... powers of poetry, 616; Sun of Poetic Truth, 617ff; form and verbal expression, 618; role of the future poetry, 619, 660 Gait, E. A., 311 Gandhi, Kishor H., 439fn, 471 Gandhi, Mahatma, 16, 228, 230, 231, 264, 283, 464, 521, 526, 527, 528, 529, 530, 533ff, 571, 710, 715 Gandhi and Anarchy, 530 Gangadharam, 579 Garibaldi, 237 Ghose, Barindra ...
... Archduke Ferdinand 109 Francis, Saint 485 French Institute, The 571, 603 Gaebelé, Mme see Suvrata Ganapati Muni, Vasishta (Nayana) 257-8, 339, 600 Ganapatram Gupta 278 Gandhi, Mahatma 118, 186, 215, 261, 277, 404, 426, 446, 451, 457-8, 485, 810 Gin, V.V. and Mrs Saraswati 778, 821 Gokak,V.K. 173ff Gould, F.G. 480 Guru Nanak 123, 180, 317 Heilbroner, R.L. ...
... on invitation. The other three were private letters (in one case, an extract from a private letter) that were released for publication after being sent. On the Assassination of Mahatma Gandhi . Mahatma Gandhi was murdered on 30 January 1948. [1] On 4 February a certain Mr. Kumbi of Gadag, Karnataka, telegraphed to Sri Aurobindo: "Darkness sorrow spreads fast India Bapuji death children pray ...
... token of his regard. His wife Maud Sharma sent her poems for Sri Aurobindo to see. Talk on Harin Chattopadhyaya's poetry. A letter of G. V. Subbarao to Sri Aurobindo about the visit of Devdas-Gandhi, Mahatma Gandhi's son, to Pondicherry. 17 June. Talk on passive resistance. Letter from Suren, a sadhaka from Chittagong, asking permission to come to Pondicherry after selling all his lands. 19 ...
... M. K. Gandhi, "Statement to the Press" (15 October 1935), in The Collected Works of Mahatma Gandhi, vol. 62 ( New Delhi: The Publications Division, 1975 ), p. 37. × M. K. Gandhi, "Where Is the Living God?" (13 June 1936), in The Collected Works of Mahatma Gandhi, vol. 63 ( New Delhi:... realities of spirit. 9 July 1936 Mahatma Gandhi As for Gandhi, why should you suppose that I am so tender for the faith of the Mahatma? I do not call it faith at all, but a rigid mental belief, and what he terms soul-force is only a strong vital will which has taken a religious turn. That, of course, can be a tremendous force for action, but unfortunately Gandhi spoils it by his ambition to be a... In December 1933, Mahatma Gandhi wrote to Govindbhai Patel, a disciple of Sri Aurobindo then living in the Ashram, asking whether it would be possible for him to meet Sri Aurobindo. Govindbhai communicated Gandhi's request to Sri Aurobindo. On 2 January 1934, Gandhi wrote directly to Sri Aurobindo asking for a face-to-face meeting. Extracts from Govindbhai's and Gandhi's letters, and Sri Aurobindo's ...
... Mahatma Gandhi My Pilgrimage to the Spirit January 1934 [Mahatma Gandhi wrote to Sri Aurobindo directly again if he could see him if his retirement was not a vow. When I enquired, Sri Aurobindo wrote to me as follows:] In the letter he simply expressed the desire he had for a long time to meet me and asked me to see him if my retirement was ...
... Mahatma Gandhi My Pilgrimage to the Spirit December 25, 1933 *[Mahatma Gandhi wrote to me as follows: After receiving your letter, I enquired and came to know that there was an invitation from Pondicherry and most probably I shall have to go there. If I come, I would very much wish to see Sri Aurobindo . So, see if you can arrange for an interview ...
... 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... 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... 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 ...
... perceived as right and truth. To him the Mahatma, M. K. Gandhi, was his 'master,' but it did not prevent him from revolting to Gandhi's advice to Congressmen. Mr. M. K. Gandhi advised Hindus not to resist Muslim goon das, not to stand up to Muslim violence, and certainly not to retaliate. Munshi was thrown into a turmoil when he read that advice of Gandhi's in the papers. He dashed off a letter to... words. He also felt that "cowards will always create bullies." So what did the Mahatma teach? Non-violence or cowardice? As a matter of fact, the Mahatma's 'non-violence' had become the excuse of the coward, the opportunity for the ruffian. Not to speak of the humiliation of a whole society. When M. K. Gandhi captured the Congress in 1920, and launched his Khilafat Movement, Annie Besant, the... certain dangers. She did not hesitate to warn Gandhi that the movement he contemplated "would result in the release of forces whose potentialities for evil were quite incalculable." There was an ominous trait in Gandhi's nature which Munshi had missed. So had II It was reading a narrative 1 of my uncle's that suddenly opened my eyes. The Mahatma was famous for his fasts. But when communal ...
... Mahatma Gandhi My Pilgrimage to the Spirit January 15, 1934 [Mahatma Gandhi wrote to me that he had not yet received any answer from Sri Aurobindo . This was his second letter enquiring about the answer to his long letter to Sri Aurobindo . When I informed Sri Aurobindo of this enquiry, he sent me the following reply:] I wrote to him a short letter ...
... Dec - "Lucknow Pact" between the Congress and the Muslim League. 1919-1920 -Beginning of the Khilafat and non-cooperation movements under the growing leadership of Mahatma Gandhi. 1920 - Sri Aurobindo turns down several offers to return to British India and to active politics. 1920, April 24 - Mother returns to Pondicherry from Japan.... the Congress turns them down. 1942, April - The Japanese overrun Burma and bomb cities on India's east coast. 1942, Aug. 9 - Start of the "Quit India" movement; Mahatma Gandhi and other leaders are arrested soon afterwards. 1944, July -Sub has Bose's Indian National Army and the Japanese are repulsed in Manipur. 1946, Aug. 16 -The Muslim... October - Pakistan attacks Kashmir; the Indian army repels Pakistani troops, but Nehru calls a halt to the fighting and takes the dispute to the United Nations. 1948,Jan. 30 - Mahatma Gandhi is assassinated. 1950, October -China invades Tibet; India remains a silent spectator. 1950, Dec. 5 - Sri Aurobindo leaves his body. Mother continues his work. ...
... (From an unpublished letter.) As for Gandhi, why should you suppose that I am so tender for the faith of the Mahatma ? I do not call it faith at all, but a rigid mental belief and what he calls soul-force is only a strong vital will which has taken a religious turn. That, of course, can be a tremendous force for action, but unfortunately Gandhi spoils it by his ambition to be a man of reason... themselves—unless human nature changes no amount of moralizing will prevent it. 111 September 10, 1935 There is no connection between the spiritual truth and knowledge in which I live and Mahatma Gandhi's ideals and ways of life. If it were so, then I would have to live like him— for surely you do not suppose that my truth and knowledge are only in the mind and are not intended to have a practical... new principle of life and works are an essential part of my Yoga. If that manifestation were already there, there would be no need for my bringing down into life this new spiritual principle. Mahatma Gandhi's life expresses his own ideas of the true truth and the true knowledge. These ideas are not mine.* The principle of life which I seek to establish is spiritual. Morality is a question of man's ...
... Sikandar Hyat Khan has strongly attacked Gandhi. SRI AUROBINDO (smiling): Yes. NIRODBARAN: He says Gandhi's non-participation in the war is stabbing the British in the back. SRI AUROBINDO: Non-violently! SATYENDRA: Violent or non-violent, the result is the same. NIRODBARAN: Sikandar says he can't understand Gandhi's logic. The logic of Mahatmas is different from that of ordinary mortals... would like to know what Kripalani says about this statement of Gandhi. He has a keen intellect. PURANI: The Sikhs also don't understand; they say, "These are intellectual quibbles." Neither can they conceive of how the defence of India can be done non-violently. SRI AUROBINDO: That is something I can't swallow myself. SATYENDRA: Gandhi himself can't carry Congress with him. But the question has ...
... body. Religion is the tie that binds one to one's Creator and whilst the body perishes, as it has to, religion persists even after death." M. K. Gandhi, on a statement by B. R. Ambedkar concerning change of religion, in The Collected Works of Mahatma Gandhi, vol. 62 (New Delhi: The Publications Division, 1975), p. 37.—Ed. × ... its real presence can be felt by those who enter with the right spirit. The outer social structure which it built for its approach is another matter. If it is meant by the statement [ of Mahatma Gandhi ] 1 that the Page 412 form of religion is something permanent and unchangeable, then that cannot be accepted. But if religion here means one's way of communion with the Divine, then... statement drives at. Preference for a different approach to the Truth or the desire of inner spiritual self-expression are not the motives of the recommendation of change to which objection is made by the Mahatma here; the object proposed is an enhancement of social status and consideration which is no more a spiritual motive than conversion for the sake of money or marriage. If a man has no religion in himself ...
... factories and Swadeshi business concerns under Indian management and with Indian capital,) boycott of British goods, British law-courts, and all Government institutions, offices, honours etc. Mahatma Gandhi's noncooperation movement was a repetition of the "Swadeshi", but with an exclusive emphasis on the spinning-wheel and the transformation of passive resistance, ("Satyagraha") from a political means... intimation left politics for spiritual lifework. The intimation was that the Swadeshi movement must now end and would be followed later on by a Home Rule movement and a Non-cooperation movement of the Gandhi type, under other leaders. Came to Pondicherry 1910. Started the "Arya". 1914 × The square brackets are Sri ...
... Gujarat. Sri Aurobindo : Then it proves that Gujarati was spoken by Krishna ! ( Laughter ) 23-7-1923 Disciple : The Mahatma believes that non-violence purifies the man who practises it. Sri Aurobindo . I believe Gandhi does not know what actually happens to the man's nature when he takes to Satyagraha or non-violence. He thinks that men get purified by it. But when... followers of the school of non- violence in Indian politics who want to prove that the Gita preaches non-violence. They depend on the Mahatma's interpretation of the Gita. Sri Aurobindo : Non-violence is not in the Gita. If, as some people, including- the Mahatma, say, the Gita signifies a spiritual war or battle only, then what of Apariharyerthe and Hanyamane same – "inevitable circumstance"... Gita to my friends of the Sabarmati Ashram Page 55 at Ahmedabad and I found they could not reply to it. Sri Aurobindo : I am not sure, but the Mahatma's son – Devadas – who came here sent it to the Mahatma who said he was unable to reply to it intellectually. Perhaps he could not make up his mind to accept the principle that an evil cannot be destroyed unless much that lives ...
