Category Archives: Nation

The Three Kinds of Swadeshi

  • An Excerpt from Swadeshi and Boycott by Sri Aurobindo

” Now the meaning of Swadeshi and boycott, as we Nationalists understand them, is wider and larger than Swadeshi and boycott as defined by others, owing to the commercial and industrial circumstances of the country. There are three kinds of Swadeshi.  When Swadeshi was first started in Bengal, Lord Minto said at the Commercial Exhibition in Calcutta that he approved of Swadeshi. Our Swadeshi, according to Lord Minto, is the determination to encourage Indian manufacture and the use of Indian goods when they are as good as English manufactures and can be got at a cheaper price.  That is the economic principle preached by English economists. Lord Minto says that if Swadeshi excludes the goods of other countries it ceases to be an honest attempt for the industry of this country.

There is another kind of Swadeshi which is more developed. We shall encourage Indian labour, Indian manufacture, Indian articles, preferring our own goods by giving them a little stimulus. This idea of Swadeshi brings in the principle of preference and protection.

The third kind of Swadeshi adopts the principle of using our own Indian manufactures, our own Indian goods, and not using foreign articles if Indian articles can be had.”

Swadeshi and Decentralisation – Pt Deendayal Upadhyay

The concept of “Swadeshi” is ridiculed as old-fashioned and reactionary. We proudly use foreign aid in everything, from thinking, management, capital, methods of production, technology, etc. to even the standards and forms of consumption. This is not the road to progress and development. We shall forget our individuality and become virtual slaves once again. The positive content of “Swadeshi” should be used as the cornerstone Of reconstruction of our economy.

With the focus once again now on #Swadeshi & #Atmanirbharata, it is a good time to read what Pt. Deendayal Upadhyay wrote on this subject. Here is an excerpt from his  “Aspects of Economics”.

SWADESHI AND DECENTRALISATION

“SWADESHI” and “Decentralisation” are the two words which can briefly summarize the economic policy suitable for the present circumstances. Centralization and monopolization have been the order of the day for all these years, knowingly or unknowingly. The planners have become prisoners of a belief that only large-scale centralized industry is economic and hence without worrying about its ill-effects, or knowingly but helplessly they have continued in that direction. The same has been the case with “Swadeshi” The concept of “Swadeshi” is ridiculed as old-fashioned and reactionary. We proudly use foreign aid in everything, from thinking, management, capital, methods of production, technology, etc. to even the standards and forms of consumption. This is not the road to progress and development. We shall forget our individuality and become virtual slaves once again. The positive content of “Swadeshi” should be used as the cornerstone Of reconstruction of our economy.

DEPENDENCE ON WESTERN ECONOMICS

NOT only because of different ideals of life but also because of different conditions in terms of time and place the way of our economic development will have to be different from that of the West. But we are tied to Marshall and Marx. We believe that the economic principles they have discussed are eternal. Even those Who realise that they are dependent upon certain systems are not able to step out of their orbits. The economic prosperity of the West has created a blind belief in us about the Western system of production. Western economists have produced so much critical literature that we easily feel overwhelmed by it. We cannot rise above it. It is possible that this science of economics may have some principles that do not depend upon time, place or system and can prove useful to all, but very few have the capacity to assess this quality. Our education cannot create people with such a capacity. Our economists may be experts in Western economics, but they have not been able to make any solid contribution to it because the Indian economy can neither provide them the necessary thought nor the necessary field for experimentation.

NO RIGHT ETERNAL

NO fundamental rights, whether related to property or other things, are eternal. They are all dependent upon the interest of society. In fact these rights are given to the individual in order that he may perform his social duties. A soldier is given weapons because his duty is to protect society. If he does not do his duty he loses the right to bear weapons. Similarly the right to property is given to an individual so that he could do his duty by society. For this purpose it becomes necessary to define and modify these rights from time to time. No right to property is absolute of society.

RIGHT OF OWNERSHIP

THE right of ownership is actually the right to use a particular thing within definite limits and for a definite purpose. These rights keep changing with the times. Hence as a matter of principle we may not get entangled in the quarrel between the individual’s rights and the right of society. For us the State is not the only form of society. We believe that the individual, the family, the community, the State are all different forms in which society expresses and fulfils itself. The joint family is the practical unit in this country in which we seek to preserve the social sense in the individual, in which every individual has the right to earn, but the right of ownership vests in the family. Wealth is used for the benefit of the family. It is this Indian principle of Trusteeship that has been propounded by Gandhiji, Guruji and other thinkers.

