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‚ ¬¾¢ºí¸Ãâý Á¾õ (§¸ÅÄ) «ò¨Å¾õ. «Å÷ ÅÆ¢Åó¾ ÌõÀ§¸¡½ Á¼ò¨¾î º¡÷ó¾ ‚ ƒ¸¾£ÍÅà º¡Š¾¢Ã¢, ‚ ¦Åí¸¼Ã¡Á º¡Š¾¢Ã¢, ‚ Ãí¸º¡Á¢ º¡Š¾¢Ã¢, Å츢ø ‚ ‚¿¢Å¡… ³Â÷ B.A.,B.L. ӾĢ§Â¡÷ ´Õ ÒÈò¾¡÷. ‚ ¯ò¾Ã¡¾¢ Á¼òÐ «¾¢Àâý Á¾õ ò¨Å¾õ. «Å÷ ±¾¢÷ôÒÈò¾¡÷. «ùÅ¢Õ º¡Ã¡Õõ 1931 Á¡÷ø ÌõÀ§¸¡½ò¾¢ø Á¾ ºõÀó¾Á¡É Å¡¾õ ¿¢¸úò¾¢É÷. «Ð ´Õ Å¡¾òÐìÌ §Áø ¿¼ó¾¦¾Éò ¦¾Ã¢¸¢ÈÐ. 4,9,10 §¾¾¢ Å¡¾í¸Ç¢ý ÍÕì¸õ 11 §¾¾¢Â¢ðÎ '†¢óÐ' Å¢ø ‚ ¿¡¸Ã¡ƒ º÷Á¡Å¢É¡ø ±Ø¾ôÀðÎô À¢ÃÍÃÁ¡Â¢üÚ.
'The debate began on the 4th instant with a lecture by His Holiness of Sri Uttaradi Mutt....There upon Brahma Sri Jagadeeswara Sastrigal of Kumbakonam Mutt opened the discussion....On the 9th evening Mr. Jagadeeswara Sastri and a few others pleaded that it was improper to call the Advaite philosoply Avaidik although - it was agreed the Dualist had every right to establish the validity of his system by reference to vedic quotations. His Holiness replied that Monism and Dualism are mutually opposed theories. It would be most irrational to argue that both would be stated as ultimate conclusions in one Veda. It is the duty however of every believer in a doctrine to propound his system to the world with cogent reasons and open the minds of people to the error of a faulty brother philosopher. For the choice of the real only leads the aspirent into the region of the Almighty.
ADWAITA AND ETHICAL LIFE
Perhaps the most dicordant note in the Adwaita Philosophy is its destructive influence on ethical life. Adwaita and active moral life do not go together. There is one characterless Brahman: all else is unreal. Iam Brahman- these are the cardinal tenets of the Adwaita philosophy. Social life and Karma and the fruits of the moral activities are all unreal and fruitless. The pure 'I" is the eternal Brahman. I was Brahman, am Brahman and and will be Brahman for ever. The world around us including liberation and bondage is Mithya i.e. it did not exist before, does not exist now and will not exist hereafter.
The Adwaitins argued that all the Smartha Brahmins were performing the Vedic duties prescribed in the sastras with as much zeal and earnestness as the Dualist, if not more; that they paid homage to the same diety...who was the dear Lord of the Dualists. It is true that they believed in the great precept 'Aham Brahmasmi' partly because of their reverence for their original teacher and partly because of long-standing associations in the Advaita circle. Nevertheless till the very hour of realisation they would shrink from no endeavour in fulfilling the prescribed duties of life. Were the Dwaithins justified in declaring that their endeavours and their ideals of life were all useless? His Holiness replied that he regarded with much appreciation those honourable Smartha Brahmins who conducted the prescribed