“There are times in a nation’s history when Providence places before it one work, one aim, to which everything else, however high and noble in itself, has to be sacrificed. Such a time has now arrived for our motherland when nothing is dearer than her service, when everything else is to be directed to that end.
If you will study, study for her sake; train yourselves body and mind and soul for her service. You will earn your living that you may live for her sake. You will go abroad to foreign lands that you may bring back knowledge with which you may do service to her.
Work that she may prosper. Suffer that she may rejoice. All is contained in that one single advice.”
- Excerpt from the talk given at the Bengal National College on August 23, 1907.
AN IDEAL CHILD
He does not become angry when things seem to go against him or decisions are not in his favour.
Whatever he does he does it to the best of his capacity and keeps on doing in the face of almost certain failure. He always thinks straight and acts straight.
He never fears to say the truth whatever may be the consequences.
He does not get disheartened if he has to wait a long time to see the results of his efforts.
He faces the inevitable difficulties and sufferings without grumbling.
He never slackens his effort however long it has to last.
He keeps equanimity in success as well as in failure.
He always goes on fighting for the final victory though he may meet with many defeats.
He knows how to smile and keep a happy heart in all circumstances.
He does not become conceited over his success, neither does he feel himself superior to his comrades.
He appreciates the merits of others and is always ready to help another to succeed.
IS FAIR AND OBEDIENT
He observes the discipline and is always honest.
THE IDEAL CHILD
… likes to study when he is in school,
… he likes to play when he is in the playground,
… he like to eat at meal-time,
… he likes to sleep at bed-time,
… and always he is full of love for all those around him,
… full of confidence in the divine Grace, full of deep respect for the Divine.
Source : https://auroville.org/contents/4927
These are excerpts from book ‘India’s Rebirth’ that contains his thoughts at various points of time.
September 4, 1906 – Partition Bengal
“The idea that by encouraging Muslim rowdyism, the present agitation may be put down, is preposterous and those who cherish this notion forget that the bully is neither the strongest nor the bravest of men, and that because the self-restraint of Hindus, miscalled cowardice, has been a prominent feature of his national character, he is absolutely incapable of striking straight and striking hard when any sacred situation demands this.
Not has it been proved recently, that the mild Hindu is so absolutely helpless and incapable of defending his rights and liberties as he is painted by his foreign enemies.”
June 19, 1909 – Hindu Muslim
“Of one thing we may be certain, that Hindu-Mahomedan unity cannot be affected by political adjustments or Congress flatteries. It must be sought deeper down, in the heart and in the mind, for where the causes of disunion are; there the remedies must be sought.”
September 4, 1909 – Muslim problem
“Every action for instance which may be objectionable to a number of Mahomedans is now liable to be forbidden because it is likely to lead to a breach of the peace, and one is dimly beginning to wonder whether the day may not come when worship in Hindu temples may be forbidden on that valid ground.”
April 18, 1923 – Hindu-Muslim unity
“ I am sorry they are making a fetish of this Hindu-Muslim unity. It is no use ignoring facts; some day the Hindus may have fight the Muslims and they must prepare for it Hindu-Muslim unity should not mean the subjection of the Hindus. Every time the mildness of the Hindu has given way.
The best solution would be to allow the Hindus to organize themselves and the Hindu-Muslim unity would take care of itself, it would automatically solve the problem. Otherwise we are lulled into a false sense of satisfaction that we have solved a difficult problem when in fact we have only shelved it.”
May 18, 1926 – Khilafat
“Take the Hindu-Muslim problem: I don’t know why our politicians accepted Gandhi’s Khilafat agitation. With the mentality of the ordinary Mahomedan 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 mentality had to rise up and reject. That does not require Supermind to find out, it requires common sense. Then, the Mahomedan reality and the Hindu reality began to break heads at Calcutta. (Refers to the riots in Calcutta the previous month).”
June 29, 1926 – Assimilation of Mahomedan element
“If it is India’s destiny to assimilate all the conflicting elements, is it possible to assimilate the Mahomedan element also?
Why not? India has assimilated elements from the Greeks, the Persians and other nations. But she assimilates only when her central truth is recognized by the other party, and even while assimilating she does it in such a way that the elements absorbed are no longer recognizable as foreign but become part of herself. For instance. We took from the Greek architecture, from the Persian painting, etc.
The assimilation of the Mahomedan culture also was done in the mind to a great extent and it would have perhaps gone further. But in order that the process may be complete it is necessary that a change in the Mahomedan mentality should come. The conflict is in the outer life and unless the Mahomedans learn tolerance I do not think the assimilation is possible.
The Hindu is ready to tolerate. He is open to new ideas and his culture has got a wonderful capacity for assimilation, but always provided that India’s central truth is recognized.”
August 1, 1926 – Muslim problem
“The attempt to placate the Mahomedans was a false diplomacy. Instead of trying to achieve Hindu-Muslim unity directly, if the Hindus had devoted themselves to national work, the Mahomedans would have gradually come of themselves….
This attempt to patch up a unity has given too much importance to the Muslims and it has been the root of all these troubles.”
May 28, 1940 – Gandhi’s attitude to Muslims
“Have you read what Gandhi has said in answer to a correspondent? He says that if eight crores of Muslims demand a separate State, what else are the twenty-five crores of Hindus to do but surrender? Otherwise there will be civil war.
(A disciple:) I hope that is not the type of conciliation he is thinking of.
