Monday, May 16, 2011

Professor N. G. Ranga: A Great Parliamentarian and Peasant Leader- Dr. Ravindra Kumar

Professor N. G. Ranga was one of those few prominent leaders of India who in the Gandhian era of Indian freedom movement [1917-47] and many decades after the independence of the country from the British Colonial Rule could well understood the basic problems of peasants of India. He was a real and top-ranking farmer leader of South India.    
          Nayukulu Gogineni Ranga, popularly known all over India as N. G. Ranga, was born on November 7, 1909 in a peasant family of Nidubrolu village in Guntur district of Andhra Pradesh. After completing his primary level education from a school in his native village Ranga obtained a graduate degree from the Andhra Christian College of Guntur. He was keen to pursue higher studies. He was particularly curious to study rural India and problems and difficulties of farmers who constituted the vast majority of the nation. Therefore, he decided to continue his study; he went to England for the purpose and in 1926 Ranga earned the degree of B. Litt. in economics from the Oxford University.
          Having the degree in hand Ranga immediately rushed back to India and in the same year in 1926 he was appointed as a professor of economics at the Pachaiyappa College of Madras. Those were the days when Mahatma Gandhi was busy preparing a ground for the civil disobedience to be offered by the compatriots. He was travelling from west to east and from north to south. With the news of Gandhi’s visit in the city of Madras people were full of enthusiasm. They were busy in preparations to accord him a grand welcome. N. G. Ranga was also keen to see him. He successfully met him and became so impressed that he jumped with heart and soul in the non-violent battle of Civil Disobedience Movement in 1930.
          In the course of this very battle related to civil disobedience N. G. Ranga led the historical Ryot Agitation of Andhra in 1933. He continuously organized farmers of the region and besides associating himself to the Individual Satyagraha [1940] and Quit India Movement [1942], played a decisive role in connecting so many peasants with national liberation movement.
          Professor N. G. Ranga was one of the founders of the International Federation of Agriculture Producers, and the founder of the Bharat Krishikar Lok Party and through these and the foras of many other known organizations of international and national repute such as the Food and Agriculture Organization, the International Labour Organization and the International Union for Peasants, he never left any stone unturned in speaking for the larger welfare of rural masses and farmers.
          Representing India several times in the Asian Congress for World Government and the Commonwealth Parliamentary Conference he exclusively raised issues related to rights and progress of peasants.
          Professor Ranga was a watchful and astute parliamentarian. His was a long parliamentary life. For the first time in 1930 he was elected to the Central Legislative Assembly and till the day of his passing away on June 9, 1995 he was a member of Lok Sabha. Probably, it was he who served for the longest period of fifty years in the Central Legislative Assembly and the Parliament. Besides raising issues related to land-reforms, revenue and irrigation, he made suggestions from time-to-time by drawing the attention of the Government towards the implementation of policies concerned.
          In recognition to unique and long-memorable services rendered by Professor N. G. Ranga, Government of India conferred on him the Padma Vibhushan-the second highest civilian honour in 1991, Moreover, the Indian Council of Agricultural Research started The N. G. Ranga Farmer Award for Diversified Agriculture, and the post and telegraph department released a commemorative stamp on him in the year 2001. The Government of Andhra Pradesh also renamed the Agriculture University of Guntur after his name.

Swami Keshwanand: An Educationist, Social-Reformer and Nationalist- Dr. Ravindra Kumar

“Mass illiteracy is the root-cause behind backwardness of India. If we want speedily progress of the nation, we need to root it out as early as possible.” –Swami Keshwanand  
       Swami Keshwanand was a renowned social reformer and a leading freedom fighter of the Gandhian era of freedom movement, who along with making the people conscious of the consequences of illiteracy, immorality, untouchability, intoxication and other social evils, worked for mass awakening, rural upliftment and propagation of nationalism and national language.
          Born in June, 1883 in a poor family of Mangloona village in Sikar district, Rajasthan, Birma, renamed as Swami Keshwanand after becoming a Sanyasi of the Udaseen sect in 1904, was deprived of education in his childhood. His father Thakarsi died when he was only 7 years old and his mother Saran had no means even to meet the basic needs of the family.