OWNERSHIP RIGHT FOR WORKERS

IT is a matter of surprise that today a share-holder in joint stock companies, who has no other connection with the company except a share in its profit, should be able to exercise ownership rights while the worker who works in an industry, sets its machines into motion and depends upon it for his livelihood should experience a feeling of being a stranger to it. This feeling is not proper. It is therefore necessary that along with the share-holder the worker should be given ownership rights and a share in its management and profit.

RIGHT TO FOOD

THE slogan commonly heard now-a-days is “one must earn his bread”. Normally communists use this slogan, but even the capitalists are not fundamentally in disagreement with it. If there is any diflerence between them, it is only as regards who earns and how much. The capitalists consider capital and enterprise as important factors of production and if they take a major share of profit, it is because they think it is their due. On the other hand, communists believe only labour to be the main factor in production. Therefore they concede a major share of production to the labourers. Neither of these ideas is correct. Strictly speaking, our slogan should be that he who earns will feed and every person will have enough to eat. The right to food is a birthright. The ability to earn is a result of education and training. In a society even those who do not earn must have food. The children and the old, the diseased and the invalids, all must be cared for by society. Every society generally fulfils this responsibility. The social and cultural pro- guess of mankind lies in the readiness to fulfil this responsibility.

FOOD VERSUS FREEDOM

WHILE imports may help us tide over our present difficulties, the real solution to the problem lies in maximising agricultural production in the country. That we have not done sufficiently in this direction needs no saying. The present agreement is an eloquent testimony to the Government’s failure on this front. With the passage of time we have become increasingly dependent on foreign sources. We fear that due to availability of food in plenty at present the Government may become complacent in their efforts to raise production locally. The US Ambassador feels that America is following this policy only to let the struggling people of the democratic world realise that “there can be both freedom and food”. But what we want is our freedom and our food. That is possible only if we revive our old slogan of “Freedom from foreign food”. Dependence on foreign sources will impoverish and entangle us.

ECONOMIC DEMOCRACY

IF a vote for everyone is the touch-stone of political democracy, work for everyone is a measure of economic democracy. This right to work does not mean slave labour as in communist countries. Work should not only give a means of livelihood to a person but it should be of the choice of that person. If for doing that work the worker does not get a proper share in the national income, he would, be considered unemployed. From this point of view a minimum wage, a just system of distribution and some sort of social security are necessary.

  • Excerpts from Sri Deendayal Upadhyay on Aspects of Economics

 

Captain Baba Harbhajan Singh

Baba Harbhajan Singh has been on duty both before and after death in Nathula border. Baba Harbhajan Singh who died in 1968 on duty in Sikkim still does his duty on Nathula Border between India and China in East Sikkim. Both Indian and Chinese Army worship him. During the flag meetings between the two nations at Nathula, the Chinese set a chair aside for the saint.

Captain Baba Harbhajan Singh was born today in the year 1941 in Panjab. He died at the age of 7 at Nathula in Eastern Sikkim. But as per legends, he still does his duty in Nathula Border.

 

Some striking facts about Saint Captain as told by the Army officials I met at Nathu-La and Baba Mandir :

1. Baba warns the soldiers of any impending attacks atleast 3 days in advance. He is still guarding the international boundaries of the two countries.

2. During the customary flag meetings between the India and China, the Chinese army still sets a chair aside for Baba.

3. Baba Mandir today has three rooms, Baba’s office, store room and living room. In the living room every item of his need has been neatly kept. His bed, shoes, slippers, water bottle, ironed uniform, an umbrella – everything.

4. His room is cleaned every morning.

5. On some mornings, soldiers have found crumpled bedsheet and his muddy shoes in the room.

6. On a lot of occasions, soldiers have discovered that Baba still visits the camps and his post.

7. He still draws a Major’s salary every month.

8. He still gets 2 months of leave every year.

9. Every year on 11 September, his belongings are sent to his hometown. The train departs from New Jalpaiguri station, Siliguri, West Bengal.

10. A berth is reserved in his name and is left empty for the entire journey.

11. A team of soldiers accompanies him till his hometown.

12. The Army is on high alert when Baba is on leave.

 

Some soldiers never die .

