Sunday, September 14, 2014
028 గాంధీజీ బోధనలను, ఆచరణలను, నిష్పాక్షికంగా విశ్లేషించటం తేలిక కాదు.
०२८ गांधीजी के उद-बोधनों को और आचरणों को निष्पाक्षिक विश्लेषण करना आसान नहीं है।
Topics for discussion, చర్చనీయాంశాలు, चर्चांश: 028, Gandhian Sexual behaviors and beliefs, గాంధేయ లైంగిక విశ్వాసాలు ప్రవర్తనలు , गांधेय लैंगिक विश्वास और आचार
Firstly, I apologise to my readers who relish only English texts, as I am converting this blog into a trilingual blog. మొట్టమొదటగా నేను, ఆంగ్లం మాత్రమే చదివే నా పాఠకులకు క్షమాపణ వేడుకుంటున్నాను. ఎందుకంటే నేను నాబ్లాగ్ ను త్రిభాషా బ్లాగ్ గా మారుస్తున్నాను. सर्व प्रथम, मै मेरे केवल अंग्रेजी पढने वाले पाठक महोदय को क्षमा की प्रार्धना कर रहा हुं। क्यों कि मै इस ब्लाग को त्रिभाषा सूत्र के अनुसार तीन भाषाएं की ब्लाग बना रहा हुँ।
The second language you will find here in round letters is Telugu, my mother tongue, a language spoken by about 100 million people over the globe. ఇక్కడ మీరు గుండ్రటి అక్షరాలలో చూస్తున్న రెండవ భాష తెలుగు, నా మాతృభాష, ఇది 100 మిలియన్ల మంది చేత ప్రపంచ వ్యాప్తంగా మాట్లాడబడుతున్న భాష. द्वितीय भाषा, यहाँ आप जिस को गोलाकार रूप वर्णामाला में देख रहे है, वह है तॆलुगु, मैरा मातृभाषा, जिस को लगबग सौ मिलियन विश्वव्याप्त लोग भाषण कर्ते।
The third is Hindi, which the National language of INdia. మూడవది హిందీ, భారత్ యొక్క జాతీయభాష. तीसरी है, भारत के जातीय भाषा।
One reason for this blog moving at snail's pace or not moving at all, is my hesitation to touch lives of Greatmen, after the utter disappointment I met with after handling the Complete Works of Swami Vivekananda, because of wild disparities between teachings and practices of Greatmen. ఈ బ్లాగ్ దాదాపుగా ఆగిపోటానికీ, నత్తనడక నడవటానికి కారణం ఏమిటంటే , స్వామి వివేకానంద సంపూర్ణ రచనలను అధ్యయనం చేశాక, కలిగిన తీవ్ర నిరాశ వల్ల, గొప్ప వ్యక్తుల జీవితాల, జీవితచరిత్రల విశ్లేషణ చేయటానికి నేను సందేహించటం. इस ब्लाग लगभग रोकने के, या कछुवा चाल में चलन के के कारण यह है कि, स्वामी विवेकानंद के संपूर्ण रचनाऒं को अध्ययन और विश्लेषण करने के बाद प्राप्तित निरुत्साह के बाद, मै फिर महानु व्यक्तियों के जीवन या जीवन चरित्रों को या संपूर्ण रचनाओं को स्पर्स करने मे डोलायमान होकर बेहोश रहना ही है।
This blog was started in 2007. Already seven years. In these seven years India has changed a lot. I too changed a lot. ఈ బ్లాగును 2007లో ప్రారంభించాము. ఏడేళ్ళయింది. ఈ ఏడేళ్లలో భారత్ చాలా మారింది. నేనూ చాలా మారాను. यह ब्लाग २००७ मे शुरू हुआ। अब तक सात साल। इस सात वर्ष में भारत बहुत बदल गया। मै भी बहुत बदल गया।
The changes that took place in this country are more progressive in intolerance towards criticism. ఈ దేశంలో వచ్చిన మార్పు ఏమిటయ్యా అంటే, విమర్శ యెడల ఎక్కువ అసహనం దిశగా పయనించటం. इस देश में, यह परिवर्तन है प्रगतिशील. परन्तु, प्रगतिशीलता है, असहिष्णुता के दिशा मे। असहिष्णुता किस्के खिलाफ-- परिचर्चा और आलोचना के खिलाफ।
Whatever I write in this blog, about Gandhiji may change in subsequent posts, without changing it here. Reasons: Gandhiji's life and works spread over many decades. He himself changed a lot over these decades. The 1899, 1909, 1919, 1929, 1939 Gandhis were not same. Though it is necessary to take a holistic view of his life, it is not always possible. This is because Gandhiji's acts and writings have such a great spread and variance, that at some point or other, our mind gets entangled in the versatility. To understand Gandiji is not easy, because his motives are not always crystal clear, unlike Swami Vivekananda. గాందీజీని గురించి నేను ఇక్కడ ఏమి వ్రాసినా, అది తరువాతి పోస్టులలో మారే అవకాశం ఉంది. కారణం, గాంధీ గారే ప్రతి దశాబ్దంలోనూ ఎంతో కొంత మారిపోయారు. 1899, 1909, 1919, 1929, 1939 లు ఒకరు కారు. ఆయన జీవితం గురించి హోలిస్టిక్ వ్యూ (అంటే ముక్కలు ముక్కలుగా గా కాక సంపూర్ణమైన దృష్టి) తీసుకోకూడదా అనచ్చు. ఇది ఎల్లప్పడూ సాధ్యం కాదు. ముఖ్యంగా ఆయన కార్యక్రమాలు, రచనలు, ఇవి అన్నీ ఎన్నో రంగాలలో పరిభ్రమిస్తు ఉన్నప్పుడు అసలు సాధ్యం కాదు. ఏదో ఒక దశలో మనం ఆ సుడులలో చిక్కుకు పోతాం. గాంధీజీని అర్ధం చేసుకోటం అంత తేలికేం కాదు. ఎందుకంటే, ఆయన లక్ష్యాలు స్ఫటికస్ఫష్టత కలిగి ఉండనివి (స్వామీ వివేకానందా గారి చర్యల వెనకాల ఆయన లక్ష్యాలు స్పష్టంగానే కనిపించేవని నా వ్యక్తిగత అభిప్రాయం). गांधीजी के बारे में , यहां मै जो कुछ लिख रहा हूँ, वह जड और स्थिर नहीँ रहेगा। आगे ब्लाग पोस्ट्स में वह बदल सकत्ते है। कारण है यह कि: गांधीजी भी हर दशाब्द काल में बहुत बदल गये थे। 1899, 1909, 1919, 1929, 1939 के गांधीजीस् एक नहीं है। फिर विमर्शक कह सकते हैँ, आप क्यों एक होलिस्टिक व्यू (समग्र दृश्य) क्यों नहीं ले सकते। क्यों नहीँ ले सकते ? वह असाध्य है, इसीलिये। गांधीजी के कार्यक्रम और रचनाएं कई क्षेत्रों में फैला हुआ है। समय-समय पर या जगह-जगह में किसी जगह में हम कठिनाइयों मे गिर सकते या उलझ सकते। क्योंकि गांधीजी को सई तरह में समझना सुलभ नहीं है। विनम्र रूप बन कर मैं यह कहना है कि, गांधीजी के हर भाषण या चर्या के तक्षण लक्ष्य और अंतिम ल्क्ष्य हम सुस्पष्ट रुप से नहीं पकड सकते हैं (स्वामी विवेकानंदा के बारे में हम वैसा नहीं कह सकते।)।
Incomplete, to continue. సశేషం, కొనసాగిస్తాను. असंपूर्ण, जारी कर्ता रहता हुँ।
Friday, March 23, 2012
Source: Collected Works/Volume 38/Letter To Honorary Secretary Ayurvedic (7th May 1927)
LETTER TO HONORARY SECRETARY, AYURVEDIC CONFERENCE
[Before May 7, 1927]
Owing to my sudden illness, I have not been able to reply earlier to your letter of the 17th ultimo. The remarks quoted by you and ascribed to me in the Minority Report, which of course I have not seen, are substantially correct but they have been torn from their context. In the speech, the report of which I have not read, from which I suppose the remarks quoted by you have been taken, I was drawing a distinction between Ayurveda and Ayurvedic physicians of today and I do hold the opinion that they do not do justice to the profession they seek to represent. But these remarks should not be used in support of any proposition designed to prevent Government’s assistance being given for Ayurveda research. I believe that Ayurveda is a field for much research work. For want of research scholars, unlike Western medicine, it has practically come to a standstill. Therefore, I should not discountenance aid being given to Ayurveda research under given circumstances and to honest and industrious men who love research work and who have the necessary qualifications. I should add that the remarks attributed to me were made at the ceremony of laying the foundation of an Ayurvedic College. Had I been averse to any aid being given to Ayurvedic work, I should certainly have declined to lay the foundation of an Ayurvedic College at Calcutta, to open the Tibbia College in Delhi and very recently, to open an Ayurvedic Hospital at Ahmednagar.
Pl. see part 2 Ayurveda post (previous post) which gave the 1942-46 position.-- Gandhiji thought that he took poison by excess consumption of ayurvEdic medicines. He wanted to try the allopathy for his hookworms and amoebe. He wanted vallabram vaidya to find ayurvedic physicians like himself and train them. He wanted vallabhram to discuss the matter with his personal physician Dr. Sushila Nayyar.
But the 1927 letter to the Secretary of Ayurvedic Conference indicates that he had supported Govt. funds for Ayurvedic Research fully. Alternatively, did he want to assuage the feelings of the Secretary of the AyurvEdic Conference?
One problem with Gandhiji was, he was too busy in freedom movement, and promotion of khAdi. Some Ayurvedic practitioners and the Ayurvedic Conference were apparently pressing him to try Government funds. At that time, or probably even today there were/are two sections of AyurvEdic doctors. Section 1: Those who oppose reforms. Section 2: Those who support reforms.
Gandhiji apparently wanted reforms and research, with the help of volunteers. He didn't apparently believe in Governmental promotional efforts, while the AyurvEdic profession and industry wanted Government support.
One problem which appeared in the Gandhi-vallabhrAm question answer session I quoted in Part 2 Ayurveda post made by me earlier, was about the modern doctors telling Gandhi that the tridOsha system of vAta pitta kafa was a fraud.