duties of life, in accordance with the vedic commands and wished that they should continue to do so even after attaining improved knowledge in their philosophy. For, His Holiness replied, a genuine student of monistic philosophy necessarily feels that all 'works' are un-necessary and fruitless appendages. There is no fresh reward to be gained as. Sankara himself admits' Mokshasya cha Akaryatvat'. Liberation is already gained and not to be gained in future. If the student believes in Sankara's doctrine ipso facto he will have to leave the world to its fate and retire from his vain search after meaningless shadows. If he does not believe in it completely he is so far yet a dualist -all ethical endeavours have yet some meaning for him: he is justified in undertaking huge enterprises. The monistic philosopher who believes in his system and in the teachings of Sankara and yet observes the daily duties of life with keen earnestness and undertakes mighty social movements exhibits intellectual or moral weakness; or most possibly his action is a practical disavowal of a theory which refuses to logically assimilate ethical life and give it the really worthy place that it deserves in life' ±ýÀÐ «ôÀ¢ÃÍÃõ, ¯ò¾Ã¡¾¢ Á¼ò¾¡÷ 'ÁÉ¢¾Û¨¼Â à šú쨸¨Â ¿¡ºôÀÎòÐÅÐ «ò¨Å¾ Á¾õ. «õÁ¾Óõ, à šú쨸Ôõ þ¨ºÅ§¾Â¢ø¨Ä ±ÉìÜÈ¢ ÁÚò¾¡÷. ¿¢÷ì̽ô À¢ÃÁõ ´ý§ÈÔûÇÐ, ÁüȨŠ¨ÉòÐõ ¦À¡ö «¾¡ÅÐ þøÄ¡¾É. ¿¡§É À¢ÃÁõ ±ýÀÉ ¾¡ý «õÁ¾ò¾¢ý Ó츢 ¦¸¡û¨¸. ºã¸ Å¡ú×, ¸÷Á¡, à šú× ±ýÀɦÅøÄ¡õ ¦À¡ö, ÀÂÉüÈÉ. ¿¡§É ±ýÚÓûÇ À¢ÃÁõ. ¿¡ý À¢ÃÁÁ¡Â¢Õó§¾ý, À¢ÃÁÁ¡ ¢Õ츢§Èý, þÉ¢Ôõ À¢ÃÁÁ¡ö ±ýÚ Á¢Õô§Àý. Àó¾Óõ §Á¡‡Óõ Á¢ò¨¾§Â. «¨Å «ýÚ Á¢ø¨Ä, þýÚ Á¢ø¨Ä, þÉ¢Ôõ þá' ±É «ò¨Å¾ Á¾ò¨¾ ±ÎòÐì ¸¡ðÊ ¦¸¡ñ¼¡÷ «Å÷. «ù¦Å¾¢÷á÷ 'ÍÁ¡÷ò¾ôÀ¢Ã¡Á½Õõ ¨Å¾¢¸ ¸÷Á¡ì¸¨ÇÃò¨¾§Â¡Î ¦ºöо¡ý ÅÕ¸¢ýÈÉ÷, ò¨Å¾¢¸û ŽíÌó ¦¾öÅò¨¾ò¾¡ý Ží̸¢ýÈÉ÷. «†õ ôËÁ¡ŠÁ¢ ±ýÈ Å¡ì¸¢Âò¾¢ø ÍÁ¡÷ò¾ô À¢ÃÁ½÷ Å¢ÍÅ¡ºí ¦¸¡ûžüÌì ¸¡Ã½ÓñÎ. «îÍÁ¡÷ò¾÷ ¾õ ¬¾¢ÌÕÅ¢ýÀ¡ø ¦¸¡ñ¼ Àì¾¢ ¦Â¡ýÚ, «ò¨Å¾ ºã¸ò¾¢§Ä§Â ¦¿Îí¸¡Äõ ÀƸ¢ Åó¾ ÀÆì¸ ¦Á¡ýÚ. «ôÀì¾¢Ôõ ÀÆì¸Ó§Á «ùÅ¢ÍÅ¡ºòÐìÌì ¸¡Ã½õ' ±ýÈÉ÷. «îÍÁ¡÷ò¾Ã¢ý ¸÷Á¡ì¸ÙìÌ «ù×ò¾Ã¡¾¢ Á¼ò¾¡÷ Á¸¢ú ¦¾Ã¢Å¢òÐ '²¸¡ýÁÅ¡¾ («ò¨Å¾)ì ¦¸¡û¨¸Â¢ø ¾£÷ì¸Á¡¸ô À¢ýÈ ¯ñ¨Á¡Çý ±øÄ¡ì ¸÷Á¡ì¸Ùõ «Åº¢ÂÁüÈÉ, ÀÂÉüÈÉ ±ý§È ¯½÷¸¢È¡ý. þÉ¢ ÅÃìÜÊ ÀÂý ±Ð×Á¢ø¨Ä ¦ÂÉî ºí¸Ã§Ã ¦º¡ø¸¢È¡÷. §Á¡‡õ ÓýɧÁ ¦ÀÈôÀðÎÅ¢ð¼Ð. «¾¨É þÉ¢ò¾¡ý ¦ÀÈ §ÅñÎ ¦ÁýÀ¾¢ø¨Ä. ¬¸Ä¢ý ºí¸ÃÕ¨¼Â ¦¸¡û¨¸Â¢ø ¿õÀ¢ì¨¸ÔûÇÅý ¯Ä¨¸ «¾ý §À¡ì¸¢§Ä§Â §À¡¸ Å¢ðÎÅ¢ÎÅ¡ý, «÷ò¾ÁüÈ ¿¢Æø¸Ç¢ý À¢ý ±¾¨ÉÔó §¾Êî ¦ºøÄ¡Áø Ţĸ¢ì ¦¸¡ûÅ¡ý. «Åý ºí¸Ãâý ¦¸¡û¨¸Â¢ø ¿õÀ¢ì¨¸ ¦¸¡ûÇÅ¢ø¨Ä¡ɡø «ó¾ «Ç×ìÌ «Åý ò¨Å¾¢§Â ¡šý. «ô§À¡Ð¾¡ý ¸÷Á¡ì¸¦ÇøÄ¡õ «ÅÛìÌô ¦À¡ÕÙ¨¼ÂÉÅ¡Ìõ. ¦Àâ ¸¡Ã¢Âí¸Ç¢ø «Åý ®ÎÀΞ¢Öõ «÷ò¾ÓñÎ. ²¸¡ýÁÅ¡¾ò¨¾Ôõ ºí¸Ã¢ý ¯À§¾ºí¸¨ÇÔõ ¿õÀ¢ ¿¢ò ¸÷õÁ¡ì¸¨Çî º¢Ãò¨¾§Â¡Î ¦ºöÐõ, ¦Àâ ºã¸ì¸¢Ç÷¸¨Ç ¿¼ò¾¢Ôõ Åó¾¡ø «Åý ¾ý «È¢Å¢ý «øÄÐ ´Øì¸ò¾¢ý ÀĆ£Éò¨¾§Â ¦ÅÇ¢ôÀÎò¾¢ÂÅ É¡Å¡ý «øÄÐ ºò¸÷Á¡ì¸ÙìÌî º¢È¢Ðõ þ¼í¦¸¡¼¡¾ «ì¦¸¡û¨¸¨Âò ¦¾Ã¢Â¡¾ÅÉ¡Å¡ý' ±ÉìÜÈ¢ §ÁÖõ ÁÚò¾¡÷. 'ÁÉ¢¾Û¨¼Â' ±ýÀÐ Ó¾ø ¦¾Ã¢Â¡¾ÅÉ¡Å¡ý ±ýÀÐ ÓÊÂ×ûÇ À̾¢ «ùÅ¡í¸¢Äò¾¢ý ¾Á¢úô¦ÀÂ÷ôÀ¡Ìõ.