          But, he was keen to study. Moreover, he was hard-working. Therefore, after becoming a Sanyasi he started learning Samskrit, Hindi and Punjabi and achieved unprecedented command over them within a short period. Thereafter he never turned behind. He having the spirit of extensive social reform as the nucleus stepped forward in the field of education on the one hand, and with the aim of freeing and reconstructing the nation jumped into the fight for freedom under the leadership of the Mahatma on the other. For, as mentioned already, he got himself enlisted in the ranks of great social reformers, freedom fighters and educationists of modern India.           
          In his lifetime Swami Keshwanand, besides laying the foundation of the Gramothan Mahilavidyapeeth, established 300 schools-colleges, 50 hostels and many social service centres, museums and community halls in the regions of Punjab and Rajasthan. He successfully organized the All India Hindi Sahitya Sammelan in Abohar, Punjab in 1941 and also significantly contributed making the Prayag Hindi Sahitya Sammelan strong and people-friendly. He was a known constructive writer himself which could be comprehended from his work entitled, Marubhoomi Seva Karya. This book is a mirror of rural India and is still capable to guide those who desire understanding Indian villages or wish to work there.
          With the purpose of developing ethics, morality and values in common men and, side-by-side, filling in them the spirit of nationalism and humanity, Swami Keshwanand started ‘Deepak’,   a monthly in 1933, which tremendously contributed for the purpose in those days.         
          He was not only active in the Non-Cooperation and Swadeshi Movement [1920] and Civil Disobedience Movement [1930], but hundreds of men and women inspired by him too participated in them and they were time and again imprisoned along with Swamiji.
      Swami Keshwanand was a champion of communal harmony. By providing medical aids to people particularly to those Muslims who were severely injured in communal clashes at the time of the partition of India in 1947, especially in process of migration of people, he set an example to be followed by generations to come. Simultaneously, he by making relief and rehabilitation arrangements for refugees coming from West Pakistan also contributed to the cause of humanity. He did so till he breathed his last on September 13, 1972.
          In recognition to his matchless services rendered in propagation of human values, social reform and education among the laymen he was twice between 1952 and 1964 nominated to Rajya Sabha. A commemorative stamp was also released in his name by the post and telegraph department of India.

Wednesday, May 4, 2011

Fundamental Structures of Buddhism: The Law of Change and the Principle of Self-Reliance -Dr. Ravindra Kumar

           Buddhism is one of the foremost religious-spiritual, social, and indeed, political philosophies of the world. As is well-known, Gautama Buddha, the Light of Asia, not only brought about a revolution in religious-spiritual thinking, but also divulged the reality of existence for all forms of life on this planet. Through a systematic study and analysis of the simple subject of life - of grief or suffering, its cause, cessation and means of cessation1, Gautama Buddha advised the people to make life meaningful by adopting the Arya -Ashtangika Marga [the Noble Eightfold- Middle path] in daily routines2, which, as per the mention in the Dharmachakra Pravartana -Sutra itself, “opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment…”
Gautama Buddha desired and expected every human being to reach the heights of life on the basis of harmony of deeds and knowledge. Not only this, as is clear from the Dhammapada [an anthology of four hundred twenty-three verses that is regarded as the most succinct expression of Gautama Buddha's teachings], he taught the humanity the simple lesson of the Dharma [righteousness]. Each and every Shloka [hymn] of the Dhammapada is akin to a revelation of the true meaning of human life. That is why; all the verses of the Dhammapada are held in high esteem in the East as well the West. In this regard, I can individually venture to say that the Dhammapada is the best available collection on ethics.
Buddhism minutely analyzes vital subjects like birth-rebirth, karma [deed], phala [fruit or consequence] and Nirvana [liberation]. It presents a sound critical analysis on issues like that of existence and its manifestations3, and the state of mind. Yoga, devotion and concentration are also studied and discussed in Buddhism.
The teachings of Gautama Buddha, in particular, became part and parcel of a layman’s life. Buddhism brought about a social revolution in India during the life time of Gautama Buddha himself. It significantly contributed towards the establishment of a society based on equality and equability to a great extent. Along with this, Buddhism made a clarion call to the rulers to follow morality, honesty and ethics, and thus contributed to cleanse the political field.