I (ybrao) want to highlight here, that the tridOsha system existed even in Euro-American medicine. They were called humours. In addition to the wind-fire-water (vAta-pitta-kafa), the Euro-American System had blood as another humour. Probably, the Indian AyurvEdic system too might have had blood as a dOsha in ancient times. The dOsha (humours) system of India and Europe appear to be inheritances from Indo-European ancestry or the Assyrian/Babylonian/Mesopotamian/Sumarian import. Whatever it be, the modern medical system in Euro-America got rid of the belief in humours, while the Indian native medical system is persisting on it.
tridOshas or humours were examined and experimented with by Indian AyurvEdic physicians over a period of nearly 3000 years. AyurvEda had evolved from the experiences of the Ayurvedic physicians examining the patients from generation to generation, though formal clinical records are maintained. We cannot, therefore, get it ridden of by brushing it aside with brooms. Research is to be conducted with the help of modern equipment and techniques, on how solids, liquids and fluids move in human bodies. Diabetic studies, endocrinology, gastro-enterology, pulmonology, and other anatomical sciences have made great strides in the study of fluids along the digestive system, respiratory system, blood-circulatory system. But the modern studies have not taken into account the Indian experiences of tridOshas. Combined researches are necessary.
The ayurvedic practitioners and the allopathic practitioners are allergic to one another because the ayurvedic physicians are surviving for their survival- pinned to the wall, while the allopathy doctors are building huge nursing homes. The allopaths consider the AyurvEdic vaidyas as fools. The ayurvedic physicians consider allopaths as Euro-American invaders into their territory.
026 ఆయుర్వేదంలో ౧౯౪౨ నుండి అభివృధ్ధి ఎక్కడ ?
०२६ आयुर्वेद में १९४२ से विकास कहाँ है ?
Gandhiji wrote to an Ayurvedic physician, Vallabhram Vaidya, on 28th June 1942. From the context of the letter, we get an impression that the doctor was seeking Gandhiji's help for getting Government's monetary support to promote AyurvEda.
Source of the letter: Vol. 83 of Collected Works of Mahatma Gandhi:
I have already told you that Ayurveda cannot be saved either by money or by State help. Would the State be able to revive Ayurveda even if it gave thousands of rupees every month to the purveyers of indigenous tonics? Hundreds of people have laid down their lives to spread allopathy. Allopathy by itself is not expensive but the doctors and the chemists have made it so. You have not seen their books giving the formula and cost of each important medicine. The cost price of Bayer’s Sarsaparilla is one and a half pice but its market price today is ten rupees. The same is true of the doctors’ fees. Ayurvedacharya Gananath Sen charges one thousand rupees for a day when he goes out of station. Without yajna there can be no achievement. Yajna implies ceaseless intelligent labour to the extent that it makes a person sweat and all that, again, dedicated to the Lord. Ayurveda has not yet become a science. In a science there is always scope for progress. Where is any progress here? Come when you feel like it.
Shankerlal Banker has again gone there. He has again fallen ill. Go and see him. Treat him if you can.
1. Gandhiji's observation about high drug prices, giving example of Bayer selling a paise worth sarsapilla for Rupees 10/- is very important. It holds good even after 70 years i.e. 2012. The Multi Nationals are sucking the patients.
2. Gandhiji's observation about Rs. 1,000 per day fee charged by the AyurvEdAcArya GannAthSen is very important. Rs. 1,000 in the prices transcribes to a million Rupees at 2012 prices. There are no AyurvEdic physicians who charge such astronomical sums. We may have allopathic specialists and consultants in Mumbai and Delhi charging Rs. 1 million a day (open fees and disguised charges). The practice of Doctors fixing their prices on demand and supply is Centuries old.
3. There was a questions and answers session between Gandhiji and Vallabhram Vaidya about development of Ayurveda, held in 1946. It is available in Vol. 92 of Collected Works. Date: October 14, 1946. I reproduce the text as it is very relevant:
Q. Wouldn’t it be better to set up a public institution at Bordi for conducting research in the Ayurvedic system of medicine?
A. It would be good to make Bordi a public institution.
Q. The Government Ayurvedic Colleges teach seventy per cent allopathy. Ayurveda should be taught as a separate science. When this question was first discussed you had said that you would arrange for me to meet Dr. Gilder.
A . The Ayurvedic education is something I have been long interested in. The work can certainly be pursued if there are vaidyas you know who think like you and who are selfless. Only then would it be useful for you to go to Dr. Gilder.
Q. It is difficult to find vaidyas who fully share my views. There are some who are too orthodox to allow any changes or innovations in the Ayurvedic system while others want to turn it into allopathy. In fact Ayurveda is based on theory of tridosha and its cure is based on five basic substances.
A. What do you think of Joshi of Poona? If there is no one else, what can you do by yourself? Many doctors have told me that the treatment based on tridosha is a fraud. It is for you to prove that it is not so. It is also for you to train vaidyas like you.
What Dr. Gilder has passed has also been prepared by vaidyas. Bhadkamkar, Lagu, Gananath Sen and Vishwanath are from among you, are they not?
Q. The doctors do not know anything about the treatment based on tridosha . Bhadkamkar and other vaidyas are more of doctors than vaidyas, and that is why they have approved the scheme.
A. I can arrange a meeting with Dr. Gilder. But I would advise you to see Bhadkamkar and Joshi. Have a little talk with Sushila Nayyar, with Satis Babu, too. He is here at present.
Q. I have gone through the book Prakritik Chikitsa which you gave me. It is full of tall talk and is not based on the author’s personal experience. He has described properties of medicines without citing authority.
A. I have noted the tall talk in it. Only you can write authoritatively on medicines.
Q. I will prepare the students. But it is obvious that my syllabus will be different from that prescribed by the Government Board. So what shall we do about its registration?
A. Prepare something. Do not worry about registration. First of all train the volunteers. It is not necessary for them to have degrees. If they are good I will accommodate them. I do not care for degrees.
We find from the above, Gandhiji advised vaidya to train volunteers. It is not clear whether Vaidya trained any volunteers. Gandhiji's life during Nov. 1946 - 30th Jan. 1948 was filled with strife owing to communal riots between Hindus and Muslims, partition of India. He was in Bengal for some time.
From Gandhiji's letters of 1945 to Gulazarilal Nanda, and Devdas, quoted by me in my previous post, Gandhiji considered that he consumed poison by an excess intake of AyurvEdic drugs. For his hookworm and amoebae, he preferred to have an allopath.
Many Ayurvedic Drug Companies today make money by making and fast selling viagra substitutes. Making aphrodisiacs and pushing them on very rich parents, in the name of vAjIkaraNam is a very old business in India.
Kerala State made some progress in Ayurvedic Medical Tourism, by pouring oils on patients' heads.
Middle and rich classes are purchasing mediclaim insurance policies paying heavy amounts. Some State Governments like Andhra Pradesh are offering Health Insurance Schemes like ArOgya Sri and have become chief patrons of Corporate Hospitals.
So called "positive homoeopathy" has become another money-spinner.
Gandhiji was busy with freedom struggle in 1940s. What are we busy with today? Boozing?
Smoking-generated diseases, alcoholism-generated diseases, adulterated unclean food generated diseases, air-water-and sound pollution generated diseases are driving people into bankruptcy.
Gandhiji had Dr. Sushila Nayyar as his personal physician, and always after him in attendance. Am Admi (common man) today cannot and does not have such luxuries.
Craze for super-speciality hospital treatment and inability to get it owing to financial weakness, are making people more sick, than the real illness.
Unbranded herbal powders, I find as a solution for our present predicament. This has to be discussed in depth.
Thursday, March 22, 2012
Source: Vol.85 of Collected Works of MahatmA Gandhi.
Having written my first letter to Rajaji I now write this to you. Do not at all worry on my account. I am paying for my sins. I had too much of Ayurveda and I suffered. And now I am slowly throwing off the poison. I have therefore grown very weak but I am watching the developments. Hook-worm and amoeba, my old enemies, won’t leave me.
All this is but flushing out the poison that I had taken. I do not know what other suffering is in store for me. I shall go on doing as God dictates. You should not worry. Ramdas has come. And now Nimu too.
1. Gandhiji and Swami Vivekananda has one thing in common. 'I am paying for my sins." Vivekananda called this "my karma".
2. Gandhiji: "I shall go on doing as God dictates."
Vivekananda had a habit of going by the dictates of "Mother".
3. Did somebody tell Gandhiji about the mercury, sulphur, lead, and other heavy metals used in Ayurvedic medicines? At least 75% of the AyurvEdic medicines are 'rasa' aushadhas i.e. mercury mixtures.
4. Gandhiji had come to a near conclusion that he had taken poison. Flushing out the poison!
5. Since Gandhiji wrote this letter in 1945, i.e. at the fag end of his life, I believe that he had not changed his opinion between 1945 and 1948.
What the Ayurvedic physicians have to say about this?
Monday, March 19, 2012
Non-co--operation is not allopathic treatment, it is homoeopathic. The patient does not taste the drops given to him. He is sometimes even incredulous, but if the homoeopathy are to be trusted, the tasteless drops or the tiny pills of homoeopathy are far more potent than ounce doses or choking pills of allopathy.
Gandhiji wrote to Jamnalal Bajaj on 16th April 1933. Suurce: Collected Works Vo. 60.
I have your letter. I do not have much faith in Homoeopathy. But for that you should not postpone your going to a hill-station. I like your idea of going to Almora. There is a good Homoeopath even there. For your ailment, other than the mountain air, milk, butter, fruit, wheat roti and vegetables, you will hardly need any medicine.
Gandhiji wrote to one Mr. Titus on 28th April 1933.
You have missed my point about ‘Allopathic’ and ‘Homoeo- pathic’. Personally I would prefer Homoeopathy any day to Allo- pathy. Only I have no personal experience of its efficacy and I have told you so. Perhaps if you have confidence in yourself, and if you can really spare time from the daily work for attending to Homoeopathic remedies, so far as I am concerned I do not mind your trying them. You may discuss this thing with Narandas and if you are interested in the simple treatment of diseases I would like you to understand Dr. Sharma’s system. He has great confidence in his own method and if his experiments in the Ashram succeed it will be a great gain.
Gandhiji wrote to Gangabehn Vaidya on 5th June 1936. Source: Collected Works Vol. 69.
Tell Jugatram to consult a homoeopath. Homoeopathy has not won my faith, but it helped Devdas and a medical specialist whom we met here is all praise for it. In any case it will do no harm, and may do some good.
Gandhiji wrote to Sardar Vallabhai Patel on :14.9.1941.