¾¢Å¡ý À¸à÷ V.K.áÁ¡Ñƒ¡º¡Ã¢Â¡÷ ±Ø¾¢Â 'The Three Tatvas' ±ýÈ ¬í¸¢Äô Òò¾¸òÐìÌ Å¢Á÷ºÉõ ±Ø¾¢Â S.V. ±ýÀÅ÷ «ùÅ¢Á÷ºÉò¾¢ø
'Sri Sankara 's theories...are presented by Sri Ramanuja as follows. There is only one thing that is really existent and that is the Brahman. It is bare being and mere consciousness, devoid of all qualities. It is the one without a second. There is no sub-strate for it, different from consciousness itself, such as people ordinarily mean when speaking of a knower. What is called the self is nothing but that bare consciousness; the form of a knowing subject in which it presents itself is an error. The whole world is an illusion super-imposed on the Brahman and therefore essentially unreal and non-existent. Our whole experience is a false reading of the Absolute, based on the perception of mere appearances and is as evenascent as dreams. The cause of this cosmic illusion is Avidya, which can neither be defined as something that is or as something that is not. It hides the truth of things and gives rise to manifold distinctions. The purpose of every thinking man should, therefore, be to utterly destroy this Avidya and obtain a firm knowledge of the one-ness of the Brahman.
Sri Ramanuja dismisses this theory as mere fancy, having no basis whatsoever. He points out that a Brahman which is bare being and which is not a knowing subject is not distinguishable from non-being. There can be no consciousness devoid of objects, nor objects devoid of qualities. Again mere consciousness cannot be self; for what constitutes the inward self is the 'I' which proves itself as the knowing subject. To posit the Absolute as the explanation of experience and than to deprive it of all contents is the negation of thought itself. The theory of Avidya and the confirmation of it by the analogy drawn from the worldly experience of illusion is untenable: for illusion is no contradiction, but a real experience, though its validity is vitiated by physical and psychical disorders. If the Absolute is real and its appearance false, then falsity itself has to be accounted for. The explanation that it is due to Avidya which is unaccountable and undefinable is no explanation at all.
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®ÍÃ¨É Å¢Íź¢Â¡¾ ¦Àñ½¢ý ¸üÒìÌ ¬ÀòÐ þýÉ §¿Ãò¾¢üÈ¡ý ±ýÀ¾¢ø¨Ä. ¾¡ÕÅÉòРâ„¢Àò¾¢É¢¸û ºÃ¢ò¾¢Ãõ «¾üÌî º¡ýÚ. «¸Ä¢¨¸Â¢ý ¸üÒô Àí¸ôÀÎò¾ôÀð¼Ð. «Åû ¸½Å÷ ¬º¢ÃÁò¾¢Ä¢ÕóÐõ «îºÁÂõ «ÅÙìÌ ¯¾Å¡Áü §À¡Â¢É÷. «ÅÇ¢¼õ ®ÍÃÀì¾¢ «ùÅÇÅ¢ü ̨ȦÅýÀ¨¾§Â «Ð ¸¡ðθ¢ÈÐ. º×Àâ ÓÉ¢ÅÕìÌ Á¨ÉÅ¢ Á§É¡Á¨Â¦ÂýÀÅû: «õÓÉ¢Å÷ ¬º¢ÃÁò¾¢ø þøÄ¡¾ §Å¨Ç¢ø ¸¢¦ÃÇïºý ±ýÀÅý «Å¨Çì ¦¸Îì¸ ¦¿Õí¸¢É¡ý, «ô§À¡Ð ¾ýÉ¢ÂøÀ¡ü º×ÀâÔõ ÅóÐÅ¢ð¼¡÷ «Åû ¸üÒì ¸¡ì¸ôÀð¼Ð. Å¢¿¡Â¸÷ Òá½õ, Ţ츢Éáº÷ ¾¢ÕÅž¡Ãô À¼Äõ ¸¡ñ¸. «Åû ®Íà ŢÍÅ¡º¦Á¡ý§È ¦Àñ½¢ý ¸ü¨À ±ó¾ ¬Àò¾¢Öõ ¸¡òÐò¾¡ ÅøÄÐ.
