Flush Them Down The Toilet

GANDHI..how i wish someone had taped bapuji's brahmachari experiments with mem sahibs JINNAH..all this hindu gujerati rajput secular muslim wannabe wanted was to become the ruler of India,but Nehru was Gandhi's pet dog..so lets create Pakistan !!

SHYAMA PRASAD MUKHERJEE..this hindutva moron used to brag proudly for dividing bengal.. good for nothing brain dead bhodrolok loafers thought hindus will be safe and prosper in "hindu country" west bengal..i wonder how many male hindu refugees were deported secretly to andaman and nicobar islands?how many hindu ladies became prostitutes in order to survive in "hindu country" west bengal?

Important Comments

MENON AND NEHRU

Things seem to be taking a nasty turn.
But what I find perhaps even more incredible than the leaders' incompetence - Nehru, Menon, and so forth - is that for twenty years there hasn't been a single Indian to see things clearly and speak out - there's been no one in India, no one. For twenty years there have been two idols, Nehru and Gandhi, and then some 400 million stupefied people,[[700 million in 1981. ]] with no one to see things clearly. How is it possible?... No one!
But Nehru had a very good foreign press. They considered him almost a god in Europe and America. And Gandhi! ... Oh, they were.... The whole world is like that, mon petit - they don't understand. They don't understand. Nobody understands.
(silence)
We will see.


(THE MOTHER'S AGENDA NOV 20TH,1962)


If things take a bad turn, soon no one will be able to move; once again we'll be (gesture) shut up in an egg.
When Sri Aurobindo was here, you went to sit in the room he was in, and felt perfectly sheltered from everything - and it was true.
The only danger at the time was Japan, and Japan had officially declared it wouldn't bomb Pondicherry because of Sri Aurobindo. But at least there were still men in their planes, and they could choose not to bomb. But you don't tell a jet plane "Don't crash here"! It crashes wherever it can.


(THE MOTHER'S AGENDA NOV20TH,1962)

Sri Aurobindo On Gandhi's Ahimsa/Satyagraha

NOVEMBER, 1940
28th November, 1940
Letters from Kabul and from Ella Maillard; change in attitude to Gabriel; effective representation of Ella. Gandhi's will – or political will was read (brought by Abhaya Deva) distributed to Gandhi Seva Sangh – spoken orally and taken down; after hearing the whole letter Sri Aurobindo said :
Something in him takes delight in suffering for its own sake. Even the prospect of suffering seems to please him though he puts in a lot of ethics with his justification, the fact is that something in him enjoys suffering.
2. Secondly, if he knows that to the British Government 50 Gandhis would not matter – what does he propose then to achieve politically by his fast? He even knows that the British people are not even going to consider the possibility of Ahimsa!
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It is the Christian idea that has taken hold of him. Besides he seems to think that after him his theory and creed of non-violence would continue. I don't think so. A few people would be there but anything like a wide scale influence like that of his personality does not seem possible.
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I don't object to the world-order but I object to Hitler's world order. "Psychology" would remain unpublished so long as the war lasts because I must known whether Hitler goes up or goes down.
All European publications have been stopped on account of the war.
My contribution to the war fund was not my taking part in politics. It was in view of much wider issues which I have spoken of in my letter, – the issues of human culture and individual and national liberty; and as the English are the only race that stand up for it, I support them.
"Justice" – Englishmen won't be acting according to justice, why should they? Which nation acts on the principles of justice? Why should we expect them to fulfill a standard which we ourselves can't satisfy.
Indian problem has been very badly bungled by Jinnah, and Congress and Mahasabha. They have not been able to play their cards well. That is why they are losing the game.
What is justice after all? To the Socialist denial of all property, liquidation of capitalism is justice. To the capitalist something else is justice.
Congress is asking for freedom of expression but it does not give its own members freedom to express their ideas, if they are against their official policy.
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Two ways of securing freedoms by force, by revolution – that cannot succeed so long as we have Jinnahs etc. The only other course is compromise. There you have to give and take, – know your opponent. Generally, the English do not want to go to the extreme or to be continuously repressing. After a time they like to come to a compromise. Generally they arrange the bargain in such a way that they gain in the compromise. They want to be respected. They don't like to be called bad.
Fast and Satyagraha changing the heart of the opponent is absurd. What it can do is to exert pressure and secure some concession.
But it can't succeed if it challenges the very existence of the other force. For instance, Gandhi succeeded in settling the labour question because the capitalists did not want to earn public obloquy. So they gave concession to his demands. But suppose instead of some demands of amelioration he had asked them to hand over the mills to the workers then he would not have succeeded.
All the talk of change of heart is absurd. If it changes anything, it may change only the mind – not the heart. The man may not like to face the consequences and so would give in without changing the heart.
The English have also some constitutional mind. So once they give, they don't go back upon their word. They don't want anyone else to walk into India when they walk out of it. They are afraid of that happening if they leave India now. It would certainly mean civil war and any other power can walk into India. They have proclaimed that they would grant Dominion Status which amounts to Independence except one or two matters like defense and foreign affairs.
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More On Gandhis Non Violence