Why BMS doesnt celebrate ‘May Day’ as Labour Day

– By Saji Narayanan CK.
-Courtesy Organiser 
“Why doesn’t BMS celebrate ‘May Day’ as Labour Day,” explains the national president of India’s biggest labour union
May Day is famously known as a commemoration of the agitation for 8 hour work which occurred in Chicago, US on May 1, 1886. But due to untoward handling of the issue, it ended in clash with Police and became known as a total failure in the history of labour struggle. Even before the incident, the Government had accepted the same demand and US Congress had passed a resolution on the same in 1868. The strike on May 1 was very peaceful and did not have anything special to be mentioned in labour history. The untoward violent incidents in Chicago happened not on May 1, but on 3rd and 4th which had no connection with the protest on May 1. The violence happened as a result of unhealthy competition between rival Trade Unions.
On May 3, the labourers of McCormick Harvesting Factory under the leadership of a weak Anarchist Communist group held strike and clashed with Police in which 4 labourers died. Next day they held a protest meet in the Haymarket Square which had to be dispersed because of heavy rain. Those who did not leave the place, threw a bomb on police and police fired back. In the fight, 4 labourers and 7 policemen died. Consequently, several leaders were in Jail and four leaders were hanged to death.
Thus the Trade Union movement which was fast growing in US met with a sudden fall. The struggle could not achieve anything. US labour movement rejected the violent Chicago incident. The US Trade Unions celebrated first Monday in every September as Labour Day. May Day was later celebrated in US as “Children’s Day”! Chicago is more known today for the historic speech of Swami Vivekananda on September 13, 1893. This was the first stage of May Day. Haymarket Square incident can be compared to the violent Chauri Chaura incident in India which strengthened our freedom struggle when Gandhiji took strong non compromising disciplinary stand against violence.
Great Communist Betrayal
The second stage reminds us of a great Communist betrayal of its followers. In 1889, the second Communist International that met in Paris decided to celebrate May 1 as Labour Day. But May Day became a contentious issue even in Communist International and finally in 1904 they dropped the idea of celebrating May Day anymore as Labour Day. It was celebrated for other political demands even though in Russia, Lenin urged people to celebrate May Day.
But when Hitler rose as an autocrat, Communists all over the world started celebrating May Day as “Anti Fascist day” from 1929 till 1940. Later, Russian Communist leader Stalin, when he had alliance with Hitler, the greatest dictator in History and who was responsible for World War II, had no other go but to stop celebrating it as “Anti Fascist Day”. So he betrayed Communists all over the world and asked them to start celebrating it as “Labour Day”. Thus the present way of celebrating May Day as Labour Day came into existence. It is being celebrated not only by Communists but also by non-Communists like INTUC, the Congress Trade Union not knowing the real story and falling in the Communist propaganda. Unlike many of the Indian Trade Unions, most of the Trade Unions in the world consider it as a matter of Communist betrayal and do not celebrate May Day as Labour Day. That is why BMS has chosen not to celebrate May Day as Labour Day. Instead it celebrates Vishwakarma Jayanti day as National Labour Day. Many States in India also have officially declared Vishwakarma Jayanti as Labour Day.
Work is a Yajna
Vishwakarma symbolises the dignity of labour which was given maximum respect by ancient India. India’s history of great personalities starts from the sacrifice of Vishwakarma who is believed to have created the Universe. He himself chose to be the Havis in a Yajna held to create the Universe (Rigveda 10.81.6). Thus he was raised to the status of a Deva. Rigveda (10.121) says he created earth, water, living creations etc. He was known as the great architect of Gods. He is also believed to be not merely a person. Those respectable personalities who served the society by their skilled work were all called ‘Vishwakarma’. Invention of many items mentioned in our ancient literature is attributed to him. The Sudarsan Chakra of Vishnu, Thrisula of Shiva, Spear of Kumara, the Chariot of Indra, Hastinapuri for Pandavas, Dwaraka of Sri Krishna, Indraloka, Vrindavan, Lanka, Pushpak Vimana etc. were all the creations of the genius of Vishwakarma. Vastu Architecture and all the Arts were his inventions. He was the first labourer in the world and was the Acharya of labour. Many people belonging to different caste divisions of labour, consider that they are the successors of Vishwakarma. He is a model for all the labourers.
His son Vritra was greedy and demonic in character and was the General of Hiranyakashipu. Vishwakarma himself created the special weapon to kill his son. Vritra was known to have been killed due to the great sacrifice of both Vishwakarma and Dadhichi. Another son Nala became a devotee of Sri Rama and he constructed the Sethu Bridge to go to Lanka.
Vishwakarma symbolises the paradigm shift in the present day thought process. Work is considered as a Yajna. Indian Industrial relations are traditionally based on family like relationship. BMS has accepted family as a model for industrial relations and put forward the great concept of ‘Industrial family’. This is in contrast with the master-servant relationship of the west or the class enemy concept of the Communists. We have imbibed the slogans “Tyag-Tapasya-Balidan”, “work is worship” “Nationalise the Labour” etc. from the life of great personalities like Vishwakarma. To bring uniformity, Vishwakarma Jayanti is celebrated on Septemeber 17 every year, since in many places it is celebrated both on Bhadrapada Shukla Panchami as well as on Magha Shukla Thrayodasi. May Day, imported from the west, fails to motivate labour positively where as Vishwakarma Jayanti can.
 