Source: Collected Works Volume 81.
Do not worry about anything just now. Your health must mend completely. If homoeopathy helps you, I will begin to have some faith in it. I have never been able to put any faith in it. I entrusted a case to a homoeopath but there was no result. It was Tari’s. But this is only by the way. I do wish homeopathy benefits you. I have heard much about it. Das believed in it, and so did Motilalji and Gurudev. Does not our Lakshmidas also believe in it? But finally everybody takes refuge in allopathy. All this is beside the point, but let it be. We are concerned only with the result.
This view was somewhat neutral about homoeopathy. But it is clear that Gandhiji was res ult-conscious.
Gandhiji wrote to Guljarilal Nanda, former Home Minister of India. Date: 27.5.1944. This seems to be Gandhiji's last letter on homoeopathy.
I read your letter to Pyarelal. Dr. Das visits me from time to time. Dr. Chugh has not impressed me, Dr. Das has. He does not propose to administer any medicine to me. By all means bring over anyone you like from among the names that you suggest. I wish I could have faith in homoeopathy and biochemic medicines, but I don’t. Now I am thinking of taking allopathic drugs to get rid of the hook-worms and the amoebae. Your work seems to be going on well. Can one say that you have completely recovered?
summary of all the above: Gandhiji didn't have full confidence in homoeopathy. He was not averse to OTHERS trying homoeopathy, but he himself wanted to take allopathic treatment to get rid of his hook-worms and amoebae.
If these are the facts, how is it that homoeopathic Companies are advertising that Gandhiji approved homoeopathy?
Tuesday, February 21, 2012
Verse 6-128-74 i.e. Volume 6 Yuddha kanda - Book of War
Sarga 128 i.e. Chapter 128 and slOka 74 i.e.verse No. 74
sahasra shatam ashvAnAn
dhenUnAM cha gavAM tathA
dadau shatan vriiShAnpUrvan
dvijebhyo manujarShabhaH 6-128-74
The hero Rama killed the demon Ravana. Returned to his own city Ayodhya. His coronation was the occasion.
The whole chapter 128 dealt with Rama's coronation.
Rama first gifted a hundred thousand horses to Priests. He then gave another 100,000 cows, and cows with calves. Thereafter, he gave them another 100 bulls.
Father of India 'Mahatma Gandhi' was very fond of quoting Ramayana everywhere he spoke. Gandhiji used to appeal to men to emulate Rama and women to emulate Sita. It was probably his strategy to motivate people for the freedom struggle. I do not find fault with Gandhiji. We cannot, at the same time, ignore facts.
ONE EXAMPLE QUOTE FROM THE COMPLETE WORKS OF MAHATMA GANDHI,
Gandhiji was addressing the untouchables of Purulia, West Bengal. Date: Sept. 13, 1925.
You might be acquainted, if you have known Tulsidas's
Ramayana, with the fact that Ramachandra, Sita and Lakshman had
very affectionately embraced the untouchable Guha and I want to see
the same repeated once again in India.
1. It was good that RSL embraced the untouchable Guha very affectionately. But for what purpose? They had work with him. He had to lend his boats for crossing the River Ganga. He was not an ordinary guy. He was capable of mobilising even 500 boats. This clearly shows that respect comes from necessity. Respect generates itself if the other person is powerful. Ms. Sonia Gandhi, Priyanka Vadhera, her children, Rahul Gandhi will also embrace dalits and dalit leaders if there are elections nearby and votes at stake.
Added on 15.9.2014. The same will be the case with Mr. Narendra Modi or with Mr. Amit Shaw.
2. After returning back from the exile into forests, Rama was kind enough to invite vAnaras for his coronation ceremony, whatever be the motive of the invitation (use them against Bharata, if he revolted). Valmiki, the poet took care to project Rama as a person of great gratitude.
3. Having gifted hundreds of thousands of horses, cows, and cows with calves, Rama was also projected as very benevolent to Brahmins. So far, so good.
4. But why did he forget to invite Guha? Guha's dwelling was not far away. Horses can reach there in half a day. (How much time did Sumantra, take on his chariot to transport RSL from Ayodhya to Ganga River bank for handing him over to Guha?)
5. It was not lack of time for Rama or Valmiki. The chapters 127 and 128 contain so many superfluous descriptions. The reason is very simple. Rama had no work with Guha; just as Rahul Gandhi or Advani or Mayavati will have no work with a small dalit leader.
6. For Rama, priests and brahmins were important. For Mayavati also, Brahmins (ie. Brahmin votes) are important.
7. AFTER CORONATION, Rama was said to have ruled for 11,000 years. Did he ever invite Guha and embrace him? He had time to perform a 100 horse sacrifices.
Monday, January 30, 2012
Photo courtesy nic.in.
Entire Nation is reverberating with drunken brawls.
Billions of Rupees spent on developmental schemes are going along the drains of liquor bottles, with the Ruling Party MPs and MLAs running wine-shops and bars.
The President of India, the Vice President, the Prime Minister, the Congress President should have spent their whole day (at least one day in an year) of January 30, on visiting homes of women suffering from the alcohoism of the husbands and consoling them. Aren't Sonia Gandhi, Pratibha Patil and Meera Kumari women? Why they cannot visualise the problems of women?
It is just unconcerned-ness and unwillingness.
Damn the floral tributes! Damn the exhibitionism!
Fortunately, there is no proof that graves contain souls. If Rajghat were to contain the soul of Mahatma Gandhi, it must be fasting or wailing or weeping silently.
Saturday, January 14, 2012
Here is a part quote referring to Bhagavad Gita from Gandhiji's writings. Source: Complete Works of Mahatma Gandhi.
Gandhiji's article title PLEA FOR HUMILITY. Young India of 25th June 1925.
Context: He prepared a set of rules for his Sabarmati Ashram. Sent them to Shri Gurudas Banerjee for his views. Mr. Banerjee suggested that an additional vow of 'humility' may be included. In the essay 'plea for humility' Gandhiji elaborated his views on humility and strenthened his explanation with a quote from Gita.
Well has the Gita said, "Passions subside in a fasting man, not the desire for them. The desire goes only when man sees God face to face."
And no one can see God face to face who has aught of the I in him. He must become a cypher if he would see God. Who shall dare say in this storm-tossed universe, `I have won'? God triumphs in us, never we.
The original verse of Gita which Gandhiji seems to have referred to in the above quote seems to be:
Chapter 2 Saankhya Yoga (Chapter which deals with the relationship between the body and the spirit. It has nothing to do with the original sAnkhya philosophy of kapila dealing with numbers 24 consisting of five senses, five elements, five sense organs, five action organs, mind, intellect, ego, inclination).
vishayaa vinivartamtee niraahaarasya deehina:
rasavarjam rasoo api asya param drusht`vaa nivartatee.
English gist from my translation at bhagavadgityayb.blogspot.
When a person of steady wisdom withdraws his senses from the worldly pleasures, he denies them to his body which starves. His desire for the pleasures does not end (subconsciously). It will end when he attains the supreme spirit.
Desires, ego, feelings, lust, passions, have an inseparable link with body. They will come to an end when the physical existence of the body comes to an end. Whether there is AUGHT (an iota of possession or property of "I") in a person or not, his seeing God and losing passions on seeing God is an imaginary concept. The ideas 'I have won' or 'I have lost' or 'God triumphs' etc. are vague and defeatist. The real conflicts are between the individual and the nature. Between the individual and the society. A society identifies a person by his body and the ideas and impressions he created when his physical body was/is in existence. The passports and numerous identity cards which organisations issue refer to the physical body of a persons and the recognition comes to an end when the physical body is lost. Of course the dead person's name may continue to be associated with his assets and liabilities and verbal and video communcations. Ideas are associated with bodies, and bodies are associated with ideas. When United States shows the slain body of Saddam Hussain or Gaddafi on the television, we associate their physical bodies with the ideas and impressions they conveyed during their life time.
YBREM: I do not want to show disrespect to Gandhiji's views. But, the very idea of a person gaining humility only after his getting God's vision, is not tangible and is imaginary. A person may become more modest, when he realises what he actually is in this society and nature. That means he-she has to resize himself/herself. He has to undersize himself if he has a bigger view of his image. He can raise himself, if he suffers from inferiority. Self-realisation cannot have anything to do with God. A person has to conduct a self-analysis from time to time in the light of his exposure to and experiences from the society and readjust for synchronization and synergies.
When Americans and NATO got Saddam Hussain, Lauden and Gaddafi killed, who triumphed? United States or God? It is United States. National Passions of the United States and the individual passions of Bush and Obama might have gone up.
Friday, January 13, 2012
Speech at Krishnath College Berhampur, Odissa.
Date: Aug. 6, 1925.
Context: Gandhiji was collecting funds for construction of memorial for Deshbandh Chitta Ranjan Das.
Gandhiji's heart was 100% with spinning wheel.
He was presented with a purse of Rs.1,067.
Source Vol. 32 of Complete Works of Mahatma Gandhi.
...The creed of the spinning-wheel is that there should be a bond established between yourselves and the villagers; that is the meaning of village reconstruction--that is your another question. And the village reconstruction must dance round your charkha as the centre. You may not go to the villages, unless you take a little bit of bread to the semi-starved villagers. They will starve. During six months, if Sir P. C. Ray is to be depended upon, for six solid months cultivators of India, i.e., eighty percent of the population of India--have no work. They are idle. Do you suppose that the peasantry of any part of the world can possibly enjoy four months' holiday and make both ends meet. Not even a millionaire in this age will be able to enjoy four months' holiday. They soon find there is a deficit to meet or there is some hopeless mismanagement of their estate. If you want to take a little bit of life into these little cottages of India, you will only do so by the revolution of the charkha and, therefore, I say, whoever draws one yard of yarn per day, has added to the wealth of India; he has done something to alleviate the distress, and as the Gita says : As the great men do so do the men in the street. ...
One Head of State, as far as I can remember, it is former Prime Minister of Japan, was shown a a big spinning wheel in some Gandhi Memorial, by some Central Minister. He was, in the photo, looking at the wheel with amazement, because in Japan, he might not have seen such gadgets of beautifully polished teak wood. I personally believe that Gandhiji might not have spun his yarn on such type of exhibition pieces. He might have spun his yarn on some real functional spinning wheel. What makes me sad today is, spinning wheel has become a piece of exhibition.
