home makers, special children, media and above all from the youth and student community who are the future wealth of our country. During my interaction at Rashtrapati Bhavan in Delhi and at every state and union territory as well as through my online interactions, I have many unique experiences to share with you, which signify the following important messages:
1. Accelerate development : Aspiration of the youth, 2. Empower villages, 3. Mobilize rural core competence for competitiveness, 4. Seed to Food: Backbone for agricultural growth 5. Defeat problems and succeed, 6. Overcome problems through partnership, 7. Courage in combating calamities, 8. Connectivity for societal transformation, 9. Defending the nation: Our pride and 10. Youth movement for Developed India 2020.
Now let me share with you each of the messages.
Accelerate Development: Aspiration of the youth
While there were many significant events during my tenure, a question from a little girl Anukriti of Sri Sathya Sai Jagriti Vidya Mandir School, of Darwa village from Haryana, during children’s visit to Rashtrapati Bhavan on May 22, 2006, rings in my mind ever after.
Anukriti asked me “why India cannot become a developed nation before the year 2020”. I appreciated the question and said it was indeed a thoughtful question and assured her that that her dream would be taken to the highest institution of the nation and we would work for it to achieve before 2020. This question reflects how the desire to live in developed India has entered into the minds of the youth. The same feelings are echoed by over fifteen lakh youth, whom I have met so far and who represent the dream of the 540 million youth of the nation. The aspirations of the young to live in a prosperous, safe and proud India should be the guiding factor in whatever profession we contribute.
Empower Villages
Friends, I recall my visit to Nagaland on 26th October 2002, soon after my assuming office as President. It was a unique experience for me at Khuzama village to meet tribal village council members and discuss with them the village progress and the dream of village citizens. I was very happy to see the empowered village council functioning with financial powers and taking decisions. I saw a prosperous village with fruits and vegetables production. However, there is a need for providing physical connectivity in Nagaland through quality roads for enabling faster movement of products from villages to the market. That meeting gave me a powerful message about the transformation which can take place to the 600,000 villages of India, if all the villages are empowered to deal with their development and are well connected among themselves and with the urban societies.
Mobilizing rural core competence for competitiveness
Now I would like to talk about the initiative of Periyar Maniammai College of Technology for Women, Vallam, Tanjore of Providing Urban Amenities in Rural Areas (PURA) complex involving 65 villages with a population of 3 lakhs. This includes provision of three connectivities - physical, electronic and knowledge - leading to economic connectivity. Periyar PURA has health care centers, primary to post graduate level education and vocational training centers. This has resulted in large-scale employment generation and creation of number of entrepreneurs with the active support of 1000 self-help groups. Two hundred acres of waste land has been developed into a cultivable land. The villagers are busy in cultivation, planting Jatropha, herbal and medicinal plants, power generation using bio-mass, food processing and above all running marketing centers. It provides a sustainable economic development model for the whole region.
During the last eight months, people of Periyar PURA villages technologically supported by Periyar Maniammai College of Engineering for Women have worked with experts from Japan External Trade Organisation (JETRO) on various products, for which core competence and raw material are available in Thanjavur district. They developed internationally competitive prototypes for 55 life style products with support of JETRO specialists and feedback from exhibitions at Delhi and Tokyo. This co-operative venture has enhanced the innovative ability of the people of all the 65 villages enabling them to develop and produce internationally acceptable products. I have seen similar type of PURA being established in many states. The whole country needs 7000 PURA to bridging the rural – urban divide.
Seed to Food: Backbone for agricultural growth
Let me now share with you, the enriching experience I had, while meeting more than 6000 farmers from different States and Union Territories visiting Rashtrapati Bhavan. They evinced keen interest in the Mughal Gardens, the Herbal Gardens, the Spiritual Garden, the Musical Garden, the Bio-diesel garden and the Nutrition Garden and interact with the Horticultural specialists. Recently, during my address to the agricultural scientists while participating in a National Symposium on “Agriculture Cannot Wait”, I summarized the many practical suggestions given by farmers. We have to double the agricultural production with reduced land, reduced water resources and reduced manpower and improve the economic conditions of the nation through the principle of “Seed to Food” since agriculture is the backbone of the nation. We should empower the farmers to protect and nurture the fertile land for second green revolution. Meeting the Scientists and the Farmers has given me the confidence that the nation is poised to increase the agricultural GDP growth by atleast 4% per annum through the partnership of farmers and agricultural scientists and industries particularly for value addition.