... the same power and centres and supports of his action. When he goes out into British India he intends to create a large centre for this spiritual training where his ideal will be embodied just as Mahatma Gandhi has done at Sabarmati for his own ideal, and with that as his basis undertake a work which will be for the world in general and specially for India. This work will embrace and will mean the sp... understand. But you can put it in this way which they will perhaps find intelligible. A.G. is engaged in Pondicherry in Tapasya for Yoga Siddhi which is necessary before he takes up his future work. As Gandhi believes in soul force, that is to say in an inner moral force as the one thing necessary behind all true action, so A.G. believes in a higher spiritual force as the one thing necessary — the one thing ...
... young men are being drawn away from the field of work. Page 133 Sri Aurobindo : Oh, I see. Disciple : But Gandhi's Ashram is not a spiritual institution. It is a group of people gathered to be trained to do some work on Mahatma's principles and methods. One can say that service to the public is one of their aims. But Subhas wrote against the Ashram recently... man of ascetic temperament. There was an enthusiast who even wrote an article showing that the Chakra referred to in the Gita was the Charkha! Disciple : It was Vinoba Bhave, a disciple of Mahatma. The topic changed to Baroda. Dr. M. mentioned that now the old race course is covered by fine buildings constructed by co-operative Societies and that doctor Balabhai was still alive staying in... life seems too much. Such an application ignores the great principle of Adhikar, – qualification even as the Europeans do. Also it makes no provision for difference of situations. Disciple : Mahatma's point is that in either case, whether with arms or without, you are prepared to die. Then, why not try to die without arms, since armaments are piling up in all nations and there is no end to where ...
... Mahatma Gandhi My Pilgrimage to the Spirit December 28, 1933 [The following reply was sent throught me:] … I am unable to see him because for a long time past I have made it an absolute rule not to have any interview with anyone. I do not even speak with my disciples and only give a silent blessing to them three times a year. All requests for an interview ...
... Other Letters of Historical Interest on Yoga and Practical Life (1921-1938) Autobiographical Notes On a Proposed Visit by Mahatma Gandhi [1] GOVINDBHAI PATEL: Here is a postcard from Gandhi. If you think he can receive something from you, please grant him permission to meet you. You will have to write that I am unable to see him because for a long... been imposed on me by the necessity of my sadhana and is not at all a matter of convenience or anything else. The time has not come when I can depart from it. 28 December 1933 [2] M. K. GANDHI: ... Perhaps you know that ever since my return to India I have been anxious to meet you face to face. Not being able to do that, I sent my son to you. Now that it is almost certain that I am to be... meet me and asked me to see him if my retirement was not a vow. I have written that I cannot depart from the rule so long as the reason for it lasts. 9 January 1934 [4] GOVINDBHAI PATEL: Gandhi writes that he has not yet received Sri Aurobindo's answer. I hear that he asked at least a line in Sri Aurobindo's hand; and that Sri Aurobindo has written a full letter in his own hand—which ...
... of view. 20 March 1935 Page 31 X has passed along these two pieces of news about the Asram: (1) During his tour Mahatma Gandhi went to Pondicherry and with a view to meet Sri Aurobindo wrote a letter to him. In reply Sri Aurobindo wrote a letter to the Mahatma, which the local authorities withheld. It was after this that Sri Aurobindo published his statements about the Asram and his teaching... the Mother from purchasing any more houses in the town for the purposes of the Asram. You can write about the stories of the Asram that they are not true. The publication had no connection with Gandhi's visit to Pondicherry. No "law" has been passed by the French Government, nor could be. The relations of the Asram with the French Government are very friendly. But there was a housing crisis in P... brought out in pamphlets and as a booklet. See Autobiographical Notes and Other Writings of Historical Interest, volume 36 of THE COMPLETE WORKS OF SRI AUROBINDO, pp. 530-31 and 547-50 . For Gandhi's visit to Pondicherry see pp. 442-44 of the same volume.—Ed. ...
... DR. MANILAL: Meditation can't be spoiled. We shall meditate when the Mother comes. (Laughter) DR. MANILAL: The Theosophists speak of Mahatmas from whom they receive messages. SRI AUROBINDO: Yes, Morya and Koothoomi are two of their Mahatmas. The Mahatmas are said to be living some-where in Bhutan among Rishis who are thousands of years old, I hear. DR. MANILAL: Not true? You wrote, a long... spy. SRI AUROBINDO: A spy? I don't believe it. He may have become a Moderate but not a spy. Such were the leaders at that time, and look at Bengal now! NIRODBARAN: What about Gandhi's Movement? SRI AUROBINDO: Gandhi has taken India a great step forward towards freedom, but his Movement has touched only the upper middle classes while ours comprised even the lower middle classes. NIRODBARAN:... perhaps deceived by British promises. SRI AUROBINDO: Oh no, the revolutionaries are not people to be deceived by promises. NIRODBARAN: Gandhi seems to have given much courage and strength to the people. In Bengal we were so afraid of the police. I think it was Gandhi who imparted strength there. SRI AUROBINDO: Did Bengal need it? NIRODBARAN: What do you think of C. R. Das? SRI AUROBINDO: He ...
... held prisoner, for we weren't interested. Those days, Mahatma Gandhi was our hero. We saw other places also. There was quite a hierarchy amongst the prisoners. For example, a banker would become the head due to a long period of imprisonment which had brought him experience, and an uneducated thief would get the lowest rank, etc. Gandhi's son even had a special servant who cooked strictly vegetarian... advocated complete non-cooperation with the British authorities in all matters - social, economic, judicial, educational, etc. -by being self-reliant. The reference here is to the movement launched by Mahatma Gandhi, which advocated breaking laws peacefully and filling the jails willingly. Page 136 Before their publication, we had decided not to budge, but now I changed my mind. Also because... British government is arresting our men, we must stop them. So one after another, leaders from the hostel came forward and batches were formed. The Prince of Wales was to visit India soon, and Mahatma Gandhi said he must be boycotted. The spinning of charkha and wearing of 194C. R. Das was the lawyer who defended Sri Aurobindo in the Alipur Bomb Case and got him released from prison. His speech ...
... Events (1940-1950) Public Statements, Messages, Letters and Telegrams on Indian and World Events (1940-1950) Autobiographical Notes On the Assassination of Mahatma Gandhi [1] REMAIN FIRM THROUGH THE DARKNESS THE LIGHT IS THERE AND 1 WILL CONQUER. 1 4 February 1948 [2] I would have preferred silence in the face of these circumstances that ...
... Chelmsford Reforms and the present situation rests entirely with the signatories to the manifesto. The summary of my opinions in the Janmabhumi , representing me as an enthusiastic follower of Mahatma Gandhi, of which I only came to know the other day, is wholly unauthorised and does NOT "render justice to my views" either Page 278 in form or in substance. Things are attributed to me in ...
... prepared to sacrifice even fundamental national interests; the concept of the divinity of the nation seemed to be completely missing from his vocabulary. Here is an illustration: On Aug. 4, 1920, Mahatma Gandhi had written in Young India: "My advice to my Hindu brethren is: Simply help the Mussalmans in their sorrow in a generous and self-sacrificing spirit without counting the cost and you will automatically... A Vision of United India Chapter 6 The advent of Gandhi In the next phase, it was Gandhi who dominated the scene. From the time that Gandhi entered politics, the Congress was only an expression and mouthpiece of the ideas and principles of Gandhi. This period is of great importance in the history of India as it gave a new direction to Indian... see what the basic principles of Gandhi were. The basic principles on which Gandhi founded his movement were Non-violence, Hindu-Muslim unity and Non-Cooperation or Satyagraha. At a later stage he added as one of his aims the uplift of the Harijans. We are concerned here only with the Hindu-Muslim problem. In order to bring about Hindu-Muslim unity Gandhi was prepared to go to any extent to ...
... practice to all violence and that he denounced terrorism, insurrection etc. as entirely forbidden by the spirit and letter of the Hindu religion. It is even suggested that he was a forerunner of Mahatma Gandhi and his gospel of Ahimsa. This is quite [incorrect] 1 and, if left, would give a wrong idea about Sri Aurobindo. He has given his ideas on the subject, generally, in the Essays on the Gita, ...
... we gave forms and ideals which have since degenerated. Those forms have now been taken up and distorted. Mahatma Gandhi has a sort of force—by exerting it he advances to a certain extent but in reaction he goes back much farther.... The Satyagraha movement is only meant for Mahatma Gandhi and a few men like him—it ought not to be thrust upon a whole people. People talk of village organization—let... satisfaction that we have solved a difficult problem, when in fact we have only shelved it. * * * July 23, 1923 (A disciple:) The Mahatma believes that non-violence purifies the man who practises it. I believe Gandhi does not know what actually happens to the man's nature when he takes to Satyagraha or non-violence. He thinks that men get purified by it. But when men... some European force here. They may not be incarnations, but they may be strongly influenced by European thought. For instance, Gandhi is a European—truly, a Russian Christian in an Indian body. And there are some Indians in European bodies! Gandhi a European! Yes. When the Europeans say that he is more Christian than many Christians (some even say that he is "Christ of the ...
... Sardar Vallabhbhai Patel and Maulana Abul Kalam Azad. So close was he to Gandhi that later his daughter married into Gandhi's family. Rajagopalchari was thus related to Mahatma Gandhi - Rajmohan Gandhi is the grandson of both. Of the five leaders, Rajaji, Nehru and Patel were christened the 'head, heart and hands' of Gandhi, in whose shadows they remained till his death. Despite this closeness and... and in 1921 was chosen general secretary of the Indian National Congress under Gandhi's leadership. In subsequent years he was intermittently a member of the all-powerful Congress Working Committee, the top executive arm of the National Congress, and worked very closely with Gandhi. At one time considered Mahatma Gandhi's heir, this brilliant lawyer from Salem in Tamil Nadu was regarded in pre-Independence... formation of Pakistan. The Differences with Gandhi The first serious difference between Rajaji and the Congress party led by Gandhi broke out a few months after the Second World War erupted. It was in early 1940 just a few months after the Second World War broke out that Rajaji expressed his differences with Gandhi; although he had resigned from the post of Chief Minister ...
... words that rise up in our minds. Well, if any Indian is psycho-analytically pelted with the term "Swaraj", the rebound in most cases will be the name "Gandhi". You would say this is but natural. Yes, natural it is, since Gandhi stood in the forefront of the political scene here for the last three decades. And yet the response, the association is wrong. There would be the right response and association... breaking the fetter of foreign domination. With Gandhi, Swaraj was never the be-all and end-all. No doubt, he wanted India to be politically independent, but never unconditionally, never by any kind of means. Either certain conditions must be observed by us, certain means adopted, or else no Swaraj was to be desired and worked for. There was in Gandhi's vision an ideal which seemed to him larger than... inalienable right of every nation. Gandhi's attack on British imperialism was not essentially on the ground that India must be governed by Indians. It was rather on the ground that England had misgoverned India. If the British sovereignty had really been what it claimed to be - mabap raj, fatherly and motherly rule - it is questionable indeed whether Gandhi would have launched into politics ...
