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2. The Turn Towards Unity: Its Necessity and Dangers : Sri Aurobindo

If we consider the past of humanity so far as it is known to us, we find that the interesting periods of human life, the scenes in which it has been most richly lived and has left behind it the most precious fruits, were precisely those ages and countries in which humanity was able to organise itself in little independent centres acting intimately upon each other but not fused into a single unity. Modern Europe owes two-thirds of its civilisation to three such supreme moments of human history, the religious life of the congeries of tribes which called itself Israel and, subsequently, of the little nation of the Jews, the many-sided life of the small Greek city states, the similar, though more restricted artistic and intellectual life of mediaeval Italy. Nor was any age in Asia so rich in energy, so well worth living in, so productive of the best and most enduring fruits as that heroic period of India when she was divided into small kingdoms, many of them no larger than a modern district. Her most wonderful activities, her most vigorous and enduring work, that which, if we had to make a choice, we should keep at the sacrifice of all else, belonged to that period; the second best came afterwards in larger, but still comparatively small nations and kingdoms like those of the Pallavas, Chalukyas, Pandyas, Cholas and Cheras. In comparison she received little from the greater empires that rose and fell within her borders, the Moghul, the Gupta or the Maurya—little indeed except political and administrative organisation, some fine art and literature and a certain amount of lasting work in other kinds, not always of the best quality. Their impulse was rather towards elaborate organisation than original, stimulating and creative.

Sri Aurobindo

Sri Aurobindo

Nevertheless, in this regime of the small city state or of regional cultures there was always a defect which compelled a tendency towards large organisations. The defect was a characteristic of impermanence, often of disorder, especially of defencelessness against the onslaught of larger organisations, even of an insufficient capacity for widespread material well-being. Therefore this earlier form of collective life tended to disappear and give place to the organisation of nations, kingdoms and empires.

And here we notice, first, that it is the groupments of smaller nations which have had the most intense life and not the huge States and colossal empires. Collective life diffusing itself in too vast spaces seems to lose intensity and productiveness. Europe has lived in England, France, the Netherlands, Spain, Italy, the small States of Germany—all her later civilisation and progress evolved itself there, not in the huge mass of the Holy Roman or the Russian Empire. We see a similar phenomenon in the social and political field when we compare the intense life and activity of Europe in its many nations acting richly upon each other, rapidly progressing by quick creative steps and sometimes by bounds, with the great masses of Asia, her long periods of immobility in which wars and revolutions seem to be small, temporary and usually unproductive episodes, her centuries of religious, philosophic and artistic reveries, her tendency towards an increasing isolation and a final stagnancy of the outward life.

Secondly, we note that in this organisation of nations and kingdoms those which have had the most vigorous life have gained it by a sort of artificial concentration of the vitality into some head, centre or capital, London, Paris, Rome. By this device Nature, while acquiring the benefits of a larger organisation and more perfect unity, preserves to some extent that equally precious power of fruitful concentration in a small space and into a closely packed activity which she had possessed in her more primitive system of the city state or petty kingdom. But this advantage was purchased by the condemnation of the rest of the organisation, the district, the provincial town, the village to a dull, petty and somnolent life in strange contrast with the vital intensity of the urbs or metropolis.

The Roman Empire is the historic example of an organisation of unity which transcended the limits of the nation, and its advantages and disadvantages are there perfectly typified. The advantages are admirable organisation, peace, widespread security, order and material well-being; the disadvantage is that the individual, the city, the region sacrifice their independent life and become mechanical parts of a machine; life loses its colour, richness, variety, freedom and victorious impulse towards creation. The organisation is great and admirable, but the individual dwindles and is overpowered and overshadowed; and eventually by the smallness and feebleness of the individual the huge organism inevitably and slowly loses even its great conservative vitality and dies of an increasing stagnation. Even while outwardly whole and untouched, the structure has become rotten and begins to crack and dissolve at the first shock from outside. Such organisations, such periods are immensely useful for conservation, even as the Roman Empire served to consolidate the gains of the rich centuries that preceded it. But  they arrest life and growth.

