Essentialism of Spirituality to Blossom Individual and the World- Dr. Ravindra Kumar

Spiritualism [of which spirituality is a prime attribute] is in fact the science of self-realization. It is also known as self spiritual science. Vyasa from India, along with other great scholars, also defined it minutely in the Shanti-Parva [book of peace] of the Mahabharata.* Analyzing the state and action of mind, heart and senses, he has particularly mentioned about the superiority of self [soul or atman]. Besides illuminating its importance and role in life, he has scrutinized its effect on human deeds or practices.  

From the word meaning viewpoint, we clearly observe spiritualism to originate from the word spiritual, which again is made of spirit. Spirit is derived from Latin spiritus, which generally relates to self or soul; it is the atmatatva. Moreover, if there is a wish to define spiritual and spiritualism in brief, that too having the atmatatva in the centre, it is the search or realization of self and thus grows to being familiar with the reality of life.

In the Eastern World, India has been for centuries, and still is, the spiritual mentor [Guru] of the world. Spirituality, as mentioned in the context of Vyasa, from ancient times has been the most important aspect of Indian philosophical tradition. It is the main subject in the teachings of the Vedas. This aspect is found in other Vedic-Hindu treatises, the Upanishads in particular. Indian seers and saints, scholars and thinkers of repute from ancient, medieval, contemporary and modern periods including Vardhamana Mahavira, Gautama Buddha, Guru Nanak Dev and Swami Vivekananda spoke at length on this.

In the Vedic–Hindu tradition spirituality is generally associated with the monotheistic belief system –“Ekam Sad Viprah Bahuda Vadanti Agni Yama Matarishvanam Aahum”**, which is further connected to Dharma. Dharma is duty-bound righteousness. The concept of Dharma is quite broad. It is worth adopting –Yatoabhyudaya Nihshreyasa Siddhi Sa Dharmah!*** For, it has also been said, “Dharmo Dharayate Prajah.” It does not matter if different methods of meditation, yoga, prayer and worship are linked with it. Dharma is above a religious community.**** It is the means to bring harmony in life. It is the pathway to connect the self with God –ataman with Paramatma. Spirituality, categorically calls for identifying and realizing the self and detaching it from the body. Thereafter, the first stage is to proceed with righteous acts and efforts to attain self development and then to dedicate to the welfare of humanity as a whole.

Spirituality is, thus, the treasure house of Dharma [righteousness, duty-bound deeds], self-identification and self-realization. Thereby, it is above the Dharma as Dharma itself is above a religious-community. Even the first step towards spirituality, or in other words experiencing or processing towards this goal, paves the way to self-progress, and simultaneously it harmonizes with the idea of universal welfare. Not only this, it inspires for concrete action. Further, if the highest state of spirituality is achieved, its result will not only be astonishing, but definitely matchless. The examples of Tirthankara Mahavira, Shakyamuni Gautama and Aadi Shankaracharya are well before us. Therefore, raising any question about the necessity and importance of spirituality in man’s life, as a whole, is needless or useless since spirituality associates simultaneously to human welfare.

Ramakrishna Paramahansa has rightly pointed out that spirituality stops all former feelings and, thus, brings the mind into the state of rest that is necessary, because a restless mind cannot think uninterruptedly. Making the mind free of outer sensory emotions [indriya-vishyak], spirituality fills the brain with fresh and virtuous [full of sadaguna] feelings [sanskaras], which are undoubtedly the basis of self-development; they help pave the way to ascertain the wellbeing of the world.

Further, having spirituality as the nuclei, Paramahansa has also said, “In the state of solitude [which is itself an important and the best point in the process of spirituality], a human being makes himself free from hundreds of those desires or lusts, which continuously try to surround him…***** It makes him alert, gets realized of his hidden personality and leads him to self identification... It calls for performing noble and righteous acts, and thus, paves the way for self-progress, and ascertains man’s indulgence in the wellbeing, progress and liberation of others.”

This is the reality of spiritualism to prove its own significance in the rise of individual and the universe!                     

