“BRATA” signifies a solemn or sacred purpose, ideal or objective which is pursued as a joyous rhythmic ritual simultaneously through an integrated employment of thought, word and physical movement, and is also used to signify the combined joyous integrated ritual itself.

“CHARI” denotes one who pursues a purpose, ideal or objective. According to the BRATACHARI, the whole of life should be regarded as a “BRATA” and should be pursued as a complete whole and as an integrate ritual, inspired by a noble purpose which is at once spiritual and practical. The single BRATA or solemn purpose and ritual of life is divided into five Bratas representing a five-fold path in the complete realisation of life which, however, must be pursued simultaneously and not in separate compartments. The five BRATAS are: – KNOWLEDGE, LABOUR,  TRUTH,  UNITY  AND JOY. The name BRATACHARI thus denotes one who has solemnly undertaken the duty of building up his or her life through the systematic and integrated pursuit to the above five BRATAS.

The ultimate object of a BRATACHARI is, therefore the attainment of the ideal of the complete man by attaining perfection in self-development in all spheres of life-physical, mental, moral and social; or in other words, the attainment of the ideal of a perfect citizen of the world. It is, at the same time an essential principle of the BRATACHARI creed that before one can be a complete citizen of the world, one must, in the first instance, be a complete citizen of a particular regional unit.

The movement seeks to create in each country a nation-wide discipline of common citizenship among persons of both sexes, of all castes and creeds and of all ages, including children as well as old people, by developing a high standard of character, physical fitness in deal and practice, the pursuit of constructive work, an observance of the dignity of labour and a joyous community spirit through common participation in national dances and songs as well as community dances and community songs. Certain common formulas of salutation and mode of address and common community yell constitute its outward conventions.

To translate the five fundamental principles of Knowledge, Labour, Truth, Unity and Joy into practice, every Bratachari of Bengal has to take sixteen Pons (Vows) and seventeen Manas (Don’ts). The most important and characteristic vows are those that relate to the dignity of labour and the development of healthy and clean living and cheerfulness of spirit. There are twelve separate and distinctive vows for the Chhoto or Junior BRATACHARIES.

The BRATACHARI movement is an attempt to rescue the life of man from its present vicious disintegration and to restore to it the wholeness of ideal and harmony of conduct by making all humanity conscious of its true harmonious inter-relationship with the cosmos, with the world of humanity and with the traditions of regional culture, and by furnishing man with a simple system for the attainment of inner self-discipline and national and international unification.

According to the BRATACHARI ideal, all life is derived from joy and based on joy. Every aspect of life, therefore, whether physical or spiritual, unless it is based on joy, and on rhythmic discipline as a means of invoking joy, becomes unreal and disintegrated. Rhythmic training, however, must be directed towards a wholeness of ideal of life which is simultaneously spiritual and practical; and this ideal is furnished by the five-fold Bratas or ideals of the BRATACHARI, viz., Knowledge, Labour, Truth, Unity and Joy.

The BRATACHARI system of discipline, combining, as it does, songs of a simple and unsophisticated type, with a spiritual and earnest purpose, sung to a vigorous rhythm to the accompaniment of simple and vigorous physical movements, provides inspiration for the development, not only of the body, but also of the soul.

The rhythmic Bratachari discipline transfuses every physical activity with joy and thereby lessens fatigue and brings the inspiration of the spirit into play in promoting the harmonious development of the entire physical system. This results in a deep inner satisfaction which has a most beneficial effect on the entire nervous system. Further, BRATACHARI exercises enable the individual to utilise the discipline of rhythmic training for the purpose of acquiring mastery not only over the body but also over the sub-conscious self and for transforming character and thus to become the arbiter of his or her own destiny. Without rhythmic training the individual is unable to acquire complete control over his or her own body and to co-ordinate its movements. This defect produces a deep-seated self-consciousness and awkwardness in feeling and conduct which can be best avoided by rhythmic training in early childhood.