When a Nation can forget 'the father of the Nation' and HIS MISSION, what use is there in holding empty exhibition pieces? They may be spending thousands of Rupees on polishing the gadget.
*National Rural Employment Guarantee Scheme, it is not clear, why the rulers have named on Mahatma Gandhi. As per the standard practice, they should have named after somebody of the Nehru family Jawahar - Indira - rAjIv or probably Sonia. The scheme, of course good, but I have doubts about the implementation part.
*The population of India was just 300 million approx. in 1925. It is now 1200 million. If 80% of population of 300 million i.e. 240 million had no work in 1925, what will be the size of truly WORKLESS IDLE (not lazy) population in 2012? Land is same in 1925 and 2012. Handloop, khaddar weaving and native textile mills were supporting the population of the 1925, because people of that era were wearing khadi or handloom or at least indigenous mill cloth.
2012 population of India wears imported Chinese garments. Some wear jeans. Some wear polyester and artificial fibres. Handloom weavers of Dharmavaram, Pochampalli, Mangalagiri, Sirisilla, committing suicide is a daily affair. The Central Government instead of helping the handloom or khaddar, has imposed excise duties on chilapa yarn used in handloom weaving.
*Anand Sharma, Central Minister, speaking at a recent International Investment Conference at Hyderabad, said that FOREIGNERS WILL BE INVOLVED AT ALL LEVELS OF INDIA'S DEVELOPMENT. This is after 64 years of freedom. Andhra Pradesh M.L.A.s, M.P., Ministers, and Chief Minister seem to be worried about public objections to bauxite mining in Araku and Mahendra Hills. They seem to be more worried about launching the Coastal Corridor.
*If this is the State of Affairs prevailing in Andhra Pradesh, which is supposed to be one of the progressive states, what may be happening in Bihar? The people in Bengal, Bihar, U.P., Odissa, M.P., Rajasthan, may be virtually starving.
*We need not mind going back to spinning wheel, if it is going to help in re-distributing urban wealth to the rural youth by generating employment. But one DEVELOPMENT (I can't say beneficial or harmful), I clearly see everywhere, is both rural and urban population started using electric gadgets. Gone were the carpenters using hand-saws. Today's carpenters use electric saws. Gone were mechanically composed printing presses. We now have DTP and offset and laser printing. Nobody wants to go back even for ideological reasons. They do not want to undertake MONOTONOUS REPETITIVE WORK, even if it generates employment and gives handfuls of rice. Gone were the bullocks to abettoirs and tractors have entered the tilling arena. Mini vans, autos operate everywhere and nobody wants to walk even for one kilo meter, even if lack of exercise gives them diabetes. Late R.K. Narayan wrote a novel about a painter of signs who took pride in his work. Today, hand painters have gone and flex boards replaced them.
*I am not arguing against change. But how that change has to take place without subjecting the population to starvation caused by open or disguised unemployment.
*Today, Gandhiji can appeal NEITHER TO LEADERS NOR THE MASSES. Manmohan Singh and his advisers are MAD, MAD, MAD and MAD of foreign investments. Why should the foreigners invest in India, without expecting their pound of flesh? The more and more we go into foreign investments, the more we should be impoverished, notwithstanding our joining group of 20 or group of 8 or Security Council.
*Today, if Gandhiji were to come alive and visit All India in trains, nobody will wait for him. Today's people will go to air ports and railway stations for receiving Mahendra Singh Dhoni or Sha Rukh Khan, or Vidya Balan, but definitely not Mahatma Gandhi. (I have my own doubts about crowds receiving Anna Hazare, but it requires more space, I shall not discuss here). IMPORTANT: If Indian team loses in Australia, sometimes the cricketers have to return secretly hiding in lounges. Same crowds which were earlier eager to garland them, will now throw stones, eggs, onions and tomatos.
YBREM: Gandhiji's Gita quote: As the great men do so do the men in the street. ...
This is based on yadyad acarati srEshThaha.
3/21 Bhagavad Gita.
yad yad aacharati s`reesht`has tat tad deeveetaroo jana:
sa yat pramaan`am kurutee lookas tad anuvartatee.
Whatever the best men in the society and the leaders do others will emulate. Whatever the elite take as standard, the world will copy.
If you wish, you can see the karma yOga, Chapter 3, full text in Roman script and English translation by me i.e. donkey.
Here, it is worth while to quote one example. In the early days of Free-India after 1947, Our first Prime Minister Jawaharlal Nehru used to hesitate in giving liquor parties to Heads of State and Government in India or abroad. But, ultimately, he had to yield, because liquor parties or banquets were/are/will be international practice and embassies/High Commissionerates/Diplomats insist. Just as tails commanding dogs, embassies and Ambassadors prevailing on Presidents and Prime Ministers took place even then. For today's rulers there will be no such inhibitions.
If the President, PM, Supreme Court Judges, Congress and BJP Presidents do something, how can the small people lag behind?
If Botsa Satyanarayana, the present President of the Andhra Pradesh Unit of the Indian National Congress has shares in 31 liquor shops, how can the 160 Congress legislators and MPs lag behind? Same must be the case in every State and at All India level.
Gandhiji's Geeta quote is very much relevant today, but for altogether unhappy reasons.
Wednesday, January 11, 2012
Gandhiji wrote to Gulzarilal Nanda (our acting Prime Minister when Jawaharlal Nehru and Lal Bahadur Sastri died).
date: May 27, 1944.
source: Volume 84. Complete Works of Mahatma Gandhi. Gandhiserve.org has it. LTRC.iiit.ac.in has it.
LETTER TO GULZARILAL NANDA
[After May 27, 1944]
I read your letter to Pyarelal. Dr. Das visits me from time to time. Dr. Chugh has not impressed me, Dr. Das has. He does not propose to administer any medicine to me. By all means bring over anyone you like from among the names that you suggest. I wish I could have faith in homoeopathy and biochemic medicines, but I don’t. Now I am thinking of taking allopathic drugs to get rid of the hook-worms and the amoebae. Your work seems to be going on well. Can one say that you have completely recovered?
I am happy that Gandhiji did not believe in homoeopathy and biogchemic remedies.
Gandhiji was said to be an ardent fan of nature cure. He wrote a small book also about it, which I read it in my boyhood. I am unable to trace it now. Did he lose his faith in nature cure by 1944?
There are some quotes in circulation which suggest that Gandhiji supported homoeo. Here is one such quote:
"Homeopathy cures a larger percentage of cases than any other method of treatment, and is beyond all doubt safer, more economical, and the most complete medical science. -- Mahatma Gandhi + his photo, along with the photos of Einstein, Mark Twain, Yehudi Menuhin, and David Beckham. "
This quote, I got, at http://thevitalforce.net/pages/testimonials.html. They are using it as a testimonial. There are also other homoeo sites using the quote. We have to check up when Gandhiji said that.
YBREMS: My readers may be interested to know whether homoeopathy is scientific?
Ans: I have written about ten blog posts explaining why homoeopathy is unscientific. It may be better to buy a tAyattu (tAlisman?) than to buy a homoeopathic medicine! homoeopathyyb.blogspot.co.
Here is a part-quote from the speech of Mahatma Gandhi. Source: Vol. 32 of Complete Works of Mahatma Gandhi.
Date: July 1, 1925.
Place: Kolkata (Calcutta).
Context: SPEECH ON THE "SHRADDHA" DAY OF C. R. DAS (Desabandhu Chitta Ranjan Das)/
Shraddha = After burial/cremation of a dead person, an additional mourning-worship of ancestors ceremony is performed on 10th day or any other day depending on custom.
...I speak often in the Ashram, but then it is before my own people; they understand and bear with me. Moreover, as occasion arises, I quote something from the Gita, and even then the talk would not be called a religious discourse. To me religion means living in the way prescribed by religion. A discourse may be in place occasionally, but not every religious man can give one. It is true, though, that anyone who gives such discourses should himself be a man of dedicated religious life. ...
This speech shows the oratorial capabilities of Mahatma Gandhi. It is a regretable thing that Indian leaders of today, cannot give such inspiring speeches as Gandhiji gave. I cannot reproduce the full text for copy right reasons. I furnish below a link, where you can see the full text: http://ltrc.iiit.ac.in/gwiki/index.php/Collected_Works/Volume_32/Speech_On_The_Shraddha_Day_%281st_July_1925%29.
*Mahatma Gandhi was a great person. He is the father of our Nation. I respect his views. I, do not at the same time, agree with his views expressed in the speech. The speech was quite befitting the occasion. I have to write five or six blog posts to express my humble ideas.
*I believe that after 85 years of that speech, it may not be totally wrong for us to analyse the contents of the speech, vis-a-vis Gandhiji, Gita, Gandhiji's Ashram, Indian freedom movement.
*Gandhiji was supreme Head of his Ashram. Everybody would listen without demur or disobedience or indifference. If anybody raises any question, probably others may send him/her out and the gates of the Ashram may be closed to him/her. It was the questioner, who had to go out. Gandhiji could give any discourse at his will, just as I can write anything in this blog as long as the Government of India or the Google or my readers do not object or ask me to remove.
*Gandhiji's sentence "To me religion means living in the way prescribed by religion." is very vague. Almost all religious preachers insist on this living as per the prescription of the religion. Christian Pastors, Sunni clerics, and Hindu Swamijis. Everybody insists on LIVE AS PER RELIGION and wants to supervise the 'living of the followers of the religion'.
One important question which I am constrained to raise and which cannot be totally ignored is: Who has inserted the prescriptions into the religion?
Gandhiji wanted to follow the prescriptions contained in Gita and Mahabharata. Now, Gita 18/42-43-44 say that a Vaisya should cultivate land and do business. Did Gandhiji live like a true Vysya? Mahabharata says that Saraswati River disappeared because she hated Sudras.(For quote , please my Mahabharata blog mahabharatayb.blogspot.com.). Would Mahatma Gandhi also hate Sudras? Mahabharata said that the body of a Sudra woman was like a corpse. Would Mahatma Gandhi have considered the body of a Sudra woman as a corpse?
Living by religious prescriptions is never possible for two reasons: 1. They, themselves contain good and obnoxious things. 2. The preachers who undertake the task of interpreting them have their own good intentions, misconceptions, superstitions, and an opportunistic way of explaining things.
Example: There is a verse in Mahabharata which indicates that pork was served to the guests who attended the Rajasuya and Mayasabha of the King Yudhishthira. These guests included Brahmins and Rishis. Pork or bacon or ham (varaha mamsa) might have been a part of lunches and dinners of those days. When I brought this verse to the notice of a priest, he said: "Priests of those days were not eating pork. They were just supposed to smell it as a TOKEN. Smelling was not eating."