À¾¢Â¢ýÀ¡ø ¯ûÇ¡÷ó¾ Àì¾¢Ô¨¼ÂÅû «Å¨Çò ¦¾¡Æ§Å ¦ºöÅ¡û. «Åý þÈ󾡦ÉÉì §¸ð¼ Á¡ò¾¢Ãò¾¢ø «ÅÙ¢Õõ §À¡õ.
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"Sati was forbidden by law, but the sati spirit among the women of Bharat is undying. The tribute of the nation goes to Srimathi Darbari who, on her husband Promod Darbari's death by accident...leapt to her death after displaying calmness in the Sion Hospital where the young man's body was brought' May our young men by their character and their love try to deserve the girsl who are entrusted to their care by marriage. It is not the suicide but the intensive love and devotion and heroic purity behind it that will ever stand guard on our civilization" (25-7-1964 Swaraja) ±É სƒ¢ ¾ó¾ ¦ºö¾¢ «ôÀì¾¢¨Â þýÚõ À¡Ã¾ §¾ºò¾¢ø ¯ûǦ¾Éì ¸¡ðθ¢ÈÐ. Å¢ÀòÐ ¸¡Ã½Á¡¸ þÈó¾ ¾ý ¸½ÅÉÐ º¼Äò¨¾ ¬ŠÀò¾¢Ã¢Â¢ø ¸ñ¼ Á¡ò¾¢Ãò¾¢ø «ýÀ¡ø ¯ò¾Á¢Â¡¸¢Â «Åý Á¨ÉÅ¢ ¾÷À¡Ã¡ ±ýÀÅû ¯Â¢÷ ¿£ò¾ ¦ÀÕ¨Á «ùÅ¡í¸¢Äò¾¢ý Å¢„ÂÁ¡Ìõ,
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±ýÈ¡÷ Ò¸§Æó¾¢Â¡÷. «·Ð «ùÅ¡üÈÖìÌî ºÃ¢ò¾¢Ãî º¡ýÚ. º¢¨Ä§Å¼ý º¡õÀ ÅÃÄ¡Ú º£È¢Â ¸üÀú¢Â¡¸¢Â ¾ÁÂó¾¢Â¢ý ¯ûÇõ «ÕÙûûÁ¡¸×õ Á¡ÈôÀ¼¡§¾¡? Á¡È¢ «Åû ¦Àö¦ÂýÈ¡ø Á¨Æ ¦Àö¡§¾¡? ¿¢îºÂõ ¦ÀöÔõ. ¸üÒ «ùÅ¡ü鬀 «ÅÙìÌ ±¾É¡ø ¾ó¾Ð? ¦¸¡Ø¿¨Éò ¦¾¡Øž¡ø ±ýÈ¡÷ ÅûÙÅ÷.