According to the BRATACHARI Principles, physical culture divorced from rhythm, music and the inspiration of high ideals has a harmful effect by developing the body without, at the same time, developing the inner life and character and thereby producing coarseness of spirit and personality. This was exactly the Greek theory of education as propounded by Plato and as practised in Athens and Sparta. “The result of hard gymnastic exercise and good living,” says Plato, “with no participation in music and philosophy (i.e., a high ideal and purpose in life) is that the soul becomes weak and lame and blind, being never roused and never fed. Such a man becomes a hater of reason and unmusical and accomplishes his aims by violence and fierceness like a brute breast and lives in ignorance and ineptitude.” Not only are such harmful effects avoided by the adoption of BRATACHARI exercises, but these, in themselves, are of the highest value from the point of view of physical development, as has been testified to by the Physical Director, Bengal, in respect of men and boys and by the Directress of Physical Education in respect of girls and women.

The simultaneous rhythmic discipline of body, mind and speech is utilised to develop a passion for true knowledge, a passion for work and labour, a passion for unity, fellowship and service in the national and international sphere and a passion for joy in every sphere of life, including religion and daily labour.

Unlike modern sports and games, which tend to encourage the combative and competitive spirit, the BRATACHARI exercises and dances actively develop the spirit of harmony and co-operation.

The BRATACHARI exercises do not consists merely of dances and songs. There is a complete system of acrobatics which are entirely of a national character, indigenous to India, and which are also performed to the accompaniment of the drum instead of being merely mechanical movements; and these have been declared by Mr. J. Buchanan, M.A., Physical Director of Bengal, to be of the greatest value from the point of view of physical culture.

That these dances and acrobatics strengthen not only the fibres of the body but also those of character and of the spirit has been testified to by our great poet, Rabindranth Tagore, who has expressed the opinion that the practice of the Raibenshe Dance will remove the weakness of spirit of the Indian people. Nawab Mehdi Yar Jung, Education Member of the Hyderabad State, Deccan who witnessed a BRATACHARI demonstration in December 1936, remarked as follows:

“I am greatly impressed by the magnificent physique of your young men and the suppleness of their bodies as contrasted with the lumpiness of muscles resulting from other forms of exercise, as well as by the steadiness of your girls, which reflects credit on your method of training and the outlook of life imparted by it. There is evidently a spiritual and patriotic foundation in this movement”.

Speaking at a BRATACHARI Rally in January, 1937, His Excellency the Governor of Bengal remarked as follows:

“I dare say that some of those present here to-day have been struck, as I have been, by the excellent physique of those who took part in the BRATACHARI display. There, again, you have something which in itself would constitute a valid claim on behalf of BRATACHARI.” The movement is suitable for the physical development of women and girls as well as of men and boys.

While the BRATACHARI is ready to take advantage of all system of physical education, a place of special importance is assigned by the BRATACHARI system of indigenous and national traditions in the matter of physical culture, particularly of the young. According to the BRATACHARI principles, physical education for the young, to be completely sound and wholesome, must, in the first place, is indigenous and national. Systems imported from outside may be grafted without harm at a subsequent stage on the national system, but not until the national system itself has been vigorously developed, so as to be able to assimilate the imported systems without losing its own integrity. The BRATACHARI system accordingly assigns to indigenous national traditions in the sphere of physical culture, and particularly to the virile folk dances of India, their proper place in the physical, moral and spiritual education of the Indian people, and particularly of the children of the nation. It believes that it is only by conserving threes traditions and by giving a through grounding in them to the children of the race, that the race can remove its deep-seated inferiority-complex, retain its power of original thought and creative genius and develop that indispensable quality of self-respect and pride in its origins which is indispensable for the rejuvenation of the nation.

School Education of Bengal has adopted the movement with great benefit, physical as well as moral, to their students and teachers.

Two most important factors in the BRATACHARI ideal and practice are self-dedication in the service of others and the vigorous pursuit of work and duty, individual as well as social. The rhythmic expression of the ideal of duty and work generates a restless energy for its joyous execution and banishes apathy and inaction. Thus, although based on a deep spiritual foundation, the movement expresses itself in a vigorous pursuit of work and duty in the practical field and promotes the realisation of inner unity by self-dedication to the joy of work and service. This aspect of the movement is now well-known throughout Bengal. Wherever it has spread, it has led to a wide-spread mass movement for village reconstruction work, such as the clearance of the water-hyacinth and of jungles, repair and making of roads and cultivation of vegetable gardens.