(The writer is National President of Bharatiya Mazdoor Sangh)

Palghar – Lynching of Hindu Sadhus and the Deepening Conspiracy

  • By Vivekanand Nartam

The Mahant of Tryambekeshwar Dakshinmukhi Hanuman Temple Kalpvriksha Giri Maharaj (70), his fellow Mahant Sushil Giri Maharaj (35) and their driver Nelesh Telgade (30) were killed in heinous lynching on April 16, 2020. This brutality was carried out in Gadchinchale village in Palghar district of Maharashtra. Both saints were also associated with Shri Panch Dashnam Akhada, Varanasi.

The abominable creatures involved in this murder were arrested on April 17, 2020. Video footage of this incident went viral on social media on April, 19, 2020 and after that we came to know about the brutality. The gruesomeness perpetrated will shake our collective conscience. But what’s surprising is the so called liberal-leftist and JNU gangs who claim to the conscience keepers and champions of human rights are nowhere to be seen. We would have seen havoc on the streets had this happened with their darling minorities or someone among themselves. But this brutal murder of Hindu saints would never appeal to their hypocritical sensitivity.

While we condemn this heinous crime, it is equally important for us to draw parallels between various such incidents that have repeatedly taken place in our country. Some of these areas of the Palghar district are primarily inhabited by the people belonging to the Konkna, Warli and Thakar tribal communities.

In these far flung hilly areas of the Palghar district, the Christian Missionaries and the violent leftists have created their spheres of influence. The left oriented organization called ‘Kashtakari’ and missionary churches are functioning in this area for a long time now. We know that in the missionary dominated tribal areas, certain converted individuals have been pressing for separate religious code for tribal people in the census.

In the very recent past the Tribals in Jharkhand were incited by very such tendencies to proclaim that they do not recognize the law of the land under violent Pathalgadi movement. These forest dwelling people are being repeatedly instigated by feeding to them that their identity is different than that of Hindus.

The ‘divide and rule’ administrative policy of the British rulers sowed the seeds of differentness among the Janjatis in India by introducing the separate religious code called Sarana. The separate code for them remained in effect from 1871-1951. After independence it was removed from the census conducted in 1951. But the left wing individuals and organizations and missionary conspirators have been working overtime to create the sense of alienation among tribal people.

Their divisive activities are leaving no stone unturned to widen the gulf between the urban and forest dwelling communities. They deliberately assign the terms like aboriginals or indigenous people to the Janjatis to make them feel different. As a result of this, some individuals in tribal communities started to see Hinduism in hostile manner. Such hostility towards Hindus has grown in some janjati areas and particularly in converted or leftist oriented individuals of the Palghar district for some years now.

The Niyogi Committee Report on Christian Missionary Activities (1956) had anticipated such outcomes much earlier and therefore it had recommended the legal prohibition on the conversion. But due to some unfortunate reasons it was not implemented.

Many antinational and antisocial activities aiming to divide the country and the society into pieces are rampantly going. But was there really a drift or disconnect, let alone hatred, between the urban and forest dwelling communities in the Indian civilization? The writings of India’s great epics- Vedas, Puranas, Ramayana and Mahabharata are ripe with anecdotes of cooperation and harmonious coexistence of various communities.

Acharya Vinoba Bhave would put that the Veda is tribal text. Hindus and Tribal communities both worship nature and same Gods and Goddesses. The tribes such as the Bhillas, the Madias, the Gonds, the Pardhans etc. do worship Mahadev-God Shiva. The European emigrants to the North and South Americas, Australia, New Zealand etc. did the ethnic cleansing of the indigenous inhabitants. We the Indians do not share any such bloody history. The conspiracy behind the construction of certain theories such as ‘Aryan Invasion Theory’ stands exposed. Then why is this rancor? Who is instigating the hearted? It’s high time that we need to deliberate on this.