______________________________________________________________________________

*The Shanti Parva is the twelfth among the eighteen Parvas of the Mahabharata. It consists of three sub-Parvas and the whole Parva is regarded as the most important and timely as it brings one hundred messages from four interrelated sources –the Vedas, the Upanishads, the Bhagavad-Gita and the Mahabharata. Moreover, it deals with world peace; how peace in the world could prevail.          

**Meaning there by, “There is, but only one Truth [God] –Sages however call it by different names such as Agni, Yama, Vayu…”

***As Rishi Kanaad has rightly expounded in the Vaisheshik philosophy.

****As Hinduism of today, Jainism, Buddhism, Christianity, Islam, Sikhism etc. 

*****In this regard it has been pointed out, “Kshudh Trirt Aashah Kutumbinya Mayi Jeevati Na Anyagaah! Taasaam Aasha Mahasaadhvi Kadaachit Man Na Munchati!! Meaning thereby, “Hunger, Thirst [Trut] and desire [Aasha] are like man's three wives. Until he is alive these three will never leave him or go elsewhere. In comparison of the three, desire [Aasha] is a Mahasaadhvi, because it never ever leaves the man. Unlike hunger and thirst, which disappear for some time after eating drinking, desire is the thing, which never disappears from man's mind!”

Non-Violence [Interview of Dr. Ravindra Kumar to El Colombiana-A National Daily of Colombia, South America]

"La Noviolencia está hoy vigente": Kumar

EN SU MISIÓN de propagar la filosofía y métodos gandhianos de la Noviolencia en el mundo, se encuentra en Medellín el profesor hindú Ravindra Kumar. Sostiene que aunque cada época tiene conflictos, el pacifismo logra soluciones cuando hay movilización social.

Juan Carlos Monroy | Medellín | Publicado el 4 de octubre de 2011

Asu espalda, las imágenes de Mahatma Gandhi, la madre Teresa de Calcuta y del pastor Martin Luther King que inspiran a los seguidores de la Noviolencia a transmitir su mensaje de paz y resistencia social en el mundo.

En medio de esa misión llegó a Medellín el profesor hindú Ravindra Kumar, vicecanciller de la Universidad de Meerut (India), escritor y experto en el método gandhiano para la resolución de conflictos por vías pacifistas.

Kumar es el invitado internacional del Segundo Festival de la Noviolencia que se realiza esta semana, al tiempo que participará en conferencias y talleres en cuatro universidades. EL COLOMBIANO diálogo con él.

En un mundo con viejos y nuevos conflictos armados, religiosos y étnicos, ¿qué tan vigente está la filosofía de la Noviolencia?
"Los tiempos cambian y los conflictos también. No estamos en la misma época de Gandhi cuando consiguió la independencia de la India con una revolución pacífica. Con cada época vienen sus propios problemas y conflictos para el ser humano y las sociedades, pero el principio no cambia, que no es otro que procurar con amor y respeto buscar la solución de los conflictos, sin violencia, mediante la voluntad política y la movilización de las sociedades tras un fin pacífico".

La violencia en Colombia involucra organizaciones criminales, actores armados ilegales y narcotráfico. ¿Tiene validez el método gandhiano?
"Ese es un problema mundial y no solo de Colombia. Las mafias existen y nosotros en Asia lo vivimos en países como Tailandia. Se requiere voluntad política, líderes que asuman causas como Gandhi y King y voluntad de los pueblos para solucionar sus problemas sin generar más conflictos, lo que garantiza una paz duradera. Eso se logra con educación, así como existe educación académica, tecnológica o sexual, también se debe enseñar en las escuelas la Noviolencia".

¿Se requiere que surjan esos personajes excepcionales para solucionar problemas que originan conflictos?
"Los liderazgos son importantes siempre, por la capacidad de movilización y el ejemplo que encarnan, pero no se necesita que nazca otro Gandhi. Cada vez hay más activismo de organizaciones sociales, en los que la gente se une en solidaridad para buscar soluciones a los problemas en sus países. En todo el mundo hay ejemplos de comunidades que lograron detener violencia o cambios a problemas sociales, raciales o medioambientales. Incluso gentes de distintos países, gracias a un mundo globalizado".