... an overmental consciousness. Mere words could be misleading, yet the point might be made (hazardous though all such generalisations must be) that the two great creative spirits of modern India—Mahatma Gandhi used moral force in politics while Sri Aurobindo used a spiritual force, and both sought, in their different ways, to purge politics of its asuric and egoistic evils. Page... scheme envisaged the organisation of a band of political sannyasis, dedicated to brahmacharya (single-blessedness or celibacy), who would (like the Jesuits of old), be ready to "do or die" (in Gandhi's famous phrase of 1942) for the country An inaccessible hill-temple dedicated to Bhawani, the Mother as the supreme Shakti, would be the refuge and the training-place of these political knights-errant ...
... Objectives of Children's University 1.Objectives of the university would be formulated in the light of the guidance that we can derive from Maharshi Dayananda Saraswati, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore, and Sri Aurobindo and also many other pioneering educationists of Gujarat, India and the other parts of the world. 2.Ideal of nationalism which is in harmony with the ideal ...
... Moderates. And later on __________________ ² The Foundations of Indian Culture, P. 5 Page 33 the same movement broadened out by emphasising, through the great personality of Mahatma Gandhi, some salient ethical elements of our spiritual culture and applying them to political and social problems led India to freedom and gave a new ethical weapon to the world for the solution of... behind a few of them may be mentioned here : (1) Raja Rammohan Roy (2) Swami Dayanand Saraswati, (3) Sri Ramakrishna Paramahansa, (4) The Theosophical Society, ( 5 ) Rabindranath Tagore, ( 6 ) Mahatma Gandhi, ( 7) Jawaharlal Nehru, (8) Sri Aurobindo. These great men have tried to live, according to their faith, the aspect of Indian culture which appeared to them the most important. An outline of... the collective man, a conception of growing perfection of the human being through collective effort. His influence has largely been active in the field of creative literature and fine arts. Mahatma Gandhi through his long and active life tried what might be called, an ethico-politico-economic integration of Indian culture. Ethics is the basis of his outlook. His book ' Hind-Swaraj' gives most of ...
... if Patel goes to East or South Africa the Indians there would be shot. Sri Aurobindo : Instead of Patel going there to Africa it is better that Gandhi should go to Hitler. Hitler will say to Mahatma : You follow your inner voice Mr. Gandhi, I my own. There is no reason to say that he would be wrong, for my inner voice may be good and necessary for me, while it may not be so for another man ...
... towards India. In my early teens I took a vow not to eat sweets until India became Independent. I was in Rajkot in India on January 30th 1948, when Mahatma Gandhi was shot dead at Birla House in Delhi. His untimely demise shook the whole nation. Gandhi's relics were taken all over India. Some were brought to Rajkot also and placed at Rashtriashala, which was very close to my mother's home, Zaver-Nivas ...
... elephant rushed towards him, but he remained calm and quiet, and the mad elephant became calm. Mahatma Gandhi was a great advocate of non-violence in all circumstances and there was a great difference of opinion between our Lord and him. You know - those who are acquainted with politics -that Gandhi said, "If the Japanese come to India, we shall not fight - just lie down prostrate at their feet, ...
... the English language and the essential truths behind Hinduism. We are still confused about revivalism and secularism, the spiritual life and world crisis, the legacy of Swami Vivekananda and Mahatma Gandhi for nation building. Indeed, if one was unaware of the date of its publication, the earlier edition might well be mistaken as a current imprint. Such is the power contained ...
... become soon, And embrace victory.' Thus in his dear motherland Gandhi fosters Revolution. 'Nor heat nor cold affects the soul, Nor weakness nor rebuff the fighter: Always wage the dharmic fight!' Thus exhorts Mahatma Gandhi. Bharati was confident of the Indians - comprising as they did the freedom-loving Rajputs... structured learning but also discipline of a high order at the Christian Mission School where she studied. Her home environment shaped her outlook and endowed her with a liberal attitude. She was Mahatma Gandhi's choice, along with Sarojini Naidu, to participate in the novel Salt Satyagraha in 1930 to make the British Page 83 Government responsive to... editor of Swadesamitran, a post he had held 15 years earlier. Numerous were his contributions to the press, and there was no flagging of his intellectual energy. It was the commencement of the Gandhi Age - or the Heroic Age, as C. R. Reddy once called it - of modern India. Bharati was in the swim, he was filled with expectancy; he was wonderfully alive. Admirers gathered round him in the evenings ...
... "wheel" in your writings in the Arya ? We may send the cutting to the Mahatma ! Sri Aurobindo . I may have used "Brahman's wheel" or some such expression. Disciple : Does it not turn ? Sri Aurobindo : It turns out men and also Gandhis. 23-10-1925 There was a report in the press about Mahatma Gandhi's going to Cutch. He seemed to believe that he was approaching his death... you must not be found out ! 4-7-1924 The subject was Gandhi's article : "Defeated and humbled" – an article in which he bemoans the situation in the Congress and says that it was a clear victory for Mr. G.R. Das. Sri Aurobindo attended to the correspondence and then began : "Did you read Gandhi's article ?" Disciple : I heard about it, it is a long wail. ... a Disciple ) Did you read Motilal's letter asking for contribution to his paper ? Disciple . Yes, I did. Sri Aurobindo : Evidently the Swarajists are very much afraid of the Mahatma. Disciple : But they have "love and esteem" ! Sri Aurobindo : It is also dread and fear – more than anything else. Page 35 Disciple : Who will ...
... buildings. You will give all these but not your souls nor your minds____" (Amrita Bazar Patrika, July 4, 1940, "Method of Non-violence —Mahatma Gandhi's appeal to every Briton.") Page 229 July 7, 1940 With [Sub has] Bose on one side and Gandhi on the other, future unity will be difficult. If Hindus and Muslims had now made a united demand the Government would have had to submit... top, leaving ample scope to local bodies to make laws according to their local problems. The Congress at the present stage—what is it but a Fascist organization? Gandhi is the dictator like Stalin, I won't say like Hitler: what Gandhi says they accept and even the Working Committee follows him; then it goes to the All-India Congress Commitee which adopts it, and then the Congress. There is no opportunity... with legislation, some without. January 8, 1939 (A disciple:) Gandhi writes that non-violence tried by some people in Germany has failed because it has not been so strong as to generate sufficient heat to melt Hitler's heart. I am afraid it would require quite a furnace!... The trouble with Gandhi is that he had to deal only with Englishmen, and the English want to have their ...
... valuable results of pioneering experiments which have been carried out by five leading educationists of the country: Maharshi Dayananda Saraswati, Gurudev Rabindranath Tagore, Swami Vivekananda, Mahatma Gandhi, Sri Aurobindo The results of the experiments conducted by them remain as yet to be pooled together and the conceptions behind their experiments need to be developed further; they also need ...
... In Madras I had the opportunity of contacting a number of big persons, some of whom were really great, and had talks with them. I met and talked with Annie Besant several times. I approached Mahatma Gandhi through Va Ra on Bharati’s behalf. But none of them could appeal to my heart, which the Master had captured, whole and entire. I felt it had become indissolubly one with him. My Master — how great... could I then be drawn to others? My friends urged me to join the Theosophical Society and, later on, some of them pressed me passionately and untiringly to join the Non-cooperation Movement of Mahatma Gandhi. My mind gave no response to such talks. How could it respond, when the Master’s command had been otherwise, even if he had expressly told me nothing? Many great movements were, of course, going ...
... as mountains appear to do. Gandhian Satyagraha Confucius was a man both of virtue and learning. Our Mahatma Gandhi is mainly the former. But, of course, all that is done by a virtue-seeking man need not be right. Sometimes, virtue can be mountainish in the sense of what Gandhi himself calls "a Himalayan blunder" and it can be such a blunder even when one least suspects it. A correspondent... Technique and History and whether I endorse the policy of Gandhian Satyagraha. I have not gone through the book in question and I believe Satyagraha has a certain force in certain circumstances, but Gandhi's desire always to "play cricket" and not take advantage of an opponent runs to dangerous quixotism. The Gandhian satyagrahi, playing cricket, does his best to expose his stumps freely or else to put... satyagraha, as Gandhism advised, in the face of Hitlerism would be to pave the smoothest and shortest way to the destruction of all that mankind has cherished. "Saint" and "Rishi" Mention of Gandhi leads me to the correspondent who, among other things, asks me to consider how loosely the terms "saint" and "saintly" are used in English. Yes, they are, just as "spiritual" and "mystical" are applied ...
... 24th January, 1939. Sri Aurobindo : turning to X : "Any news?" Usually the news of local politics and other subjects used to come through X, Disciple : No news except that Mahatma Gandhi advises the Japanese visitor Kagawa to include Shanti Niketan and Pondicherry in his itinerary, without seeing which his visit to India would be incomplete. Sri Aurobindo : O that! I have ...
... right Sri Aurobindo decided on a further intervention. This took two forms. On the one hand he sent messages to some important figures in Indian politics. Through Mr. Shiva Rao he communicated to Mahatma Gandhi and Pandit Nehru that Cripps's offer should be accepted unconditionally. He also sent a couple of telegrams. One was to "Raja-gopalachari, Birla House, New Delhi": "Is not compromise defense question... of Pondicherry — Shri Aurobindo Ghose. The belated wisdom of our leaders emphasises the truth of the ancient Sanskrit proverb: 'The Brahmin always thinks too late.' "Instead of harping on the Mahatma's admittedly 'un-practical idealism', let our leaders organise a countrywide educative propaganda to convince the wide mass of the people of the wisdom of accepting a compromise solution like the Cripps ...
... I refer to autobiographies by Yogananda Page 325 Paramahamsa, Swarrti Rarndas, Purohit Swami and Gandhiji, not to speak of the deeply subjective writings of Sri Aurobindo. Mahatma Gandhi in The Story of My Experiments with Truth points out how Indians are not accustomed to write autobiographies which are Western in origin. He opts to speak of his life as a series of experiments... exercised an important influence on Tagore. Tagore's example complements the Mahatma's. Both had a deeply felt inner life and in both, this inwardness co-existed with a deep concern for the people at large.Jn Gandhiji it took the form of an austere sense of Duty. In Tagore it took an aesthetic form, a love of Beauty and of God. Both Gandhi and Tagore together account for the best in modern intellectual life... unimportant for our public life by taking our inspiration from the profoundly humanistic aspect of our spiritual traditions advanced by figures like Swami Vivekananda, Sri Aurobindo and, of course, Mahatma Gandhi, all of whom focussed on the individual and promoted the quest for self-perfection. In such a discourse who cares if you are man or woman, Brahmin or Dalit? The subtle spiritual unity of individuals ...
... that about non-cooperation would lead, I think, to a complete misunderstanding Page 273 of my real position. Some would take it to mean that I accept the Gandhi programme.... As you know, I do not believe that the Mahatma's principle can be the true foundation or his programme the true means of bringing out the genuine freedom and greatness of India.... My own policy, if I were in the field ...