Furthermore, Gautama Buddha, himself born in a republic4, hailed democracy as the best form of governance. In this context his advice to the Lichchhavi rulers of Vaishali, ‘to sit together and take decisions collectively and having once arrived at a decision, to act upon it in unison’, remained significant.5
To quote the Shakyamuni Gautama himself, particularly having his remark about the Vajjis as the nucleus, “So long as the Vajjis hold full and frequent public assemblies, so long may they be expected not to decline, but to prosper. So long as the Vajjis meet together in concord, and rise in concord, and carry out their undertakings in concord - so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient [gana -democratic] institutions of the Vajjis as established in former days…, so long may the Vajjis be expected not to decline, but to prosper.”6
Simultaneously, through its activities and practices, the Buddhist Samgha [organization] emerged as an epitome of democracy in Shakyamuni Gautama’s own lifetime and after his Mahaparinirvana. For this fact, Marquess of Zetland, a former Viceroy of India, in Legacy of India, has rightly gone to the extent of saying that the democratic order then found in the assemblies [Samghas] of Buddhists may be well compared to the parliamentary practices of the present times.
Urging the people to adopt Karuna or compassion [amalgamation of piety and friendliness] as the basis of their day-to-day individual practices and also in their dealing with other living beings, Gautama Buddha, in fact, accorded the best dimension to Ahimsa [non-violence], the supreme human value. By himself practicing Karuna Gautama Buddha set a unique and unprecedented example to be followed by his disciples and generations to come, in various parts of the world.
Along with India, Buddhism became the basis of life of millions of people all over the world, taking roots in Sri Lanka and spreading to the Far East up to China and Japan. In fact, even after nearly two thousand six hundred years of Gautama Buddha’s Mahaparinirvana it is still the core of daily practices of millions of followers of Buddhism around the globe.
The Buddhist philosophy has contributed exceptionally to humanity. In this context I repeat my words mentioned in one of my articles written a few years back, “Gautama Buddha brought all movable-immovable objects, views and creation within the scope of Law of Change. ‘Purification as per the demand of time and space’ is an indivisible part of this very Law. His call to accept this Law for all-round progress is, in fact, his long memorable contribution for humanity.”7
Gautama Buddha himself declared that the law of change is our ruler and development is possible only through the natural law of change.
In this very context, Gautama Buddha stressed on comprehending the reality of the law of change and called for careful inspection and investigation of things and said, “Nothing is permanent … Everything [generally] is subject to change.” And, “Nothing is infallible … Nothing is binding8 forever. Everything is subject to inquiry and examination.”
The above message of the Shakyamuni could also be well understood from the following meaning of a verse in the Kalama-Sutra:
“Do not believe in anything simply because you have heard it [from your elders or ancestors]. Do not believe in anything simply because it is spoken and rumoured by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”9
Not only this, I observe Gautama Buddha’s repeated stress on the law of change directly or indirectly in his various discourses mentioned in almost all the Buddhist Sutras including the Akankheyya -Sutra, Mahasudassana -Sutra, Tevijja -Sutra and predominantly in the Mahaparinirvana -Sutra10, when he speaks about man’s freedom from bondages, hindrances and bareness.
This could categorically be noticed and viewed from one of the discussions between the Tathagata Gautama and his known disciple Sariputra. In this regards, as per the mention in the Mahaparinirvana -Sutra [1/16], “Soon after the arrival of the Blessed One, Gautama Buddha, along with the great company of Bhikshukas to the Pavarika Amravana [mango garden] of Nalanda, his known disciple Sariputra came to the place, and having saluted him took his seat respectfully at his side and said  that he thought there never had been, nor would there be, nor was there then that any other if Shramana or Brahman, who was greater and wise than he, the Blessed one, Gautama Buddha, to say as regard to higher wisdom.”
Replying to this Shakyamuni Gautama said, “You have not known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life [in their respective times], and what Nirvana they attained to”; and “You have not perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending in the same manner …”
Undoubtedly, Buddha’s words dismissing the notion of status quo reflected the continuity of the process; hence, stressed on accepting the reality of the law of change. 
Simultaneously, his call for the refinement as per the demand of time and space remains extraordinary. He was in fact a great Guru with a great mind, an acme of wisdom and knowledge. He was the Buddha, very well explained by a young Brahmin Vasettha to another young Brahmin and his colleague Bhardwaja, and also declared by the Sakyamuni Gautama himself by using the word Tathagata in course of his lesson to Vasettha, “a fully enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha.”11
Therefore, he, the Buddha, the Tathagata called upon the people to acquaint themselves with reality so that they could march forward on the path of progress and finally open the door of success.
