1. KHADI in KATHIAWAD Readers Must Be Aware That in Order to Make the Khadi Activity More Extensive and More Popular a Committee Has Been Set Up
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Chapter I Introduction
CHAPTER I INTRODUCTION Nonviolence is the pillar of Gandhi‘s life and work. His concept of nonviolence was based on cultivating a particular philosophical outlook and was integrally associated with truth. For him, nonviolence not just meant refraining from physical violence interpersonally and nationally but refraining from the inner violence of the heart as well. It meant the practice of active love towards one‘s oppressor and enemies in the pursuit of justice, truth and peace; ―Nonviolence cannot be preached‖ he insisted, ―It has to be practiced.‖ (Dear John, 2004). Non Violence is mightier than violence. Gandhi had studied very well the basic nature of man. To him, "Man as animal is violent, but in spirit he is non-violent.‖ The moment he awakes to the spirit within, he cannot remain violent". Thus, violence is artificial to him whereas non-violence has always an edge over violence. (Gandhi, M.K., 1935). Mahatma Gandhi‘s nonviolent struggle which helped in attaining independence is the biggest example. Ahimsa (nonviolence) has been part of Indian religious tradition for centuries. According to Mahatma Gandhi the concept of nonviolence has two dimensions i.e. nonviolence in action and nonviolence in thought. It is not a negative virtue rather it is positive state of love. The underlying principle of non- violence is "hate the sin, but not the sinner." Gandhi believes that man is a part of God, and the same divine spark resides in all men. Since the same spirit resides in all men, the possibility of reforming the meanest of men cannot be ruled out. -
Modi's First Speech in Parliament June 2014 Honourable Madam Speaker
Modi’s first speech in Parliament June 2014 Honourable Madam Speaker, I am in this house for the first time today. My entry is also new, and the opportunity to give a speech is also happening for the first time. The parliamentary traditions of this House have been very high. There are many senior veterans in this House who are very experienced. Veterans with an experience of three or four decades in which they have raised the questions/problems of the nation, resolved them, and consistently worked hard for the nation, are sitting in this house today. When a new person like me says something, there may be some lapses in maintaining the dignity and decorum of the House. For being new, you will forgive those lapse, I am fully certain. 01:40 More than 50 respected members of the Lok Sabha presented their opinions on the President's speech. I heard almost all the speeches, some while sitting in the House and some while sitting in my room. Respected Mallikarjunaji, eespected Mulayam Singhji, respected Dr Thambhiduraiji, Bhartuhariji, leaders of Trinamool Congress. I heard the veterans. It is true that a tone was conveyed, that “you have said a lot of things but how will you do it ? When will you do it ?” I believe that the right topic is touched, and it is very natural for these questions to be raised. I will recount an experience of mine In Gujarat. I had just become the new Chief Minister in Gujarat. Once I said in the house, “I want to provide electricity in the villages of Gujarat 24 hours a day”. -
Journal of the National Human Rights Commission India Volume – 16 2017 EDITORIAL BOARD Justice Shri H