Gandhiji ought to have suggested for a common moral code which every Indian can follow whatever be his religion. If every person starts living by the prescriptions of his own religion and NOTHING ELSE, only CHAOS and STRIFE will result. That situation has already started in India. People are ceasing to be natural humans. They are living like religious humans.
Gandhiji wanted Gita to guide him. Krishna told Arjuna to fight because it was the duty of a Kshatriya to fight. Was it Gandhiji's duty to give religous discourses? Since, every religious man cannot give discourses, can others give discourses? Whose duty was it to give discourses?
Even in 1925, Gita was out of alignment with the times. It was a good thing that Gandhiji got his inspiration from Gita, in spite of its inadequacies. Gandhiji might have received his inspirations from Bible, Quran and other religious scriptures also, in spite of their inadequacies. Notwithstanding all that, we got our freedom.
Probably because British rulers thought that they were incurring losses by governing India. (Cost of governing India WAS more than the moneys, goods and services which they COULD transfer to England).
I do not want to belittle GANDHI'S contribution to freedom. At the sametime, we cannot belittle the contribution of millions of persons.
Millions of people fought for the freedom. It was not a one-man show. For example, my own maternal grand father lost all his property in freedom movement and left his wife as an orphan to work as a cook to feed six children.
Thousands of freedom fighters suffered as much as Gandhi and Nehru. Some have suffered far more. They were kept in solitary confinement. They were tied to Oil rotors like bullocks and made to pull THEM the whole day. Some freedom fighters were asked to break stones. They were not supplied news papers, writing desks and ink pots just as Gandhi and Nehru Incorporated were FURNISHED WITH. From whom the silent sufferers got their inspirtion? Gandhiji as an inspirer was only an external instrument or object. There was something in them, which was making them to bend their backs TO the police lathis. Not just the Gita-driven Gandhiji and Gandhiji-driven masses.
For that matter, the principal motivator, even for Gandhiji, might not have been Gita or Mahabharata. Gandhiji might not have been aware of the impulses which were hidden within himself and acting upon him. This idea of hidden impulses, I am not fabricating. Most of us have hidden impulses, of which we may not be conscious of. To illustrate this idea, take myself.
We just start believing. As an atheist and Marxist, I may be believing that Karl Marx is guiding me. But in reality, it may be some other impulse. May be an ambition to get recognition. May be an ambition to make money through Google Adsense, though expressly, I may deny or disown that impulse.
What is the gist? Our perceptions may not be in consonance with facts. Gandhiji, might have, perhaps, erroneously believed that he was getting his inspiration from Gita. But, I am not competent to say this.
Gandhiji's placebos were, I believe Gita, Bible and Quran.
Sunday, January 8, 2012
Source: Complete Works of Mahatma Gandhi, Vol. 32.
Here is a part quote from Gandhiji's letter TO HARIBHAU PHATAK.
MY DEAR HARIBHAU,
I have your letter. My position on the cow is not that the cow might be superior to the buffalo in giving milk. If cow protection is part of Hinduism, then we must abjure buffalo milk even if it is superior to cow's milk. Such is the conception of religion. You cannot apply to it the bare rule of utility. If we would prefer buffalo milk , then by and by the buffalo would become the object of worship and the cow would disappear, as she is fast disappearing. Having said this, I can say that all the information that I possess goes to show that, all things considered, cow's milk is superior to buffalo milk. But it is a question whcih does not much interest me, because I am sure that it would be possible to obtain medical testimony in favour of the superiority of the cow's milk over buffalo milk and vice versa.
*Gandhiji's basis for joining the cow protection movement appears to be RELIGION. Different religions will come up with different demands, sometimes totally conflicting. E.g.: Hindus may want cow protection. Christians and Muslims may want cow slaughter, because it is their food. Some other parent may want to avoid singing National Anthem in schools, because it conflicts with his religious beliefs. Some other persons may want to come to public places with full burqas and refuse to take the veil off even when a physical verification of identity is necessary. Some other persons may want to carry knives with them everywhere, because it is their belief. Individualism will be good in individual affairs and socialism (not the economic variety of Marx with its limited scope) should be good in social affairs. Since it is not possible to have a common single religion, for social purposes, it cannot be basis for behaviors.
For that matter, even utility cannot be a basis for behaviors.
Example: If an old buffalo/camel/cow/yak or some other miltch animal becomes dry, should we slaughter it simply because economics and cost-benefit analyses show that an old dry miltch animal has become a cost-centre or expense centre. This utility-cessation -kill concept will work well in businesses, but not in humanities. Having drunk the miltch animal's breast milk for several years, a human cannot apply his knife on it or sell it to butchers. It will be like selling one's own mother to butchers.
*Ancient Indians of Mahabharata and Ramayana fame did not hesitate to consume beef both as a food item and sacrificial offering. Proof is available from Uttara Rama Charitra of Bhavabhuti, and Mahabharata itself. Whether they regarded cow as mother or not, they regarded cows as wealth on par with land. At what point of time in the history, they shifted to regard cow as mother and abhorring its slaughter, it is not clear. This shift may be to overcome the competition from Buddhism (a reform in India) or even not owing to. Reason: If non-violence and kindness to animals were the factors which influenced the shift, then compassion should have been shown on all animals, at least to start with miltch animals. This implies that same compassion and proective urges should ooze from minds for the protection of buffalos, camels, yaks, whose milk Indians drink.
ybrem*The argument of Gandhiji, that those who revere cows, should abjure taking buffalo's milk is also not tenable. On the other hand, if somebody, regards cow as holy, then they should abjure taking cow's milk, because drawing cow's milk involves denying some milk intended for the calf. Rearing cows for their milk consumption, makes them objects of business and economics.
ybremProtecting animals - particularly the miltch animals- should not therefore, be based on RELIGION or UTILITY. It should be based on our compassion, gratitude and love to them. We owe our duty to look them after well till their natural death, even after their milk-cessation. But bearing the economic burden of miltch animals, poor owners cannot undertake. The Government/NGOs/philanthropists have to step-in to maintain old age homes for worn-out miltch and draught animals. Some cess/tax may be levied on large dairy farms and rich farmers to mobilise funds for the purpose. A small tax may be levied even on milk satchets and dairy products.
ybremHad Gandhiji supported 'MILTCH-ANIMAL PROTECTION' instead of 'cow-protection', Christians and Muslims might have understood his stance better. They, and even large sections of Hindus, might have resisted the idea, because it denies them their non-veg food. But anyway, such resistance will not have religious forebodings. It would not have contributed to the division of India on religious lines.
ybremUtility and Worship need not have any link, as Gandhiji seems to advocate when he says: 'You cannot apply to it the bare rule of utility. If we would prefer buffalo milk , then by and by the buffalo would become the object of worship and the cow would disappear, as she is fast disappearing.'
ybremI shall say like this: If we eat rice daily, rice has utility. Some people revere it calling it 'annam parabrahma swaroopam'. For a truly hungry person, annam is parabrahma swaroopam (form of the supreme formless almighty). Then, maize or wheat: Won't they be parabrahma swaroopams? All will become parabrahma swaroopams, not only rice. This supports my idea of treating buffaloes, camels, goats, yaks etc. on par with cows, for the purpose of protection.
*ybrem: I treat protection of plants and animals on equal footing. This is because: plants and fruits may also suffer pain when we use knives, but they may not be able to express it as audibly as animals which cry when we slaughter them. But the fact remains: Human beings cannot survive without applying knives to plants or animals. We cannot eat stones. Here, therefore, comes the concept of MODERATENESS or SOBERNESS. This means, simply because, we have licence to kill plants and animals for our food, does not mean that we should kill them without limits. The limit we get is our BARE SUBSISTENCE AND SURVIVAL. That means, we have to eat less, whether veg or non-veg. The quantity will depend on our age, health, calory needs and physical exertions etc. No hard and fast rules can be made out, Conscience of individuals becomes the best guide in self-restraint. This self-restraint will also reduce the incidence of diabetes and obesity. Yet, it is much easier said than done. I, myself, overate on several occasions and retraced my binges and indulgences later. Our nerves seem to dictate our indulgences much against our will, Tensions in our environment - say work tensions, business tensions, mutual influences of social circles, seem to force our nervous behaviors. Emancipation of the human will from the bewitching and intimidating sensations of the objects of desires, is an eternal philosophical strife, starting right from the days of Brahma, Yayati, Adam and Eve. This small blog piece does not allow me to analyse it in length.
ybrem: Most successful persons were/are practical persons. They do not mind to compromise overtly or covertly. The compromises are not often visible to ardent devotees of the celebrities and heros.
This concept leads me to a deduction which may seem to be unreasonable to Gandhi lovers: Gandhiji, in supporting ban of cow-slaughter on religious basis, acted very practically. The religious-vegetarian lobby of Western India was very influential in terms of wealth. Gandhi needed donations and subscriptions for freedom movement as well as for his other campaigns. He also needed general support from veg-Hindus for his campaigns of Harijan upliftment and eradication of untouchability. He, therefore, seems to have traded his support to anti-cow-slaughter in exchange for support to his campaigns of eradication of untouchability. The problem with concealed or open compromises is, they do not help in getting lasting results. Gandhiji's engagement with the west Indian Gujarati Rajasthani veg--moneylending-business lobbies
have alienated him from the Muslim leaders and led to division of India. He also neglected Maharashtrian fundamentalist Hindu lobbies, who wanted him to address their grievance of his excess placating of Muslim fundamentalists. This led to his assassination in the hands of Maharashtrian caustic Hindus. It was true, that one cannot ride two or three horses at a time. At the same time, there is no bar, on avoiding horses, when their true nature is not known.
For that matter, even Abraham Lincoln and Lenin have compromised. But they did not live long to see how their compromises adversely affected their own movements. Had Lenin lived long, the power-mongers in the Russian hierarchy would have disposed him off, just as they had done with Trotsky. The industrial tycoons of the North American States would have ditched Lincoln, in spite of the benefit they got from the emancipated slaves as industrial labor. Chasing with hounds and running with hares cannot be undertaken at the same time or with short intervals.
GIST of ybrems:Let us move towards the protection of all miltch animals, to start with. We can extend it to other animals and plants, with the help of new technologies, later.