At the thirteenth session of the All-India Educational Conference held in Calcutta in 1937, it was resolved that “as BRATACHARI combines physical, moral and spiritual training with a strong national background and has been found suitable for all grades of educational institutions, steps should be taken to introduce the movement on as wide a scale as possible and this Conference recommends it for consideration in all parts of India.”

BRATACHARI discipline, while furnishing a complete training for the building up of every man and woman into a complete citizen of the world, at the same time takes note of the fact that cosmic unity or world unity can only be attained through the medium or regional diversity in the shape of the pursuit of the distinctive spiritual and cultural traditions of each region.

As a citizen of his or her particular regional or national unit, it is the BRATACHARI’s duty to establish contact with and to seek self-expression primarily through its spiritual and cultural traditions and ideals. A BRATACHARI has to take two-fold vow to serve his or her particular regional or national unit as well as the world of humanity at large.

The movement, as it has developed in Bengal, has thus taken the shape of a national movement for the development of an ideal and practice of the citizenship of Bengal. Although, however, based primarily on the national culture of Bengal from which it seeks its basic inspiration, it does not inculcate a narrow nationalism which can seen no good in other people’s culture. On the other hand, it is willing to assimilate all that is best in other people’s culture.

While an Indian BRATACHARI regards India as possessing an underlying spiritual and cultural unity, he takes note of the fact that this Indian synthesis must be composed of important regional diversities representing different aspects of the one great Indian cultural unity. It is thus the duty of those who are residents of each these distinct cultural or linguistic regions of India to develop its own special cultural traits so as to enrich fully the common Indian heritage. The BRATACHARI movement is, therefore, intended to be established in each linguistic region of India on the basis of its own regional language and its distinctive historical and cultural traditions. Among the people of every such linguistic region it seeks to develop a passionate love for its language and traditions, particularly in the sphere of folk dance and song and folk culture generally; and through this means and through the adoption of a common citizenship ideal and common participation in work of social service as well as in community dance and song, an intense regional patriotism is created. The ideal of all-Indian unity is, however, never lost sight of and even the smallest BRATACHARI of Bengal, viz., one of 5 or 6 years of age, has to take the vow that he or she will be a BRATACHARI of India in addition to begin a BRATACHARI of Bengal. The BRATACHARI Societies in different parts of India are expected to join in an All-India BRATACHARI Federation representing the unity of Indian culture.

Apart from the physical and spiritual development resulting from the BRATACHARI movement, one of its fundamental features is that it develops national consciousness and national pride by the re-introduction of the heroic and joyous ancient traditions of the race and from the point of view of nation-building, these are of the utmost importance. The practice of rhythmic dances in community, irrespective of caste, creed or social position, helps to develop that spirit of national unity and national solidarity which is so sorely needed to be developed among the people of India to-day. The practice of
BRATACHARI does not merely result in producing a body of strong men; it also tends to produce a united nation full of the spirit of high endeavour and a burning zeal for fellowship and service.

The most urgent need of India is the forging of a deep bond of unity among people of all castes and creeds on the basis of an intense love for their common land of India. Common participation in community songs and dances is a most valuable means of fostering such unity.

Havelock Ellis has, in his book, “Dance of Life”, emphasised the special importance and educative value of community dances in the creation of a sense of national solidarity. A.E. Grosse has remarked as follows in regard to the unifying effect of community dancing: “The warmth of the dance fuses the distinct individualities to a uniform essence moved and governed by a single emotion. During its progress the participants find themselves in a condition of social completeness, the different groups feeling and acting like members of a unified organism. It takes a number of men who, in their detached and unsettled condition of varying individual needs and desires, are living unregulated lives and teaches them to act with one impulse and one meaning and to one end. It makes for order and cohesion.”