JOURNAL OF THE NATIONAL HUMAN RIGHTS COMMISSION INDIA Volume – 16 2017 EDITORIAL BOARD Justice Shri H. L. Dattu Chairperson, NHRC Justice Shri P. C. Ghose Prof. Ranbir Singh Member, NHRC Vice-Chancellor, National Law University, Dwarka, New Delhi Justice Shri D. Murugesan Prof. T. K. Oommen Member, NHRC Emeritus Professor, Centre for the Study of Social Systems, School of Social Sciences, Shri S. C. Sinha Jawaharlal Nehru University, New Delhi Member, NHRC Smt. Jyotika Kalra Prof. Sanjoy Hazarika Member, NHRC Director, Commonwealth Human Rights Initiative, New Delhi Shri Ambuj Sharma Prof. S. Parasuraman Secretary General, NHRC Director, Tata Institute of Social Sciences (TISS), Mumbai Shri J. S. Kochher Prof. Ved Kumari Joint Secretary (Trg. & Res.), Faculty of Law, Law Centre-I, NHRC University of Delhi, Delhi Dr. Ranjit Singh Prof. (Dr.) R. Venkata Rao Joint Secretary (Prog. & Admn.), Vice-Chancellor, National Law School NHRC of India University, Bangalore EDITOR Shri Ambuj Sharma, Secretary General, NHRC EDITORIAL ASSISTANCE Dr. M. D. S. Tyagi, Joint Director (Research), NHRC Shri Utpal Narayan Sarkar, AD (Publication), NHRC National Human Rights Commission Manav Adhikar Bhawan, C-Block, GPO Complex, INA New Delhi – 110 023, India ISSN : 0973-7596 ©2017, National Human Rights Commission All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without prior written permission of the Publisher. DISCLAIMER The views expressed in the articles incorporated in the Journal are of the authors and not of the National Human Rights Commission. The Journal of the National Human Rights Commission, Published by Shri Ambuj Sharma, Secretary General on behalf of the National Human Rights Commission, Manav Adhikar Bhawan, C-Block, GPO Complex, INA, New Delhi – 110 023, India. -
Cover & Contents 01.07.2019.Pmd
VOLUME40 NUMBER3&4 CombinedIssue October-December'18&January-March'19 Quarterly Journal of the Gandhi Peace Foundation VOLUME 40 ❏ NUMBER 3&4 ❏ OCTOBER’18 – MARCH’19 Editorial Team Chairperson Kumar Prashant Editors M.P. Mathai ❏ John Moolakkattu [email protected] Book Review Editor: Ram Chandra Pradhan Editorial Advisory Board Johan Galtung ❏ Rajmohan Gandhi ❏ Anthony Parel K.L. Seshagiri Rao ❏ Ramashray Roy Sulak Sivaraksa ❏ Tridip Suhrud ❏ Neera Chandoke Thomas Weber ❏ Thomas Pantham Gandhi Marg: 1957-1976 available in microform from Oxford University Microfilms, 300 North Zeeb Road, Ann Arbor, Michigan, USA; 35 Mobile Drive, Toronto, Ontario, Canada M4A1H6; University Microfilms Limited, St. John’s Road, Tyler’s Green, Penn., Buckinghamshire, England. II ISSN 0016—4437 LIBRARY OF CONGRESS CARD NO. 68-475534 New Subscription Rates (with effect from Volume 34, April-June 2012 onwards) Period Individual Institutional Individual Institutional (Inland) (foreign) Single Copy Rs. 70 Rs. 100 US $ 20 US $ 25 1 year Rs. 300 Rs. 400 US $ 60 US $ 80 2 years Rs. 550 Rs. 750 US $ 110 US $ 150 3 years Rs. 800 Rs. 1000 US $ 160 US $ 220 Life Rs. 5000 Rs. 6000 US $ 800 N.A. (including airmail charges) Remittances by bank drafts or postal or money orders only Copyright © 2018, Gandhi Marg, Gandhi Peace Foundation The views expressed and the facts stated in this journal, which is published once in every three months, are those of the writers and those views do not necessarily reflect the views of the Gandhi Peace Foundation. Comments on articles published in the journal are welcome. The decision of the Editors about the selection of manuscripts for publication shall be final. -
Philosophy of Acharya Vinoba Bhave (5-7 February 2018)
Theme Note for the National Seminar on š Philosophy of Acharya Vinoba Bhave (5-7 February 2018) Sponsored by Indian Council of Philosophical Research (ICPR), New Delhi and Organized by Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalay, Wardha Title: PHILOSOPHICAL CONTRIBUTION OF ACHARYA VINOBA BHAVE All those who have left legacy of ideas are remembered for generations. Those who have not only preached but practised what is professed are revered for their contribution to the field of Thought, Action and Life. Acharya Vinoba Bhave is a philosopher whose actions, words and thoughts continue to inspire in different ways.He was a scholar, a saint, a man of God, a moral tribune, a beacon of hope and solace to millions in India & abroad. On 18th april1951,an all-inclusive movement of Bhoodan emerged before him and showed the path for egalitarian & self-governed Society to villagers. Villages are the back-bone of India as observed by Mahatma Gandhi and how to make them strong after the foreign rule of 150 years was one of the most difficult problems before us. As Vinoba used to say the parcel of Independence was delivered from London and has reached Delhi but did not reach (Dehat) the villages. He wanted to see that the parcel reaches the villages and the villages become self-governed and self-reliant. Dada Dharmadhikari points out that Vinoba desired to extend an artistic exquisiteness to the process of revolution. One can say that Vinoba tried to find the dynamics of social change through non-violence and love on the basis of Gandhi’s Constructive programme. -
