New Delhi: Release of Main Boond Swayam, Khud Sagar Hoon by Ashutosh Agnihotri, IAS In a deeply resonant literary event held recently, the book Main Boond Swayam, Khud Sagar Hoon, authored by senior civil servant Ashutosh Agnihotri, IAS, was ceremoniously released by the Honble Union Minister of Home and Cooperation. The occasion was marked by the presence of the Union Home Secretary and several other dignitaries from various spheres of public life—literature, civil services, academia, and policy—who gathered to celebrate a unique confluence of administrative insight and literary sensibility.
The book, with its evocative title is a meditative offering, woven with reflections that stem from years of public service, personal introspection,and cultural engagement. At its heart lies a call to embrace our linguistic and civilizational identity with both humility and pride.
Words from the Union Home Secretary
In his address, the Union Home Secretary offered a scholarly and reflective tribute to the journey of Hindi and its sister languages. With eloquent simplicity, he mapped the historical evolution of Hindi, tracing its roots to the composite civilizational ethos of India. He reminded the audience that Indian languages, though diverse in form, share a common origin, a linguistic and cultural unity that underpins the spirit of Bharat.
The Home Secretary lamented that while Indian languages—including Hindi, Bengali, Tamil, Kannada, Odia, Marathi, and others—flourished until the 19th century, being celebrated across the subcontinent in courts, homes, poetry, and politics, colonial policies and sociopolitical shifts led to their gradual marginalisation. He cited examples of monumental works by Indian literary giants whose writings not only enriched language but also shaped the moral compass of Indian society.
Yet, rather than dwell solely on loss, he called for revival of Hindi through a national rejuvenation of Hindi and other Indian languages. While acknowledging modern challenges such as urban alienation, elitism in education, and global homogenisation he expressed hope that literature and cultural reassertion can once again give voice to India's soul. His words served not merely as a retrospective, but as a gentle clarion call to reclaim linguistic pride with renewed determination.
The Home Minister’s Address In his keynote address, the Hon’ble Union Home and Cooperation Minister paid a profound tribute to the power of language and literature. With a deep historical consciousness, he stated that “Literature kept the lamps of our religion, freedom, and culture lit when the country was in darkness. A change in governments did not severely affect the people of India, but when someone tried to touch our religion, culture, and literature, our society stood against them and defeated them. Literature is the soul of our society.” He evoked India’s long-standing tradition where literature was not a mere mode of communication, but it became a medium of resistance, resilience, and identity. From Bhakti and Sufi poetry to freedom movement pamphlets and revolutionary prose, it was literature that preserved the ethical and spiritual essence of India even in times of foreign rule and cultural suppression.
Reiterating the importance of linguistic self-respect, he asserted that “Our culture, our history, and our religion cannot be understood in foreign languages. With self-respect, we will run our country in our own languages and lead the world too.” His statement highlighted the need for decolonising the Indian psyche, particularly in spheres of governance, knowledge creation and education. It was not a dismissal of global languages, but a passionate plea for internal coherence and authenticity in thought and expression.
With optimism, he declared that “With pride in our languages, we will run our country, ideate, research, make decisions and lead the world too. There is no need for anyone to doubt this... Our languages will greatly contribute to us being at the top of the world in 2047. I believe that the languages of our country are the jewels of our culture. Without our languages, we cease to be truly Indian.” His remarks mirrored a larger national aspiration that is to become a global leader not by imitation, but by asserting India’s civilizational wisdom. The Hon’ble Minister’s confidence in the role of Indian languages as engines of innovation, governance, and intellectual leadership resonates with the national mood of cultural resurgence.
In a particularly stirring moment, the Sh Amit Shah invoked the Panch Pran—the five pledges outlined by Prime Minister Narendra Modi during India’s 75th Independence Day. While noting, “That is why by 2047, we will be at the pinnacle, and our languages will play a major role in this journey” he explained that a developed India cannot emerge unless we remove the remnants of the colonial mindset, take pride in our heritage, and act with a united spirit and ethical citizenry. The rejuvenation of Hindi and other Indian languages is, therefore, not a linguistic project alone; rather it is a cornerstone in realising the Amrit Kaal, a time of moral, intellectual, and cultural renewal.