Violence is necessary as long as men are ruled by their ego and its desires. But violence must be used only as a means of defense when you are attacked. The ideal towards which humanity is moving and which we want to realize is a state of luminous understanding in which each person's needs as well as the harmony of the whole are taken into account.
The future will have no need of violence because it will be governed by the Divine Consciousness, in which all things are harmonized and complement each other.
For the moment, we are still in a stage where weapons are necessary. But it should be understood that this is a transitory stage, not a permanent one, and we must strive for the other one.
Peace ... peace and harmony will be a natural outcome of the change of consciousness'....You see, in India there reigns the Gandhian concept of nonviolence which has replaced physical violence with moral violence, but it's far worse!
But if you dare speak against Gandhi, everyone will immediately ... oh!
You don't need to mention his name, you can explain to the children that replacing physical violence with moral violence is no better. Lying down in front of a train to stop it running is a moral violence that can ultimately cause more disorder than physical violence.
There would be a lot to say.... It depends on each case. I myself very much encouraged the practice of fencing because it gives you skill, control over your movements and discipline in violence - I very much encouraged fencing at one time. I learned how to shoot; I used to shoot with a rifle, because it gives you steadiness and skill and a very good eye; and it forces you to remain calm in the midst of danger. All these things are.... I don't see why one should be hopelessly nonviolent, it only makes a spineless character.[367]
Turn it into an art! An art for cultivating calm, skill and self control. There's no need to cry out indignantly as Gandhi would. It's useless, useless, absolutely useless - I am not at all in favor of it! One should master the means of self-defense, and one should cultivate them in order to do so.
Above all, make them understand that moral violence is just as bad as physical violence. It can even be worse, that is, at least physical violence forces you to become strong and control yourself, whereas moral violence is.... You may be like this [apparently quiet] and harbor the worst moral violence in yourself.

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The Mother's remark On Gandhi's Non Violence(Ahimsa)

(After listening to a passage in Satprem's manuscript on nonviolence and Gandhi, Mother makes another brief remark:)
They're really smacking their lips over their ahimsa[[Ahimsa: nonviolence. ]] - it's disgusting!....Today we are finding that the old gods know how to transmigrate. Gandhi himself, seeing all those years of nonviolence culminate in the terrible violence that marked India's partition in 1947, ruefully observed shortly before his death: "The attitude of violence which we have secretly harboured now recoils on us, and makes us fly at each other's throats when the question of distribution of power arises.... Now that the burden of subjection is lifted, all the forces of evil have come to the surface." For neither nonviolence nor violence touch upon the root of Evil.... (THE AGENDA ,SEPTEMBAR22,1962)

Gandhi's Dharma

Gandhi and Indian Mysticism

It is unfortunate that an impartial estimate of the greatness of Mahatma Gandhi, done more than forty years ago by Amal Kiran in his book The Indian Spirit and the World's Future, has not received its due recognition. While an average Indian immediately links up Swaraj with Gandhi, the author of this exegesis wonders if the elements of Indian mysticism in the Mahatma's socio-political approach really draw nourishment from the rich and invigorating traditions of the land. - Editors

THE idealisation of non-violence at all costs serves also to throw into relief the precise meaning of Gandhi's saying: "Politics are to me subservient to religion." If religion primarily signified to him non-violence, then it is doubtful whether he can stand wholly as a representative of what India has historically understood by religion. In the golden age of spirituality, the Vedic times, the arts of war were not taboo. Even in the Ashrams of the Rishis archery was taught - surely not just to hunt animals (though that too would be contrary to non-violence). It was taught essentially in order to fit men for violence in a right cause. The emphasis was always on being right, not on being non- violent. The holiest figures in Indian tradition, Rama and Krishna, were mighty warriors and urged men to ..battle against the enemies of dharma. To explain away their fights as being allegories of inner struggle between man's higher self and his lower is to forget that in part of mankind the lower self is not only dominant but also aggressive against those in whom the higher self is more active and that the inner struggle must necessarily get projected into an epic of physical combat. Even Buddha who among India's spiritual personalities put the greatest premium on non-violence did not enjoin it on all and sundry: he restricted it to the class of monks and, while conjuring humanity to return love for hatred, never discouraged violence in
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defence of a cause that was just. The absolute adherence to ahimsa was derived by Gandhi from Tolstoy: It does not reflect the flexible and many-sided spiritual wisdom of original Hinduism.
There is also another fact which leads us to question whether Gandhi, for all his veneration of the Gita, embodied vitally the soul of the Hindu religion. It was not only Swaraj that he deemed undesirable without unsleeping agitation and activity to demo- lish the barrier between the Untouchables and the rest of our population: Even Hinduism itself, the whole grand structure of spiritual aspiration towards the invisible Divine, was a mockery to Gandhi so long as that barrier was not torn down. One of his often-quoted utterances is that he would far rather that Hin- duism died than that Untouchability lived! Here is an hysterical rushing to extremes by a conscience hypersensitive to social inequalities. Here is deplorable forgetfulness of the truth that, though social reformism is a fine passion, it cannot be the centre and core of man's upward endeavour. The main purpose of true religion is a change of the merely human consciousness into a divine consciousness by a progressive practice of me presence of God. Only when that presence is inwardly realised can social pestilences like Untouchability be radically removed. Till then, sincere efforts must certainly be made to abolish them by means of brotherly social behaviour, but to believe that a sore like Untouchability renders all Hinduism corrupt and futile and that, without the help of the fundamental transformation of conscious- ness that is Yoga, me root and not only one or another outward form of social iniquity can be plucked out is to confuse morality with religion and to prove clearly that one lacks the burning essence of not only the Hindu religion ..SOURCE