We see, then, what is likely to happen if there were a social, administrative and political unification of mankind, such as some have begun to dream of nowadays. A tremendous organisation would be needed under which both individual and regional life would be crushed, dwarfed, deprived of their necessary freedom like a plant without rain and wind and sunlight, and this would mean for humanity, after perhaps one first outburst of satisfied and joyous activity, a long period of mere conservation, increasing stagnancy and ultimately decay.

Yet the unity of mankind is evidently a part of Nature’s eventual scheme and must come about. Only it must be under other conditions and with safeguards which will keep the race intact in the roots of its vitality, richly diverse in its oneness.

CWSA Vol.25 : The HUman Cycle, Ideal of Human Unity, Part 1, Ch. 1


The Puranas and the Tantras by Sri Aurobindo: 3

The Puranas are essentially a true religious poetry, an art of aesthetic presentation of religious truth. All the bulk of the eighteen Puranas does not indeed take a high rank in this kind: there is much waste substance and not a little of dull and dreary matter, but on the whole the poetic method employed is justified by the richness and power of the creation. The earliest work is the best – with one exception at the end in a new style which stands by itself and is unique.

Puranas and Tantra by Sri Aurobindo

Puranas and Tantra by Sri Aurobindo

The Vishnu Purana for instance in spite of one or two desert spaces is a remarkable literary creation of a very considerable quality maintaining much of the direct force and height of the old epic style. There is in it a varied movement, much vigorous and some sublime epic writing, an occasional lyrical element of a lucid sweetness and beauty, a number of narratives of the finest verve and skilful simplicity of poetic workmanship. The Bhagavat coming at the end and departing to a great extent from the more popular style and manner, for it is strongly affected by the learned and more ornately literary form of speech, is a still more remarkable production full of subtlety, rich and deep thought and beauty. It is here that we get the culmination of the movement which had the most important effects on the future, the evolution of the emotional and ecstatic religions of Bhakti. The tendency that underlay this development was contained in the earlier forms of the religious mind of India and was slowly gaining ground, but it had hitherto been overshadowed and kept from its perfect formation by the dominant tendency towards the austerities of knowledge and action and the seeking of the spiritual ecstasy only on the highest planes of being. The turn of the classical age outward to the exterior life and the satisfaction of the senses brought in a new inward turn of which the later ecstatic forms of the Vaishnava religion were the most complete manifestation. Confined to the secular and outward this fathoming of vital and sensuous experience might have led only to a relaxation of nerve and vigour, an ethical degeneracy or licence; but the Indian mind is always compelled by its master impulse to reduce all its experience of life to the corresponding spiritual term and factor and the result was a transfiguring of even these most external things into a basis for new spiritual experience. The emotional, the sensuous, even the sensual motions of the being, before they could draw the soul farther outward, were taken and transmuted into a psychical form and, so changed, they became the elements of a mystic capture of the Divine through the heart and the senses and a religion of the joy of God’s love, delight and beauty.

In the Tantra the new elements are taken up and assigned their place in a complete psycho-spiritual and psycho-physical science of Yoga. Its popular form in the Vaishnava religion centres round the mystic apologue of the pastoral life of the child Krishna. In the Vishnu Purana the tale of Krishna is a heroic saga of the divine Avatar: in later Puranas we see the aesthetic and erotic symbol developing and in the Bhagavat it is given its full power and prepared to manifest its entire spiritual and philosophic as well as its psychic sense and to remould into its own lines by a shifting of the centre of synthesis from knowledge to spiritual love and delight the earlier significance of Vedanta. The perfect outcome of this evolution is to be found in the philosophy and religion of divine love promulgated by Chaitanya.