Reality always remains in accepting the dynamism and continuity of the process enduring in accepting the truth of the constantly changing process of continuity. Therefore, on the basis of this wisdom, experience the prevailing circumstances so that the pathway to progress becomes feasible. This is the real way to achieve success in one’s life, and also for the larger welfare of the people. The states of status quo, lethargy and discontinuity are not real; they are not natural. Therefore, they cannot in any way contribute to the safe continuity, existence, or human progress in reaching his goal in life. None of these negative states can activate human progress. Rather, they emerge as obstacles to progress. That is why; dynamism and continuity, which are fully within the scope of the law of change, are real and natural. For, Gautama Buddha has rightly pointed out that only the law of change is without change.
The fundamentals of each and every major religious-community of the world, more or less and directly or indirectly, accept the reality of the law of change; they, in one way or the other recognizing this inevitable and unavoidable law, call for making conducive state for the sake of progress. The Bhagavad-Gita, one of the chief scriptures of the Vedic-Hinduism, which is also considered as the essence all of the Vedas, admits, “Change is the law of the universe.” However, in this regard the straightforward call of Gautama Buddha is exemplary, unique and extraordinary. Thereby, Buddhism becomes matchless.
An indifferent attitude towards the law of change and not accepting it as the nucleus in different walks of life has resulted in numerous difficulties and problems from time-to-time at regional, national and international levels. This very ignorance caused many confrontations, struggles and wars. Indifference towards the law of change and its consequences can also be well observed by us even today at various levels in social life. Under such scenario the call of Gautama Buddha and Buddhism, not to ignore the law of change, becomes more relevant and significant than ever before.
This indeed urges man to ponder over it, and to move forward accordingly. Moreover, this call is not confined to a particular field. Rather, it equally applies to all walks of life including the religious-spiritual sphere. Manmade traditions, customs and fashions, though welfaristic at certain point of history, cannot be applicable in all times. They are subject to refinement and change as per the demand of time. Deeming them as status quoits and perpetual, or exempt from the law of change, is not a correct stance. In fact, this kind of act reflects unsteadiness and indicates lethargy, the opposite state to the spirit, the root of the law of change. Hence, such a state of affairs cannot be welfaristic. This rather creates problems and emerges as an obstacle in the pathway to progress and prosperity.
In this context even the eternal values, particularly Ahimsa and its close supplement morality, are also subject to refinement and conduciveness under prevailing circumstances of space. Gautama Buddha had himself refined them, and as mentioned above he had, by transforming it in the form of Karuna [compassion], the abridgement of piety and friendliness, propagated it among the people. It is well known that Karuna is the best revelation of Ahimsa and was made the basis of human equanimity by Sakyamuni Gautama. Besides emerging as the supreme accepted human value Karuna had played a vital role in socio-religious spheres, particularly in day-to-day practices during the time of the Tathagata Gautama. Thus, through this the following two facts become quite apparent:
1. Eternal values, despite maintaining their originality and staying within the ambit of their basic spirit, are undoubtedly subject of refinement as per the demand of time; and
2. Eternal values cannot turn into benefit and also cannot contribute to the welfare of the people if they are not refined in prevailing situation.
Hence, laying stress on the law of change and calling the people to accept the reality of this law, Gautama Buddha and Buddhism became exemplary and thus contributed unprecedentedly to humanity.
Self-Reliance by Self-Efforts
Another landmark contribution of Buddhism and Shakyamuni Gautama towards humanity is emphasis upon self-sufficiency of man and making one’s life meaningful through one’s own efforts. More specifically Gautama Buddha’s call, “Appo Deepo Bhav” [Be a light unto yourself] could be well understood in this context. This emphasis on self-sufficiency of man is, in fact, the second foremost and unique characteristic of Buddhism, accepting law of change being the first prime fundamental.
Be it the grasping of the reality of the Four Noble Truths [Arya -Satya] or after freeing from the Dukhas to taking the pathway to Nirvana, or to live well in the world, or to make life meaningful and worthy, self-efforts of man according to Buddhism play the most important or the ultimate role in the whole process. In other words, Buddhism declares self-efforts of individual to be its foremost basis.
However, by this stress on achieving through self-efforts or by the call of “Appo Deepo Bhav” neither Buddhism nor the Shakyamuni supported individualism or encouraged the welfare of a particular community. Rather, they both remained dedicated to the welfare of the whole of humanity. In this regard, Gautama Buddha himself could be quoted repeatedly from various Buddhist texts. To quote just a part from one of his sayings in the Mahaparinirvana –Sutra [1/12], “Great is the fruit, great the advantage of intellect when set round with earnest contemplation; the mindset round with intelligence is freed from the great evils, that is to say, from…individuality [individualism], from delusion, and from ignorance.”