1. LETTER to WANDA DYNOWSKA Your Letter. You Are Suspicious
1. LETTER TO WANDA DYNOWSKA NEW DELHI, July 7, 1947 MY DEAR UMA, Your letter. You are suspicious. Sardar is not so bad as you imagine. He has no anti-European prejudice. Don’t be sentimental but deal with cold facts and you will succeed. My movement is uncertain. You will come when I am fixed up somewhere. Love. BAPU From a copy: Pyarelal Papers, Courtesy: Pyarelal 2. LETTER TO DR. D. P. GUPTA NEW DELHI, July 7, 1947 DEAR DR. GUPTA, Your letter.1 Faith to be faith stands all trials and thanks God. Are not the prayers of your Muslim neighbours sufficient encoura- gement for you to persist in well-doings? Yours sincerely, M. K. GANDHI From a photostat: C. W. 10570 1 The addressee, whose son had suffered injuries at the hands of Muslim rioters, had written that he could no longer have any faith in the doctrine of winning one’s enemy by love notwithstanding the sympathetic attitude of Muslim neighbours who prayed for his son’s recovery. VOL. 96 : 7 JULY, 1947 - 26 SEPTEMBER, 1947 1 3. LETTER TO ABDUL GHAFFAR KHAN [July 7, 1947]1 DEAR BADSHAH, No news from you. I hope you had my long letter and that you have acted up to it. Your and my honour is involved in strict adherence to non-violence on our part in thought, work and deed. No news up to now (9.30) in the papers.2 Love. BAPU Mahatma Gandhi—The Last Phase, Vol. II, pp. 279–80 4. MESSAGE TO KINDERGARTEN SCHOOL July 7, 1947 Are all the Bal Mandirs which are coming up these days worthy of the name? This is a question to be considered by all who are interested in children’s. -
MAHATMA GANDHI His Life & Times
Mahatma Gandhi – His Life & Times Written by: Louis Fischer First published by Jonathan Cape in London in 1951 Published by: Bharatiya Vidya Bhavan K. M. Munshi Marge, Mumbai 400 007 Email: [email protected] Website: www.bhavans.info 2 MAHATMA GANDHI His Life & Times KULAPATI’S PREFACE The Bharatiya Vidya Bhavan—that Institute of Indian Culture in Bombay—needed a Book University, a series of books which, if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such literature as revealed the deeper impulsions of India. As a first step, it was decided to bring out in English 100 books, 50 of which were to be taken in hand, almost at once. It is our intention to publish the books we select, not only in English but also in the following Indian languages: Hindi, Bengali, Gujarati, Marathi, Tamil, Telugu, Kannada and Malayalam. This scheme, involving the publication of 900 volumes, requires ample funds and an all-India organisation. The Bhavan is exerting its utmost to supply them. The objectives for which the Bhavan stands are the reintegration of Indian culture in the light of modern knowledge and to suit our present-day needs and the resuscitation of its fundamental values in their pristine vigour. Let me make our goal more explicit: We seek the dignity of man, which necessarily implies the creation of social conditions which would allow him freedom to evolve along the lines of his own temperament and capacities; we seek the harmony of individual efforts and social relations, not in any makeshift way, but within the frame- work of the Moral Order; we seek the creative art of life, by the alchemy of which human limitations are progressively transmuted, so that man may become the instrument of God, and is able to see Him in all and all in Him. -
100 Tributes