Defeat the problems and succeed
On the evening of February 24, 2007, at Coimbatore, I had a very beautiful experience. As I got ready for meeting the first person out of twenty appointments, a wheel chair was in sight with a smiling person probably in his late fifties; unfortunately he has no hands and legs. His radiant face was revealing his happy state of mind. He introduced himself as Vidwan Coimbatore SR Krishna Murthy. I greeted him and asked him how this had happened. He smilingly said that it was from by birth. He thanked God, his parents, teachers and many others for giving him confidence, training and help. I asked him, what I could do for him? He said, “I don’t need anything from you. I would like to sing in front of you”. I readily agreed. He sang melodiously the Saint Thyagraja’s pancha ratna kriti entharo mahanubavulu in Sriragam giving me a glimpse of his talent. I was quite touched. What is the message? Despite being physically challenged, the latent talent of music could blossom in this person with his positive attitude and perseverance, encouraged by the parents, teachers, academics and rasikas. Now he wants to give, give and give his art to inspire others. Of course, by his merit of music, in July 2007, he performed in the Rashtrapati Bhavan art theatre.
Overcome the impact of disaster through partnership
I had the opportunity to experience the Indomitable Spirit of the people and children of Jammu & Kashmir even as they were just recovering from the devastating earthquake in 2005. I visited Urusa village on 26th November 2005 which has been adopted by the Western Air Command, Air Force for providing relief and medical aid to the residents of that area. When I went there, I found that the school building had been severely damaged. I met all the school children and the village citizen of Urusa. The villagers apprised me of their losses and had all praise for Army and Air Force role in rescue and relief operations along with state government. I appreciate the courage of the people of Urusa in defeating their problems. They have actually become the master of the problem rather than allowing problems to become their master. Despite the severe loss due to the earthquake, the children and the members of the village participated in the relief operation with the Armed Forces bravely and were smiling when I went to meet them. They interacted with me and said that the school was functional in the temporary tents. Here, I also witnessed the participation of acting Chief Justice of Jammu & Kashmir along with State Government authorities in on-the-spot settlement of relief grants to be provided to the victims whose houses had been damaged in the earth quake. I have experienced many such acts of courage from our citizens when faced with severe challenges.
Courage in combating calamities
In 2005, I met the Tribal Council Leaders, Students, Children of Chuckchucha village during my visit to Car Nicobar Islands. While various reconstruction and rehabilitation activities were in progress, during the discussions with the members of tribal council, I realized the unique trait among the Car-Nicobar islanders. Even though there were many human losses due to the Tsunami of 26 Dec 2004, the tribal islanders had taken possession of affected victims as their children and there is nothing like orphanage in Car-Nicobar Islands. Touched by their courage, I composed few verses called “Sea Waves” which reads as follows:
Sea Waves
We are the children of Sea waves, Sea waves are my friends. When they become angry, Sea waves give the challenges. God has given the courage, To challenge the sea waves. And we will succeed, We will succeed With Almighty’s grace.
All the members who were gathered in the village sang the poem with me and exhibited lots of courage and enthusiasm even though they had gone through severe suffering during the Tsunami.
Connectivity for societal transformation
I addressed the Pan African Parliament on 16 September 2004, at Johannesburg, South Africa. This was attended by 53 member countries of the African Union, where I proposed the concept of Pan African e-Network for providing seamless and integrated satellite, fiber optics and wireless network connecting 53 African countries at an estimated cost of US $ 100 million.
As part of the project 12 universities (7 from India and 5 from Africa), 17 Super Specialty Hospitals (12 from India and 5 from Africa), 53 tele-medicine centers and 53 tele-education centres in Africa will be connected. The pilot project on tele-education and tele-medicine in Ethiopia has already been commissioned. Indira Gandhi National Open University has taken up the MBA Course for 34 Ethiopian students of Addis Ababa and Harmaya Universities. As regards, tele-medicine, the specialists from CARE Hospital, Hyderabad are providing one-hour live tele-consultation to doctors in Black Lion Hospital, Addis Ababa in Cardiology and Radiology since November 2006. Using the Pan African network the Heads of the State in all the 53 countries will be connected for instant communication. I am extremely happy that Indian experience in bringing the benefits of technology to the people has enabled us to work with Africa to bring societal transformation in the African continent.
Defending the nation: Our pride
I visited KUMAR in Siachen Glacier located at 17,000 feet altitude held by the Indian Army, had a memorable underwater journey in INS Sindhurakshak and flew in a Sukhoi-30 fighter experiencing 2.5 g. In these three experiences, I personally felt proud of our ever vigilant Soldiers, Sailors and Air Warriors performing their tasks beyond the call of their duty even in the most adverse circumstances natural and man made. During the last five years, I had an opportunity to present colours to many regiments, participate in number of passing out parades, meet the troops who were going to undertake peace missions and interact with the family members of our Defence Forces. Our Defence Forces are in a beautiful mission. When the nation sleeps during night, Members of our Defence teams are awake to guard us and remain vigilant to counter any threat. The Nation cherishes the valour, commitment and devotion to duty of our Defence Forces. Similarly, I had opportunities to interact with members of our para-military forces, central and state police personnel including internal security forces who are making immense contribution in augmenting the safety and security of our citizens under difficult conditions.