A veces se confunde la Noviolencia con actitud pasiva o para mártires.
"Es cierto, pero se trata de todo lo contrario, porque requiere mucho coraje mover conciencias, movilizar personar y sociedades completas. No es siendo pasivos como se consigue solucionar un conflicto o cambiar algo que no funciona bien. Eso requiere voluntad, organización social y a veces sacrificios y gente dispuesta a eso. Así se logró ahora en Egipto para cambiar una dictadura por democracia".

Un país en conflicto como Colombia tiene una estrategia militar. ¿Considera legítimo el uso de la fuerza'
"Los Estados deben tener un orden social y por eso existen los ejércitos y las policías. Pero esa respuesta no debe ser desproporcionada ni violentar a las mismas personas que se busca proteger. No puede ser una respuesta indefinida, debe restablecer un orden para emprender soluciones a los problemas de fondo que puedan originar esos conflictos. Es algo que lleva mucho tiempo".

Gandhian View of Civilization-Dr. Ravindra Kumar

Introduction

Civilization, which is Sabhyata in Indian term, is derived from the word Civil, Sabhya.  From its word meaning viewpoint, it generally denotes the skillfulness in practice. Undoubtedly, when this word is associated with man, it identifies his characteristics. As culture introduces attributes or qualities [Samskaras] of an individual, a group of individuals, community, society or nation, approximately in the same manner through civilization evolutionary characteristics of people of a particular region or a country are known. In other words, practices and development of people is observed.          

Evolution

Civilization is a subject of continuous development and this development, as Radhakrishnan describes, is a matter of mind. [Kumar, Fundamentals of Civilization, page 17/ Radhakrishnan, Speeches and Writings, May 1962-May 1964, page 430] With a firm and constructive approach, stepping forward on the pathway to advancement at all levels and in all walks of life is an essential condition of making a civilization. A state contrary to it can emphatically be the ground of fall of a civilization. The pages of the whole available history verify this fact. So many civilizations developed in different parts of the world from time-to-time. Some of them touched such heights that even their remains, and particularly ruined structures fill us with great surprises today. They force us to rethink about their unique system and techniques used in those days, when despite the lack of development in the field of science and technology and limited available resources in which making arrangement was not an easy task, they added dimensions one after the other to the pathway to progress. They urge us to study and analyze fundaments of thousand years’ old civilizations of Egypt, Mesopotamia, Greece, China, Babylonia and India.      

For years, archeologists and historians have been studying and analyzing all of these civilizations. They have been adopting different methods for the purpose. But, still they have not arrived at any unanimous conclusion in this regard. Despite all this, one thing is quite clear, and that is for the making of civilization development is necessary, and for development a high mentality is essential. I repeat that this is the only truth about those civilizations, which developed in various parts of the world from time-to-time. Moreover, the fall of various civilizations could also be analyzed having the above arguments in the centre.

For the development and stability of a civilization it is necessary that it should be free from the state of isolation. Furthermore, it goes forward on the basis of coordination with others as per the demand of time. Despite numerous differences, it adopts liberal attitude and accepts and assimilates whatever is good in others. In this regard, the following statement of Mahatma Gandhi is worth mentioning:

“This is not to say that we may not adopt and assimilate whatever may be good and capable of assimilation by us…”

Gandhian View

Mahatma Gandhi seems fully in consonance with all the three chief fundamentals of civilization-Ahimsa [non-violence], morality and freedom while he talks, discusses and ventures to analyze it. In other words, he himself seems committed to develop civilization having these three in the centre. Moreover, everybody knows Gandhi’s commitment to Ahimsa. Despite this, his following short statements in context of non-violence, which besides being an eternal and natural human value, is also the first and essential fundamental of civilization, makes everything clear in this regard:

“Man has made constant development toward Ahimsa.”

And,

“For progress, humanity paced forward towards non-violence.”

Mahatma Gandhi was determined to make Ahimsa conducive in prevailing situations and on the basis of it to step forward on pathway to development. This was the way of making and stabilizing civilization. In this regard particularly in Indian context he said:

 “I believe absolutely that India has a mission for all in the world. She is not to copy…blindly, but showing way of peace and progress on the strength of Ahimsa.”

