Photolithography in Constitution of India depicting civilization of India. INTER ALIAS ,photo of Netaji Subhas Chandra Bose described as " Netaji Subhas Chandra Bose and other patriots liberating ''MOTHER INDIA- BHARATMATA from outside India Page 160
9. Vedic Age
• At the root of all that we Hindus have done,
thought and said through these many thousands of
years, behind all we are and seek to be, there lies
concealed, the fount of our philosophies, the
bedrock of our religions, the kernel of our thought,
the explanation of our ethics and society, the
summary of our civilisation, the rivet of our
nationality, a small body of speech, Veda. From this
one seed developing into many forms the
multitudinous and magnificent birth called
Hinduism draws its inexhaustible existence.
Buddhism too with its offshoot, Christianity, flows
from the same original source. It has left its stamp
on Persia, through Persia on Judaism, through
Judaism, Christianity and Sufism on Islam, and
through Buddha on Confucianism, and through
Christ and mediaeval mysticism, Greek and German
philosophy and Sanskrit learning on the thought
and civilisation of Europe. There is no part of the
world's spirituality, of the world's religion, of the
world's thought which would be what it is today, if
the Veda had not existed. Of no other body of
speech in the world can this be said.
• ARCHIVES AND RESEARCHAPRIL 1977VOLUME I; NO 1
10. Ramayan
• The distinction that India draws is not between
altruism and egoism but between disinterestedness
and desire. The altruist is profoundly conscious of
himself and he is really ministering to himself even
in his altruism; hence the hot & sickly odour of
sentimentalism and the taint of the Pharisee which
clings about European altruism. With the perfect
Hindu the feeling of self has been merged in the
sense of the universe; he does his duty equally
whether it happens to promote the interests of
others or his own; if his action seems oftener
altruistic than egoistic it is because our duty oftener
coincides with the interests of others than with our
own. Rama’s duty as a son calls him to sacrifice
himself, to leave the empire of the world and
become a beggar& a hermit; he does it cheerfully
and unflinchingly: but when Sita is taken from him,
it is his duty as a husband to rescue her from her
ravisher and as a Kshatriya to put Ravana to death if
he persists in wrongdoing. This duty also he pursues
with the same unflinching energy as the first. He
does not shrink from the path of the right because
it coincides with the path of self-interest.
• 01CWSA 236
11. Mahabharat
• The Pandavas also go without a word into exile &
poverty, because honour demands it of them; but
their ordeal over, they will not, though ready to
drive compromise to its utmost verge, consent to
succumb utterly to Duryodhana, for it is their duty
as Kshatriyas to protect the world from the reign of
injustice, even though it is at their own expense
that injustice seeks to reign. The Christian &
Buddhistic doctrine of turning the other cheekto
the smiter, is as dangerous as it is impracticable.
The continual European see-saw between Christ on
the one side and the flesh &the devil on the other
with the longer trend towards the latter comes
straight from a radically false moral distinction &
the lip profession of an ideal which mankind has
never been either able or willing to carry into
practice. The disinterested & desirelesspursuit of
duty is a gospel worthy of the strongest manhood;
that of the cheek turned to the smiter is a gospel
for cowards & weaklings. Babes&sucklings may
practise it because they must, but with others it is a
hypocrisy.
• 01CWSA 236
12. Buddha
• Even the most extreme philosophies and religions,
Buddhism and Illusionism, which held life to bean
impermanence or ignorance that must be
transcended and cast away, yet did not lose sight of
the truth that man must develop himself under the
conditions of this present ignorance or
impermanence before he can attain to knowledge
and to that Permanent which is the denial of
temporal being. Buddhismwas not solely a cloudy
sublimation of Nirvana, nothingness, extinction and
the tyrannous futility of Karma; it gave us a great
and powerful discipline for the life of man on earth.
The enormous positive effects it had on society and
ethics and the creative impulse it imparted to art
and thought and in a lessdegree to literature, are a
sufficient proof of the strong vitality of its method.
If this positive turn was present in the most
extreme philosophy of denial, it was still more
largely present in the totality of Indian culture.
• 20 CWSA 239
13. Ashoka
• Why is Asoka to be called pale in comparison with Charlemagne or, let
us say, with Constantine? Is it because he only mentions his
sanguinary conquest of Kalinga in order to speak of his remorse and
the turning of his spirit, a sentiment which Charlemagne massacring
the Saxons in order to make good Christians of them could not in the
least have understood, nor any more perhaps the Pope who anointed
him? Constantine gave the victory to the Christian religion, but there
is nothing Christian in his personality; Asoka not only enthroned
Buddhism, but strove though not with a perfect success to follow the
path laid down by Buddha. And the Indian mind would account him
not only a nobler will, but a greater and more attracting personality
than Constantine or Charlemagne. It is interested in Chanakya, but
much more interested in Chaitanya....20CWSA252
• ...The Indian mind believes that the will and personality are not
diminished but heightened by moving from the rajasic or more
coloured egoistic to the sattwic and more luminous level of our being.
Are not after all calm, self-mastery, a high balance signs of a greater
and more real force of character than mere self-assertion of strength
of will or the furious driving of the passions? Their possession does
not mean that one must act with an inferior or less puissant, but only
with a more right, collected and balanced will. And it is a mistake to
think that asceticism itself rightly understood and practised implies an
effacement of will; it brings much rather its greater concentration.