Youth movement for Developed India 2020
Recently, in Hyderabad, I met a group of citizens who are putting into practice the motto of transforming of our youth into enlightened citizen. The Lead India 2020 Foundation created by Dr. N.B. Sudershan at Hyderabad is training thousands of students in many districts of Andhra Pradesh in partnership with the District Administration. Particularly, I happened to know the transformation which has taken place among the students of Medak district. As per the district authorities the impact of the training on the students is visible in terms of self-discipline, love for their parents and teachers shedding of stage fear and recognition of their duties towards the nation. I talked to Ms. Padma, a student leader from Andhra Pradesh Tribal Welfare School, Nalgonda who related how she weaned her father away from smoking after imbibing the spirit of the 10 point oath from the Lead India Training Camp. This gives me an assurance that the youth of our country are on the right path through this mission oriented programme. With the ignited minds of the 540 million youth below the age of 25, which I consider is the most powerful resource on the earth, under the earth and above the earth, we have to empower the youth through value based education and leadership.
Conclusion
I was touched by the variety of Indian panorama, emotional content of the tune, cultural diversity and unity of minds in the vast land of ours. I have cited these examples just to give a glimpse of the richness of our tradition and effort being taken by different agencies to preserve it. There are also many new adventures by institutions and individuals. I have experienced many of them and learnt a lot about my country and our people. Even while pursuing our economic growth, we need to do a lot to preserve the rich and diverse treasures of our culture and civilization. It is our duty for our future generations. This has to be done in a much larger scale through countrywide participation of multiple institutions. Our country is blessed with natural resources, has shown considerable progress in the last sixty years, and above all we have hard working people particularly the power of the 540 million youth of the country. Every sector of our country has given me the confidence that India can become a developed nation well before 2020. Whomsoever, I met they constantly ask what they can give to the nation. We should constantly strive to empower such members of the society. With this spirit, I am extremely happy that we are on the right path. Here I am reminded of a famous poem:
"When you wish upon a star, Makes no difference who you are, Anything your heart desires, Will come to you”
This poem is true to all of us, and particularly for our youth and if they aim great, I am sure they will reach close to the target or the target.
My dear citizens, let us resolve to continue to work for realizing the missions of developed India 2020 with the following distinctive profile.
1. A Nation where the rural and urban divide has reduced to a thin line.
2. A Nation where there is an equitable distribution and adequate access to energy and quality water.
3. A Nation where agriculture, industry and service sector work together in symphony.
4. A Nation where education with value system is not denied to any meritorious candidates because of societal or economic discrimination.
5. A Nation which is the best destination for the most talented scholars, scientists, and investors.
6. A Nation where the best of health care is available to all.
7. A Nation where the governance is responsive, transparent and corruption free.
8. A Nation where poverty has been totally eradicated, illiteracy removed and crimes against women and children are absent and none in the society feels alienated.
9. A Nation that is prosperous, healthy, secure, peaceful and happy and continues with a sustainable growth path.
10. A Nation that is one of the best places to live in and is proud of its leadership.
Finally let me thank each one of you for showering your love and affection on me throughout the last five years by your cooperation and support.
Dear Citizens, I conclude my address by sharing with you my mission in life which is to bring connectivity between billion hearts and minds of the people of India in our multicultural society and to embed the self confidence that "we can do it". I will be always with you, dear citizens, in the great mission of making India a developed nation before 2020.
May God bless you.
Jai hind. Dr. A. P. J. Abdul Kalam
Courtesy by : http://www.abdulkalam.nic.in/speech_thanks.html
Avul Pakir Jainulabdeen Abdul KalamTamil: அவுல்பகீர்ஜைனுலாப்தீன்அப்துல்கலாம்), born October 15, 1931, Tamil Nadu,India, usually referred to as Dr. A. P. J. Abdul Kalam, was the eleventh President of India, serving from 2002 to 2007, he was elected during the rule of the Bharatiya Janata Party, led ruling coalition, under prime minister Atal Bihari Vajpayee. During his term as The President, he was popularly known as the People's President.
Before his term as India's president, he worked as an aeronautical engineer with DRDO and ISRO. He is popularly known as the Missile Man of India for his work on development of ballistic missile and space rocket technology. In India he is highly respected as a scientist and as an engineer.