þô§À¡Ðõ ¸üÒ¦¿È¢ô ¦Àñ ¸½Å¨Éò ¦¾¡Ø¸¢È¡û, ¬É¡ø «Åû ¦º¡øÄ¢ Á¨Æ ¦ÀöÂÅ¢ø¨Ä ±Éì ÜÈ¢ «ùÅ¡º¢Ã¢Â¨Ãô À⸺¢ì¸¢È¡÷ ÀÄ÷, ¸üÒõ À⸺¢ì¸ôÀθ¢ÈÐ. «Ð ºÃ¢ÂýÚ. ²ý? Á½¢§Á¸¨Ä¢ÖûÇ ÁÕ¾¢ ±ýÈ ¸üÀ¢ÉÇÐ ÅÃÄ¡Ú «¾üÌ Å¢¨¼Â¡Ìõ. «Åû ¸üÀ¢Éû¾¡ý, ¬Â¢Ûõ ¦À¡ö츨¸¸¨Ç, §ÅÊì¨¸ì ¸¨¾¸¨Ç «¾¢¸õ ÀÊôÀ¡ý, §¸ðÀ¡û. Å¢Æ¡ì ¸¡Äí¸Ç¢ø Å¡ò¾¢Â þ¨º, Å¡öôÀ¡ðΠӾĢ¨ŸǢø ¬¨ºì¦¸¡ñÎ «Åü¨Èì §¸ðÀ¾ü¸¡¸ò ¦¾öŠŽì¸òÐìÌî ¦ºøÅ¡û §À¡ø ¦ÅǢ¢ü ¦ºøÅ¡û. þôÀÊò ¾Ã째¼¡É ¸¡Ã¢Âí¸û ÀÄ «ÅÇ¢¼õ þÕó¾É. «¾¨É «ôÒò¾¸ò¾¢ü ¸¡ñ¸. «¾É¡ø «Åû ¸üÀ¢ý ¬üÈø ̨ÈÂġ¢üÚ. â¾ ºÐì¸òÐò ¦¾öÅõ «ÅûÓý §¾¡ýÈ¢
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¸½Åý ÁÉ¢¾§É, ®ÍÃý «øÄý. ®ÍÃ§É Á¨Æ¨Âô ¦ÀöÅ¢ì¸ÅøÄ¡ý. ¸½ÅÉ¡ø «Ð º¡ò¾¢ÂÁýÚ «Å¨É Á¨ÉÅ¢ ¦¾¡ØÐ Á¨Æ ¦ÀöÅ¢ôÀ ¦¾ôÀÊ? ¬¸Ä¢ý ÅûÙÅ÷ ÜüÚî ºÃ¢ÂýÚ ±ýÀ¡÷ º¢Ä÷. ¨ºÅ ºÁÂò¾¢ø ºÃ¢¨Â ¡¾¢ ¿¡Ö À¡¾í¸û ¯Ç. ºÃ¢¨Â¡ÅÐ ¾¡¾ Á¡÷ì¸õ. º¢Å¡ÄÂí¸Ç¢ÖûÇ º¢Å ã÷ò¾¢ ¦ºõÒõ º¢¨ÄÔÁ¡¸ þÕìÌõ. «Åü¨Èî º¢Å¦ÉɧŠ¸ñÎ ÅÆ¢ÀÎÅÐ «õÁ¡÷ì¸õ «¾üÌô ÀÄý º¡§Ä¡¸õ. «î¦ºõÒõ º¢¨ÄÔÁ¡¸ þÕôÀ¡ý ´Õ ¸½Åý. ¾É¨É Å¢¾¢ôÀÊ ¨¸ôÀ¢Êò¾ ¦¾¡¼÷ÒÀüÈ¢ «Å¨Éò ¦¾öŦÁÉ Á¨ÉÅ¢ ¦¾¡Ø¸¢È¡û. «ò¦¾¡Ø¨¸ìÌõ ÀÄý µÃÇÅ¢ÖñÎ. '¦À¡ýÉ¢ì ¸¨Ã¢øÁ½øÀ¡¨Å ¿¢ý, ¸½Åý ¬õ ±ýÚ, ¯¨Ã¦ºö¾ Á¡¾¦Ã¡ðÎõ §À¡¸¡û ¾¢¨ÃÅóÐ, «Æ¢Â¡Ð Ýú§À¡¸, ¬íÌ ¯ó¾¢ ¿¢ýÈ, Åâ¬÷ «¸ø «øÌø Á¡¾÷.....' ±ýÈ º¢ÄôÀ¾¢¸¡ÃÓõ ¸¡ñ¸. ÁÉ¢¾ý «È¢×¨¼ÂÅý. ®ÍÃÀì¾¢ «ùÅȢר¼¨ÁìÌ «¨¼Â¡Çõ. ¾ý Á¨ÉŢ¢ý ¸üÒì ¸¡ì¸ôÀ¼§ÅñÎõ, «üÒ¾í¸û ¿¢¸úò¾ Åøľ¡Â¢Õ츧ÅñÎõ ±ýÈ ±ñ½õ «ÅÉ¢¼õ þÕò¾üÌâÂÐ. «Åý §Å¾¡¸Áõ ÅøÄÉ¡öî º¡¾Éò¾¢ø ¿¢ýÚ ®ÍÃý ¾ý ¯ûÇò¾¢ü À¢Ã¸¡º¢ìÌÁ¡Ú «ù×ûÇò¨¾ò àö¨Á ¦ºöЦ¸¡ûǧÅñÎõ. «Å¨É «Åý Á¨ÉÅ¢ ¦¾¡Ø¸. «Åý «ò¦¾¡Ø¨¸¨Âò ¾ýÀ¡ø Å¢Çí̸¢È ®ÍÃÉ¢¼õ ºÁ÷ôÀ¢ôÀ¡ý «ùÅ£ÍÃý «¾¨É ²üÚ ±ó¾ ¬Àò¾¢Öõ «Åû ¸ü¨Àì ¸¡òÐò ¾Õŧ¾¡Î «Å¨Çì ¦¸¡ñÎ ÀÄ «üÒ¾í¸¨ÇÔõ ¿¢¸úòÐÅ¢ôÀ¡ý. «Åû ¦Àö¦ÂÉ Á¨Æ ¦ÀöÅÐ ºò¾¢Âõ.