Gandhi And His Capitalist Financiers

GANDHI AT BIRLA HOUSE

"My thirst for money is simply unquenchable. I need at least Rs. 2,00,000--for khadi, untouchability and education. The dairy work makes another Rs. 50,000. Then there is the Ashram expenditure. No work remains unfinished for want of funds, but God gives after severe trials. This also satisfies me. You can give as you like for whatever work you have faith in"

MK GANDHI

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Essays On Gandhi

Reflections On Gandhi

by George Orwell

Saints should always be judged guilty until they are proved innocent, but the tests that have to be applied to them are not, of course, the same in all cases. In Gandhi's case the questions on feels inclined to ask are: to what extent was Gandhi moved by vanity - by the consciousness of himself as a humble, naked old man, sitting on a praying mat and shaking empires by sheer spiritual power - and to what extent did he compromise his own principles by entering politics, which of their nature are inseparable from coercion and fraud? To give a definite answer one would have to study Gandhi's acts and writings in immense detail, for his whole life was a sort of pilgrimage in which every act was significant. But this partial autobiography, which ends in the nineteen-twenties, is strong evidence in his favor, all the more because it covers what he would have called the unregenerate part of his life and reminds one that inside the saint, or near-saint, there was a very shrewd, able person who could, if he had chosen, have been a brilliant success as a lawyer, an administrator or perhaps even a businessman...read+

Gandhi and the myth of non-violence
Simon O'Neill
Mahatma Gandhi is feted as the leader of the non-violent campaign for India's independence. Many believe he showed how to change the world peacefully. But as Simon O'Neill explains, this is a myth that hides the truth about both the independence movement, and Gandhi's role in it.
The independence movement was ultimately held back by Gandhi's elitist ideas. According to George Orwell, who was a police officer in India, "Gandhi made it easier for the British to rule India, because his influence was always against taking any action that would make any difference." (The Collected Essays, Journalism and Letters of George Orwell, Vol. 2, p136.)..read more

Gandhi's letters to Adolf Hitler

Mahatma Gandhi's letters to Hitler
Dr. Koenraad ELST
Mahatma Gandhi's admirers are not in the habit of confronting embarrassing facts about their favourite saint. His critics, by contrast, gleefully keep on reminding us of a few facts concerning the Mahatma which seem to undermine his aura of wisdom and ethical superiority. One of the decisive proofs of Gandhi's silly lack of realism, cited by both his Leftist and his Hindutva detractors, is his attempted correspondence with Adolf Hitler, undertaken with a view to persuading Germany's dictator of the value of non-violence. I will now take upon myself the ungrateful task of arguing that in this attempt, Gandhi was (1) entirely Gandhian, and (2) essentially right.
Gandhi's first letter to Hitler
Both of Gandhi's letters to Hitler are addressed to "my frie?nd". In the case of anyone else than the Mahatma, this friendliness would be somewhat strange given the advice which Hitler had tendered to the British government concerning the suppression of India's freedom movement. During a meeting with Lord Halifax in 1938, Hitler had pledged his support to the preservation of the British empire and offered his formula for dealing with the Indian National Congress: kill Gandhi, if that isn't enough then kill the other leaders too, if that isn't enough then two hundred more activists, and so on until the Indian people will give up the hope of independence. Gandhi may of course have been unaware of Hitler's advice, but it would also be charac?teristically Gandhian to remain friendly towards his own would-be killer.
Some people will be shocked that Gandhi called the ultimate monster a "friend". But the correct view of sinners, view which I imbibed as the "Christian" view but which I believe has universal validity, is that they are all but instances of the general human trait of sinfulness. Hitler's fanaticism, cruelty, coldness of heart and other reprehensible traits may have differed in intensity but not in essence with those very same traits in other human beings. As human beings gifted with reason and conscience, sinners are also not beyond redemption: your fiercest persecutor today may repent and seek your friendship tomorrow. If Gandhi could approach heartless fanatics like Mohammed Ali Jinnah in a spirit of friendship, there is no reason why he should have withheld his offer of friendship from Hitler...read more