Kalam played a pivotal organizational, technical and political role in India's Pokhran-II nuclear test in 1998, the first since the original nuclear test by India in 1974. He is a professor at AnnaUniversity (Chennai) and adjunct/visiting faculty at many other academic and research institutions across India.
With the death of R. Venkataraman on January 27, 2009, Kalam became the only surviving former President of India.
Rishi Canak named his son as "Chanakya". Being a teacher himself, he knew the importance of education. Taxila was one of the world centers for education. At a very early age little Chanakya started studying Vedas. The Vedas; considered to be the toughest scriptures to study were completely studied and memorized by Chanakya in his infancy. He was attracted to studies in politics. In politics Chanakya’s acumen and shrewdness was visible right from childhood. He was a student of politics right from child hood. Known as a masterful political strategist, He knew how to put his own people in the opposite camp and spy the enemy without his knowledge before destroying him forever. Chanakya was an ace in turning tables in his favor irrespective of the circumstances. He never budged to pressure tactics by the ruthless politicians. In this way after studying religion and politics, he turned his attention to economics, which remained his lifelong friend. "Nitishastra", a treatise on the ideal way of life shows his in depth study of the Indian way of life
Life as a student
Takshashila, (later corrupted as Taxila),one of the topmost centers of education at that time in India became Chanakya’s breeding ground of acquiring knowledge in the practical and theoretical aspect. The teachers were highly knowledgeable who used to teach sons of kings. It is said that a certain teacher had 101 students and all of them were princes! The university at Taxila was well versed in teaching the subjects using the best of practical knowledge acquired by the teachers. The age of entering the university was sixteen. The branches of studies most sought after in around India ranged from law, medicine, warfare and other indigenous forms of learning. The four Vedas, archery, hunting, elephant-lore and 18 arts were taught at the university of Taxila. So prominent was the place where Chanakya received his education that it goes to show the making of the genius. The very requirements of admission filtered out the outlawed and people with lesser credentials.
After acquiring vast knowledge in various branches of study he wanted everybody to get benefited. He believed in the broadcasting of knowledge and not in the storage of it. So famous was Chanakya in the vicinity of the university that he had many nicknames. He was called variously by different people, namely – Vishnugupta, Kautilya and Chanakya. The whole nation was bewildered by the cleverness and wit of this seemingly small boy who went on to single handedly unify the country with the sheer power of his character. He lived his life working to his capacity in pursuit of his vision of a happy strong and prosperous India.
TaxilaUniversity
At a time when the Dark Ages were looming large, the existence of a university of Taxila’s grandeur really makes India stand apart way ahead of the European countries who struggled with ignorance and total information blackout. For the Indian subcontinent Taxila stood as a light house of higher knowledge and pride of India. In the present day world, Taxila is situated in Pakistan at a place called Rawalpindi. The university accommodated more than 10,000 students at a time. The university offered courses spanning a period of more than eight years. The students were admitted after graduating from their own countries. Aspiring students opted for elective subjects going for in depth studies in specialized branches of learning. After graduating from the university, the students are recognized as the best scholars in the subcontinent. It became a cultural heritage as time passed. Taxila was the junction where people of different origins mingled with each other and exchanged knowledge of their countries. The university was famous as "Taxila" university, named after the city where it was situated. The king and rich people of the region used to donate lavishly for the development of the university. In the religious scriptures also, Taxila is mentioned as the place where the king of snakes, Vasuki selected Taxila for the dissemination of knowledge on earth.
Here it would be essential to mention briefly the range of subjects taught in the university of Taxila. (1) Science, (2) Philosophy, (3) Ayurveda, (4) Grammar of various languages, (5) Mathematics, (6) Economics, (7) Astrology, (8) Geography, (9) Astronomy, (10) Surgical science, (11) Agricultural sciences, (12) Archery and Ancient and Modern Sciences.
The university also used to conduct researches on various subjects.
Commotion in Taxila
GandharRepublic was not able to come out of the shock of the comprehensive defeat at the hands of the province of Porus, when a new contingency starred in the eyes of Taxila. Thousands of refugees poured in Taxila as a result of the widespread attacks of the armies of Alexander. These people were not productive for the state as they didn’t come to Taxila to acquire knowledge or in search of jobs. They didn’t have money or any kind of assets to buy themselves the essential commodities. To resolve the problem, a meeting was convened by the rulers of the neighboring countries and the king of Taxila. The knowledgeable people who gathered to give their opinions on the problem faced by Taxila, gave out their suggestions. At the end of the meeting, it was decided that the refugees must be given cover under humanitarian grounds. So, in line with the decision taken, a stretch of land outside Taxila was allotted for the refugees. They were allowed to enter Taxila after proving their identity with the sentry. In this way what appeared to be a calamity was appeased without much ado. The incident was just a precursor to a series of events which reverberated across India as a result of the attacks of Alexander.