Á¨ÉŢ¢ý ¸üÀ¡ü鬀 «Åý ±ôÀÊì ̨Ä츢ȡý? ¦ºõÒï º¢¨ÄÔõ «§º¾Éí¸û. ÁÉ¢¾ý «È¢× §À¡ø «¼÷ó¦¾Øõ ¾ý «È¢Â¡¨Á¢ý ÅĢ¡ø «ÅüÈ¢Ûí ¸£Æ¡¾ÖñÎ. «¾É¡ø «Åý ¿¡ò¾¢¸É¡Â¢ÕôÀ¡ý. ¸ÂÅÉ¡ö «§Â¡ì¸¢ÂÉ¡ö ã¼É¡öì ¦¸¡¨Ä ¦ºöžüÌõ «ïº¡¾ ÀÃÁ Љ¼É¡Â¢ÕôÀ¡ý. ÍÃÉ¡Å¡ý þŦÉÉò ¦¾Ç¢Â Á¡ð¼¡¾Åɡ¢ÕôÀ¡ý ±¾¢÷ôÀð¼ ¯ÕÅí¸û ºÁ¡¾¢¸û ӾĢÂÅüÈ¢ý Óý Å¢ÂÅŠ¨¾Â¢ýÈ¢ì ¨¸ÌÅ¢ôÀ¡ý. Å¢¾¢ò¾É þ¨Å Å¢Ä츢ÂÉ þ¨Å ±ýÀ¨¾ µÃ¡ý. Å¡ú쨸ò Ш½Å¢ ±ýÀ¾üÌô ¦À¡Õû ¦¾Ã¢Â¡Áø Á¨ÉÅ¢¨Â ã÷ì¸ò¾ÉÁ¡ö ¿¼òÐÅ¡ý, ¦À¡ö츨¾, §ÅÊì¨¸ì ¸¨¾, °÷¸¨¾, Á¼¨Á¨Â§Â Å¢„ÂÁ¡¸ì ¦¸¡ñ¼ ÀÄ Å÷½ ¦ÁðÎôÀ¡¼ø ӾĢÂÅü¨Èô ÀÊòÐô À¡Êì ¸Ç¢òÐ §À¡Ð §À¡ìÌ ÁÇÅ¢ü§¸ Á¨ÉÅ¢¨Âô ÀÊôÀ¢ôÀ¡ý. «Å¨Ç …¢É¢Á¡ ¬¼ø À¡¼ø «ÃíÌ Ó¾Ä¢Â ¾¸¡¾ Å¢¼¦ÁøÄ¡í ÜðÊô §À¡Å¡ý. ¾É¢§Â §À¡¸ Å¢ÎÅ¡ý, ¬ñ¸Ç¢ý ¿ÎÅ¢ø §Á¨¼ §Áø ¯ð¸¡Ã¨ÅòÐ «Å÷ ¦¿ïº¢ü ÒÌÁ¡Ú ź¾¢ ¦ºöÐ ¦¸¡ÎôÀ¡ý. þ¨Å§À¡øÅÉ þýÛõ ÀÄ ¦ºöÅ¡ý, «¨Å§Â «ÅÇÐ ¸üÀ¡üȨÄì ̨ÄôÀÉ. ¦ºÂü¸Õï ¦ºÂø «ÅÇ¡ü ¦ºö ÓÊÂÅ¢ø¨Ä «Ð¦¸¡ñÎ «Åý ÅûÙŨÃì ̨ÈÜÚÅ¡§Éý? «Ð Á¼¨Á «Å÷ ¦À¡ö¢ø ÒÄÅ÷, ¦¾öÅô ÒÄÅ÷. «Åըà ¦À¡ÕÙ¨Ã, ¸½Å¨Éò ¦¾öŦÁÉò ¦¾¡Ø¸ ±ýÀÐ ¦ÀñÏìÌ ®ÍÃÉ¢ý ¬ï¨». «¾¨É§Â «ôÒÄÅÕï ¦º¡ýÉ¡÷. ¬¸Ä¢ý ¸üÒ ®ÍúõÀó¾Ó¨¼Â ¾¡¾ø «È¢ÂôÀÎõ.
ÌÎõÀõ ±ýÀÐ ÀÄ ¯ÈÅ¢ý Өȸ¨ÇÔ¨¼Â¾¡ö ÁÉ¢¾ Å÷ì¸ò¾¢ø Á¡ò¾¢Ãõ þÕóÐ ÅÕ¸¢È ´Õ ¦¾¡Ì¾¢. «·¦¾¡Õ ÓØô¦À¡Õû, ¦¸ÇÃÅòÐìÌâÂÐ. «ù×ÈÅ¢ý Өȡ¦ÃøÄ¡õ «¾ý ¯ÚôÒì¸û. ¯¼õ¨ÀÅ¢ðÎ µ÷ ¯ÚôÒò ¾É¢ìÌÁ¡É¡ø «ù×ÚôÒ ¯ÕôÀ¼¡Ð. «Ð§À¡Äì ÌÎõÀô¦Àñ¸ÙÁ¡Å÷. «Å÷ Å£ðʧħ þÕì¸ §ÅñÎõ. ÌÎõÀ §ÁüÀ¡÷¨Å¢§Ä§Â þÕì¸ §ÅñÎõ. ¦Àñ½¢ÂÄ¢ý ¿¢¨Ä §ÀüÈ¢üÌô Òò¾¸ô ÀÊôÒìܼò §¾¨Å¢ø¨Ä. ÌÎõÀò¾¢ý «ýÒõ, «¨½ôÒõ, ¸ñ¸¡½¢ôÒõ, Ýú¿¢¨ÄÔ§Á §À¡Ðõ. Å¢Àã¾ º¢ó¾¨ÉìÌ «íÌ þ¼§Á¢áÐ. ¾ü¸¡òÐò ¾ü¦¸¡ñ¼¡ü§À½ «Ð§Å Å¡öôÀ¡É þ¼õ. ÌÎõÀî ÝÆÄ¢ø ¸üÒ즸¼ ²ÐÅ¢ø¨Ä. §À¡ÜÆ¡ø ¾ÅÈ¢ÂÅû ¸ñÎ ¦¸¡ûÇôÀÎÅ¡û. «Å¨Çì ÌÎõÀò¾¢Ä¢ÕóРŢÄ츢Ţ¼ §ÅñÎõ. «·Ð þÃì¸Á¢ý¨Á ¡¸¡Ð «ÅÙìÌ þÃì¸í ¸¡ðÎÅÐ Á¾¢Â£Éõ. «Å¨Çò ¾¢Õò¾¢î §º÷òÐì ¦¸¡ûŦ¾ýÀÐ ¬¸¡Ð. «Å¨Ç ¿¡ö Å¡ö¨Åò¾ ºðʦÂýÀ÷ ÀÆõ ¦Àâ§Â¡÷ ¸üÒ¦¿È¢ ¾ÅÈ¢ÂÅû ÌÎõÀò¾¢Ä¢ÕóÐ À†¢‰¸Ã¢ì¸ôÀÎÅû ±ýÈ «îºõ ¦Àñ½¢ÛûÇò¾¢ø þÕò¾ôÀ¼§ÅñÎõ. ¾ÅÈ¢ÂÅÇ¢¼í ¸¡ðÎõ þÃì¸õ ÌÎõÀò¾¢ÖûÇ ÁüÈô ¦Àñ¸Ç¢ý ¯ûÇò¾¢ðÀò¾¢Öõ ¾Ç÷¨Â Ôñ¼¡ìÌõ '¾£Â¡¨Ã' ±ýÚ ¦¾¡¼íÌï ¦ºöÔÇ¢ø '«Å§Ã¡ Ê½í¸¢Â¢ÕôÀÐ×ó ¾£Ð' ±ýÈ¡÷ ´Ç¨Å¡÷. '¾¨Ä¢ý þÆ¢ó¾ Á¢èÉÂ÷' ±ýÈ ¦¾¡¼Ã¢ø «ò¾£Â¦Àñ ӾĢ¼õ Ÿ¢ôÀ¡û «Ø¸¢Â ×Úô¨À «Ú¨Å ¨Åò¾¢Âò¾¡ø «ôÒÈôÀÎò¾¢É¡üÈ¡ý Áü¨ÈÔÚôÒì¸û À¢¨ÆìÌõ.
¸üÒ¨¼ÂÉ ±Éî ¦º¡øÄôÀθ¢È §ÅÚ º¢Ä À¢Ã¡½¢¸Ç¢¼õ ÀÌò¾È¢Å¢ø¨Ä ¬¸Ä¢ý «ì¸üÒ¨¼¨Á¨Â «ÅüÈ¢ý þÂü¨¸¦ÂÉî ¦º¡øĢŢ¼Ä¡õ. ¬É¡ø ÁÉ¢¾ Å÷ì¸òÐ ¿¡ò¾¢¸ô¦Àñ ¾ý ÀÌò¾È¢Å¡ø ¸üÒ §ÅñÎÁ¡? §Åñ¼¡Á¡? ±É ¬Ã¡Âì ÜÊÂÅû. ¸üÒ §Åñ¼¡¦Áý§È «ó¿¡ò¾¢¸ì ¦¸¡û¨¸§¸üÀ «Åû ÀÌò¾È¢Å¢üÀÎõ ¸üÒ §Åñ¼¡¨ÁÔõ ¿¡ò¾¢¸Óí ¨¸§¸¡òÐ ¿¼ôÀÉ ¬¸Ä¢ý ¸ü¨Àì ¸¡ò¾ø «ÅÙìÌ Å£ñͨÁ. ¸üÒìÌô ÀÂý ¾ÕÅ¡÷ ¯Ä¸¢ø¡ÕÁ¢Ä÷. «Ð ¦º¡øÄôÀð¼Ð. ÀÂý ¾ÃìÜÊ ´§Ã º¡ðº¢Â¡¸¢Â ®Íèɧ¡ «Åû Ýɢ¦ÁýÀ¡û. ¸ü¨À Á¾¢Â¡¾ ¦ÀñÏìÌ «¾¨É ¢ÆôÀÐ ÀüÈ¢ì ¸Å¨Ä¢áÐ. ¸üÀ¢Æó¾ÅÙõ ¦Àñ¾¡§É ±É «ÅÇ¢¼õ ¯ò¾Á¢ Á¾¢ÁÂì¸í ¦¸¡ûÇôÀ¼¡Ð. 'Áì¸§Ç §À¡øÅ÷ ¸ÂÅ÷' ±ýÈ¡÷ ÅûÙÅ÷. «ôÀʧ ¦Àñ§½ §À¡øÅ¡û ¸üÒì ¦¸ð¼ÅÙõ. «Åû ¯ò¾Á¢Â¢ý ¿ÄòÐìÌì ¸¡ÅÄ¡¸¡û, À¢Ã¾¢¿¢¾¢Â¡¸¡û. «ÅÇ¢¼õ ÀÊôÒ, Àð¼õ, À¾Å¢, À½õ ӾĢÂÉ þÕì¸Ä¡õ. «¨Å¦¸¡ñÎ «Å¨Ç ÅçÅüÚ Á¾¢ôÀÐ ºã¸òЧá¸õ «Åü¨ÈÔõ, «Å¨ÇÔõ ¯ò¾Á¢ ÐÁÉì ¸Õ¾¢ò¾ûǧÅñÎõ. «Åü¨Èì¸ñÎ «Åû À¢ý ¦ºø¸¢È ¬¼ÅÕõ ¯Ç÷ «Å¨ÃÔõ ÐÁÉ «ù×ò¾Á¢ ¾ûÙ¸.