... Roy was a lover of India when he set out on his life's odyssey. In the minds of many people during the twenties and thirties Gandhi was a symbol of India, and our author's sympathy with him came all the easier for the latter's keen enjoyment of music. The "Mahatma" is shown as holding that India's music is of her very essence, and it is frequently that he asks Roy to sing to him. About painting... cheerfully suffered and nobly accepted." But he does not go the whole way with Tolstoy's theory of art. Here a remark of his is worth citing about a point which Gandhi, the next subject of interview in the book, attempts to drive home. Gandhi wants art to be always universal in appeal, to reach the masses and never to need any specialisation, a certain high level of culture, for its appreciation... n. Page 99 Rolland is certainly against pretentious high-browism, against punditism putting on airs, but he cannot for all his passionate admiration of Gandhi share Gandhi's Tolstoyan view that art's supremacy lies in its being not above the heads of peasants. Such a criterion is too rigid, for the artist cannot always keep himself tied to the receptivity ...
... artist Roy was a lover of India when he set out on his life's odyssey. In the minds of many people during the twenties and thirties Gandhi was a symbol of India, and our author's sympathy with him came all the easier for the latter's keen enjoyment of music. The "Mahatma" is shown as holding that India's music is of her very essence, and it is frequently that he asks Roy to sing to him. About painting... point which Gandhi, the next subject of interview in the book, attempts to drive home. Gandhi wants art to be always universal in appeal, to reach the masses and never to need any specialisation, a certain high level of culture, for its appreciation. Rolland is certainly against pretentious high-browism, against punditism putting on airs, but he cannot for all his passionate admiration of Gandhi share Gandhi's... the rank and file because the latter lags behind. And he would be an indifferent leader of the people who would constrain its vanguard to march with the bulk of the army." Gandhi The interviews with Gandhi (the last in an ominous atmosphere on the eve of the shots that rang round the world) are no whit inferior as a document of personality, though their mental value is not as high. ...
... Savitri III Yoga There have been great fighters in modern India like Tilak, philosophers like Vivekananda, poets like Tagore, and 'mahatmas' like Gandhi. But Sri Aurobindo was all these, and a yogi as well. To the question, what is yoga, it is not possible to return an easy or facile answer, and unfortunately the word 'yoga' is being bandied... in his Essays on the Gita Sri Aurobindo has "tried to bring out all that fully". 50 Almost every great philosopher and thinker in India has commented on the Gita, and in our own century Tilak, Gandhi, Sarvepalli Radhakrishnan, Rajagopalachari and Vinoba Bhave— Page 25 among others—have made the Gita a text (or pretext) to present their own philosophies. ...
... supermen and it is for this purpose that the Indian nation must keep up its individuality and recover her soul. At the same time I do not want India to imitate Europe nor to remain in the present mud. Mahatma Gandhi has introduced Tolstoyan Christianity in India and has given a setback to Indian culture. I do not believe also that Councils will be very useful as the vision of the men there is limited. My work ...
... policy and programme. For a time he thought that the necessary training must first be given through a less advanced Home Rule movement or an agitation of passive resistance of the kind created by Mahatma Gandhi in South Africa. But he saw that the hour of these movements had not come and that he himself was not their destined leader. Moreover, since his twelve months' detention in the Alipur Jail, which ...
... Tilak. A third type is an ethical Nationalism in which certain moral doctrines are set up for the patriot 's guidance, chiefly the doctrines of non-violence and ingenuousness. Its fosterer is Mahatma Gandhi. Patriotism which, for the second type, stands in need of no defence and aims first and foremost at the country 's freedom and the expression of the country 's historic nature and does not bind ...
... party of rich men ; nor were those Gandhian days when the 'third-class' carriage in which Mr. M. K. Gandhi travelled was often converted to one with the comforts of a first -class. As Sarojini Naidu commented wryly, "It costs the people of India a lot of money to maintain the poverty of the Mahatma." In the event, this was a real third-class, and the Bengali Nationalist leaders were travelling ...
... immutable Oneness of all creation. Page 83 You know very well, perhaps, that He had been invited more than once to take over the Presidency of the Congress. This was even during Mahatma Gandhi's time. His reply was a 'No'. We told him, "If you go there, people will follow you, take your lead." Then He said, "I am not so sure that they will follow me, you people will follow me because... "He does not see anyone." (Laughter) In spite of that, some visitors gatecrash into my room and they are surprised to find that I am not a philosopher like Kireet or a psychologist like Kishore Gandhi or a historian like Sisir, 110 but a poet. "Well," they say. "Why," 110 Kireet Joshi was an IAS officer who resigned his post and joined the Ashram. He Page 75 they remark... friend Nishikanto was lamenting the other day, "See what these people have done -" (Laughter) "now we cannot write any poetry about the moon. We later became the Registrar of the SAICE. Kishore Gandhi was an ancient sadhak of the Ashram. He was a professor of sociology and he was the editor of all the three volumes of Letters. Sisir Kumar Mitra was a professor of Bengali from Shantiniketan ...
... Disciple: He [Gandhi] always calls it soul-force. Sri Aurobindo: Really speaking, it is a kind of moral force or, if you like, will-force that is ethical in its nature.... Disciple: What about Prahlad? He succeeded because of soul-force. Sri Aurobindo: I do not know; for that you must ask Prahlad. Disciple: But the Mahatma says that Prahlad used... thing resulted in tearing out the entrails of his father. (Laughter) Disciple: Sri Krishna and Arjuna can serve as examples of men who resorted to what the Mahatma calls "violence". Another Disciple: But the Mahatma says, "I am not Krishna". Page 533 Sri Aurobindo: Any man can say, "I am not Prahlad". 22 * The interviews, on the other hand, were rather... misfired, after all. Only repression was in full swing, and its provocation was such that "non-violence" couldn't always remain non-violent. Sir Sankaran Nair said, in his Gandhi and Anarchy, that "almost every item in his [Gandhi's] programme has been tried and found useless to attain Home Rule". Even the plank of Hindu-Muslim unity suffered serious cracks after the Moplah rebellion in Malabar, and ...
... the antithesis of Gandhi. His outlook was more modern and forward looking than Gandhi's. He did not share Gandhi's aversion to industrialisation. He accepted Gandhi's nonviolence not as a religious principle but because he regarded nonviolence as a useful political weapon and the right policy for India under the prevailing conditions. He deprecated the inordinate value the Mahatma attached to austerity... Annie Besant in 1917 and the Punjab massacre in 1919 were events that created a storm in the country and drew Nehru into the vortex of political agitation. In 1919 and 1920, Nehru followed Gandhi's call to non-violent agitations against the British Raj. He turned his back on the legal profession, simplified his life-style and gave himself wholly to the movement for independence. "I gave up" ...
... can get or procure the sum needed so that we may not lose the opportunity for this purchase. 3.3.33 Sri Aurobindo Page 535 [6] In view of the approaching intended visit of Mahatma Gandhi the sadhaks are reminded that it is contrary to the rule of the Asram to join in any public demonstration such as meetings, lectures, receptions or departures. It is expected that they will observe ...
... civilisation even there. Nowadays the saying is notoriously out of date; it only means that with honesty you have less chances of going to jail—provided you are lucky and also provided you have not met Mahatma Gandhi. But Rockefellers and the rest of the commercial aristocracy were not born for jail but for palaces with marble water closets and the immortality of Rockefeller institutes and honour in the land... fashion. I never had any illusions about Gandhi's satyagraha—it has only fulfilled my prediction that it would end in a great confusion or a great fiasco and my only mistake was that I put an "or" where there should have been an "and"—and as for the hopes of the intellectual idealists I have not shared them, so I am not disappointed. 10 August 1933 Gandhi, Tagore and the New Creation A friend... Intellectual Idealists, World Events and the New Creation I cannot persuade myself that all the things that are happening—including the triumph of the British policy and deterioration of Gandhi's intellect—are meant for the best.... Bengal is now benighted and there is no sign of light anywhere. Tagore too has just written an article of despair in which he forebodes gloomily an end of the ...
... with Mahatma Gandtii concerning Sri Aurobindo and the pondicherry Ashram. Haribhai : I went to see him at Poona but I did not talk to him then about Pondicherry. But when he was staying at Juhu I went to see him and then he asked me if I had visited Pondicherry. I said : ''Yes". Gandhi : Have you taken the yoga from Sri Aurobindo ? Haribhai : Yes. Gandhi : Has... human perfection; for, after all, freedom is not the ultimate goal but a condition for the expression of the cultural Spirit of India. In Swami Shraddhananda, Pandit Madanmohan Malavia, Tagore and Mahatma Gandhi – to name Page 15 some leaders – we see the double aspect of the inspiration. Among all the visions of perfection of the human Spirit on earth, I found the synthetic and integral... (Laughter) Disciple : He will have to come back to take Taggart with him to heaven. Sri Aurobindo : By that time Taggart may go even otherwise. Page 56 9–2–1924 Mahatma Gandhi had an interview with Dilip Kumar Roy at Poona. The main subject discussed was "art". During the talk Mahatmaji said he was himself an artist, that "asceticism was the highest art". He expressed ...
... purpose, whether it is worthy of a great people struggling to be, whether it is educative of national strength and activity. It is true that philosophy of ahimsa which came to be advocated by Mahatma Gandhi later was not part of Indian nationalism as understood by the nationalist leaders like Tilak, Sri Aurobindo and others. On the subject of non-violence, there has remained a diversion of opinion... battlefield of Kurukshetra was to be carried out in consciousness of non-attachment and not in that of anger or hatred. As this mater is very important, it will be useful to point out that while Mahatma Gandhi looked upon ahimsa as a matter of creed and a large number of his followers in the country also took it as such, many other leaders including Page 84 Jawahar Lal Nehru and others ...
... happen the inner detachment and equality cannot be broken. + + + 30-8-1925 Sri Aurobindo : There is one Major Hill who is fit to be an inmate of a lunatic asylum. He has invited Mahatma Gandhi to the Society of Psycho-Analysts and explained to him how the Hindu-Muslim problem is merely a problem of a complex. It is due to cow-complex. – ( Laughter ). The Major said further : "If you... he loved his mother and Queen Elizabeth had a masculine complex but those who came in contact with her had not the feminine complex in them strong enough to keep her to them. He even says that Mahatma Gandhi has a complex ! One never can know what is this complex business ! Sri Aurobindo : All that I know about it is that when you repress something in your nature it goes down into the subconscious... man's growth as everything else does. Cultivation of the sense of beauty refines the temperament. A refined temperament is much more easy to purify than an unrefined one. This is the thing which Mahatma Gandhi does not realise that the development of the sense of beauty is as much Page 240 a part of perfection as anything else. Not only that ; if a man has not developed the sense ...