Friday, January 6, 2012
Here is a part quote from the Complete Works of Mahatma Gandhi, Vol. 32. Date: 18.6.25. Gandhiji was writing in his journal: Young India.
Context:Harimohan Gandhi was Gandhiji's son. It appears that Harimohan Gandhi had started a stores and collected Capital subscriptions from public. Public might have thought that Mahatma Gandhi's son could not be dishonest. The business went bad unfortunately. One gentleman who invested in Harimohan's Company contacted a lawyer. The lawyer wrote to Gandhiji. The lawyer wrote to Gandhiji. Gandhiji replied through his journal. The quote is from Gandhiji's reply.
I pity the client who, out of respect for me, became a share-holder in a concern whose constitution he evidently never cared to study. Let the client's example be a warning against people being guided by
big names in their transactions. Men may be good, not necessarily
their children. Men may be good in some respects, not necessarily,
therefore, in all. A man who is an authority on one matter is not,
therefore, an authority on all matters. Coveat emptor.
*Above is only an excerpt. Gandhi gave a detailed reply. Interested readers may please open up vol. 32 and read the full reply.
*2011: Politicians of all the parties suffer from son-strokes. Probably, not only in India, but also in the developed countries like U.S.A., France, Germany, U.K. Politicians globally take care of their sons. Gandhiji of 1925 was an exception.
*The caution which Gandhiji gave to public in Young India of 1925 ought to have been given in 1921 (circa) when the son started his business. It would have been in tune with the adage 'Prevention is better than cure.'. But, Gandhiji was very busy in 1921, leading the non-co-operation movement. It was reasonable that he did not/could not pay much attention to this preventive aspect. Besides, advance public intimation by Gandhiji through his Young India Journal, would have infuriated Harimohan Gandhi. Even without that such advance intimations, relations between Mahatma and his son were critical.
*2011. At home, in Andhra Pradesh, our State, we have the son of our (Late) Chief Minister Y.S. Rajasekhara Reddy, acquiescing (or aiding him) when his son mobilised hundreds of crores of Rupees, as a quid pro quo for official favors done by his father when alive. For example, India Cements Ltd. was said to have invested in Sakshi Publications Rs. 140 crore (1400 million). The chartered accountant of the Company was arrested a few days back and is in the custody of C.B.I.
*Another example: Karunanidhi and his daughter Kani Mozhi. Karunanidhi and Azhagiri. Karunanidhi and Stalin.
*Late Jyothi Basu, former West Bengal C.M. and his son.
*Indira Gandhi and Sanjay Gandhi.
*Late Bizoo Patnaik and his son who is C.M. of Odissa now.
*Mulayam Singh Yadav and his son.
*Deve Gowda former PM and his son Kumaraswamy.
*BSE and NSE also serve as example, where people invest large amounts blindly just on the basis of hearsay.
*Another example: Actor son of Akkineni Nageswara Rao, -- Nagarjuna was said to have earned about Rs. 2.5 crores, just by posing in an advertising short for a jewellery firm. People buy gold ornaments blindly from a particular shop simply because some film star recommends it. That film star makes millions through the ads., whatever be the price, quantity, quality of the products he recommends. The Hollywood celebrated star Paris Hilton was said to have made millions of Euros just by posing on the cover of a particular magazine.
**Men may be good in some respects, not necessarily, therefore, in all. A man who is an authority on one matter is not, therefore, an authority on all matters.: This caveat will apply even to Mahatma Gandhi. He may be good and an authority in some matters; = An ordinary person in some other matters. Pl. see my blog post No. #005 about Sarala Devi Chowdharani.
Thursday, January 5, 2012
... The instances of steady work can be multiplied. But I have never yet met anyone to say what these pleader friends in the Punjab are reported to have said. Surely, they do not need to be told that khaddar is not for temporary use. It is a permanent article of wear as wheat and rice are permanent article of food. And they could only have been joking when they said that they wanted the pleasure of wearing foreign cloth. Is there pleasure in wearing it? Is it not the same thing as saying that there is pleasure in slavery? It was not an uncommon experience, when slavery was abolished in the Southern States, to find slaves refusing freedom; slavery had become second nature with them.
*Slavery has now received a promotion. It is the first nature with Indians now.
*It is true that: khaddar has become very expensive in 2011. Khaddar has vanished from most shops. Khaddar does not come in attractive colors. Khaddar is not durable. It creases and folds easily. It soils easily. Yet: As an alternative, people may probably wear textiles made in India, though not handloom or khaddar. Why should they go for foreign stuff?
“No specific study has been conducted to assess the impact on the domestic textiles industry since the import of textiles and clothing items from China into India is not so large to pose any threat to the domestic industry,” minister of state for textiles E.V.K.S. Elangovan said in a written reply to a query in Rajya Sabha. India’s import of textiles and clothing from China in 2007 -08 was valued at $1.37 billion against $1.14 billion a year ago. (source: texprocil.com.).
China's share in textile imports into India is said to be 50%. Textile imports into India were said to be about $3.3 billion in 2009. Indian textile exports are sinking while imports are flourishing.
Indian textile mills are closing down. Power loom workers, handloom workers and khaddar weavers, all are suffering for various reasons. This is in spite of increase in population of India from 360 million to 1.2 billion. What is wrong with us now?
Have we not become slaves of foreign cloth now, as we were in 1925. Was Gandhiji wrong when he said that slavery was the second nature. If he were alive today, he would have said that slavery has become our FIRST NATURE.
... On more than one occasion at Darjeeling, he told me that the
freedom of India depends on non-violence and truth. The Hindus
and Mussalmans of India should know that his heart knew no
difference between the Hindus and the Mussalmans. I would like
to tell all Englishmen in India that he bore no ill will to them. "If I live I live for swaraj; if I die I die for swaraj," that was his vow to his motherland.
What shall we do to perpetuate his memory? It is easy to
shed tears, but no tears can help us or his nearest and dearest. Only if everyone of us, Hindus, Mussalmans, Parsis and Christians, all who call themselves Indians, pledge ourselves to do the work in
which he lived, moved and had his being, shall we have done something. We are all believers in God. ...
*Gandhiji was unnecessarily raising the issue of religion in a mourning meeting. "The Hindus and Mussalmans of India should know ... Only if every one of us Hindus, Mussalmans, Parsis and Christians .... ". All these references remind people about their religion which should have been a private character and possession. It is like waking up a sleeping monster.
*A simple statement like "We shall pledge ourselves to the work which Late Chitta Ranjan Das strived and dedicated himself" or something on similar lines would have served the purpose.
*"We are all believers in God ...etc." also opens up a pandora box.
*Gandhiji ought to have probably raised some issues like floods of Bhairab river on the banks of which Khulna was situated, about the menace of tigers and other wild animals in the mangroves of Sunderbans, cyclones and tidal erosions from the Bay of Bengal, the poverty of people, scarcity of clothes, rising prices, dwellings, rents etc. In Telugu (my mother tongue), we call these 'Iti bAdhalu' (problems of daily existence). Even on the days of mourning people, particularly children had to eat and poverty might have forced them to fast. To eat or not to eat may be a dilemma of personalities like Mahatma Gandhi, Anna Hazare, and their ilk. To eat or not to is not the dilemma of poor. How to get what to eat is/was the dilemma of the poor.
*It is not my wish to find fault with Gandhiji. This is because we do not know the socio-economic environment of servile India of those days. Yet I am tempted to deduce that Gandhiji's preoccupation with Bhagavad Gita, prayers and Hindu-Mussalman Unit, led to suspicions in the minds of Zinna and his friends. Had Gandhiji avoided prayers and Gita in public places, there would not have been an Obsessive Compulsive Disorder and schizophrenia for Zinna. Funnily, even in 2011, we see Rahul Gandhi wearing a religion-indicative cap: Click here to see a flicker photo: http://www.flickr.com/photos/28101929@N08/6260365253.
Wednesday, January 4, 2012
12. LETTER TO RAMDAS GANDHI
Wednesday, June 17, 1925
I am waiting for a train at Khulna. On reaching Khulna
from Barisal by steamer I received a telegram that Deshbandhu
Das was no more. I am deeply shocked; because we had come very close at Darjeeling2 . My anguish has a selfish cause: But it is there and I am not able to get over it. I have sent a few telegrams. After debating whether I should eat or fast I came to the conclusion that it would be proper to eat. And then of course there was the meeting here. I attended it.4 But for that meeting I would have gone straight to Calcutta. At the meeting I broke down
although I did my best not to. After that I had no desire left to
write. So I span. Spinning brought comfort. Then I bathed and ate. Then the post was brought. It included your letter and many others. I went through them. And now I have sat down to write to you, because this is the most convenient time.
It means a lot to me that you have started taking interest in the work there. May that interest continue. Try to read the Gita occasionally, and if possible regularly. Even if you read only twoverses you must read them along with the meaning.
(ybrem: I am quoting only a part of Gandhiji's letter).
*Readers may please see Gandhiji's stress on MEANING of the verses of Gita.
*There are people who read or recite some verses of Bible or Quran every-day. I am not sure whether people can really change (or not change!) by reading books. Some of my friends argue that people do not change by reading books or seeing films (good? bad?). I believe that changeability depends on numerous factors relating to the age, mental state, brought up, educational background, socio-economic conditions etc. of the reader. We may not be able to generalise.
*Did Ramdas Gandhi follow the advice of Mahatma Gandhi? Did he read two verses everyday? If he read, did he change in accordance with the precepts of Gita? Some Gandhian historian has to guide us on this. But please keep in mind. This will be a hind-sight view. Will have only limited utility.
MESSAGE ON LIQUOR PROHIBITION
[23rd January 1921]
It gives me pleasure to hear that the movement to refrain from liquor is in progress. If this vice is abandoned it will give purity to our non-co-operation movement: it will help towards obtaining swaraj. Notices will come out shortly for the sale of liquor shops. Nobody should attend the auction nor take out a licence. If anybody takes out a licence, none should visit his shop to buy liquor. By this means the wicked vice will be everywhere destroyed.
Yours , e t c .,
M. K. GANDHI
ybrao a donkey's comments
*The President of Andhra Pradesh Congress Committee (2011) is Mr. Botsa Sathyanarayana, who is also a Minister in State Cabinet.
*Some internal squabbles are going on in A.P. Congress. Vigilance Department of A.P. Government, consequently, studied the liquor trade in Andhra Pradesh and submitted a very damaging report.