Move towards Patliputra
Though Chanakya was just a professor in the TaxilaUniversity which seemed to be far away from the happenings in the country, he actually was able to influence the governments in a big way. His students looked at him as an ideal teacher who inspired and exemplified great knowledge. His students respected him and were ready to fight at any moment at his orders. Two of his students who have been mentioned at various instances were Bhadrabhatt and Purushdutt. In the events that unfolded in the life of Chanakya, these two played a pivotal role in the achievement of his goals. It is rumored that they acted as spies for Chanakya, collecting information about his enemies.
Somehow, Chanakya came to know that there was a chance of foreign invasion. Europe’s great warrior Salukes was readying his armies to attack the weakened republics of India. There were grave designs threatening the unity and integrity of the nation. In such a scenario the ruler of Patliputra, Mahanand was squeezing the common man of his wealth with an object of enriching his own exchequer. Chanakya was aware of the internal and external threats of the country. On the one hand, the rulers of the neighboring countries were looking for the slightest of chance to annex the prosperous regions of the country and on the other hand, foreign invaders started moving towards the country with an expectation of easily smothering the country. These thoughts gave Chanakya sleepless nights. He envisioned his country clutched in the chains of slavery and defeated because of internal squabbles and differences. So he decided on the historical day, thus saying,
"Now the time has come to leave the university. The scrupulous rulers of the country must be uprooted and there is a need to strengthen the country politically and economically. My first and foremost duty is to save the country of the foreign invaders and salvage this dangerous proposition."
With these thoughts in mind, he left TaxilaUniversity for Patliputra which paved the way for watershed changes in the politics of India and Patliputra.
Patliputra – The city of fortunes
Patliputra, (presently known as Patna) has been historically a very important city politically and strategically. Like Delhi, Patliputra has seen the ups and downs of development and great reversals. The well known Chinese traveler Fahian, who visited the city in 399 BC described it as prosperous city endowed with rich natural resources. At the same time, another Chinese traveler Huen sang described it as a city of rubbles and ruins.
Shishunagvanshi established the city on the southern bank of the Ganges. It was addressed with different names at different times. To. illustrate a few names, Pushpapur, Pushpanagar, Patliputra and Patna.
The city was industrious in producing essential commodities and luxurious goods for the rich. When Chanakya entered the city, it was known for respecting knowledgeable people and scholars. The intellectuals from across the country were warmly invited for the intercourse of new ideas and development of the state. It was virtually the city of fortunes as it recognized the true talent and rewarded richly for the work done by an individual. No wonder Chanakya decided to start his glorious campaign from Patliputra.
"I will destroy you"
Dhanananda, the ruler of Patliputra was unscrupulous and cruel by nature. He was always busy gathering money without thinking about consequences. He was always dissatisfied with the amount of money he had. Collecting taxes exorbitantly, he was a villain in the public eye. There was public outrage on the taxes which were collected on unwanted things. The main aim of collecting taxes was to serve the selfish interests of the king. There were taxes on hides, tax on wood and tax even on stone! The amount of money which Dhanananda had was unimaginable.
When Chanakya arrived at Patliputra, there was a change in the way he ran his kingdom. He gave gifts to the poor and was on the way of becoming lenient in administration. He had formed a trust or committee to administer his gifts and charities. The committee was headed by scholars and influential people of the society. It is said that the president had the powers to make up to ten million gold coins.
Since Chanakya was a great scholar from Taxila, he was included in the committee for charity. Chanakya later on became the president of the ‘Sungha’ (Trust). The Sungha used to help the king in the distribution of the money allotted for charity to the different sections of the society. In the process of delegation of the funds for charity, the president of the trust had to meet the king frequently. When Chanakya met the king for the first time, he was disgusted at the ugly appearance of Chanakya. As time passed he developed contempt for Chanakya. There was no refinement in words and conduct. To increase the fire between Dhanananda and Chanakya, the courtiers dissuaded the king from having a cordial relationship with Chanakya. Chanakya acted like a thorough professional and avoided praising the king. He always spoke bluntly and tersely. The king did not like the way Chanakya behaved with him. The king removed Chanakya from the post of president without any reasons. Chanakya was enraged at the proposition of being exploited by the less knowledgeable king. So, he erupted like a volcano on the king, and said, " Arrogance in you has eroded the respect which I had for you. You have removed me from the presidentship for no fault of mine. You can’t act in a way detrimental to the demeanor of a king. You think there is none to question you? You have removed me from my rightful place and I will dethrone you !"