Moreover, compassion [Karuna] towards all living beings is the clarion call of Buddhism. This is entirely devoted to socio-religious harmony and concord among all. Buddhist people living in different countries, particularly where they constitute majorities of the inhabitants, are before us as the best example to prove this fact. Quite interestingly, in these countries, there are no communal riots or struggles of fierce nature as seen from time-to-time in other countries. The number of such clashes in the name of religious-communities is negligible.
Well! The Buddhist call of becoming self-sufficient through individual efforts and making one’s life meaningful is rooted in a broader concept, which eventually leads to the larger welfare of humankind.
Buddhism, in fact, accepts and recognizes the principle of Karma -Phala [enjoying or suffering the consequences of one’s actions]. Like Vedic [Hindu], Jain or other branches of Indian philosophies, Buddhism is also dedicated to this unique and extraordinary principle of life. Undoubtedly, man is in the centre of this principle. This principle opens the door for making one’s life free of difficulties and sorrows if he, through self-discipline, devotion and wisdom, passes through the natural process of deeds, which is in a broad sense, the universal principle of cause-effect, action-reaction, and that which governs all life. This further becomes ideal and exemplary for others. The one after achieving enlightenment, the main aim of his life through the example of self-sufficiency by self-efforts becomes the guide for others and thus serve others. Besides making his life meaningful, he inspires others also to make their life prosperous. To repeat, others too by following him in their life can attain pleasure and happiness by their own efforts. For, Ramakrishna Paramahamsa says, “It is the real aim of life.”12 The life of Shakyamuni Gautama himself is the best example to be cited here in this regard.
Furthermore, this very principle also exists even in the root of Hiinayaana, one of the prominent branches of Buddhism.13 Hiinayaana, stems from the word ‘hiina’ itself, or as efforts are made to analyze it in terms of ‘lesser’, ‘small’ or ‘low’, is in fact the process of making one’s own life meaningful, first through his individual efforts. It is the process of beginning from own self, to awake oneself first. Not only this, the same principle is the nucleus in one way or the other in each and every branch of philosophy of life and particularly in those emerged or developed in the Indian subcontinent. Be it the Vedas14, the Upanishads15 or the Bhagavad-Gita16 -the foremost scriptures of Hinduism, or the Jain-Sutras17, or the Guru Granth Sahib of Sikhism18, this fact is explicitly discernible in all of them.
Despite this, like the stress on accepting the inevitable law of change in life, the straightforward call of Buddhism to attain self-sufficiency by understanding the reality of the Four Noble Truths [Arya -Satya] 19 and that too without any mediator or embracing to thousands of impractical rules framed for selfish motives or indulging in old and useless rituals by one’s own efforts, makes this philosophy practical, exemplary and adaptable. Hence, the principle of self-reliance of man becomes the second foremost fundamental of Buddhism itself. On the basis of this clear, simple and straightforward call Buddhism, as Vivekananda also admits, itself becomes a historical dharma [religion] of the world.20 Not only this, for this Gautama Buddha becomes a Jagatguru [the great teacher of the world].  This fundamental of self-sufficiency by self-efforts of Buddhism is so meaningful and potential that a simplest among the simples can also attain the Buddhahood by his own individual efforts.   
Hence, inevitable Sanatana law of change and the principle of self-reliance are the two foremost fundamentals of Buddhism. The structure of Buddhism, one of the foremost philosophies of life as well as one of the major dharmas [religions] of the world is principally based on these two. For, this philosophy of life becomes more important than the past. The relevance and significance of Buddhism multiplies many folds in the current perspectives when in the constantly increasing development at all levels and in all walks of life, there is a scorching need of accepting the inevitability and reality of the law of change by all on this planet with the purpose of self-sufficiency by self-efforts, for individual welfare on the one hand and to contribute to the larger well-being of humankind on the other. Along with this, a lesson may be learnt particularly from the principle of law of change by those who, ignoring this truth knowingly or unknowingly, show readiness to fight in the name of religious superiority and also by those who indulge in so-called civilizational clashes.
1. The whole concept pertaining to grief, sorrow or suffering covers the Four Noble Truths [Arya -Satya]: suffering [life means suffering -Dukha], origin of suffering [suffering is originated by attachment -Trishna], cessation of suffering [suffering is attainable], and pathway to cessation of suffering.