It is the later developments of Vedantic philosophy, the Puranic ideas and images and the poetic and aesthetic spirituality of the religions of devotion that inspired from their birth the regional literatures. The literature of the Sanskrit tongue does not come to any abrupt end. Poetry of the classical type continues to be written  especially in the South down to a comparatively late period and Sanskrit remains still the language of philosophy and of all kinds of scholarship: all prose work, all the work of the critical mind is written in the ancient tongue. But the genius rapidly fades out from it, it becomes stiff, heavy and artificial and only a scholastic talent remains to keep it in continuance. In every province the local tongues arise here earlier, there a little later to the dignity of literature and become the vehicle of poetic creation and the instrument of popular culture. Sanskrit, although not devoid of popular elements, is essentially and in the best sense an aristocratic speech developing and holding to the necessity of a noble aspiration and the great manner a high spiritual, intellectual, ethical and aesthetic culture, then possible in this manner only to the higher classes, and handing it down by various channels of impression and transfusion and especially by religion, art and social and ethical rule to the mass of the people. Pali in the hands of the Buddhists becomes a direct means of this transmission. The poetry of the regional tongues on the contrary creates, in every sense of the word, a popular literature. The Sanskrit writers were men of the three highest castes, mostly Brahmins and Kshatriyas, and later they were learned men writing for a highly cultured elite; the Buddhist writers too were for the most part philosophers, monks, kings, preachers writing sometimes for themselves, sometimes in a more popular form for the mass of the people; but the poetry of the regional tongues sprang straight from the heart of the people and its writers came from all classes from the Brahmin to the lowest Shudra and the outcaste. It is only in Urdu and to a less degree in the Southern tongues, as in Tamil whose great period is contemporaneous with the classical Sanskrit, its later production continuing during the survival of independent or semi- independent courts and kingdoms in the South, that there is a strong influence of the learned or classical temperament and habit; but even here there is a very considerable popular element as in the songs of the Shaiva saints and Vaishnava Alwars. The field here is too large to be easily known in its totality or to permit of a rapid survey, but something must be said of the character and value of this later literature that we may see how vital and persistently creative Indian culture remained even in a period which compared with its greater times might be regarded as a period of restriction and decadence.

Protected: Rigveda ( ऋग्वेद ) : A Historical Analysis – 3

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Tipu Sultan – A Hero or Villain

Historical novels are usually an admixture of historical facts and imagination. As such they are not expected to truthfully portray all the historical events. However, authors of historical novels have the moral responsibility to present historical facts without blatant distortions.

Mr. Bhagwan Gidwani, the author of the controversial novel, The Sword of Tipu Sultan, does not seem to be bound by any such ethical obligations; he does not have any qualms even to deliberately falsify historical facts. Therefore, a tele-serial based on such a novel also cannot be otherwise.

Mounting opposition to this controversial serial also stems from this basic reason.


Mr. Gidwani claims that his novel is the result of thirteen years of historical research. He asserts that he has studied and scrutinized all the historical documents available from various sources in India and abroad. Then, why did not this researcher make any effort to visit Kerala, particularly Malabar region, the main area of Tipu Sultan’s cruel military operations for a decade, or to scrutinize the historical evidence available from Malabar regarding the atrocities committed by Tipu Sultan, or to study the ruins of temples destroyed in Malabar during that period?


When a serious author is collecting historical data for writing a historical novel on Tipu Sultan, does he not have ail obligation or responsibility to at least visit the Malabar region, the main area of the operations of Tipu Sultan, and try to understand the significance of his activities there? The mere fact that Mr. Gidwani did not bother to do so, is itself sufficient reason for suspecting the credibility and credentials of the author.


The major part of Tipu Sultan’s rule was spent in conducting military operations for subjugating Malabar. Wars of territorial conquest waged in Malabar by Hyder Ali Khan, with the assistance of Ali Raja of Arackal and his Mappila followers of Cannanore, were intended more for spreading the Islamic faith by killing and forcible conversion of Hindus coupled with widespread destruction of Hindu temples, than for expanding his kingdom.

Hyder Ali Khan had expressed his satisfaction for these cruel achievements. A broad picture of atrocities committed against the Hindu population of Malabar by the army of Hyder Ali Khan along with the local Mappilas can be had from the diary notings of a Muslim officer of the Mysore army as edited and published by the then surviving son of Tipu Sultan, Prince Ghulam Muhammed (Cited inMalabar Manual, William Logan).

Before his efforts to conquer the entire Malabar region could succeed, Hyder Ali Khan died in December, 1782. Tipu Sultan who succeeded his father, considered it his primary duty to continue this unfinished jîhâd started by Hyder Ali Khan. However, the Islamic fanaticism of Tipu Sultan was much worse than that of his father. His war-cry of jîhâd was “Sword” (death) or “Cap” (forcible conversion). This makes very clear the character of Tipu Sultan’s military operations started in 1783. The intensity and nature of sufferings which the Hindu population had to bear during the nightmarish days of Padayottakkalam (military regime) were vividly described in many historical records preserved in the royal houses of Zamorin and Kottayam (Pazhassi), Palghat Fort and East India Company’s office. There is no apparent reason to disbelieve them. It is absurd and against reason to describe all this evidence as being forged for the purpose of creating enmity between Hindus and Muslims (as presumed by Dr. C.K. Kareem and others).