Chanakya meets Chandragupta
Just after getting humiliated from the king, Chanakya scampered through the streets of Patliputra. In a hurried walk, he stumbled upon a stump of grass and was about to fall. Chanakya the great scholar had his own style of handling things. He looked at the roots of the grass and quickly got into action. Though he was angry, he never let his anger to get out of control. He directed the anger in the right direction. Calmly, he sat down in the burning sun, removed that grass from the roots from the earth. After making sure that not even a single strand of grass is left, he resumed his journey.
While Chanakya was engrossed in removing the grass from the ground, a young man was closely watching the act of Chanakya. The young man was Chandragupta, the would be emperor of the Mauryan Empire. He looked bright. Looking at the determination of Chanakya, he was impressed and wanted to talk to the knowledgeable man.
He went to Chanakya, addressed him respectfully, and took him into the choultry. Chanakya asked him about his family background beginning his talk by asking, "Who are you? You seem to be worried."
The young man stepped forward with great reverence and said, "Sir, my name is Chandragupta. Yes, you are correct I am in great trouble but should I trouble you with my worries?"
Chanakya calmed down the young man by saying, "You can tell me about your troubles with freewill and without any ambiguities. If I am capable enough, I’ll definitely help you."
"I am the grandson of king Sarvarthasiddhi, He had two wives, Sunandadevi and Muradevi. Sunanda got nine sons called the Navanandas. Mura, had only one which was my father. The Nandas tried to kill my father time and again. We were more than hundred brothers. The Nandas out of jealousy, tried to kill all of us. Somehow I survived and I am totally disgusted with my life. I want to take revenge on the Nandas who are ruling over the country presently."
Chanakya who was freshly wounded by the Nandas found a companion to destroy the distraught king. Chanakya was greatly moved by the tale of woe. He was emotionally charged listening to the story of Chandragupta and vowed to destroy the Nandas and get Chandragupta his rightful place as a king of Patliputra. Chanakya said "I will get you the kingship, Chandragupta. From that day on Chanakya and Chandragupta worked in tandem to destroy the corrupt and unscrupulous rule of the Nandas.
Chandragupta has not been well documented. The place of birth, family background and several details regarding his life are not available. Several things have been said and written about his family and parents. Probably, he belonged to the Moria community. He might have got the name Chandragupta Maurya afterwards and his royal lineage was known as the Maurya dynasty. His mother was perhaps the daughter of a village headman. His father was the king of a forest area called Pippatavana, who died in a war. Chandragupta came to Patliputra along with his mother.
As a boy Chandragupta was a born leader. Even as a boy, he was accepted as a leader by all. As a boy he used to mimic the king’ court. His bravery and shrewdness were visible right from childhood. As Chanakya was moving along the streets of Patliputra, he saw little Chandragupta enacting the king. Sitting on the large throne, the little boy shouted against injustice and corrupt practices of the kings and people in general. Looking at the bright face of Chandragupta, he was impressed at the intellect and wisdom in the boy’s voice. For seven or eight years Chandragupta had his education there, and that too with selected teachers shortlisted by Chanakya himself. The art of warfare and the art of governance were mastered by Chandragupta with equal expertise.
The Greek invader
The relationship between Chandragupta and Chanakya bloomed through the years developing into a strong force for their enemies. Most of the historical events took place right under the eyes of Chanakya and Chandragupta. The troops of Alexander and the umpteen number of invaders who ravaged the subcontinent for decades around India. It is said that Chandragupta met Alexander. The bold and arrogant talk by Chandragupta enraged Alexander as a result of which Chandragupta was arrested. Chanakya’s training to Chandragupta was over by now and he thought it to be the right occasion to let Chandragupta taste the practical aspect of warfare. Chanakya closely observed the movement and strategies employed by Alexander. He also became aware of the weaknesses of the Indian rulers.
Freedom from the Greeks
The rustic boy that Chandragupta was, now had matured into a sound military commander. The source of strength for Chandragupta and his army was the power of mind and the towering personality of Chanakya. In that war of independence for northern India, Chandragupta was the physical instrument, while its thinking brain was Chanakya.
The deterioration of the prowess of Alexander happened because of the weakening of Satraps or the commanding officers. Niccosar, a Satrap was killed even when Alexander was alive. Another formidable Satrap called Philip, was killed weakening Alexander like never before. After Alexander’s death in Babylon, all his Satraps were either killed or dislodged , one by one. Alexander’s lieutenants divided his empire among themselves in 321 BC. No realm east of the Indus – the River Sindhu was mentioned in that settlement. It meant that the Greeks themselves had accepted that this region had gone out of their rule.