*There is a public demand that PCC President is a part of the State's Liquor lobbies and Liquor Syndicates. You will be astonished to know the gist of the reply of Mr. Botsa Sathyanarayana to his critics: "I have only 31 liquor shops. Only 27% share. I have already written a letter to the State Chief Minister to conduct an enquiry on the businesses of the 160 Congress M.L.As.".
Mr. Botsa Sathyanarayana, apparently believes that an impartial enquiry will not be conducted probably because many of the 160 Congress M.L.As. have links with liquor syndicates.
*A few days back 18 people died and several others were hospitalised by consuming liquor adulterated with 'methyl alcohol' at Mylavaram, Krishna District.
*IMFL liquor syndicates say that because they are boycotting the sale of bottled liquore, the spurious country-liquor has become the only thirst-quencher for the people. The IMFL liquor lobbies want to have a monopoly of liquor trade with flexibility to sell at any rate above the Maximum Retail Price (MRP) printed on the bottles.
*State's country liquor trade is estimated at Indian Rupees 40 billion or approx 800 million dollars. State's Indian made foreign liquor (IMFL) business has an approximate turnover of Rs. 50,000 crore ($10 billion?). Palm liquor (called kallu in Telugu) market is worth another Rs. 1,000 crore or (approx. 200 million dollars?).
*If this is the size of liquor trade in Andhra Pradesh which is only one of the 28 States in India, what will be the size of the All India liquor trade?
*Obama or Cameron or Sarcozi or Angela or the Italians or the Chinese do not properly realise the size of the Indian liquor markets and the opportunities which will be opened to them by our beloved great leader Sonia Gandhi and another beloved Great leader Mr. Manmohan Singh.
1. TELEGRAM TO MAHOMED ALI
[June 17, 1925]
REGARDING DELHI TROUBLE 1 WANT SAY NOTHING ON MERITS. HAVE
FULLEST FAITH YOUR INTEGRITY AND GODLINESS. MAY HE GUIDE US ALL.
ybrao a donkey's comments
*What and how did 'He (God)' guide in 1925?
*What and how 'He' is guiding in 2011? Is he guiding Al Qaida and Talibans to indulge in terrorist activities? Is he guiding US President, Congress and Army to send drones to kill innocent civilians? If God is one and the same for both the religions, he must be a vicious fellow.
Deliberately cruel or violent.
(of an animal) Wild and dangerous to people.
wicked - malicious - evil - bad - perverse.
*Alternatively, if both the Gods (Yehova and Allah) are different entities, then also they must be two vicious persons. This world has to choose between having one vicious person or two vicious persons.
*Gandhiji's God may be an innocent peace-loving creature. For that reason only--, Gandhiji's God allowed Nathuram Godse to shot Gandhi.
*In modern technology, we have what is called 'cloud computing' referring to data storage and software programme usage served out on the Internet. Same-way, should we have 'cloud advising'? Cloud computing can be premium, popular or free-vanilla varieties. Cloud advising can also be premium (Vatican or Canterbury level), popular (TTD or Sabarimalai) or vanilla (home prayer) levels.
I will be highly obliged to receive the references of the following quotes on Gita and of Gandhi Ji, needed for my research work.
1. The Bhagavad Geeta is the most beautiful and profound philosophical work in the world.
- W. Von Humboldt (German Philosopher)
2. In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad - Geeta, in comparison with which our modern world and its literature seem puny and trivial.
- Henry David Thoreau (American Philosopher)
3. I owed a magnificent day to the Bhagavad-Gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.
4. "The Bhagavad-Gita is an empire of thought and in its philosophical teachings, Krishna has all the attributes of the full-fledged monotheistic deity and at the same time the attributes of the Upanishadic absolute."
- Ralph Waldo Emerson (American Philosopher)
5. The Geeta is an excellent spiritual gift to the world. The essence of all the religions of world has been presented in this one book.
- Alberuni (Arabian Thinker)
6. "The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity."
- Aldus Huxley (American Thinker)
7. "When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-Gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow.
8. Geeta is not only my Bible or my Koran, it is more than that. It is my mother ……. When I am in difficulty and distress, I seek refuge in her bosom.
9. I wish, Geeta should not only be taught in national schools but should be taught in every school. For a Hindu boy or girl, not knowing Geeta should be a matter of embarrassment. It is true that the Geeta is a treatise of 'World Religion'.
10. When doubts haunt me, when disappointments stare me in the face and I see not one ray of hope on the horizon, I turn to Bhagavad-Geeta and find a verse to comfort me; and immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Geeta will derive fresh joy and new meanings from it, every day.' - Mahatma Gandhi (Father of the Nation, India)
Dear Shri Guptaji: I do not dare to touch the life and work of Mahatma Gandhi. After studying Valmiki Ramayana, Vyasa Mahabharata and Complete Works of Swami Vivekananda, I now have a deranged mind. I need some time to get back my courage. I am, at present caught up in three projects of mine. 1. Music. I am trying to present to my readers some soothing instruental music both in Hindustani and Carnatic Styles. This work you can see at:Click to have a look at museyb.blogspot.com.
2. I have placed a search facility on Vyasa Mahabharata Sanskrit original and its English translation by Ganguly. As nobody is using the search facilities, I am myself using them. It is just like a cook eating his own preparations as nobody will eat them.
This you can see at my mahabharatayb.blogspot.com blog. Click.
3. Recently, I have written two articles to Vaarta Telugu Newspaper about 1) Tenant farmers of Andhra Pradesh 2) Rupee depreciation. I am tightly engaged in writing some more Telugu articles on Foreign Investments into India, Inflation and other Indian Economic Problems..
However, I do not want to say a TOTAL NO to you. I paste below a 1925 speech of Mahatma Gandhi which contains his famous quote about Bhagavadgita.
139. SPEECH AT MEETING OF MISSIONARIES
July 28, 1925
I had the pleasure of delivering an address before the
missionaries in Calcutta at Y.M.C.A. on 28th ultimo. I have been
supplied with shorthand notes of that address, and as it was of general
interest I reproduce below an abridgment of it. I have omitted
onsalient thought or expression, but I have omitted some descriptive
M. K. G.
No many of you perhaps know that my association with
Christians, not Christians so called but real Christians, dates from
1889, when as a lad I found myself in London; and that association
has grown riper as years have rolled on. In South Africa, where I
found myself in the midst of inhospitable surroundings, I was able to
make hundreds of Christian friends. I came in touch with the late Mr.
Spencer Watton, Director of South Africa General Mission, and, later,
with the great divine, Rew. Mr. A. Murray and several others.
My acquaintance, therefore, this evening with so many
missionaries is by no means a new thing. There was even a time in my
life when a very sincere and intimate friend of mine, a great and good
Quaker, had designs on me. (Laughter.) He thought that I was too
good not to become a Christian. I was sorry to have disappointed him.
One missionary friend of mine in South Africa still writes to me and
asks me, `How is it with you?' I have always told this friend that so far
as I know, it is all well with me. If it was prayer that these friends
expected me to make, I was able to tell them that every day the heart-
felt prayer within the closed door of my closet went to the Almighty
to show me light and give wisdom and courage to follow that light.
In answer to promises made to one of these Christian friends of
mine, I thought it my duty to see one of the biggest of Indian
Christians, as I was told he was,--the late Kali Charan Banerjee. I went
over to him--I am telling you of the deep search that I have
undergone in order that I might leave no stone unturned to find out
the true path--I went to him with an absolutely open mind and in a
receptive mood, and I met him also under circumstances which were
most affecting. I found that there was much in common between Mr.
Banerjee and myself. His simplicity, his humility, his courage, his
194 THE COLLECTED WORKS OF MAHATMA GANDHI
truthfulness, all these things I have all along admired. He met me
when his wife was on her death-bed. You cannot imagine a more
impressive scene, a more ennobling circumstance. I told Mr. Banerjee,
`I have come to you as a seeker,'--this was in 1901--`I have come to
you in fulfilment of a sacred promise I have made to some of my
dearest Christian friends that I will leave no stone unturned to find out
the true light.' I told him that I had given my friends the assurance
that no worldly gain would keep me away from the light, if I could
but see it. Well, I am not going to engage you in giving a description
of the little discussion that we had between us. It was very good, very
noble. I came away, not sorry, not dejected, not disappointed, but I
felt sad that even Mr. Banerjee could not convince me. This was my
final deliberate striving to realize Christianity as it was presented to
me. Today my position is that though I admire much in Christianity,
I am unable to identify myself with orthodox Christianity. I must tell
you in all humility that Hinduism as I know it, entirely satisfies my
soul, fills my whole being and I find a solace in the Bhagavad Gita
and Upanishads that I miss even in the Sermon on the Mount. Not
that I do not prize the ideal presented therein, not that some of the
precious teachings in the Sermon on the Mount have not left a deep
impression upon me, but I must confess to you that when doubts
haunt me, when disappointments stare me in the face, and when I see
not one ray of light on the horizon I turn to the Bhagavad Gita, and
find a verse to comfort me; and I immediately begin to smile in the
midst of overwhelming sorrow. My life has been full of external
tragedies and if they have not left any visible and indelible effect on me, I owe it to the teaching of the Bhagavad Gita.
I have told you all these things in order to make it absolutely
clear to you where I stand, so that I may have, if you will, closer
touch with you. I must add that I did not stop at studying the
Bible and the commentaries and other books on Christianity
that my friends placed in my hands; but I said to myself, if I was to
find my satisfaction through reasoning, I must study the scriptures of
other religions also and make my choice. And I turned to the Koran.
I tried to understand what I could of Judaism as distinguished from
Christianity. I studied Zoroastrianism and I came to the conclusion
that all religions were right, but every one of them imperfect,
imperfect naturally and necessarily,--because they were interpreted
with our poor intellects, sometimes with our poor hearts, and more
often misinterpreted. In all religions, I found to my grief, that there
VOL.32 : 17 JUNE, 1925 - 24 SEPTEMBER, 1925 195
were various and even contradictory interpretations of some texts, and
I said to myself, `Not these things for me. If I want the satisfaction of
my soul, I must feel my way. I must wait silently upon God and ask
Him to guide me.' There is a beautiful verse in Sanskrit which says
`God helps only when man feels utterly helpless and utterly humble'.
Some of you have come from the Tamil land. When I was studying
Tamil, I found in one of the books of Dr. Pope a Tamil proverb
which means` God helps the helpless'. I have given you this life-
story of my own experience for you to ponder over.