A special feature of the BRATACHARI movement which has elicited almost universal recognition is that in these days of communal dissensions in India, this movement is binging Hindus, Moslems, Christians and other communities together in a deep bond of harmony and mutual fellowship as no other movement is able to do. It creates a deep sense of patriotism based on the love of the soil It does not divide the culture of India or of any province of India into Hindu culture and Moslem culture, but regards the culture of India as one mighty stream of which all the races, creeds and castes of India from equally valuable components; and it attaches equal value to, and conserves with equal affection and pride, traditions which have been handed down by the Hindus as well as by the Moslems of India. It teaches the Hindus and Moslems of India to regard these as their common national heritage. The movement has been joined by Hindus and Moslems. Christians and Buddhists, officials and non-officials, and men, women and children alike, and has been widely adopted by educational institutions of all grades from primary schools and maktabs to madrassas and colleges; by boys’ schools and girls’ schools alike and by clubs and adult education organisations, in towns as well as in villages.

BRATACHARI is essentially a people’s Movement. Its principles, although founded on the most profound philosophy, are expressed in such simple language as to be understood by one and all. Its exercises, being based on simple and unsophisticated rhythmic movements, are capable of being performed by persons of all ages and of both sexes. It lays special stress on group life and group activities, and thus makes for the promotion of unity on the widest possible basis.

It aims at bringing to the door and within the reach of each individual a simple discipline whereby he or she can attain the essence of a simultaneously spiritual and practical view of life, a complete philosophy of life and a completely harmonised code of conduct and of citizenship and whereby he or she can, in his or her own person, be a creative and natural artist as well as an athlete without being a virtuoso in either sphere. As Sir Sarvapalli Radhakrishnan has observed it “attempts to transform the mind, body and soul…and to instil into those brought under its influence the essential qualities of fearlessness, courage, discipline, team-spirit, a sense of power and a spirit of dedication to the service of the motherland.” In short, its object is to strengthen and unity the spirit of India and ultimately of humanity as a whole.

BRATACHARI vows, songs and dances are all in the nature of simultaneous rhythmic exercises of the body and soul. Even the vows are recited rhythmically with co-ordinated movements of the whole body. The BRATACHARI songs and dances are not of the nature of ordinary songs and dances. They constitute a medium for the simultaneous phusical and spiritual expression and ideals of a virile and national character. They are in the nature of a discipline for the building up of the inner life as well as of the body and for co-ordinating physical and spiritual development as well as the development of sense of national solidarity. The BRATACHARI songs and dances are, so to speak, merely the outer body of the movement; the soul of the movement is to be found in the BRATAS an VOWS.

The value of the movement in the formation of character has been specially stressed by a High School Head Master in the following words:

The influence of the BRATACHARI ideal, with its five-fold aspects of KNOWLEDGE, LABOUR, TRUTH, UNITY and JOY, has helped to bring about a marked change for the better in the general outlook and life of the teachers and students of our school and it is also having a chastening influence on the character and discipline of our boys. A pupil, who, before joining the BRATACHARI movement, was unruly and hot-tempered and in many respects very ill-equipped for life, has proved himself worthy of the highest admiration since he has become initiated into the noble principles of this movement. The movement is unequalled in moulding character. MY OWN SON, A LAD OF 15, IS A REMARKABLE INSTANCE. Eight months ago, before the movement came into operation; the boy was mischievous, wayward and most irregular in habits. But now, as Head Master and father of the boy, I feel proud to say that since becoming a BRATACHARI he has set an example for others to emulate; he is not only methodical and earnest, but always wears a smile on his face and has been doing constructive work.

In discipline of the body and mind, the BRATACHARI movement has proved a powerful instrument. The BRATACHARI dances discipline the body in an excellent manner. Games and gymnastics are good; but the dances, i may say without any fear of contradiction, are infinitely better. The speciality of this form of physical exercise is that all the limbs are harmoniously exercised and one does not feel utterly worn out after the dances and unable to engage in serious pursuits as, for example, after football. The BRATACHARI exercises also discipline the mind. The BRATACHARI discipline is spontaneous, voluntary and prompted from within, and says: “I will. Here, again, I am proud to be able to cite numerous instances from among my students who have turned over a new leaf since joining the movement.