Not only this, in context of a new building of Swarajya in India, or in other words in context of the remaking of a refined and evolutionary civilization, he also clarified:

“In my Swarajya basic genesis of civilization will remain intact. I will write many new things for India, but on my own slate [in its own circumstances and the basis of its traditions and values].”

His indication is clear. He is all for Ahimsa, which has from ancient times been an accepted Dharma in India. Moreover, it is the means of security of existence and development.

Morality is the second fundamental of civilization. Like Ahimsa morality was also important for Mahatma Gandhi, which is evident from his commitment to it. In this regard his following statement is worth quoting: 

“If Swarajya was not mean to civilize us, and to purify and stabilize our civilization, it would be nothing worth. The very essence of our civilization is that we give a paramount place to morality in all our affairs, public or private.”

In fact, superior human virtues are discovered through morality. That is why; morality is a value dedicated to one’s duty and to the welfare of all. Simultaneously, it is an essential condition of humankind; therefore, one of the chief fundamentals of civilization. In the Vedic-Hindu philosophy and the way of life it is an indispensable part of duties to be performed by its followers. Along with this, wellbeing of civilization is possible by keeping it intact in day-to-day human practices. Hence, it has been said that if morality is accepted as a supreme law of being, “all other laws will get clear automatically.”

Freedom is the third among the chief fundaments of civilization. It is an important condition of life not only for human beings but all living beings. Although, through the ages different opinions or views have been put forth by thinkers or philosophers about it; Hobbes, Locke, Rousseau, Marx and many others have defined it from their own respective viewpoint, but undoubtedly freedom, in its real meaning, completes when the one assures others’ freedom at the time of enjoying it for self. Enjoying freedom on the cost of others is of no worth; it is not fruitful. If someone does so, “he goes against the basic spirit of freedom.”   

How much Mahatma Gandhi was concerned of freedom, whole world knows. The whole Gandhian philosophy and actions of the Mahatma well prove his sincerity, longing and commitment to freedom. In this regard his following statement is worth mentioning here:

“If individual freedom goes, then surely all is lost; for, if the individual ceases to count, what is left of society? Individual freedom also can make a man voluntarily surrender himself completely to the service of society. If it is wrested from him, he becomes automation and society is ruined. No society can possibly be built on denial of individual freedom.”

Thus, freedom is necessary for growth or development. Freedom with equality is inevitable for each and everyone for the making of a true civilization and its stabilization. Therefore, accepting all the three chief fundamentals of civilization as the nucleus, Gandhi steps forward in this regard and draws the attention of the world in general and India in particular to the following three points:

• Civilization is a subject of conformity according to time and space;
• Civilization is not a subject of imitating others; blind following in the name of civilization never brings fruits; and
• In the making and developing of civilization only that should be accepted from others, which contributes in strengthening indigenous civilization and simultaneously, which suits in prevailing circumstances, and helps in coordination with basic indigenous elements.

Undoubtedly, Gandhi’s views in the making, developing and strengthening civilization seem important. Furthermore, the relevance of these ideas of Gandhi for the whole world in general, and especially for a country of diversity like India becomes more important today when India is ready to play the vital role in the world affairs and the whole world is looking towards India.   

                                                                                    *****

A Civil Society of Gandhi’s Imagination-Dr. Ravindra Kumar

“If national life becomes so perfect as to become self-regulated, no representation becomes necessary. There is then a state of enlightened anarchy. In such a state, everyone is his own ruler. He rules himself in such a manner that he is never a hindrance to his neighbour.”–M. K. Gandhi

Just in the above short statement of the Mahatma, we could more or less perceive a civil society of his imagination. In other words, we could draw an outline of the civil society of his dreams. How? Before comprehending and realizing it, and that too along with its significance in the current perspectives, it is contextual if we become familiar with the word meaning and general concept of civil society.