You, the missionaries come to India thinking that you come to a
land of heathens, of idolators, of men who do not know God. One of
the greatest of Christian divines, Bishop Heber, wrote the two lines
which have always left a sting with me: "Where every prospect pleases,
and man alone is vile." I wish he had not written them. My own
experience in my travels throughout India has been to the contrary. I
have gone from one end of the country to the other, without any
prejudice, in a relentless search after truth, and I am not able to say
that here in this fair land, watered by the great Ganges, the
Brahmaputra and the Jumna, man is vile. He is not vile. He is as
much a seeker after truth as you and I are, possibly more so. This
reminds me of a French book translated for me by a French friend. It
is an account of an imaginary expedition in search of knowledge. One
party landed in India and found Truth andGod personified, in a little
pariah's hut. I tell you there are many such huts belonging to the
untouchables where you will certainly find God. They do not reason
but they persist in their belief that God is. They depend upon God
for His assistance and find it too. There are many stories told
throughout the length and breadth of India about these noble
untouchables. Vile as some of them may be, there are noblest
specimens of humanity in their midst. But does my experience
exhaust itself merely with the untouchables? No. I am here to tell you
that there are non-Brahmins, there are Brahmins who are as fine
specimens of humanity as you will find in any place on the earth.
There are Brahmins today in India who are embodiments of self-
sacrifice, godliness, and humility. There are Brahmins who are
devoting themselves body and soul to the service of untouchables,
with no expectation of reward from the untouchables, but with
execration from orthodoxy. They do not mind it, because in serving
pariahs they are serving God. I can quote chapter and verse from my
experience. I place these facts before you in all humility for the
196 THE COLLECTED WORKS OF MAHATMA GANDHI
simple reason that you may know this land better, the land to which
you have come to serve. You are here to find out the distress of the
people of India and remove it. But I hope you are here also in a
receptive mood and, if there is anything that India has to give, you
will not stop your ears, you will not close your eyes and steel your
hearts, but open up your ears, eyes and, most of all, your hearts to
receive all that may be good in this land. I give you my assurance
that there is a great deal of good in India. Do not flatter yourselves
with the belief that a mere recital of that celebrated verse in St. John
makes a man a Christian. If I have read the Bible correctly, I know
many men who have never heard the name of Jesus Christ or have
even rejected the official interpretation of Christianity will, probably,
if Jesus came in our midst today in the flesh, be owned by him more
than many of us. I therefore ask you to approach the problem before
you with open-heartedness, and humility.
I was engaged in a friendly conversation with some missionaries
this morning. I do not want to relate that conversation. But I do want
to say that they are fine specimens of humanity. They did not want to
misunderstand me, but I had to pass nearly one hour and a half in my
attempt to explain to them that, in writing what I had written, I had not
written anything in a spirit of ill will or hatred towards Englishmen. I
was hard put to it to carry that conviction. In fact, I do not know
whether I carried that conviction to them at all. If salt loseth its
savour, wherewith will it be salted? If I could not drive home the truth
that was in me to the three friends who certainly came with open
minds, how should I fare with others? It has often occurred to me that
a seeker after truth has to be silent. I know the wonderful efficacy of
silence. I visited a Trappist monastery in South Africa. A beautiful
place it was. Most of the inmates of that place were under a vow of
silence. I enquired of the Father the motive of it and he said that the
motive was apparent. `We are frail human beings. We do not know
very often what we say. If we want to listen to the still small voice that
is always speaking within us, it will not be heard if we continually
speak.' I understood that precious lesson. I know the secret of silence.
I do not know just now as I speak to you whether it would not have
been wise if I had said nothing to those friends beyond saying, `We
shall know each other better when the mists have rolled away.' As I
speak to you, I feel humiliated. Why did I argue with these friends?
But I say these things to you, first of all, to make this confession and,
secondly, to tell you also that, if you will refuse to see
VOL.32 : 17 JUNE, 1925 - 24 SEPTEMBER, 1925 197
the other side, if you will refuse to understand what India is
thinking, then you will deny yourselves the real privilege of service.
I have told my missionary friends, `Noble as you are, you have
isolated yourselves from the people whom you want to serve.' I
cannot help recalling to you the conversation I related in
Darjeeling at the Missionary Language School. Lord Salisbury was
waited upon by a deputation of missionaries in connection with China
and this deputation wanted protection. I cannot recall the exact words,
but give you the purport of the answer Lord Salisbury gave. He said,
"Gentlemen, if you want to go to China, to preach the message of
Christianity, then do not ask for assistance of temporal power. Go
with your lives in your hands and if the people of China want to kill
you, imagine that you have been killed in the service of God". Lord
Salisbury was right. Christian missionaries come to India under the
shadow, or, if you like, under the protection of a temporal power,
and it creates an impassable bar.
If you give me statistics that so many orphans have been
reclaimed and brought to the Christian faith, I would accept them, but
I do not feel convinced thereby that it is your mission. In my
opinion, your mission is infinitely superior to that. You want to find
men in India and if you want to do that, you will have to go to the
lowly cottages not to give them something, might be to take
something from them. A true friend as I claim to be of the
missionaries of India and of the Europeans, I speak to you what I
feel from the bottom of my heart. I miss receptiveness, humility,
willingness on your part to identify yourselves with the masses of
India. I have talked straight from my heart. May it find a response
At the end of the address questions were invited. The most
important questions and their answers are given below :
Q.How do you think should the missionaries indentify themselves with
A. The question is somewhat embarrassing. But I would venture
to say, `Copy Charlie Andrews.'
Another in the audience asked :
What definite work would you suggest that a missionary should do for and
among the masses?
A. Since I have been challenged I must unhesitatingly answer,
`The Spinning-wheel.' You naturally laugh, but if you knew the
198 THE COLLECTED WORKS OF MAHATMA GANDHI
masses as I do, you will look upon this very simple instrument of
torture (here Mr. Gandhi produced the takli he carries with him) with
seriousness. You cannot present the hungry and famished masses with
God. Their God is their food. General Booth knew what he was doing
when at his numerous depots the first thing he did to the hungry men
and women who flocked there was to give them a plate of soup.
Before he would give them their next meal, he called upon them to
make splinters for his match factory, and then he introduced them to
God. The famished millions are famishing not because there is not
enough food produced in India, but because they have no work to do.
The only work for the millions is the spinning-wheel. I know the
Industrial Mission House in Calcutta. It is good in its way, but it does
not touch even the fringe of the question. The problem is how to take
work to the cottages of these men, cottages which are scattered over a
surface 1,900 miles long and 1,500 broad. They will not take the
spinning-wheel unless they learn the art themselves and unless they
spin to set an example to these men who have lost faith in themselves
and faith in everything and everybody. And the spinning-wheel is
useless unless you and I wear khaddar. Hence it is that I have not
hesitated to say to Lord Reading or to Lord Willingdon that I will not
be satisfied unless they and their orderlies are dressed from top to toe
A third inquirer asked :
Q Do you definitely feel the presence of the living Christ within you?
A. If it is the historical Jesus, surnamed Christ, that the inquirer
refers to, I must say I do not. If it is an adjective signifying one of the
names of God, then I must say I do feel the presence of God--call
him Christ, call him Krishna, call him Rama. We have one thousand
names to denote God, and if I did not feel the presence of God within
me, I see so much of misery and disappointment every day that I
would be a raving maniac and my destination would be the Hooghli.
Young India, 6-8-1925
ybrao a donkey continues:
I furnish below a link to Gandhiserve.org which contains nearly 100 volumes of the Complete Works of Mahatma Gandhi. www.gandhiserve.org/cwmg/VOL032.PDF. This link is for the download of vol. 32 of Gandhiji's writings which contain the above quote.
HOW TO SEARCH GANDHIJI'S VOLUMES AT GANDHISERVE.ORG?
1. Go to Google search. Type your search words in the search window. e.g. geeta is "my bible" koran site:gandhiserve.org. Google will search and give you the result.
2. Click the result and go to Gandhiserve.org. The quote is in Vol.64 of the Complete Works. When you click the link you will get a download of vol.64 which is a pdf file. You can view it using Adobe Reader, if you work in Windows Environment. If you work in linux/ubuntu, you can use a document viewer or pdfedit.
I paste the quote below for your use:
This paragraph is translated from the Hindi report in Harijan Sevak. What
follows in reproduced from Harijan. It appeared under the title "Gita --The Mother".
254 THE COLLECTED WORKS OF MAHATMA GANDHI
the Vedas? No. The Bhagavata? No. Devipurana? No. Early in my
childhood I had felt the need of a scripture that would serve me as an
unfailing guide through the trials and temptations of life. The Vedas
could not supply that need, if only because to learn them would
require fifteen to sixteen years of hard study at a place like Kashi, for
which I was not ready then. But the Gita, I had read somewhere, gave
within the compass of its 700 verses the quintessence of all the
Shastras and the Upanishads. That decided me. I learnt Sanskrit to
enable me to read the Gita. Today the Gita is not only my Bible or
my Koran; it is more than that--it is my mother. I lost my earthly
mother who gave me birth long ago; but this eternal Mother has
completely filled her place by my side ever since. She has never
changed, She has never failed me. When I am in difficulty or distress,
I seek refuge in Her bosom. Often in the course of my struggle
against untouchability, I am confronted with conflicting opinions
delivered by doctors of learning. Some of them tell me that
untouchability as it is practised today has no sanction in Hinduism
and they bless my efforts to eradicate it; but there are some others
who maintain that untouchability has been an essential part of
Hinduism from the very beginning. Which authority should I follow
under the circumstances? I feel absolutely at sea. The Vedas and the
smritis are of no avail to me. I then approach the Mother and say,
"Mother, these learned pundits have put me in a predicament. Help
me out of my perplexity." And the Mother, with a smile, says in
reply: "The assurance 1 held out by me in the ninth chapter is not
meant for the Brahmins only, but for the sinner and the outcaste, the downtrodden and the disinherited, too.' ....
(ybrao a donkey is continuing):
If you are seriously interested in digging up all the 100 volumes, I suggest the following procedure:
Download all the 100 volumes to a special Gandhiji folder which you open. Convert them into txt format. Text files open fast. They allow you some editing to remove superfluous matter. Search, find and replace are convenient. If you are a linux/ubuntu user, you can type the commandline 'pdftotext -layout input.pdf. You will get good text file in the same folder. You can play with it. If you are using windows Adobe Reader, you can open the file and extract text from it.
Right now, I dare not to touch Mahatma Gandhi, lest I should find something unbecoming of the Father of the Nation.