¸¨Ä¸û ÀÄ. «¨Å ¯Ä¸¸¨Ä. ¦¾öÅ ¸¨Ä¦ÂÉ þÃñΠŨ¸Ôû «¼íÌõ. ¸øÅ¢ìÌôÀÂý «È¢×õ, «È¢×ìÌô ÀÂý ´Øì¸Óõ ¬Ìõ. ¯Ä¸¢ø ¯Ä¸¸¨Ä ÅøÄ¡÷ ±ò¾¨É§À÷? «ÅÕû ±ò¾¨É§À÷ «ù¦Å¡Øì¸Ó¨¼Âá¢Õó¾É÷? «ì¸¢ÃÁí¸û ±ò¾¨É Ôǧš «ò¾¨É¨ÂÔõ º¡Á÷ò¾¢ÂÁ¡öî ¦ºöÐ ¾ôÀ¢ôÀ¢¨ÆôÀŧà «ÅÕû Á¢¸ô¦ÀÕõÀ¡Äá ¢Õ츢ýÈÉ÷ ¯Ä¸¸¨Ä ¾ýÉÇÅ¢ø ±ùÅÇ× ÀÃŢɡÖõ «Ð Áì¸¨Ç «ôÀÊò¾¡ý ¬ìÌõ. ¦À¡ÚôÒûÇ À¾Å¢Ä¢ÕôÀÅ÷ܼ «ì¸¢ÃÁí¸û ¦ºöÐ À¾Å¢¨Â¢ÆóÐ °÷ º¢Ã¢ì¸ôÀÎÅÐ þýÚí ¸¡½ôÀÎõ. ¿¢¨È, «È¢×, µ÷ôÒ, ¸¨¼ôÀ¢Ê ±ýÀÉ ¬½¢Âø. «¾¨Éì ¸¡ìÌó¾¢Èý ¯Ä¸¸¨Ä츢ø¨Ä.
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±ýÈÐ ¿£¾¢¦ÅñÀ¡.
'It was also proved that education including science and engineering education, was no guarantee against animality and criminality' (2-5-1964 Swarajya) ±ýÈ¡÷ «È¢»÷ ´ÕÅ÷. ¨…ýŠ, ±ïº¢É£ÂÃ¢í ¸¨Ä¸û ܼ ÁÉ¢¾É¢¼ÓûÇ Á¢Õ¸ò¾Éõ, ¦¸¡Î¨Á ¡¸¢ÂÅü¨Èô §À¡ì¸Á¡ð¼¡ ±ýÀÐ «ùÅ¡í¸¢Äò¾¢ý ¸ÕòÐ.
'If we can enable our children to earn their livelihood, we shall be imparting education for the bread and butter aim; which will ultimately lead only to the debasing of society, polluting puplic life and destroying all idealism that makes for true culture and civilization' (25-7-1964) ±ýÈ¡÷ Áü§È¡ÃÈ¢»÷. þ¨Ç»ÕìÌ ¸üÀ¢ì¸ôÀÎÅРŢüÚî §º¡üÚô ÀÊôÒ Á¡ò¾¢ÃÁ¡Â¢Õó¾¡ø «·Ð «Å÷¾Ãò¨¾ ±¾¢÷¸¡Äò¾¢ø ÀÄÅƢ¢Öí ¦¸ÎòÐÅ¢Îõ ±ýÀÐ «ùÅ¡í¸¢Äò¾¢ý ¸ÕòÐ.
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| 1. º¢Å»¡É §À¡¾õ |
8. ¾¢ÕÅÕðÀÂý |
| 2. º¢Å»¡É º¢ò¾¢Â¡÷ | 9. Ţɡ ¦ÅñÀ¡ |
| 3. þÕÀ¡ þÕÀ·Ð | 10. §À¡üÈ¢ôÀ·¦È¡¨¼ |
| 4. ¾¢Õ×ó¾¢Â¡÷ | 11. ¦¸¡Êì¸Å¢ |
| 5. ¾¢Õì¸Ç¢üÚôÀÊ¡÷ | 12. ¦¿ïÍÅ¢ÎàÐ |
| 6. ¯ñ¨Á Å¢Çì¸õ | 13. ¯ñ¨Á ¦¿È¢ Å¢Çì¸õ |
| 7. º¢ÅôÀ¢Ã¸¡ºõ | 14. ºí¸üÀ ¿¢Ã¡¸Ã½õ |
º¢ò¾¡ó¾ ¨ºÅ ºÁÂò¾¢üÌ ‚ À¡‰ÂÁ¡ÅÐ ‚ Áò º¢Å»¡É ÍÅ¡Á¢¸û «ÕÇ¢î ¦ºö¾ º¢Å»¡É §À¡¾ ¾¢Ã¡Å¢¼ Á¸¡À¡‰Âõ ±ýÀ¾¡Ìõ
Published by C.R.Chidambaram Chettiar, 12 South Car Street, Tirunelveli-6,
Editor:- A.Eswaramoorthy Pillai,
Printed by :- Hameed Press, Kanagaraya Lane, Tirunelveli Town.