There are two words in civil society: civil and society. Here civil in fact connotes to civilized, which again is an adjective of the word civil. Civil undoubtedly relates to the human being, a civic. Moreover, along with civic, referring to his place, the city, it specifies characteristics, works and programmes of both of them. Similarly, the word civilized reveals high qualities of man, the civic, evolutionary culture, behaviour and work. Particularly, features like good conduct, control, organization, and the wish for peace are within its ambit. They are essentially included in it. System, cooperation and continuous steps towards development are its foremost signs.

Human society, with which only the word civilized can be associated, is generally a group of people related to each other through persistent relations; people share the same geographical territory under one authority and within the ambit of one culture in general, more or less, carried out in their day-to-day practices. They step forward for the safety of existence and progress.

If we define society from the word meaning viewpoint, it is in fact derived of the Latin word ‘Societas’; that again is the creation of ‘Socius’, a noun of the same Latin, which describes unity of the people, organization and the process of their harmony. Hence, society is an organization, which connects those who come within its ambit culturally. It accords unity to them and make them co-sharers of all the gains.

In short, a civil society is the revelation of social structure of men, which is full of high values, human characteristics and practices.

II

After becoming familiar with word meaning and concept of civil, civilized and society, now it is appropriate to examine the statement of the Mahatma, which has been quoted in the beginning of the discussion at hand. 

From the above-mentioned statement of Mahatma Gandhi, the following four points emerge categorically:

1. Perfect national life;

2. State of enlightenment;

3. Self-rule [self-control and discipline]; and

4. No hindrance to neighbour [Harmony and cooperation with others]

A civil society of the imagination of the Mahatma could be well perceived in these four points existing in his statement. These points may seem us hypothetical, moral and simple, but in reality they are full of high human values and the acid test of a civilized life. As much, these points are made the subject of human behaviour as the true development of society is feasible; success for the establishment of a civil society of the imagination of Mahatma Gandhi is possible. Let us now discuss these points one-by-one!

Perfect National Life

A perfect national life of the perception of Gandhi, although cannot astray of Ahimsa [non-violence]¹ with morality and ethics in public affairs as its foremost features, but the Mahatma especially and essentially desired respect of freedom of each and every one in such a national life. In other words, he stressed on freedom in equal proportion for one and all. In his own words, “…Weakest should have [along with freedom] the same opportunity as the stongest.”²

On the basis of this, Mahatma Gandhi visualized a national life. More or less it was the reflection of his concept of Swarajya, stepping towards the establishment of the Ramarajya.

State of Enlightenment

The second feature of civil society of Gandhi’s imagination could be observed in his stress on the state of enlightenment. In it, one and all individuals, society and nation are expected to be fully conscious of their respective duties. In place of asking for rights, to know and perform duties are in fact the basis of a true state of enlightenment. With the performance of duties, one attains rights naturally. In the words of the Mahatma himself, “Rights accrue automatically to him who duly performs his duties. [Not only this], in fact, the right to perform one’s duties is the only right that is worth living for and dying for. It covers all legitimate rights.”³

It is the duty, if performed well, which along with making individuals conscious, lead them to the true pathway to all-round development. For this, it is necessary that all, individuals, communities, societies and nations, well perform their respective duties. Therefore, Gandhi laid the stress on it. Categorically, enlightenment by performing duties and by enlightenment the rise and welfare of all [Sarvodaya] was, for him, a concrete means of Swarajya, therefore, the Ramarajya.  

Self-rule [self-control and discipline]

Self-control by discipline is the acid test of a true human being that paves the way to self-rule in the best manner. It is the state opposite to such liberty, which burdened some others. Rather, it must continuously develop humanity on the one hand, and should make freedom meaningful on the other.⁴ Moreover, it should accord strength to the rule of the people⁵ and develop the spirit of sacrifice in one and all.