During the cruel days of Islamic operations from 1783 to 1791, thousands of Nairs besides about 30,000 Brahmins had fled Malabar, leaving behind their entire wealth, and sought refuge in Travancore State (according to the commission of enquiry appointed by the British soon after Tipu Sultan’s death).

This report was prepared exclusively for the information of the British authorities and not for writing a book, or for discrediting or defaming Tipu Sultan. Therefore, according to the learned historian, Dr. M. Gangadharan, there is no point in disbelieving the validity of this report (Mathrubhoomi Weekly, January, 14-20, 1990): “Besides, there is enough evidence that a few members of Zamorin family and many Nairs were forcibly circumcised and converted into Muhammadan faith as well as compelled to eat beef.”

So far as the history of Malabar region is concerned, the most dependable book for basic historical facts is definitely the Malabar Manual written by William Logan. Serving in various administrative positions including that of a Collector for 20 years upto 1886, he had gone through and extensively researched a variety of documents for preparing his well-acclaimed book. The present edition has been scrutinized, edited and published by the reputed Muslim historian, Dr. C.K. Kareem, with the support of Cochin and Kerala universities. Therefore, the authenticity of its contents cannot be doubted.

There are plenty of references in the Malabar Manual about the cruel military operations and Islamic atrocities of Tipu Sultan in Malabar-forcible mass circumcision and conversion, large-scale killings, looting and destruction of hundreds of Hindu temples, and other barbarities.

If one accepts even a small portion of the Islamic atrocities described in this monumental work of history, then Tipu Sultan can be depicted only as a fanatic Muslim bigot. The historical works of Col. Wilks (Historical Sketches), K.P. Padmanabha Menon and Sardar K.M. Panicker (Kerala History), Elamkulam Kunjan Pillai (research articles) and others, also do not project Tipu Sultan in any better light. One of the leading Congressman of pre-independence days, K. Madhava Nair, observes on page 14 of his famous book, Malabar Kalapam(Mappila outrage):

“The communal Mappila outrage of 1921 in Malabar could be easily traced to the forcible mass conversion and related Islamic atrocities of Tipu Sultan during his cruel military regime from 1783 to 1792. It is doubtful whether the Hindus of Kerala had ever suffered so much devastation and atrocities since the reclamation of Kerala by the mythological Lord Parasurama in a previous Era. Many thousands of Hindus were forcibly converted into Muhammadan faith.”

Since the same Congressman admitted that Tipu had not discriminated between Hindus and Muslims in Mysore and administered his country well, his observations about Kerala could be accepted as impartial comments.

In 1789, Tipu Sultan marched to Kozhikode with an army of 60,000, destroyed the fort, and razed the town to the ground. Gunddart says in his Kerala Pazhamathat it is just not possible to describe the cruel atrocities perpetrated by the barbarian Tipu Sultan in Kozhikode.

William Logan gives in his Malabar Manual a long list of temples destroyed by Tipu Sultan and his army.

Elankulam Kunjan Pillai has recorded the situation in Malabar as follows:

“Kozhikode was then a centre of Brahmins. There were around 7000 Namboodiri houses of which more than 2000 houses were destroyed by Tipu Sultan in Kozhikode alone. Sultan did not spare even children and women. Menfolk escaped to forests and neighbouring principalities. Mappilas increased many fold (due to forcible conversion).

“During the military regime of Tipu Sultan, Hindus were forcibly circumcised and converted to Muhammadan faith. As a result the number of Nairs and Brahmins declined substantially.”

Atrocities committed in Malabar during the days of Tipu Sultan’s cruel military regime have been described in great detail in the famous works of many reputed authors-Travancore State Manual of T.K. Velu Pillai and Kerala Sahitya Charitam of Ulloor Parameshwara Iyer.