100 Tributes to Gandhiji on his 100 Portraits by his 100 contemporaries in their own handwritings Ramesh Thaakar Navajivan Publishing House Ahmedabad _ 4,500 248 Pages Hard case binding 9.5 inch x 13.25 inch Four color offset printing Enclosed in protective sleeve PUBLISHER’S NOTE The title of this volume 100 Tributes can be interpreted in two ways: these are 100 tributes to the father of the nation by Rameshbhai in form of 100 portraits… It can also be perceived as one tribute each by 100 of Gandhiji’s contemporaries… When Urvish Kothari introduced Rameshbhai Thaakar to us, we immediately knew that this was a treasure waiting to be unveiled to the world. The first thought that occurred to us was that this volume must be produced in a manner befitting its great contents and hence the idea of creating classic book with no expenses spared—perhaps deviating from the path Navajivan has taken for years—was born. This volume contains 100 portraits of Mahatma Gandhi sketched by Rameshbhai along with handwritten tribute by Gandhiji’s associate/contemporary on it. Care has been taken to reproduce the original sketches as faithfully as the technology permits. These portraits are arranged in the chronological order of the date on which the tribute was given. The Original sketches are printed on the recto—right-hand page of the book, while the facing left page contains the details like verbatim script of the original write-up along with its translation in other two languages. The page also gives the details like the name of the tribute giver in English, Hindi and Gujarati language; short introduction of that personality; the date on which the tribute was given and the original language in which the tribute is written. -
THE SARVODAYA SAMAJ and BEGINNING of BHOODAN MOVEMENT Rutuparna Mohanty, Ph. D. Lecturer in History, Brajrajnagar College, Brajr
Scholarly Research Journal for Humanity Science & English Language, Online ISSN 2348-3083, SJ IMPACT FACTOR 2019: 6.251, www.srjis.com PEER REVIEWED & REFERRED JOURNAL, DEC-JAN, 2020, VOL- 8/37 THE SARVODAYA SAMAJ AND BEGINNING OF BHOODAN MOVEMENT Rutuparna Mohanty, Ph. D. Lecturer in History, Brajrajnagar College, Brajrajnagar, email:[email protected] Abstract In the Post Independence era there was drastic fall in the economic condition of Indian people due to the moral degradation of the political leaders and misappropriation of public property. The rich became richer and the poor became poorer. The poor people suffered on account of social discrimination and exploitation made by the rich, influential and powerful people. To eradicate this problem of socio- economic disparity Gandhiji convened a conference at Sevagram on 13th March 1948. But unfortunately Gandhiji was assassinated on 31st January 1948. So the conference was presided over by Dr. Rajendra Prasad. In this conference Vinoba Bhave advocated for the formation of an organization named ‘Sarvodaya Samaj’. The Samaj was to be comprised of true Gandhian workers. It was to work for the execution of Gandhian constructive programs for the socio- economic uplift of the Indians. The main aim of the Sarvodaya Samaj was to establish a classless society and to bring communal harmony. The first conference of this Samaj was held at Rau in Madhya Pradesh in 1949. The second conference was organized at Angul in Odisha in 1950. Vinoba Bhave launched the historic Bhoodan Movement in April 1951 at Pochampalli in Nalgonda district of Telangana. Gopabandhu Choudhury and Rama Devi of Odisha joined this movement whole heartedly for the socio- economic well being of the people. -
Gandhismambedkarismandmarx
Global Journal of HUMAN-SOCIAL SCIENCE: C Sociology & Culture Volume 15 Issue 4 Version 1.0 Year 2015 Type: Double Blind Peer Reviewed International Research Journal Publisher: Global Journals Inc. (USA) Online ISSN: 2249-460x & Print ISSN: 0975-587X Gandhism, Ambedkarism and Marxism: An Analytical Discourse for Dalit Liberation and Emancipation By Dr. Rabindra Garada Utkal University, India Abstract- The extent of social transformation of any socially discriminated people may be better judged from the social philosophies propounded by their great leaders like Gandhi and Ambedkar in modern India. Gandhi is dead, so are Ambedkar