... at last! The Partition hadn't brought peace into the subcontinent, nor amity between the Governments of India and Pakistan. While the Punjab was all ablaze in the weeks after Independence, Mahatma Gandhi was able to bring peace in Calcutta and Bengal, as if indeed he were an effective one-man boundary force in the East. But the exodus continued, and the invasion of Kashmir by Pakistan, Kashmir's... non-violence of the weak? Is it not a futile experiment I am conducting? What if, when the fury bursts, not a man, woman or child is safe and every man's hand is raised against his neighbour? The Mahatma had been prophetic indeed, and on 15 August and the days following "not a man, woman or child" was safe and every man's hand was raised against his brother and his neighbour. Also, it meant a colossal ...
... tortured him more than anything else. The ugliness of poverty was more unbearable to him than the actual physical destitution. If he could have viewed the wants of life at their own value like Mahatma Gandhi then he would have at least once plied the spinning wheel. But to him ease or affluence by itself has no importance. Affluence would have its real value if it contributed to the rhythm of life ...
... pilgrimage started from the east end to the west end to attend the eye clinic from 7 a.m. to 10 a.m., the rest of my time being given to my general practice. After I left my study and joined Mahatma Gandhi I had continued at home the comparative. study of allopathy, ayurveda, homeopathy! and naturopathy and that was continued at Pondicherry. During my stay at Pondicherry I had come across a book ...
... " All of us, including the Mother, burst out laughing. Another interview with Sri Aurobindo, which Surendra Mohan almost succeeded in bringing about, but which did not materialise, was with Mahatma Gandhi, in spite of both the parties' willingness to meet. Sri Aurobindo said, "He can come now. You may tell him this." Fate stepped in and foiled what could have been a momentous meeting! Apart from... and the other French possessions with India, Surendra Mohan writes: "...All of us had to suffer for not having listened to Sri Aurobindo's direction or advice. He sent me back saying, 'Go and tell Gandhi, Nehru, Maulana, Sardar and Rajendra Prasad that it is for the good of India and ultimately for the good of the world that they should act on these lines and here is an opportunity I am giving them ...
... 15 Each time Doordarshan, the Indian national television, reports the daily parliamentary proceedings in New Delhi, it shows first a picture of the parliament building, then a statue of Mahatma Gandhi, then a statue of Dr Ambedkar, a defender of the backward classes, and then a bust of Sri Aurobindo. × ...
... will to achieve, the Divine has to manifest in conditions which are the most adverse to that manifestation. It can be done, but you cannot expect it to be easily done. I do not know what Mahatma Gandhi means by complete realisation. 1 If he means a realisation with nothing more to realise, no farther development possible, then I agree—I have myself spoken of farther divine progression, an... that can choose and determine. Page 284 × These observations were made with regard to a statement by Mahatma Gandhi: "I hold that complete realisation is impossible in this embodied life. Nor is it necessary. A living immovable faith is all that is required for reaching the full spiritual height attainable by ...
... then protein injection. [ No reply. ] Mahatma Gandhi says in an article: "... I hold that complete realisation is impossible in this embodied life. Nor is it necessary. A living immovable faith is all that is required for reaching the full spiritual height attainable by human beings..." Your opinion on the matter? I do not know what Mahatma Gandhi means by complete realisation. If he means ...
... admirers containing articles, poems Page 26 and letters appraising his literary, musical and spiritual attainments by men of eminence including such contributors as Mahatma Gandhi, Romain Holland, Rabindranath Tagore, Aldous Huxley, Pandit Nehru, S. Radhakrishnan, Netaji Subhash Chandra Bose and others. Papa Ramdas and Mother Krishnabai visited Dilip's ashram, found ...
... Yoga, he opened the gates of the future before the youths, filling them with a new spirit of inspiration, heroism and dynamic action. Another line of educational experiment was initiated by Mahatma Gandhi, who emphasised the training of the Hand, Heart and Head, overarched by the values of Truth, Non-Violence, Self-Control, Non Covetousness and Renunciation, as also equal respect towards all ...
... a dry sense of duty or from stern discipline. There is hardly any place for austerities in the temperament of the Bengalis. They cannot accept from the bottom of their hearts the stoic ideal of Mahatma Gandhi. Rabindranath is the model of a Bengali. The Deccan has produced Shankara; Nanak and Surdas appeared in the North; but in the fertile soil of Bengal were born Sri Chaitanya, Chandidas and Ramprasad ...
... change, became the vessel of an Asuric Power which ultimately led him to his nemesis. Along with the European war, India's political problem naturally played a prominent part in our discussion, Mahatma Gandhi's attitude, the Congress policy, the Hindu-Muslim problem, Jinnah's intransigence and the Viceroy's role as the peace-maker, all this complicated politics and our Himalayan blunders leading to the... the declaration of His Majesty's Government substantially confers that freedom for which Indian Nationalism has so long struggled." Sri Aurobindo also sent messages through Mr. Shiva Rao to Mahatma Gandhi and Pandit Nehru that Cripps' offer should be accepted unconditionally. Lastly, he sent his envoy to Delhi to appeal to the Congress leaders for its acceptance, for sanity and wisdom to prevail... of existence! Speaking about non-violence Sri Aurobindo told us in a talk on 28th October, 1940: "Gandhi has been forestalled in non-violence in Poland. The Polish (the Jews?) adopted non-violence against the Nazis and do you know the result? The Polish lady who is Ravindra's 1 friend wrote to Gandhi the account of the German oppression against the non-violent people. She cites 3 or 4 instances: ...
... when the seventh decade was running fast and was nearing its completion, I gave away the rights of publication of the third edition of my Gujarati book on Preservation of Health and Sight to Mahatma Gandhi's Navajivan Trust, Ahmedabad, as I was seriously planning to go to the Ashram and settle there for the rest of my life to complete my ascent to the spirit. The stream of my life was flowing so naturally... photographer was opened very skilfully with a duplicate key and articles worth thirty thousand were stolen along with a film on Bangla Desh which had been taken recently and was to be shown to Mrs. Indira Gandhi. While reading it I had felt that the theft was commited by the radio repairer's brother-in-law. My feeling was so strong that I warned the radio repairer to keep away from his brother-in-law because ...
... fellow. But I suppose in worldly life such things are necessary? Not in the worldly life, but perhaps in the Corporation life. All this promises a bad look out when India gets purna Swaraj. Mahatma Gandhi is having bad qualms about Congress corruption already. What will it be when purna Satyagraha reigns all over India? November 17, 1938 [A note from the Mother :] 18-11-38. Nirod ...
... clue about what he'd meant. Four or five of us were there; we looked at Him, a little puzzled. "Oh, you don't know the story?" He asked. Then He told us. During the Boer War in South Africa (where Mahatma Gandhi was at that time), the Boers were on one side and the British on the other. Two Boers were escaping on horseback after some fighting. One of them was short and stumpy. They were running for their... what provoked my olfactory nerves, but I had no control. The more I tried to control the sneeze, the more it seemed ready to burst and finally it did. And He remarked: "What 243 Mrs. Indira Gandhi, the third Prime Minister of the Republic of India for three consecutive terms from 1966 to 1977, and for a fourth term from 1980 until her assassination in 1984. Page 184 a metallic ...
... village I was anxious to find out a suitable work which could support me financially and help me to maintain my contact with the Divine Mother. When I had joined the national movement launched by Mahatma Gandhi, I was a medical student. Though I left the medical school to take part in the movement for the freedom of the country, I could not give up the comparative study of all the branches of medicin ...
... In Madras I had the opportunity of contacting a number of big persons, some of whom were really great, and had talks with them. I met and talked with Annie Besant several times. I approached Mahatma Gandhi through Va Ra on Bharati's behalf. But none of them Page 44 could appeal to my heart, which the Master had captured, whole and entire. I felt it had become indissolubly... I then be drawn to others? My friends urged me to join the Theosophical Society and, later on, some of them pressed me passionately and untiringly to join the Non-cooperation Movement of Mahatma Gandhi. My mind gave no response to such talks. How could it respond, when the Master's command had been otherwise, even if he had expressly told me nothing? Many great movements were, of course ...
... drug was one-twelfth of a grain. Under a misconception I had taken four grains, a dose forty-eight times the normal quantity! According to the heart-specialist Dr. Gilder, onetime attendant of Mahatma Gandhi, this was four times the dose prescribed to stimulate a horse. The Mother has referred to the consciousness being awake and surely the sense of her presence has to be there for extraordinary ...
... French Revolution, 77, 80 Freud, Sigmund, 218 future, 25,26, 57, 60 , 65, 72, 74, 76 , 92, 94 ,99,101 , 110, 112, 118-119, 129, 141, 142,201,236, 241 ,247, G Gandhi, Deva das , 170 Gandhi, M. K., Mahatma , 9,1 51 ,170, 180, 191 -192,202-203, 206,226,230 and birth control, 186 and castes, 207,208 and Charkha, 2 15 -2 16, 2 19, 225 a Christian, 175 -17 6 and Congress, 20 9, ...
... supermen and it is for this purpose that the Indian nation must keep up its individuality and recover her soul. At the same time I do not want India to imitate Europe nor to remain in the present mud. Mahatma Gandhi has introduced Tolstoyan Christianity in India and has given a set-back to Indian culture. I do not believe also that Councils will be very useful as the vision of the men there is limited. My... more ample in his case. He is not like Kashibhai straight and limited. There is a tendency to throw himself out in many activities. 21 February 1924 21-2-24 Sri Aurobindo said about Gandhi's appendicitis that those who (generally) take grapes and oranges get appendicitis. In France once there was an epidemic of it on account of people eating too much of it. Grapes are perfectly harmless ...
... in an instant! This incident recalls another which took place many years earlier. It concerns his early habit of smoking cigars. A cigar was almost always between his lips. Once Devdas Gandhi, son of Mahatma Gandhi, visited him and saw the inevitable cigar. He shot the question, "Why are you attached to smoking?" At once came the retort, "Why are you so attached to nonsmoking?" This gives us a hint ...
... Shangri-la, it cannot be carried out in life." This wrong attitude prevents a proper approach and retards the solution of important problems. An illustration can make the point clear. If Mahatma Gandhi had consulted the political leaders and statesman of his time to advise him about his contemplated resort to Satya-graha, Non-violence, to secure independence for India, what do you think would... advised him against any such Utopian method that would surely invite failure if not political disaster. Granting that India does not owe its freedom entirely to Non-violence, still it is clear that Gandhi did the right thing in trying his novel experiment after consulting only his own conscience. The world has now a new weapon for setting right some of the wrongs of collective life. What is, or what ...