Is it not absurd to condemn what all these respected authors have written about the atrocities of Tipu Sultan and label it as a deliberate attempt to defame him? All the historical documents of that period clearly indicate that Tipu Sultan’s attack on Malabar had some purpose other than simple territorial conquest. That purpose was to Islamicise the whole of Malabar by forcibly converting all the Hindus there.


Even if we concede, for the sake of argument, that all those who call Tipu Sultan a fanatic Muslim are pro-British and all the historical data is meant only to create hatred between Muslims and Hindus, the letters written by Tipu Sultan himself help us to understand his real character. Some of these letters, obtained from India Office Library, London, were published in Bhasha Poshini magazine of Chingam 1099 (corresponding to August, 1923) by Sardar K.M. Panicker.

The letter dated March 22, 1788, to Kantancheri Abdul Kadir, and the letter dated December 14, 1788 to his army commander in Kozhikode, do not require further explanation about Tipu’s real intentions in Malabar.

Still, if some people want to describe Tipu Sultan as an apostle of peace and religious tolerance, let us leave them alone – those large-hearted admirers of Tipu! However, there is quite a large number of people who are not that large-hearted, especially the descendants of those Hindus who were killed by the sword of the bloodthirsty Tipu while resisting forcible conversion and humiliation.


Tipu had committed a variety of atrocities on the Hindus in Malabar – barbarous mass-killing, wholesale forcible circumcision and conversion, and widespread destruction and plunder of Hindu temples. Being fully aware of this background, if Tipu is projected as a lover of Hindu religion and traditions and not as an intolerant Muslim fanatic, by citing some “new evidences’ obtained by certain motivated historians and apologists of Islam such as the alleged land-grants to a few Hindu temples and Sringeri Mutt and protection of Sree Ranganatha Swami temple near the palace, then at the most they could be treated only as scandalous exceptions. Even this was part of a political strategy. Writing in Mathrubhoomi Weekly (January 14-20, 1990), Dr. M. Gangadharan says. “In the socio-religious-political conditions prevailing in Mysore of Tipu’s days, such things could not be avoided. The financial assistance to Sringeri Mutt meant for conducting religious rites to ward off evil spirits, was clearly specified in the letter sent by Tipu Sultan. As such, these cannot be accepted as evidence of Tipu’s respect for Hindu religion.”


The orchestrated propaganda that Tipu Sultan was tolerant and fair-minded towards the Hindus in Mysore is also without any foundation, as explained in history of Mysore written by Lewis Rice as well as M.M. Gopalrao. According to Lewis Rice, during the rule of Tipu Sultan, only two Hindu temples inside the Sreerangapatanam Fort were having daily pujas while the assets of all other temples were confiscated. Even in administrative matters,

Muslim bias was blatantly evident, especially in the matter of taxation policy. “Muslims were exempted from all taxes. Even those who were converted to Islamic faith were also allowed the same concessions,” says Gopal Rao. In the case of employment, Hindus were eliminated to the maximum extent possible. During the entire period of 16 years of Tipu Sultan’s rule, the only Hindu who had occupied any important official position was Purnaiyya.


However, Tipu and his Padayottam were a nightmare, especially for the Hindus of Malabar, whatever may be the arguments provided by Gidwani or the secularist historians who have specialized in proving a wolf to be a goat. There is no point in making it dark by closing one’s eyes.

Under these circumstances, a TV serial glorifying Tipu Sultan as a magnanimous person can only remind the Hindus of Malabar about the nightmare experienced by their forefathers during the cruel military regime of Tipu Sultan. That can, in turn, shatter the prevailing communal harmony and peace in Kerala.

Opposition to the proposed TV serial on Tipu Sultan is not inspired by religious sentiments alone. It is also not against anybody’s freedom to make a tele-serial based on a novel. It is the people’s objection and anger against the Government’s attempts to project a historical personality by suppressing, distorting and falsifying authentic historical evidence about his life and deeds. The official media like television and radio networks have certain basic obligations towards the public. Not to misguide the people, especially by falsification and distortion of recorded history, is the most important obligation. Therefore, projection of a tele-serial based on Gidwani’s scandalous novel is outside the broad framework of basic guidelines and objectives. That should not be allowed.

Courtsey: –  V.M. KORATH (Former Editor of Mathrubhoomi) &  Kesari (Malayalam Weekly), February 25, 1990

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