Defeat of the Nanda king
Before defeating the Nandas, Chanakya had to employ various strategies before victory. Chanakya firstly tested the policy of attacking the core of the city. The policy met with defeats again and again. With the change in strategy, Chanakya and Chandragupta began the attack on the borders of the Magadha Empire. Again there were mistakes. The troops were not stationed in the areas conquered. So when they marched forward, the people of the conquered areas joined together again and encircled their army. Thus those who had been defeated had to be fought again and again
Chandragupta and Chanakya learnt lessons from these mistakes. They now stationed troops in the conquered regions. So those enemies would not raise and cause any trouble. Chanakya with his cleverness had earlier won the friendship of king Parvataka (or Porus Second). Now Parvataka, his brother Vairochaka and son Malayeketu came with their armies to help them. The Nanda king had the support of a big army. The other equally important support was the guidance of his very able minister, Amatya Rakshasa. This minister was very intelligent and had unlimited loyalty to the king. Chanakya knew that getting Amatya out of his way was the only way of defeating King Nanda. Chanakya devised a plan which involved planting of spies in the enemy camp. In a very short span of time, the weaknesses of the Nandas became visible. Parallely, the Nandas and Amatya Rakshasa made plans to counter any attacks by Chanakya.
Details are not available regarding the war between the Nandas on the one hand and Chandragupta and Chanakya on the other. But it was a keen and bitter fight. The Nanda king died. His sons and relatives also died. Even Amatya Rakshasa was helpless. Chandragupta was victorious proving the foresight of Chanakya regarding his abilities. The old king and his wife retired to the forest. It is said that after sometime Chanakya had the old king and his wife killed , because he thought that if Amatya Rakshasa made them take a son by the rights of adoption, there would be claimants to the throne. He wanted the lineage of the Nandas should be totally eliminated.
The true aspect of Chanakya
The momentous life of Chanakya reminds us of a revengeful saga where the individual is obsessed by the idea of taking revenge. But personal revenge was not the aim of Chanakya. He wanted that the kingdom should be secure and that the administration should go on smoothly, bringing happiness to the people. He thought that there were two ways of ensuring the happiness of the people. Firstly, Amatya Rakshasa had to be made Chandragupta’s minister; Secondly, a book must be written, laying down how a king should conduct himself, how he should protect himself and the kingdom from the enemies, how to ensure law and order, and so on.
By writing "Arthashastra" and "Nitishastra", Chanakya has become a
never ending phenomena. He has truly guided the generations with his
wisdom . It would ideally suit the closing of the life of Chanakya with a
couple of quotations by Chanakya
"The secret task of a king is to strive for the welfare of his people incessantly.
The administration of the kingdom is his religious duty. His greatest gift would
be to treat all as equals."
"The happiness of the commoners is the happiness of the king. Their
welfare is his welfare. A king should never think of his personal interest
or welfare, but should try to find his joy in the joy of his subjects."
These words were written 2300 years ago by Chanakya, the expert
statesman and wise sage. And Chanakya is also another name for
courage and perseverance.
For centuries to come and the centuries that went by, which recorded in history talking of the great men and legendary characters who shaped time through their vision and exemplary actions. Chanakya, perhaps is the only personality who has been accepted and revered as a genius both by Indian and Western scholars. He is a historical milestone in the making of India amidst tremendous upheavals and myriad’s of reversals. Celebrated as a shrewd statesman and a ruthless administrator, he comes across as the greatest of diplomats of the world. He had the guts to speak his heart out even in front of the rulers, which shows his strong inclination to democratic values and the audacity to put his views through. Although, he lived around the third century BC, his ideas and principles show concurrence and validity in the present day world. Politics was his forte. Diplomacy in a politically charged environment shows his self-confidence and the ability to stay calm in trying situations.
His foresight and wide knowledge coupled with politics of expediency founded the mighty Mauryan Empire in India. He was a great laureate of economics with a glittering intellect to perceive the intricate dynamics of the various economic activities and principles.
The centuries that succeeded him show distinct effects of his thoughts on the way a kingdom is managed and other facets of economic administration. Even today, one of his maxims on taxation is very much alive and calls for adherence by the governments of the world. According to Chanakya, "Taxation should not be a painful process for the people. There should be leniency and caution while deciding the tax structure. Ideally, governments should collect taxes like a honeybee, which sucks just the right amount of honey from the flower so that both can survive. Taxes should be collected in small and not in large proportions".