We cannot remain oblivious to the fact that the Hindu saints, social activists or organizations were persecuted and even killed by missionary-left gangs whenever they opposed the forced conversion or ideological exploitation of tribal people. The very same treacherous alliance assassinated Swami Lakshmananand Saraswati on August 23, 2008 on the auspicious of day of Janmashtami.

The great soul had to die for his work for the upliftment of isolated tribal population and opposition to aggressive proselytizing missionary activities in the Kandhamal district of Odisha. Similarly, we also know Swami Aseemanand was falsely implicated in various terrorist acts performed by the enemies of the nation.

Some sycophantic ministers and bureaucrats, under the instructions from their political masters, persecuted Swami Aseemanand to the hilt. His fault was that he worked for the socio-religious awakening of the tribals in the Dangs district of Gujarat. His work among them invoked their consciousness about their identity and they started coming back to their original fold. The attack on Suryacharya Krishdevanand Giri Maharaj in the district of Satara in Maharashtra, while he was travelling from Sangli to Mumbai, too reflects the same criminal mindset. The attackers wanted to obstruct his tour to Ayodhya.

A little history of some incidents in the Palghar district of Maharashtra would suggest that this conspiracy is carrying a ghastly form. It is necessary to mention two events prominently here. In 1965, the ‘Hindu Seva Sangha’ was established in Theronda village of the Palghar district under the leadership of late Damu Anna Tokekar, then RSS Pracharak of Thane, Mumbai and Raigad region.

The organization was started with purpose of removing social, educational and economic backwardness in the tribal community of the district. Owing to social and sensitive nature of Damu Anna, people of the tribal society started connecting with him.  Seeing the ground slipping out their influence, the left wing and missionary goons decided to kill him. They decided to execute their plan of eradicating Damu Anna on the fateful night in 1980 but luckily he was staying at some other place. They attacked Wamanrao Sahastrabudhhe and his wife who worked for the organization and seriously injured both.

The second incident of frustration of these unscrupulous and violent mobs is when they attacked the ‘The Vishwa Hindu Parishad Vanvasi Kalyan Kendra’ at Talasari with the intention of killing late Madhavrao Kane. In 1967, on the advice of Damu Anna, Madhavrao Kane started the Kendra at Talasari, a Tahsil place in today’s Palghar district on the immediate borders of Maharashtra and Gujarat. Through this organization programmes on education, rural development, environmental protection, tree planting etc. are carried out.

Here again sensing the growing popularity of the organization the left-missionary gang of 700-800 in numbers attacked the Kendra to assassinate Madhavrao. They could not succeed as Madhavrao was in Kalyan in connection with some work but Shri Mahadev Joshi and his wife Mrs. Vasudha Joshi were grievously injured in the attack. The injuries they suffered were so deep that both could be saved only by divine grace.

The brutal murder of two Sadhus and their driver on April 16, 2020 reflects the same distorted mentality. Kalvriksha Giri Maharaj and Sushil Giri Maharaj along with their driver Nilesh Telgade were going to Silvassa to attend the fellow Sadhu’s funeral. According some sources they lost their way and started going through the village of Gadchinchale that comes in the jurisdiction of Kasa Police Station.

On the way, a violent mob of villagers stopped them and stated beating them. But the forest guard posted at nearby place came to their rescue and sheltered them and called the police. The Kasa Police Station lies at the distance of some 40 kms. from the site where the incident took place. It would have taken at least half an hour’s time for the police to reach there. Why the mob did not kill them in the meanwhile?

The viral videos clearly show the old Mahatma holding hands of the police with the faith that they will protect him? Why did he hurl him to the mob? Was there a well planned conspiracy to kill the Sadhus? Did someone provoke the mob to kill them seeing their saffron clothes? Why did the police not make any attempt to dispel the crowd by firing in the air or by firing at the legs of violent individuals in the mob to save these innocent souls? How come so many individuals assemble together when the lockdown is in force? What is worse is that these revered Sadhus were not shown any respect even after their death. Their dead bodies were dumped in a dirty dusty tempo for postmortem. Seeing this heart wrenching incident, many such questions and doubts arise.

Therefore, before the eruption of anger of the Hindu community, this incident should be investigated by high level inquiry committee. The earliest and toughest action should be taken against the abominable creatures that are a blot on humanity.

  • The author is an Assistant Professor of Political Science in the Shyam Lal College,  Univ. of Delhi

Source ; http://www.narrativeworld.in