Another striking feature of the movement is that is inspires a love of knowledge for itself. Even the dullest boys of my school have stolen a march over the most forward. The BRATACHARI practices sharpen their intellect and make all work interesting to them. Last but not least, Unity and brotherhood is the keynote of BRATACHARI ideals. We find the strictest sincerity in the observance of these principles among both Hindus and Moslems. There is unity in the midst of diversity.

From the point of view of India, the special importance of the BRATACHARI movement lies in the fact that it seeks an inner and cultural approach to the formation of India’s nationhood, rather than unity imposed from without. According to the BRATACHARI principle, in order that movement can be relied on to make the life of the Indian people happier, fuller and healthier, it is essential that it should be Indian in origin and inspiration and not imporled or borrowed from without. The process of bringing about a true rebirth of nationhood in India must be based primarily on the cultural factor. It must be based, not merely on economic and administrative factor or on a mere imitative acceptance of methods, manners and institutions copied from other lands, but on a true synthesis of India’s own past traditions and her own cultural aims and ideals with the needs of modern progress. That the BRATACHARI movement is singularly calculated to help India to achieve this end has been testified to by such eminent men as Sir Sarvapalli Radhakrishnan and the Rt. Hon’ble Sir Akbar Hydari.

Sir Sarvapalli Radhakrishnan has said: “I believe this movement to be a very significant expression of the Indian renaissance now manifesting ltself in every side of our life. The founder of the movement has taken great core to root it in the native soil, both physical and intellectual. He has revived the old traditions and has adapted them to modern ideas of social service and citizenship. It seems to me that the BRATACHARI movement contains in itself all the elements of a purely indigenous youth movement for India and is particularly valuable because it is based on the ideal of an integral education. Our young men and women to-day suffer from a lack of colour and poetry in their lives. This movement will help to restore these lost elements to life. I believe that if all our schools and colleges take to this movement in a larger measure, they will help in contributing to the building of a rejuvenated Indian nation of which we shall all be proud’.

Sir Akbar Hydari observed: “I have felt that in various other branches of human activity, the people of Bengal have taken the lead in bringing about a synthesis of our past tradition and our present needs. I have been particularly interested in times past in Indian Art, and there, again, I find that Bengal takes the lead in showing the way how Indian Art must be brought up to its glorious consummation. I have had the privilege, years ago, of knowing what Bengal has done in Indian music. To-day I see what Bengal is doing in order to strengthen the physique and the moral stature of the Indian people along lines which, I must say and can truly say, will really lead to a permanent national regeneration, because Mr. Dutt and his colleagues have tried to discover what has been handed down in our village from times past and have shown how these should be adopted for our needs, for the needs of our students and for the needs of our reviving the intellectual, spiritual and cultural life to which we were used in our past. I feel that 500 years hence, when we shall not be living our great grand-children will enjoy the benefit of this movement and I wish and pray that this movement may grow and grow until it spreads throughout the whole land of our Bharatmata and brings about that unity for which we are all longing, namely, a country with one people and one mind.”

But the ultimate aim of BRATACHARI does not end with the ideal of an Indian synthesis. Its ultimate aim is a world synthesis, for it aims at nothing less than the re-education of humanity on the basis of harmonisation of the twin factors of the Soul and Soil-the deal of the /soul as comprised in the five basic BRATAS and in the VOWS intended to implement their manifold implications and the traditions of the Soil in the shape of the rhythmic cultural and spiritual traditions of the region to which the BRATACHARI belong.

BRATACHARI aims at a re-orientation of the ideals of the nations of the world with a view to the recognition of the primary cultural values of life as distinguished from mere economic and commercial values and of the intrinsic value of the distinctive culture of each district region and it aims at the at the establishment of a cordial spirit of mutual cultural fellowship between the nations of the world in learning from and assimilating each other’s cultural traditions instead of imposing the culture of one on that of others or of exploiting one nation politically, economically and commercially in the interest of another.