Mahatma Gandhi was of the firm opinion that discipline develops the spirit of sacrifice in man and where discipline and sacrifice both exist, people while fighting non-violently against injustice and oppression, march forward towards the establishment of a civil society.⁶

Thus, self-control by self-discipline plays an important role in preparing concrete ground for self-rule, which is necessary for true human development, worldly and spiritually, in other words, for a civil society of the imagination of the Mahatma. Moreover, Gandhi considered it to be the foremost duty. To quote him, “[Those] who accept the ideal of attaining self-control as the highest duty of man, and are fired by a genuine and undying faith in their mission, and are sleeplessly vigilant and active, their labour will light the path…”⁷

No hindrance to neighbour [Harmony and cooperation with others]

The fourth feature of civil society of Gandhi’s imagination, particularly having the statement of the Mahatma, quoted at the commencement of this discussion, as the nucleus, could be observed in his own words ‘never a hindrance to his neighbour’, which means not to interfere in others’ affairs while carrying out day-to-day practices. In these words remains the spirit of ‘Live and Let Live’, which is symbolic of tolerance and forbearance. Further, certainty of others’ freedom and fraternity also seems to be there. With cooperation and coordination of people, there is a call to step forward for large scale welfare at individual, community, society and national levels.

Especially, tolerance and forbearance always escalates the spirit of cooperation and coordination in men. They, by transforming conflicts and resolving disputes⁸, pave the way for peace. In the state of peace, people after becoming free from confusion, fear, terror and violence, march forward continuously for welfaristic causes with courage and zeal. Hence, they strengthen human values and contribute in getting society more and more civilized.   

Thus, the above four points from Gandhi’s own statement, to a large extent, clarifies the imagination of the Mahatma about a civil society. All the four points -- perfect national life, state of enlightenment, self-rule and no hindrance to neighbor -- in fact, instead of being important for a civil society of the imagination of Gandhi, are equally essential and inevitable for any of the civil societies. These points are filled with morality that itself is one of the fundamentals of civilization⁹,  ethics, equality in opportunities, and simultaneously, they ascertain freedom to one and all. Further, in them there is a call for duty, consciousness, self-control and sacrifice in the larger welfare of humanity. High human values along with the expectation of ‘Live and Let Live’ emerge in them. The role of any of these in the making of civility cannot be denied or underestimated. Therefore, the Gandhian vision of a civil society can also not be undervalued.

Critical Analysis

All those who are familiar with Gandhian philosophy, know that it is fully within the ambit of Ahimsa. Not a single aspect of his views is untouched by non-violence and its complementary values including morality. How then a civil society of his imagination can be unaffected by it? For this reason many in the world, while commenting on Gandhian views, try to declare them to be just hypothetical. They talk of their being the part of ethics and moral studies, which have been taught by others also from time-to-time. They question of a further ideal in them.

In reply to these kinds of suspicions, it could be asserted with certainty that despite making Ahimsa and other values complimentary to it the basis of his views, the Mahatma never asked to bring any viewpoint within the domain of perpetuity. He called for bringing every human value, including Ahimsa, a subject of refinement so that it could prove to be all- welfaristic in prevailing circumstances of space. Many of his Ahimsa-based actions well prove this fact and they are simultaneously capable of removing all such suspicions. Further, they are capable of proving significance of Gandhi’s ideas in the current perspectives.

Mahatma Gandhi categorically called for not to adhere to any view or philosophy just for the reason that it had been the most effective on a certain point of history. He declared any of the blind following to be foolishness. Refinement in ideas as per the demand of time and space is necessary; their conduciveness and practicability in a prevailing situation is inevitable for the larger welfare of humanity. Hence, it is enough to prove the relevance of Gandhian views. There is a need to make fair examination of Gandhi’s ideas pertaining to a civil society of his imagination and along with this, to work in this direction.

____________________________       

References

1. He, particularly having the concept of democracy in the centre put forth in Harijan on November 11, 1938, “If they [states] are to become true [to work in the largest interest of people and perfect] for equal welfare of all, they must become courageously non-violent.”

2. Gandhi, M.K. Harijan Weekly, May 18, 1940     

3. Ibid, May 27, 1939       

4. In this regard Mahatma Gandhi went to the extent of saying in Young India on June 3, 1926, “The highest form of freedom carries with it the greatest measure of discipline and humility. Freedom that comes from discipline and humility cannot be denied, unbridled licence is a sign of vulgarity injurious alike to self and one’s neighbours.    