That is the Indian view and experience and the meaning of the old
legends in the epics...
• 20CWSA253
14. Nataraj
• Nataraj- expresses on the
rapture of the cosmic dance
with the profundities
behind of the unmoved
eternal and infinite bliss.
• 20CWSA,282
• Or what of the marvellous
genius and skill in the
treatment of the cosmic
movement and delight of
the dance of Shiva...?
• 20CWSA,292
15. Akbar
• The real problem introduced by the Mussulman
conquest was not that of subjection to a foreign
rule and the ability torecover freedom, but the
struggle between two civilisations, one ancient and
indigenous, the other mediaeval and brought in
from outside. That which rendered the problem
insoluble was the attachment of each to a powerful
religion, the one militant and aggressive, the other
spiritually tolerant indeed and flexible, but
obstinately faithful in its discipline to its own
principle and standing on the defence behind a
barrier of social forms. There were two conceivable
solutions, the rise of a greater spiritual principle
and formation which could reconcile the two or a
political patriotism surmounting the religious
struggle and uniting the two communities. The first
was impossible in that age. Akbar attempted it on
theMussulman side, but his religion was an
intellectual and political rather than a spiritual
creation and had never any chance of assent from
the strongly religious mind of the two
communities.... Akbar attempted also to create a
common political patriotism, but this endeavour
too was foredoomed to failure.
• 20CWSA,442
16. Guru Gobind Singh
• The Sikh Khalsa on the other hand was an
astonishingly original and novel creation and
its face was turned not to the past but the
future. Apart and singular in its theocratic
head and democratic soul and structure, its
profound spiritual beginning, its first attempt
to combine the deepest elements of Islam
and Vedanta, it was a premature drive
towards an entrance into the third or
spiritual stage of human society, but it could
not create between the spirit and the
external life the transmitting medium of a
rich creative thought and culture. And thus
hampered and deficient it began and ended
within narrow local limits, achieved intensity
but no power of expansion. The conditions
were not then in existence that could have
made possible a successful endeavour
• 20CWSA,444
17. Mahatma Gandhi
• Doctrine of passive resistance
• The first principle of passive resistance, therefore, which the
new school have placed in the forefront of their programme,
is to make administration under present conditions
impossible by an organised refusal to do anything which shall
help either British commerce in the exploitation of the
country or British officialdom in the administration of it, –
unless and until the conditions are changed in the manner
and to the extent demanded by the people.. This attitude is
summed up in the one word, Boycott 06-07 cwsa 281
• The second canon of the doctrine of passive resistance has
therefore been accepted by politicians of both schools – that
to resist an unjust coercive order or interference Iit s not only
justifiable but, under given circumstances, a duty. 06-07 cwsa
291
• We must therefore admit a third canon of the doctrine of
passive resistance, that social boycott is legitimate and
indispensable as against persons guilty of treason to the
nation.06-07cwsa 292
• Our defensive resistance must therefore be mainly passive in
the beginning, although with a perpetual readiness to
supplement it with active resistance whenever compelled
• 06-07 cwsa 301
18. Netaji -Liberating Mother India
• Rajendra Prasad (3 Dec1884-28 Feb 1963), who was
presiding the Constituent Assembly on 24 January
1950, made the following statement which was also
adopted as the final decision on the issue:
• ...The composition consisting of words and music
known as Jana Gana Mana is the National Anthem
of India, subject to such alterations as the
Government may authorise as occasion arises, and
the song Vande Mataram, which has played a
historic part in the struggle for Indian freedom, shall
be honored equally with Jana Gana Mana and shall
have equal status with it. (Applause) I hope this will
satisfy members. (Constituent Assembly of India,
Vol. XII, 24-1-1950)
• That Bande Mataram should ever have been
challenged on the ground that it was too Hindu and
not secular enough for a country where there were
some millions of Muslims is a sad symptom of
national decadence.---Amal Kiran “Mother India”
issue of 14 October 1950
19. History of word swaraj
• The word Swaraj was first used by the Bengali- Maratha publicist,
Sakharam Ganesh Deuskar, writer of Desher Katha, a book
compiling all the details of India’s economic servitude which had an
enormous influence on the young men of Bengal and helped to turn
them into revolutionaries. The word was taken up as their ideal by
the revolutionary party and popularised by the vernacular paper
Sandhya edited by Brahmabandhab Upadhyaya; it was caught hold
of by Dadabhai Naoroji at the Calcutta Congress as the equivalent
of colonial self-government but did not long retain that depreciated
value. Sri Aurobindo was the first to use its English equivalent
“independence” and reiterate it constantly in the Bande Mataram
as the one and immediate aim of national politics. [Sri Aurobindo’s
note.]
• 36CWSA71
20. Message for present generation
• the Indian renaissance is arising, and that
must determine its future tendency.
• The recoveryof the old spiritual knowledge
and experience in all its splendour, depth and
fullness is its first, most essential work;
• the flowing of this spirituality into new
forms of philosophy, literature, art, science
and critical knowledge is the second;
• an original dealing with modern problems in
the light of the Indian spirit and the
endeavour to formulate a greater synthesis
of a spiritualised society is the third and most
difficult. Its success on these three lines will
be the measure of its help to the future of
humanity
• 20CWSA 15