In a powerful departure from routine discourse on Hindi, the Hon’ble Home Minister also touched upon the need for reform in the training of India’s civil servants. He said, “A radical change is needed in the training of administrative officers. Rarely are they trained to introduce empathy in the system. It may be because the British era inspired this training model. But if any administrator rules without empathy, then they cannot achieve the real objective of governance.” This insight bridged the realms of policy and poetry. Literature, he seemed to suggest, is not just a cultural artifact—it is a crucible for empathy. A bureaucrat who reads, who reflects, who understands the layered suffering and aspirations of the people, governs with compassion, not command. The soul of the republic lies not in paperwork alone but in humane decision-making. Literature, therefore, becomes not an indulgence but an essential training ground for righteous governance.
On literature and empathy: The title of Ashutosh Agnihotri's book — Main Boond Swayam, Khud Sagar Hoon (I am the drop, and yet I am the ocean) — is not merely poetic in construction; it is philosophically profound. It echoes the timeless declaration of Advaita Vedanta articulated by Adi Shankaracharya: "??? ???????????" — I am Brahman. At the heart of this mahavakya lies the realisation that the individual self (jivatma) is not separate from the supreme reality (paramatma), but is, in its essence, one with it. It is a radical assertion of non-duality — a dissolving of the boundaries between the finite and the infinite, the limited self and the limitless whole. In this light, the book’s title becomes more than a metaphor; it is a distilled expression of the highest Indian philosophical insight. The phrase "Main Boond Swayam, Khud Sagar Hoon" captures this spiritual vision with intuitive clarity. The boond (drop) represents the individual—humble, small, seemingly separate. The sagar (ocean) symbolises the infinite, the boundless totality of existence. To say that one is both the drop and the ocean is to affirm that while the individual may appear distinct, at the level of ultimate truth, there is no separation. The same essence pervades all. This philosophical linkage is not abstract. It is deeply experiential and transformative. Adi Shankaracharya taught that liberation (moksha) comes not from outward rituals, but from inner awakening — the recognition that the divine is not something to be attained externally, but something to be realised within. The drop is already the ocean; the self is already divine. What is required is not acquisition, but awareness. The title thus becomes a spiritual mirror, inviting the reader — and indeed, every seeker — to reflect inward. It subtly affirms that identity need not be sought in outer markers, in designations or possessions, but in the vast, quiet truth of being itself. It also gently counters the fragmentation and alienation of modern life with the reminder that each individual, no matter how ordinary or small-seeming, carries within them the fullness of the infinite. In the context of public service and governance, especially in the context of the world the Sh Ashutosh Agnihotri inhabits, this philosophical orientation takes on profound relevance. It suggests that humility and self-awareness need not be signs of weakness, but are the very foundations of true leadership. When an administrator sees themselves as both a servant and a bearer of the collective will, that is both a drop and the ocean, whose manthan transforms governance from a mechanical task to a sacred duty. He concluded that , Main Boond Swayam, Khud Sagar Hoon is not merely a poetic title; it is a philosophical invocation. It draws from the wellsprings of Advaita Vedanta, echoing the teachings of Adi Shankaracharya, and reminding us that the journey of self-knowledge — the
realisation that “??? ???????????” — is the deepest foundation for wisdom, service, and fulfilment.
The hon’ble Minister concluded that the release of Main Boond Swayam, Khud Sagar Hoon was far more than a literary event. It marked a convergence of civilisational thought, cultural introspection, and administrative imagination. Through this work and the resonant speeches that accompanied its unveiling, a message rang clear: India’s future leadership—moral, intellectual, and global—will be written in the language of its soul. In reviving our languages, we are not merely preserving the past. We are charting the course to 2047—towards a Viksit Bharat, a nation that is as proud of its roots as it is ready to lead the world.