SELECTED LETTERS BY MK GANDHI TO HIS "FRIEND" HITLER

Netaji's Ideals And Struggles

Netaji: Collected Works: Volume 1: An Indian Pilgrim: An Unfinished Autobiography
by Subhas Chandra Bose, Sugata Bose (Editor), Sugata Rose (Editor)
About this title: This autobiography evokes the socio-cultural environment in which Subhas Chandra Bose grew up and the lineaments of his intellectual development.

Subhas Chandra Bose IN BURMESE PRISONS: Correspondence May 1923 - July 1926 edited by Sisir K. Bose
Subhas Chandra Bose’s exile in Burmese prisons from 1924 to 1927 witnessed the transformation of a lieutenant into a leader. During the non-cooperation movement and its aftermath he had wholeheartedly accepted Deshbandhu Chitta Ranjan Das as his political mentor. The apprenticeship was cut short by Deshbandhu’s death in June 1925. When Subhas received this terrible news as a prisoner in Mandalay, he felt “desolate with a sense of bereavement”, as he wrote to his friend Dilip Kumar Roy. Netaji’s letters cover a very wide array of topics—art, music, literature, nature, education, folk culture, civic affairs, criminology, spirituality, and, of course, politics. He bore the rigours of prison life with a combination of stoicism and humour. This volume is indispensable to an understanding of India’s greatest revolutionary leader and will interest all historians of modern India.

Netaji Subhas Confronted the Indian Ethos (1900-1921) : Yogi Sri Aurobindo's 'Terrorism', Poet Tagore's 'Universalism', and Mahatma Gandhi's 'Experimental Non-Violence'/Adwaita P. Ganguly. Dehra Dun, Vedantic Research Centre, 2003, xviii, 224 p., photographs, ISBN 81-87530-04-9.
"In our first work entitled Life and Times of Netaji Subhas: From Cuttack to Cambridge (1897-1921) we explored how Subhas Chandra Bose had constructed his philosophy of life. It was a difficult task, but we did it with scientific precision, within an artistic framework of five chapters.
"The present work is a bridge between the previous work on Subhas and the next work entitled Life and Times of Netaji Subhas: From Cambridge to Mahatma (1921-41). In the previous work, 'chapter one' elaborates the central philosophy of Vedanta, as interpreted by Vivekananda - the spiritual Guru of Subhas; 'chapter two' is an interpretation of Subhas's family background and early schooling; 'chapter three' delves into what happened to him when he confronted Calcutta; 'chapter four' tells about his various experiences in England culminating in his resignation from the Indian Civil Service; and finally 'chapter five' is about Subhas's philosophy of life that he constructed by exploring both Indian and Western thought. Subhas summed up his philosophy on 'reality' thus: "reality....is spirit, essence of which is love, gradually unfolding itself in an eternal play of conflicting forces and their solutions" (An Indian Pilgrim, p. 144).....This work is also indispensable for those who are interested in knowing the ideological basis of India's struggle for independence, and how Subhas discovered the gaps in the ideals cherished by Sri Aurobindo, Tagore, and Gandhi. Through his analytical intellect, he worked out his 'action-plan' which ultimately forced the British to quit India, but at the cost of the greatest human tragedy, owing to the wrong policy of Mahatma Gandhi towards appeasement of the minority communities." (jacket)...read+

Institute for Historical Review
Subhas Chandra Bose and India's Struggle for Independence
By Andrew Montgomery
When one thinks of the Indian independence movement in the 1930s and early 1940s, two figures most readily come to mind: Mahatma Gandhi, the immensely popular and "saintly" frail pacifist, and his highly respected, Fabian Socialist acolyte, Jawaharlal Nehru.
Less familiar to Westerners is Subhas Chandra Bose, a man of com­parable stature who admired Gandhi but despaired at his aims and methods, and who became a bitter rival of Nehru. Bose played a very active and prominent role in India's political life during most of the 1930s. For example, he was twice (1938 and 1939) elected Pres­ident of the Indian National Congress, the country's most important political force for freedom from the Raj, or British rule.
While his memory is still held in high esteem in India, in the West Bose is much less revered, largely because of his wartime collaboration with the Axis powers. Both before and during the Second World War, Bose worked tirelessly to secure German and Japanese support in freeing his beloved homeland of foreign rule. During the final two years of the war, Bose -- with considerable Japanese backing -- led the forces of the Indian National Army into battle against the British...READ MORE