Not thinking of it, you say? He has actually said that and almost yielded. If you yield to the opposite party beforehand, naturally they will stick strongly to their claims. It means that the minority will rule and the majority must submit. The minority is allowed its say, “We shall be the ruler and you our servants. Our hard [word] will be law; you will have to obey.” This shows a peculiar mind I think this kind of people are a little cracked.”
June 21, 1940 – Kashmir
“In Kashmir, the Hindus had all the monopoly. Now if the Muslim demands are acceded to, the Hindus will be wiped out.”
November 28, 1940 – Gandhi’s Ahimsa
“Something in him takes delight in suffering for its own sake. Even the prospect of suffering seems to please him… It is the Christian idea that has taken hold of him.
The English are not quite wrong when they say that the Indian must settle their own differences. The Lucknow Pact has become a big political blunder. The Mahomedans, they want to rule India.”
Courtesy : esamskriti
The 15th of August 1947 Message by Sri Aurobindo
[Sri Aurobindo wrote this message at the request of All India Radio, Tiruchirapalli, India, for broadcast on the eve of India’s independence. This is the message which was broadcast on August 14, 1947. It is of special relevance and importance even now.]
August 15th, 1947 is the birthday of free India. It marks for her the end of an old era, the beginning of a new age. But we can also make it by our life and acts as a free nation an important date in a new age opening for the whole world, for the political, social, cultural and spiritual future of humanity.
August 15th is my own birthday and it is naturally gratifying to me that it should have assumed this vast significance. I take this coincidence, not as a fortuitous accident, but as the sanction and seal of the Divine Force that guides my steps on the work with which I began life, the beginning of its full fruition. Indeed, on this day I can watch almost all the world-movements which I hoped to see fulfilled in my lifetime, though then they looked like impracticable dreams, arriving at fruition or on their way to achievement. In all these movements free India may well play a large part and take a leading position.
The first of these dreams was a revolutionary movement which would create a free and united India. India today is free but she has not achieved unity. At one moment it almost seemed as if in the very act of liberation she would fall back into the chaos of separate States which preceded the British conquest. But fortunately it now seems probable that this danger will be averted and a large and powerful, though not yet a complete union will be established. Also, the wisely drastic policy of the Constituent Assembly has made it probable that the problem of the depressed classes will be solved without schism or fissure. But the old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. India’s internal development and prosperity may be impeded, her position among the nations weakened, her destiny impaired or even frustrated. This must not be; the partition must go. Let us hope that that may come about naturally, by an increasing recognition of the necessity not only of peace and concord but of common action, by the practice of common action and the creation of means for that purpose. In this way unity may finally come about under whatever form—the exact form may have a pragmatic but not a fundamental importance. But by whatever means, in whatever way, the division must go; unity must and will be achieved, for it is necessary for the greatness of India’s future.
Another dream was for the resurgence and liberation of the peoples of Asia and her return to her great role in the progress of human civilisation. Asia has arisen; large parts are now quite free or are at this moment being liberated: its other still subject or partly subject parts are moving through whatever struggles towards freedom. Only a little has to be done and that will be done today or tomorrow. There India has her part to play and has begun to play it with an energy and ability which already indicate the measure of her possibilities and the place she can take in the council of the nations.
The third dream was a world-union forming the outer basis of a fairer, brighter and nobler life for all mankind. That unification of the human world is under way; there is an imperfect initiation organised but struggling against tremendous difficulties. But the momentum is there and it must inevitably increase and conquer. Here too India has begun to play a prominent part and, if she can develop that larger statesmanship which is not limited by the present facts and immediate possibilities but looks into the future and brings it nearer, her presence may make all the difference between a slow and timid and a bold and swift development. A catastrophe may intervene and interrupt or destroy what is being done, but even then the final result is sure. For unification is a necessity of Nature, an inevitable movement. Its necessity for the nations is also clear, for without it the freedom of the small nations may be at any moment in peril and the life even of the large and powerful nations insecure. The unification is therefore to the interests of all, and only human imbecility and stupid selfishness can prevent it; but these cannot stand for ever against the necessity of Nature and the Divine Will. But an outward basis is not enough; there must grow up an international spirit and outlook, international forms and institutions must appear, perhaps such developments as dual or multilateral citizenship, willed interchange or voluntary fusion of cultures. Nationalism will have fulfilled itself and lost its militancy and would no longer find these things incompatible with self-preservation and the integrality of its outlook. A new spirit of oneness will take hold of the human race.
Another dream, the spiritual gift of India to the world has already begun. India’s spirituality is entering Europe and America in an ever increasing measure. That movement will grow; amid the disasters of the time more and more eyes are turning towards her with hope and there is even an increasing resort not only to her teachings, but to her psychic and spiritual practice.
The final dream was a step in evolution which would raise man to a higher and larger consciousness and begin the solution of the problems which have perplexed and vexed him since he first began to think and to dream of individual perfection and a perfect society. This is still a personal hope and an idea, an ideal which has begun to take hold both in India and in the West on forward-looking minds. The difficulties in the way are more formidable than in any other field of endeavour, but difficulties were made to be overcome and if the Supreme Will is there, they will be overcome. Here too, if this evolution is to take place, since it must proceed through a growth of the spirit and the inner consciousness, the initiative can come from India and, although the scope must be universal, the central movement may be hers.
Such is the content which I put into this date of India’s liberation; whether or how far this hope will be justified depends upon the new and free India.