5. For, he had put forth in Young India on July 7, 1930, “Democracy [government of the people] disciplined and enlightened is the finest thing…” And, as written by him in Harijan also on May 27, 1939, “A democrat is a born disciplinarian…”     

6. Gandhi, M. K. 1947. India of My Dreams. Ahmedabad [India]: Navajivan Publishing House

7. Gandhi, M. K. Harijan Weekly, November 21, 1936

8. Admitting the importance of tolerance Gandhi wrote in Young India on July 30, 1931 that without tolerance we would unable to settle our differences, disputes or conflict.

9. The other two are: non-violence and freedom.

*****

Chaudhary Ranbir Singh: A Great Son of Mother India-Dr. Ravindra Kumar

“Peasantry is the soul of India. India is a country of peasants and agriculture being its most valuable ornament. The more development is made in the agriculture field, more we develop at the national level. The real growth of India could be measured with prosperity and self-sufficiency of peasantry.”-Chaudhary Ranbir Singh [Hooda]

Chaudhary Ranbir Singh [Hooda] was one of those brave sons of Mother India who staying on the forefront of the battle for India’s freedom from the shackle of British imperialism fought with courage under the leadership of Mamatma Gandhi; who after independence worked day and night for rebuilding the nation, for the rural masses, peasantry in particular.

Born on November 26, 1914 in a Jat Kisan family of Sanghi village of Rohtak district [Haryana], Ranbir Singh studied at the Vaishya High School and the Government College of Rohtak and completed his graduation in 1937 from the Ramjas College of Delhi. His father Matu Ram was a progressive and respected farmer of the area and an ardent supporter of education for rural people, which in fact could pave the way for studies of his own son, Ranbir Singh.

Those were the dayswhen Mahatma Gandhi was busy with the nationwide preparations of the final fight for the freedom of India. How then an enthusiastic, nationalist and freedom lover youth like Ranbir Singh could astray from the call of the Mahatma? With a firm determination that “We are born for the nation, our Motherland, India, and it is our foremost duty to liberate it from the alien rule at any cost”, he, not only became a lieutenant of Gandhiji in the region, but also jumped in the battle. Staying in the forefront he participated in the Individual Satyagraha [1940-41] and the Quit India Movement [1942], and for his nationalistic activities he became a tough challenge for the imperialists. For this, he was imprisoned four times and kept in the several jails including the Central Prison of  Lahore, Ambala, Firozepur, Hisar, Multan, Rohtak and Sialkot.

For his organizational abilities, understanding of rural India, mass contact and nationalistic approach, he became a leading figure; therefore, he was elected to the Constituent Assembly of India [1947]. Along with this, he became a member of the Interim Parliament [1950-2], and was also elected to the First and the Second Lok Sabha [in 1952 and 1957 respectively] from the Rohtak Constituency. Moreover, he was elected to the Punjab Vidhan Sabha in 1962 and soon thereafter was inducted to the Punjab Cabinet as the Minister In-charge for Power and Irrigation, where his role and contribution in the development of the Bhakhra-Nangal Project remained noteworthy. After the formation of Haryana he again as a Minister in the State Cabinet served the masses in the best possible manner.

Chaudhary Ranbir Singh worked for the welfare of the masses. He founded many educational institutions in rural areas with the purpose of imparting education among poor and making the people self-reliant. Among them the name of Subhash School at Kharkhande and schools at Munger Bilibilan and Polangi are worth mention here.

Perhaps it was he who was elected to the seven different houses namely the Constituent Assembly of India, the Central Legislative Assembly, the Interim Parliament, Lok Sabha, Rajya Sabha, and Vidhan Sabhas of Punjab and Haryana respectively and thus created a history. He was a solid voice of rural masses, Kisans in particular. It is well evident from all of his speeches in different house and suggestions he made from time-to-time as a member to different committees of Parliament. His exemplary works are still the source of inspiration for the youth of the country.

Chaudhary Ranbir Singh breathed his last on February 1, 2009 at the age of 95. The Post and Telegraph Department of India released a stamp in his memory and tribute on the occasion of his Second Nirvana Day on February 1, 2011.