2. Right view, Right intention, Right speech, Right action, Right livelihood, Right effort, Right mindfulness and Right concentration.
3. Which can be well grasped from the view of Gautama Buddha, which reveals that there is no ideal world of essences with which one must identify or experience to have pleasure and meaning. Rather, existence is conditioned by the insight of a dynamic reality in which only the law of change is without change. It can also be known from his realization that everything exists interdependently and nothing exists in its own right or in the state of isolation from everything else. Moreover, it is well known from one of his historical statements in the Mahaparinirvana -Sutra meaning of which is, “Undoubtedly, everything that has been created is subject to decay; everything is transitory.”
4. His father Shudhodana was a member of Shakya’s republican system of government and in the same capacity was proclaimed a king also.                                        
5. Kumar, Ravindra. 2001. Gandhi and Gandhism-1. Meerut [India]: World Peace Movement Trust, p. 24 [See the Buddhist Sutras-Mahaparinirvana-Sutra, Chapter 1/4]. Further, in this regard Gautama Buddha also emphasized on observation of the system, law and order, and modesty and freedom of women.
6. Buddhist Sutras Mahaparinirvana -Sutra, 1/4
7. [Ravindra Kumar]          
8. In terms of acceptance.
9. See Kindred sayings in the Anguttara  Nikaaya [Volume-1].
10. In this regards, quoting from the Mahaparinirvana Sutra [1/8], “… modest in heart…full of learning, strong in energy, and full of wisdom …” and [1/9], “… higher wisdom, in mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind …” , and [1/10], “ … the perception of impermanency, of non –individuality, of corruption, of danger of sin, of sanctification, of purity of heart …” , and [1/11], “ … persevere in kindness of action, speech, and thought … in public and private … ” , and [1/12],  which all in one way or the other reflect dynamism, abide by the process of continuity, hence, by the law of change.
11. The Tevijja -Sutra [The threefold knowledge pertaining to the way to Brahma], 1/7 and 1/46  
13. A western scholar like Gene Hopp is, however, of the opinion, “Hiinayaana Buddhism is a good introduction [itself] of Buddhism what the Buddha [himself] taught.” Agreeing to this statement of Gene Hopp, I am also of the firm opinion that Hiinayaana philosophy, despite being centralized on individual efforts, is in its objectives neither small nor its depth can be underestimated.        
14. Discussing and revealing the concept relating to man’s free will to choose good or evil and suffer the consequences accordingly, the Vedas proclaim that if one sows goodness, one will reap goodness; if one sows evil, one will reap evil. 
15. The Brihadaranyaka Upanishad quite clearly revels, “There is no other seer but he, no other hearer but he, no other thinker but he, no other knower but he. He is your Self, the inner controller, the immortal, the imperishable. Everything else is evil.”
16. Shrimadbhagvad -Gita, which is proclaimed the essence of the Vedas and the Upanishads, hence the essence of Vedic -Hinduism or the Sanatana  Dharma, time and again calls for man’s self-efforts and stresses on achieving self-sufficiency by one’s own efforts. In this context one of the best Shlokas [verses] from the Gita could be read as the fifth of the chapter fifth which divulges, “Let a man lift himself by his own Self alone, let him not lower himself; for this self alone is the friend of one self and this self alone is the enemy of oneself.” Similarly, the next to it [6:5] also reveals, One should uplift oneself by one's own efforts and should not degrade oneself. One's own self is one's friend and one's own self is one's enemy.”
17. The Acharanga -Sutra of Jain philosophy constantly stresses on in intensifying self-efforts and purification. It is well evident from a historical message of Vardhamana Mahavira in which he has said, Know thyself, recognize thyself, be immersed by thyself you will attain Godhood.”
18. The message in Sikh scriptures that self-reliance depends upon self-efforts, good deeds [karmas] and not upon celestial beings, clarifies the commitment of this philosophy towards this principle. It could be well observed from the statement of Guru Nanak himself in which he has said that the real test of man’s dharma are his karmas [actions]. This is the truth and, “Nothing equal the knowledge of [this] truth…” Further, like Buddhism condemnation of empty rituals and superstitions or practice of blind rituals by Sikh Gurus and their message of coming out of fear, and uncertainty and achieving self-reliance by own deeds also prove this fact.        
19. See the Mahamangala -Sutra [1-7].  
20. Vivekananda, Swami. 1977. Lord Buddha’s Message to the World. Nagpur [India]: Shriramakrishna Ashram, Page 1