... step in nature's ascent to freedom and perfection. In the Vibhuti nature rises to far greater heights' than even the highest attainment reached by man. For example, the non-violence practised by Mahatma Gandhi far surpasses the ordinary practice of it by man. In that sense he can be called the Vibhuti of Ahimsa. In the Avatar, the incarnation, nature attains its highest Page 195 ... though the essential divinity is the same in the Saint and the Sinner, still the Saint- Sadhu has to be protected and saved and the wicked destroyed. The distinction between ' Sadhu '-the Saint, the Mahatma, the great Soul, or the Sreshta and the ordinary man is due to what they express in their Nature, in their Prakriti. That may be regarded as the first step of the movement of Prakriti towards freedom ...
... inherent in every individual, strove to give to the youth of modern India the lessons of man-making education so as to cast them in the image of heroic builders of new India and new world. Mahatma Gandhi conceived, even when he was in South Africa, a scheme of ashram education and developed it further in India at Sabarmati Ashram and at Wardha into what came to be called "Nai Talim" that would ...
... the truth of every religion and a synthesis of yoga, he opened the gates of the future before the youths, filling them with a new spirit of inspiration, heroism and dynamic action. -Mahatma Gandhi emphasized the training of the Hand, Heart and Head, overarched by the values of Truth, Non-Violence, Self-Control, Non-Covetousness and Renunciation, as also equal respect towards all religions... Value-Oriented Education for students, teachers and teacher educators, curriculum planners and textbooks writers. Some of publications are biographies of national leaders like Dr. B.R. Ambedkar, Mahatma Gandhi, Pandit Jawaharlal Nehru, Subhash Chandra Bose and Govind Ballabh Pant. Supplementary reading materials for school children titled Nai Nai Kahaniyan contains value-based stories. The NCERT... provide standards of judgment. There is a need to bridge gap between what one professes and how he/she acts. *The educational philosophies of Maharishi Dayananda Saraswati, SwamiVivekananda, Mahatma Gandhi, GurudevRabindraNathTagore Page 692 and Sri Aurobindo influenced greatly the education system of India. Besides these stalwarts of the Renascent India, certain other great ...
... weekly. His fiery articles espousing the cause of India were read widely. He continued to edit the India from Pondicherry during his exile there. Years later, when he came under the spell of Mahatma Gandhi he was welcomed back to Swadesamitran. After the extinction of the Madras Native Association, Madras was again bereft of an organisation to ventilate public grievances. However, there ...
... The above extracts forcibly recall the manifestos of Mahatma Gandhi in 1920-21 and 1930-32 - so lucid, so convincing, so objective and practical they are! "No control, no assistance" is nothing but a firm and definite policy of non- cooperation, preached almost in the very beginning of the national agitation. One of the manifestos of Mahatma Gandhi issued in 1930 reads as follows: "...We recognise that... solidly by Bengal on her hour of the gravest trial, for, they knew, the trial of Bengal was the travail of India's political salvation. Perhaps it was something more, which time alone will reveal. Mahatma Gandhi paid a perceptive tribute to the heroic struggle of Bengal in the following words: "The real awakening (of India) took place after the Partition of Bengal.... That day may be considered to be... politics.45 Tilak had raised his voice against the policy of mendicancy followed by the Congress, but it was reserved for Aravinda to hit upon a positive approach to the problem. He anticipated Mahatma Gandhi by preaching the cult of passive resistance and non-cooperation as far back as 1906. " 46 "But however much opinions might differ on these points, one must recognise that apart from the general ...
... such things are necessary?" Sri Aurobindo replied: "Not in the worldly life, but perhaps in the Corporation life. AH this promises a bad look-out when India gets Purna Swaraj. Mahatma Gandhi is having bad qualms about Congress corruption already. What will it be when Puma Satyagraha reigns all over India?" Page 125 In another letter written in 1935, I brought ...
... worldly life such things are necessary?" Sri Aurobindo replied: "Not in the worldly life, but perhaps in the Corporation life. All this promises a bad look-out when India gets Puma Swaraj. Mahatma Gandhi is having bad qualms about Congress corruption already. What will it be when Puma Satyagraha reigns all over India?" In another letter written in 1935, I brought up a topic of great importance ...
... Dilip with his addiction to the old Vaishnava tradition of Bhakti. Accordingly, he was occasionally subject to fits of doubt, restiveness and even rebellion. In March 1930, for example, when Mahatma Gandhi started his March to Dandi to launch his Salt Satyagraha, Dilip felt that Ashram life was a poor thing, and that he should escape its enervation and jump into the political fray. The Mother and... and as beneficent and as perfectly secure as the Mother's love? XIII Rishabhchand was one of the tens of thousands of young men who suspended their college studies in response to Mahatma Gandhi's call for Page 277 non-cooperation in the early nineteen-twenties. Subsequently he established his own firm, "The Indian Silk House", at Calcutta and prospered as businessman. But ...
... In this letter, Sri Aurobindo chalked out item by item a plan of the political work he had intended to carry out during his leadership, some of which he had already accomplished. It showed that Mahatma Gandhi had proceeded exactly on the lines envisaged by Sri Aurobindo, except that he made a fetish of passive resistance and non-violence. About this time, an idea flashed through my mind that I should ...
... solutions are offered they are dubbed Utopian. This wrong attitude prevents a proper approach and retards the solutions of important problems. An illustration might make the point clear. If Mahatma Gandhi had consulted the statesmen and political leaders of his time to advise him about his contemplated resort to Satyagraha to secure independence for India, what do you think would have been their... him against any such Utopian method that would surely invite failure, if not political disaster. Granting that India does not owe its freedom entirely to Satyagraha, still it is clear that the Mahatma did right in trying his novel experiment for which he consulted only his own conscience: the world has a new weapon for setting right some of its political wrongs. What is or seems impossible at ...
... which would be "incorruptible". Sri Aurobindo : The ideal is all right. But the physical being is not at all satisfactory – and one can't, get over it by ignoring facts. Disciple : Mahatma Gandhi .in his autobiography refers to many experiments with the body : He holds that the world has to become fit to receive the truth. Sri Aurobindo : That is true. His autobiography will be... act? Sri Aurobindo : There is no need to be puzzled. Simply look at them, watch them, and see what they are and what is behind them. For instance, I can laugh at Shankara's Mayavada or Mahatma's views; but I can see the truth that is behind them both. I know the place they occupy in the play of world-forces; for, it really comes to that. Disciple : Can want of balance be overcome... Death so managed it that he could not get the medicine in time! Disciple : Has anyone conquered death before in the past ? Sri Aurobindo : We have to find out, – we don't know. The Mahatmas are said to have conquered death. Disciple : They can be seen in Vaishakha Valley according to a recent publication of the Theosophists. Page 179 Disciple : Ashwatthama ...
... in worldly life such things are necessary? SRI AUROBINDO: Not in the worldly life, but perhaps in the Corporation life. All this promises a bad look out when India gets Purna Swaraj. Mahatma Gandhi is having bad qualms about Congress corruption already. What will it be when Puma Satyagraha reigns all over India? DILIP 'S TELEGRAM: Nirod Ashram, arriving tomorrow evening train ...
... Aurobindo's ideals.) Gandhi's loyalism* is not a pattern for India which is not South Africa, and even Gandhi's loyalism is corrected by passive resistance. An abject tone of servility in politics is not "diplomacy" and is not good politics. It does not deceive or disarm the opponent; it does encourage nerveless ness, fear and a cringing cunning in the subject people. What Gandhi has been attempting... with the political leaders and working with them, it would be supporting an alien law of being and a false political life. People now want to spiritualise politics—Gandhi, for instance—but they can't get hold of the right way. What is Gandhi doing? Making a hodgepodge called satyāgraha out of ahimsā paramo dharmah [non-violence is the highest law], Jainism, hartal, passive resistance, etc.; bringing... a wide knowledge and some mastery of the secret____ 86 Page 159 December 1, 1922 (From a letter to Barin.) Dear Barin, As you know, I do not believe that the Mahatma's principle [of non-cooperation] can be the true foundation or his programme the true means of bringing out the genuine freedom and greatness of India, her Swarajya and Samrajya.* On the other hand ...
... itself. Twenty years later, the issue of Independence versus Dominion Status was to be fought at the Madras, Calcutta and Lahore Congresses (1927-9) respectively. Once again - this time Mahatma Gandhi - tried to hedge, by avoiding both Independence and Dominion Status but reviving the familiar Swaraj and further qualifying it as Puma Swaraj! Of the four planks (chatus-sūtri) in... and boycott, they were meant to be at once economic and political weapons, the same weapon in fact though double-edged. Even charkha (that was to be flourished as a talismanic cure-all by Mahatma Gandhi in the twenties and after) was advocated by Hironmoyee Devi, as reported in the Bande Mataram of 30 December 1906, for a sound reason: * According to the Israeli scholar, Daniel Argov ...
... existence. 31 The coming of such a spiritual age cannot, of course, be taken for granted, or prepared for institutionally. Much would depend upon those - not just an isolated Gnostic Being or Mahatma or Mahayogi, but a number of them - who by their self-evolution or self-transcendence into a higher mould have qualified to be leaders of the spiritual march. But although these first few may by... latter that are the theme of Social Development and Human Unity. So important, indeed, are these two works - in themselves, no doubt, but even more in relation to The Life Divine - that Kishor Gandhi has categorically declared of Sri Aurobindo: "As he is now widely acknowledged as the greatest philosopher of all ages, so also he should be recognised as the greatest social philosopher of all times... transition of human life from its present limits into those larger and purer horizons...." 32 * * For more detailed discussions of Sri Aurobindo's social philosophy, the reader is referred to Kishor Gandhi's essays in his Social Philosophy of Sri Aurobindo; Jitendra Nath Mohanty's 'Subjectivism and the Ideal Social Order' in Loving Homage (1958) and "Integralism and Modem Philosophical Anthropology' ...
... immersed in the inner, spiritual life and my aunt performed routine Hindu religious ceremonies in her little temple. Before moving to Africa both of my parents had worked for the freedom movement with Mahatma Gandhi at the grass-roots level in the villages of Gujarat. They dispensed medicines where there had been floods and other problems such as epidemics, etc. They had both become devotees of Mother and ...
... compelled...passive resistance may be the final method of salvation in our case or it may be only the preparation for the final sadhana.' Many of these ideas and programmes were later incorporated in Mahatma Gandhi's non-cooperation movement. However, Sri Aurobindo did not place reliance exclusively on non-violence nor did he preach a gospel of Ahimsa. He wrote: 'Under certain circumstances a civil struggle ...
... the human ego. During the latter part of his life, the great Tolstoy, who had been a soldier himself when young and was the author of the epic novel, War and Peace, became (like Thoreau and Mahatma Gandhi) a pacifist, an apologist of non-violence, and an advocate of civil disobedience. Evidently his son had inherited this passion for human unity, and the First World War had only deepened his ...