Chanakya, apart from being a man of wisdom and unfailing strategies, propounded Nitishastra, the ideal way of living for every individual of the society. He looked at the country like a person surrounded by problems. He worked at the total annihilation of problems by the roots. The re-appearance of troubles only shows its growth. His contribution to foreign policy in the present day world is immense. Universities teach his principles to aspiring foreign policy experts showing the infallability of his principles. Chanakya’s art of diplomacy is well known across India and practiced in the areas of defence, strategy formation and foreign relations.
Quite remarkably, long before Clausewitz came up with the quote, which said "War is only the continuance of state policy by other means", Chanakya had already written it in his book ‘Chanakyaniti’. Most of his views were so farsighted that they appeared to be prophesies. Talking on diverse subjects such as corruption, he commented very rightly, "It’s just as difficult to detect an official’s dishonesty as it is to discover how much water is drunk by the swimming fish".
As a person, Chanakya has been described variously, as a saint, as a ‘ruthless administrator’, as the ‘king maker’, a devoted nationalist, a selfless ascetic and a person devoid of all morals. He created controversy by saying ‘The ends justify the means’ and the ruler should use any means to attain his goals and his actions required no moral sanctions. All his written works namely, ‘Arthashastra’, ‘Nitishastra’ and ‘Chanakyaniti’ were unique because of their rational approach and an unabashed advocacy of real politic. His views were dimensionally novel. He recommended even espionage and the liberal use of provocative agents as machineries of the state. In politics, he even attested the use of false accusations and killings by a king’s secret agent without any ambiguities. The observance of morals and ethics was secondary to the interests of the ruler. Some of his stark views made him into an ambivalent personality for the world.
This great statesman and philosopher has been often compared to Machiavelli, Aristotle and Plato, exemplifying his potentiality and influential status. He has been criticized for his ruthlessness and trickery and praised for his profound political wisdom. Chanakya, the timeless man, was in pursuit of truth fearlessly 2000 years ago and was proved right with Vivekanand’s words, "Arise, Awake, Sleep not till the goal is reached".
His Dreams.
Chanakya envisioned India as a nation which would place itself as the forerunner – politically, economically and socially. His magnum opus, "Arthashatra", depicts in many ways the India of His dreams. When he wrote this volume of epic proportion, the country was ridden in feudalism and closed and self-sufficient economy. The economy based on indigenous ways of production; was in a transitional phase, moving towards the advanced aspects of distribution and production. Culture and regional politics directed the way in which trade was done. The main activities of the economy were agriculture, cattle rearing and commerce. Among the three, Chanakya considered agriculture to be the most important constituent of the economy. It’s a fact today that the Indian economy of today is an agro based one. Covering various topics on administration, politics and economy, it is a book of law and a treatise on running a country which is relevant even today.
People who think that the society in which we live will remain the same; are dissuading themselves of the truth. Society is a complex and dynamic system changing constantly leaving those people behind who say no to change. Broadly speaking, Chanakya dreamt of a country reaching the following levels of development in terms of ideologies and social and economic development:
• A self sufficient economy which is not dependent on foreign trade.
• An egalitarian society where there are equal opportunities for all.
• Establishment of new colonies for the augmentation of resources. He also advocated the development of the already annexed colonies. His imperialistic views can be interpreted as the development of natural and man made resources.
• According to Chanakya, the efficient management of land is essential for the development of resources. It is essential that the state keeps an eye on the occupation of excess land by the landlords and unauthorized use of land. Ideally the state should monitor the most important and vital resource – Land.
• The state should take care of agriculture at all times. Government machinery should be directed towards the implementation of projects aimed at supporting and nurturing the various processes; beginning from sowing of seeds to harvest.
• The nation should envisage to construct forts and cities. These complexes would protect the country from invasions and provide internal security. The cities would act as giant markets increasing the revenue of the state.
• Internal trade was more important to Chanakya than external trade. At each point of the entry of goods, a minimal amount of tax should be collected. The state should collect taxes at a bare minimum level, so that there is no chance of tax evasion.
• Laws of the state should be the same for all, irrespective of the person who is involved in the case. Destitute women should be protected by the society because they are the result of social exploitation and the uncouth behavior of men.
• Security of the citizens at peace time is very important because state is the only savior of the men and women who get affected only because of the negligence of the state. Antisocial elements should be kept under check along with the spies who may enter the country at any time.
• Chanakya envisioned a society where the people are not running behind material pleasures. Control over the sense organs is essential for success in any endeavor. Spiritual development is essential for the internal strength and character of the individual. Material pleasures and achievements are always secondary to the spiritual development of the society and country at large.
Courtesy By : http://www.hinduism.co.za/chanakya.htm