and Marx. However, neither their philosophies- Gandhism, Ambedkarism and Marxism are dead nor could they posthumously suppress to one another. Their philosophical axis- may be different and dialectical such as for example absolutism versus relativism, positivism versus phenomenalism and theological versus metaphysical but remain the far sighted discourse for the liberation and emancipation of dalit in India. Our study also reveals that the protagonists of Gandhism, Ambedkarism and Marxism are either eating their humble pie in the circumstances of their failures or feeling like fishes out of water in the company of other outdated philosophies for the cause of dalit at present. Further, the change agents like heart, mind, conscience, science, violence, non-violence, constitutionalism, religion, state and village perceived in Gandhism, Ambedkarism and Marxism could not break loose the thread of casteism. Keywords: -
Relevance of Gandhian Values in Post-Independence India
Odisha Review August - 2012 Relevance of Gandhian Values in Post-Independence India Dr. Atul Chandra Pradhan Mahatma Gandhi appears to be a paradox. On colonial slavery in independent India people the one hand, he is regarded as a traditionalist realise more than ever before the need for social whose ideas appear irrelevant in the context of reconstruction. Not only in independent India but modern society. On the other hand, some people also in the world outside after the second World regard him as a post-modernist who gave a War a host of people are found working for social critique of modern civilization and provided regeneration on Gandhian lines. As pointed out solutions to its problems. His booklet Hind by Antony Copley, "If all these individuals and Swaraj, published in 1909 apparently seems to movements that have been influenced by Gandhian be a defence of traditional Inidan values. Some ideals were to be listed it would read like a roll- regard it as a nationalist tract. Others see it as a call of the great moralists of the twentieth century critique of modern civilization. Some are reluctant and of its crusades." to regard Gandhi as a Post-modernist. As Towards the end of freedom struggle observed by Ajit Kumar Jha, "To describe Mahatma Gandhi was contemplating the (Gandhi) as a post-modernist is a gross transformation of Congress into an organisation misunderstanding of his philosophy. One of the for social rebuilding. While Congress basically basic assumptions of post-modernism is the remained a political party with commitment to principle of ethical relativism. -
1. Letter to Indira Nehru 2. Notes
1. LETTER TO INDIRA NEHRU [After October 15, 1939]1 CHI. INDU, You must have now lost the habit of writing Hindi. But I must write, mustn’t I, in the rashtrabhasha ? Have you gone there for studies or for falling ill? How did you contract pleurisy? I have suffered the pangs of pleurisy. May God restore you soon to health. Blessings from BAPU From a photostat of the Hindi: C. W. 9805. Courtesy: Nehru Memorial Museum and Library 2. NOTES A POSER A Britisher has written to Deenabandhu Andrews a letter on the war expounding his own views. He is an ardent pacifist. Deenabandhu has shared the letter with me. In it occur the following paragraphs: For India too I think that this is a very critical time. The danger I see is that Britain may promise full Dominion Status or something of the kind, and as a result India will raise an army and become one more military-minded nation. Her witness for the way of non-violence and soul-force would then be largely discounted. How can Gandhiji as a believer in non-violence ask for clarification of war aims with a view to getting India’s support for Britain in this way of war? The only thing that he can do and that we should all be doing is to build up an army of men and women who are committed to the way of love and forgiveness and to receive but never to return violence. We have to work this out to see how it will alter our daily life as well as all our thinking and acting towards other communities and nations.