... when I go there, already exists at Pondicherry .... The second I am founding through you in Bengal. I hope to establish another in Gujarat during the ensuing year. 38 XI In the meantime, Mahatma Gandhi's non-cooperation movement, launched ostensibly on the twin issues of the Punjab massacre and the Khilafat Page 215 injustice, had, after the initial excitement and enthusiasm, floundered ...
... him by; but some call him by a name that means he who cannot be obstructed.. A time will come when I must descend on earth, but not in the present humanity. One who passed the threshold. I am not a Mahatma. No. A man, a seeker who heard and saw, if you like to so call it, a Rishi.. What does the name matter? It would not help you to know anything. It is a strange and a vague question. Put these questions... Maurya influence is a despotic power which does not want any interference with its control or any dissolvent action on the frame of thought and organised movement it has stamped on the society. (Gandhi) A big Karma Deva risen to a certain thought region into which he has carried his habit of rigid and definite action, associated with a psychic Deva of great purity but no great knowledge. The thought... description.. All I can say is that there is a great Light Devata there, but the other elements are not clear to my vision. It is easy to define the psychic personality of people like Mrs Besant .. and Gandhi, but all your cases are different because of unusual or of complex elements of a considerable significance to which a short definition is not easily fitted. Writings, c. 1920 - X Yes. I am h ...
... the British Raj was too powerful. Thirdly, to prepare the common people's mind for non-cooperation and passive resistance by which the government machinery could be paralysed. This anticipated Mahatma Gandhi's movement on similar lines in later years. When we asked him once how he could even conceive of an armed insurrection against the vast well-equipped British garrisons, he answered: 'At that ...
... that was explicitly stated in the writings of the nationalist leaders who inspired and led the movement of national education in India, such as those of Dayananda Saraswati, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore and Sri Aurobindo. These writings gave a clear expression of the deeper self and the real psychic entity within. They pointed out that, if we ever give it a chance to come ...
... material of her northern and southern hills, are so many elements of strength which Nationalism must seize and weld into a great national force. As future events showed - the return of Mahatma Gandhi to India from South Page 264 Sri Aurobindo - Calcutta - 1907 Nationalist Conference at Surat-1907 Africa, the founding of the Sabarmati Ashram, the launching... even greater dangers. When the fight for independence became a mass movement the women could hardly keep (or be kept) out. In South Africa as later in India, Kasturba Gandhi had to bear the cross in her own way as much as the Mahatma. After 1920, it became natural for the sahadharminis of the leaders to take some part in public life, and many went to jail. In 1930 and in 1942, the trend was more ...
... the context of the great experiments which came to be initiated and developed under the inspiration of leaders like Maharshi Dayananda Saraswati, Swami Vivekananda, Gurudev Rabindra Nath Tagore, Mahatma Gandhi and Sri Aurobindo. As a result, methods of lecturing and the use of blackboard have remained the only methods of education in our country. If the same old system and old methodologies are allowed ...
... or another to transform the movements of the other parts of the nature. Page 334 May 5, 1933 [...] This second fast of Mahatma Gandhi of three weeks has disquieted me a little.' 1 There seems to be no way out, for Gandhi asserts that he can break his irrevocable fast only if he is persuaded that the inner voice which enjoins the fast on him is the voice not of God... before doing anything—but to accept whole-heartedly the influence and the guidance; when the joy and peace come ____________________ 1. Gandhi had been in jail since January 1933. He announced a 21-day fast "in connection with the Harijan cause." Gandhi was released a few days later, and asked the Congress to suspend the Civil Disobedience Movement. Page 335 down to accept... your verdict.... Very glad you have recovered your position. Let it be a firm terrain on which the rest can come. I don't think it was the voice of God that raged and thundered till Gandhi decided to starve himself on to the danger line—it looks as if it were the other fellow. One can only hope that he will scrape through somehow and that the doctors are wrong as they most often are ...
... its own fulfilment. In these practical works there are not merely forces that help but also those that oppose. I don't want them to know beforehand what I am going to do. I don't believe, like Mahatma Gandhi, that secrecy in these matters is a sin. You must find out what role you have to play. Disciple : We must have knowledge of it. Sri Aurobindo : The higher Truth brings its own knowledge... Aurobindo ; There is no need to be puzzled. Simply Page 79 look at them, watch them, see what they are and what is behind them. For instance, I can laugh at Shankara's Mayavad or Mahatma's views; but I can see the truth that ii behind them both. I know the place they occupy ii the play of world-forces; for, it really comes to that Disciple : Can want of balance be overcome ?... hesitate to turn round and adopt another course. Look at Indian politicians : all ideas, ideas – they are busy with ideas. Take the Hindu-Moslim problem. I don't know why our politicians accepted Mahatma's Khilafat agitation. With the mentality of the ordinary Madan it was bound to produce the reaction it has produced : you fed the force, it gathered power and began to make demands which the Hindu ...
... Mother will gather around her her sons and _____________________________ 1 Given in answer to a request from the All India Radio, Trichinopoly, on the occasion of Mahatma Gandhi's death. Page 35 weld them into a single national strength in the life of a great and united people. 5-2-1948 * MESSAGE TO THE ANDHRA ...
... Chelmsford Reforms and the present situation rests entirely with the signatories to the manifesto. The summary of my opinions in the Janmabhumi , representing me as an enthusiastic follower of Mahatma Gandhi, of which I only came to know the other day, is wholly unauthorised and does not "render justice to my views" either in form or in substance. Things are attributed to me in it which I would never... unmanly tone in politics. Gandhi's loyalism is not a pattern for India which is not South Africa, & even Gandhi's loyalism is corrected by passive resistance. An abject tone of servility in politics is not "diplomacy" & is not good politics. It does not deceive or disarm the opponent; it does encourage nervelessness, fear & a cringing cunning in the subject people. What Gandhi has been attempting in S... of ages, to be less arduous or to be carried out by a rapid and easy miracle? Hunger-striking to force God or to force anybody or anything else is not the true spiritual means. I do not object to Mr Gandhi or anyone else following it Page 229 for quite other than spiritual purposes, but here it is out of place; these things, I repeat, are foreign to the fundamental principle of our Yoga. ...
... received orders from the trustees. There is nothing to do in India, everything is rotten — yes, the Veda has been driven out of India. The Prime Minister glorifies in drinking his urine and in Mahatma Gandhi. That is what reigns. And the police are everywhere, special courts and rigged trials. India is rapidly heading toward a serious state of things.... I don’t believe in any solution, except... was he going to do? As for the rest of men, well, they understood nothing at all: it was a Sage after many others — perhaps even after Christ (the ultimate summit of the anthropoids), or after Mahatma Gandhi — and an “exceptional woman” who had left behind them some new Gospel or some philosophy for those who had the time. Go try and make the general Anthropoids understand that Einstein or Mrs Curie... 60 National elections called by Indira Gandhi in order to end the state of emergency she had declared in June 1975. × 61 Unfortunately, after Mother’s departure, Indira Gandhi fell into the clutches of a Tantric guru, Dhirendra Brahmachari, a crook who amassed ...
... In Madras I had the opportunity of contacting a number of big persons, some of whom were really great, and had talks with them. I met and talked with Annie Besant several times. I approached Mahatma Gandhi through Va Ra on Bharati's behalf. But none of them could appeal to my heart, which the Master had captured, whole and entire. I felt it had become indissolubly one with him. My Master— how great... I then be drawn to others ? My friends urged me to join the Theosophical Society and, later on, some of them pressed me passionately and untiringly to join the Non-cooperation Movement of Mahatma Gandhi. My mind gave no response to such talks. Page 186 How could it respond, when the Master's command had been otherwise, even if he had expressly told me nothing? Many great ...
... Keshab Chunder Sen, Debendranath Tagore, Vidyasagar, Ramakrishna, Vivekananda, Narayana Guru, Dayanand, Bankim Chandra, Ranade, Bal Gangadhar Tilak, Subramania Bharati, Rabindranath Tagore, Mahatma Gandhi, Ramana Maharshi, Sri Aurobindo: these are among the more well-known names of the last one hundred and fifty years, men of light who had striven to throw back the recurring invasions of darkness ...
... explanation and amplification would lead, I think, to a complete misunderstanding of my real position. Some would take it to mean that I accept the Gandhi programme subject to modifications proposed by the committee. As you know, I do not believe that Mahatma's principle can be the true foundation or his programme the true means of bringing genuine freedom and greatness of India, her Swarajya and Samrajya... the same power and centres and supports of his action. When he goes out into British India he intends to create a large centre for this spiritual training where his ideal will be embodied just as Mahatma Gandhi has done at Sabarmati for his own ideal, and with that as his basis undertake a work which will be for the world in general and specially for India. This work will embrace and will mean the sp... understand. But you can put it in this way which they will perhaps find intelligible. A.G. is engaged in Pondicherry in Tapasya for Yoga Siddhi which is necessary before he takes up his future work. As Gandhi believes in soul force, that is to say in an inner moral force as the one thing necessary behind all true action, so A.G. believes in a higher spiritual force as the one thing necessary—the one thing ...
... truth expressing itself through ever new forms. Sri Aurobindo : Sometimes poets themselves get into a groove and are unable to appreciate anything new. 7-1-1940 Disciple : Mahatma Gandhi at one of the literary conferences in Gujarat, 1920, asked the writers : “What have you done for the man who is drawing water from the well?” Sri Aurobindo : What has he done for himself ...
... spiritual writings one has to catch their inner afflatus and empathise with their supra-intellectual vision. You have referred to Mahatma Gandhi in the Lai-context. His doctrine of Non-violence is a commendable one, but in certain circumstances it has no validity. Thus Gandhi, during the Battle for Britain when the Luftwaffe was pounding the country and preparing the way for an all-out invasion by Hitler's ...
... of Yoga, he opened the gates of the future before the youths, filling them with a new spirit of inspiration, heroism and dynamic action. Another line of educational experiment was initiated by Mahatma Gandhi, who emphasised the training of the Hand, Heart and Head, overarched by the values of Truth, Non-Violence, Self-Control, Non-Covetousness and Renunciation, as also equal respect towards all religions... presenting convincingly to the students the life stories of great persons in their concreteness. The method of teaching by citing examples turns out to be very efficacious. When, for example, Gandhi says "my life is my message", he may initially appear to be a proud person but in fact what he means is very modest. Because, in our writing or public utterances we are often found to be discharging ...
... been stretched on many a doctrinal Procrustes' bed, and trimmed or extended to fit its exacting dimensions. In modern times, Lokamanya Tilak has expounded the Gita as a Gospel of Karma Yoga, and Mahatma Gandhi has been able to read into it his own Ahimsa Yoga. Sri Aurobindo's aim in his Essays on the Gita was not to add one more scholastic study or doctrinal tract to the existing Himalayan heap, but ...
... or a violent method was to be pursued would depend on what, in the given circumstances, was the best policy and not on purely ethical considerations like those that were put forward later by Mahatma Gandhi. Thus an article on 'The Realism of Indian Nationalist Policy' in the Bande Mataram of 24 April 1908: The old politicians failed to recognise that what they called constitutional agitation ...
... 1890 - 3 November 1974), a professor of Philosophy. At the call of Deshbandhu C. R. Das he joined politics and became one of the leaders of the Freedom Struggle as waged by Mahatma Gandhi, and went to jail. Later on he gave up Gandhi's ideal and turned to Sri Aurobindo. He joined Sri Aurobindo on May 24 1926. Page 140 m ā tr ā vrtta 1 as a separate principle of Bengali metre? That... and not the difficulties of the present. As for Gandhi, why should you suppose that I am so tender for the faith of the Mahatma? I do not call it faith at all, but a rigid mental belief, and what he terms soul-force is only a strong vital will which has taken a religious turn. That, of course, can have tremendous force for action, but unfortunately Gandhi spoils it by his ambition to be a man of reason... retracts were steps towards an end clearly conceived and executed. But whatever it be it is all mind action and vital force in Gandhi. So why should he be taken as an example of the defeat of the Divine or of a spiritual Power? I quite allow that there has been something behind Gandhi greater than himself and you can call it the Divine or a Cosmic Force which has used him, but then there is that behind everybody ...
... formed. You will find that the aims we set before us and the means we decided upon were very much like those which Mahatma Gandhi much later followed. His ideas about boycotting law courts, schools and foreign goods, of passive resistance or non-violence were all part of our programme. Gandhi's most famous weapon - a revolt based on non-violent non-cooperation - was already practised by us. When I began... - " "Is it because you yourselves don't drink it? Why does it bother you? Do you know that I used to smoke too?" Page 230 "Really?" "Isn't it awful? You know, once Mahatma Gandhi's son, Devdas Gandhi, came to see me. When he found me smoking a cigar, he asked me in a choked voice, 'Why are you attached to smoking?' I answered him straightaway, 'Why are you attached to non-smoking... Bankim. A great man. You ought to read his Anandamath. The Swadeshi Movement in which we all took part came much after him." "What's that?" "Haven't you heard of the non-violent rebellion of Gandhi? Ours, the Swadeshi revolt, came much earlier. You'll learn about these things when you grow up. That was the reason I was sent to prison. See how fate seems to laugh at us. My father had wanted us ...
... explanation and amplification would lead, I think, to a complete misunderstanding of my real position. Some would take it to mean that I accept the Gandhi programme subject to the modifications proposed by the Committee. As you know, I do not believe that the Mahatma's principle can be the true foundation or his programme the true means of bringing about the genuine freedom and greatness of India, her Swarajya ...
... human perfection; for, after all, freedom is not the ultimate goal but a condition for the expression of the cultural Spirit of India. In Swami Shraddhananda, Pandit Madanmohan Malavia, Tagore and Mahatma Gandhi – to name some leaders – we see the double aspect of the inspiration. Among all the visions of perfection of the human Spirit on earth, I found the synthetic and integral vision of Sri Aurobindo... today in practice, secondly, that Brahmo Samaj, Arya Samaj, and the Congress and many other all-India organisations have been trying to carry into practice many social reforms, and thirdly, that Mahatma Gandhi has done more as a single leader than many organisations for the uplift of the untouchables. But there is a saying, "none so blind as those that will not see." To call Sri Ramakrishna orthodox ...
... removes all weariness Without truth it is impossible to observe any principles or rules in life. There must be truth in thought. Truth in speech and Truth in action. —Mahatma Gandhi The Kothari Commission (1964-66) had observed that "A new pride and a deeper faith expressed in living for the noble ideals of peace and freedom, truth and compassion are now... Sathya Sai Institute of Higher Learning , Prasanthinilayam, Andhra Pradesh, 1999, p.266. 9.Swami Prabhavananda, Patanjali Yoga Sutras, Sri Ramakrishna Math, Madras, 1985,pp.89-92. 10.Mahatma Gandhi, My Experiments with Truth, Navajivan Publishing House, Abmedabad, 1956. 11.Yassin Shankar, Education, Human Values and Ethics: Imperatives for the Information Society, Canadian Scholars'... in the area of value-oriented education for students, teachers, teacher educators, curriculum planners and text book writers. It has developed biographies of national leaders like Dr. Ambedkar, Mahatma Gandhi, Pt. Nehru, Subhas Chandra Bose and Pt. G.B. Pant. The supplementary reading materials for school children entitled 'Nai Nai Kahaniya' contains value based stories—highlighting values like cooperation ...
... he thinks Arjuna was quite right not to want to slay the heroes of both sides, to see all his family wiped out in a war. I was interested to read that point of view from an Indian scholar; but Mahatma Gandhi might arguably be seen as an avatar of a new age? His nonviolence won the respect of the whole world and even though wars go on no one now glories in them (as in 1914-18 I remember it was). But... from a traditional background may be missed. I should think the depth with which the varied cast renders the drama would lead to India overlooking whatever surface incongruity she may find. The film Gandhi was very well received, but it wasn't so bold an experiment as Brook's.' Let us hope the sincerity and force of the acting, the magic of the setting and the psychological widening of the story's range ...
... explanation and amplification would lead, I think, to a complete misunderstanding of my real position. Some would take it to mean that I accept the Gandhi programme subject to modifications proposed by the committee. As you know, I do not believe that Mahatma's principle can be the true foundation or his programme the true means of bringing genuine freedom and greatness of India, her Swarajya and Samarajya ...
... Dilip." I remember, in particular, how much Page 256 of his time he had spent to save a beloved pupil of mine, Srimati Uma Bose (given the title of "the Nightingale of Bengal" by Mahatma Gandhi) who died at twenty-one and, when I felt bereaved, how tenderly he consoled me! I asked him (8.2.42): "But why did such a lovely flower have to fade away prematurely before blossoming — casting ...
... all parts of our small world. We are all in the same mess now and must surely pool our resources. In which we can but look to you for wisdom, which we lack as you lack technology. Yet I feel that Mahatma Gandhiji's vision of India is far from what has happened and is happening. I send you a recent issue of Temenos which has Indian contributions you may find interesting. T.8 is now in proof - we hope... Milton or, I imagine, the Romantics. But I still think we have to go on making every effort until the last day - which after all is not named on any calendar. One point - it was made by Ramchandra Gandhi whom I met in New Delhi earlier this year - is that it may be providential that so many Indians are versed in English because by the mastery of our language you may be able to teach the West. It's... long Flying traces, some there be Who seek Thee only for a song, I to lose myself in Thee. Before I close I can't help touching on some points in your letter to my friend Kishor Gandhi. When he showed it to me it really made me sad. You don't realise what you are missing because of some kind of mental block. And unfortunately the trouble is getting worse. Once you said that Sri Aurobindo ...
... Overmind—are not responsible for what any sadhak may do in that line. It is their own method or fancy or whatever you like Lo call it—any more than I am responsible for Meher Baba´s 88 state or Mahatma Gandhi's Monday silence. These are aids to silence which I do not use myself—if anybody wants to use them, why not, let him do so! Nobody is obliged to imitate. It is no result of the Overmind. The Mother... civilisation even there. Nowadays the saying is notoriously out of date; it only means that with honesty you have less chances of going to jail—provided you are lucky and also provided you have not met Mahatma Gandhi. But Rockefellers and the rest of the commercial aristocracy were not born for Page 343 jail but for palaces with marble water closets and the immortality of Rockefeller institutes... taking me into confidence. The first thing I tell people when they want not to eat or sleep is that no Yoga can be done without sufficient food and sleep (see the Gita on this point). This is not Gandhi's Ashram or a miracle-shop. Fast- ing and sleeplessness make the nerves morbid and excited and weaken the brain and lead to delusions and fantasies. The Gita says Yoga is not for one who eats too much ...
... submitting petitions which were simply ignored by the Colonial rulers. There was another twelve years to go before the start of the open struggle for freedom in 1905, and twenty-five years before Mahatma Gandhi's entry on the political scene in 1918. Sri Aurobindo was twenty-one when he wrote a series of nine articles, "New Lamps for Old," in the Indu Prakash, a Marathi-English Bombay daily; ...
... will have to take all the dictators in one line for condemnation, Page 105 e.g. Kemal (a different type from Hitler), Pilsudski, Stalin and the kings of the Balkan states. Even Mahatma Gandhi is a type of dictator. (A portion from the book in which Huxley blames the Jacobins was read) Sri Aurobindo : He finds fault with the Jacobins, but I think Laski is right in saying... Morris has written an article full of study of facts and historical data in which he tries to show that human history has always run in a cycle of five hundred years. He even believes that there are Mahatmas who manage this world. I believe the extension of mathematical numbers to infinity was well known in India long long ago. (After a long pause) No ! In a philosopher it is not Page 98 ...
... person of your calibre can surrender his reasoning in this way, I feel like despairing of my country. Everywhere we find the same thing. You regard Sri Aurobindo as God incarnate. So many regard Mahatma Gandhi in the same light. My own mother — whose sincerity I cannot doubt — has a guru whom she regards as God incarnate. I am sorry you did not get my book. It was sent as early as February.... to your proposal, especially as you propose not to overdo it. I would only begin to be alarmed if I saw you casting longing glances at groundnuts and goat's milk and turning into a rival of Mahatma Gandhi. But that I do not apprehend—so I remain tranquil. July 13,1936 The woman of the photograph is certainly genuine, that is to say she is sincere and her trances are genuine.... Indra's garden which promises to its worshippers any fruit they covet, what ? Time lacks extremely for reading the book, it is better to let) Nirod have it. The photographs are good, but this Gandhi cap hides the forehead and prevents the whole man from looking out of the face. Such of it as can be seen expresses the will and intelligence more than the psychic; the latter was very evident in ...
... embracing, it is still incapable of implementation. Ultimately, if collective evolution had nothing better to offer than a pleasant mixture of human and social "greatness," Saint Vincent de Paul and Mahatma Gandhi with a dash of Marxism-Leninism and paid vacations thrown in, then we could not help concluding that such a goal would be even more insipid than the millions of "golden birds" or the string quartets... were apostles of "nonviolence." In 1920, when Gandhi's son went to visit him in Pondicherry to discuss nonviolence, Sri Aurobindo answered with this simple, and still applicable, question: "What would you do if tomorrow the Northern Frontiers were overrun?" Twenty years later, in 1940, Sri Aurobindo and Mother publicly took the side of the Allies, while Gandhi, undoubtedly in an outburst of praiseworthy... rebellion – at the turn of the century Sri Aurobindo was certainly one of the first, with another of India's great heroes, Tilak, to speak of total liberation, passive resistance, and noncooperation (Gandhi would not come on the Indian political scene until fifteen years later); to transform the Indian Congress party and its timid demands into an extremist movement unambiguously promoting the ideal ...
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