Ketaki Gulab, Ketaki Flowers
Kobi Rabindranath Tagore.
Ketaki Gulab, Ketaki Flowers
Kobi Rabindranath Tagore.
Why all civil revolutions have been non-violent. Satyagraha as standards of the rule of values. Values as ascertained from the Rabbinate of Yerushalayim.
“Today there is talk of war everywhere. Everyone fears a war breaking out between the two countries. If that happens it will be a calamity both for India and for Pakistan. India has written to the U.N. because whenever there is a fear of conflict anywhere the U.N. is asked to promote a settlement and to stop fighting from breaking out. India therefore wrote to the U. N. O. however trivial the issue may appear to be, it could lead to a war between the two countries. It is a long memorandum and it has been cabled. Pakistan’s leaders Zafrullah Khan and Liaquat Ali Khan have since issued long statements. I would take leave to say that their argument does not appeal to me. You may ask if I approve of the Union Government approaching the UNO I may say that I both approve and do not approve of what they did. I approve of it, because after all what else are they to do? They are convinced that what they are doing is right. If there are raids from outside the frontier of Kashmir, the obvious conclusion is that it must be with the connivance of Pakistan. Pakistan can deny it. But the denial does not settle the matter. Kashmir has acceded the accession upon certain conditions. If Pakistan harasses Kashmir and if Sheikh Abdullah who is the leader of Kashmir asks the Indian Union for help, the latter is bound to send help. Such help therefore was sent to Kashmir. At the same time Pakistan is being requested to get out of Kashmir and to arrive at a settlement with India over the question through bilateral negotiations. If no settlement can be reached in this way then a war is inevitable. It is to avoid the possibility of war that the Union Government has taken the step it did. Whether they are right in doing so or not God alone knows. Whatever might have been the attitude of Pakistan, if I had my way I would have invited Pakistan’s representatives to India and we could have met, discussed the matter and worked out some settlement. They keep saying that they want an amicable settlement but they do nothing to create the conditions for such a settlement. I shall therefore humbly say to the responsible leaders of Pakistan that though we are now two countries – which is a thing I never wanted – we should at least try to arrive at an agreement so that we could live as peaceful neighbors. Let us grant for the sake of argument that all Indians are bad, but Pakistan at least is a new-born nation which has more ever come into being in the name of religion and it should at least keep itself clean. But they themselves make no such claim. It is not their argument that Muslims have committed no atrocities in Pakistan. I shall therefore suggest that it is now their duty, as far as possible, to arrive at an amicable understanding with India and live in harmony with her. Mistakes were made on both sides. Of this I have no doubt. But this does not mean that we should persist in those mistakes, for then in the end we shall only destroy ourselves in a war and the whole of the sub-continent will pass into the hands of some third power. That will be the worst imaginable fate for us. I shudder to think of it. Therefore the two Dominions should come together with God as witness and find a settlement. The matter is now before the UNO. It cannot be withdrawn from there. But if India and Pakistan come to a settlement the big powers in the UNO will have to endorse that settlement. They will not object to the settlement. They themselves can only say that they will do their best to see that the two countries arrive at an understanding through mutual discussions. Let us pray to God is to grant that we may either learn to live in amity with each other or if we must light to let us fight to the very end. That may be folly but sooner or later it will purify us.”
Satyagraha Truth’s journeys.
“Non-violence is a matchless weapon, which can help everyone. I know we have not done much by way of non-violence and therefore, if such changes come about, I will take it that it is the result of our labors during the last twenty-two years and that God has helped us achieve it… I want you to adopt non-violence as a matter of policy. With me it is a creed, but so far as you are concerned I want you to accept it as policy. As disciplined soldiers you must accept it in toto, and stick to it when you join the struggle.”
Divine Law GOD created man to work for his food, and said that those who ate without work were thieves. Ahimsa is nothing if not a well-balanced exquisite consideration for one’s neighbor and an idle man is wanting in that elementary consideration. ‘In the sweat of thy brow shalt thou eat thy bread’ , says the Bible whose understanding of the moral is being rational human beings. Good laws under a free government determined sovereignty in their practice of spirit of truth versus the spirit of error. The spirit of truth in democratic governments, including the one of the Almighty, our creator and the Blessed One in Jerusalem. Epistle-sort of, from Yerushalayim, Israel. Ancient and new.
Individual liberty as peaceful pursuits of innocent people
Throughout his work, Lewis infused an interconnected worldview that championed objective truth, moral ethics, natural law, literary excellence, reason, science, individual liberty, personal responsibility and virtue, and Christian theism. In so doing, he critiqued naturalism, reductionism, nihilism, positivism, scientism, historicism, collectivism, atheism, statism, coercive egalitarianism, militarism, welfarism, and dehumanization and tyranny of all forms. Unlike “progressive” crusaders for predatory government power over the peaceful pursuits of innocent people, Lewis noted that “I do not like the pretensions of Government—the grounds on which it demands my obedience—to be pitched too high. I don’t like the medicine-man’s magical pretensions nor the Bourbon’s Divine Right. This is not solely because I disbelieve in magic and in Bossuet’s Politique. I believe in God, but I detest theocracy. For every Government consists of mere men and is, strictly viewed, a makeshift; if it adds to its commands ‘Thus saith the Lord,’ it lies, and lies dangerously.”
Lewis addressed not only the evils of totalitarianism as manifested in fascism and communism, but the more subtle forms that face us on a daily basis, including the welfare, therapeutic, nanny, and scientistic states. “Of all tyrannies,” he stated, a tyranny exercised for the good of its victims may be the most oppressive. It may be better to live under robber barons than under omnipotent moral busybodies. The robber baron’s cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience. They may be more likely to go to Heaven yet at the same time likelier to make a Hell of earth. This very kindness stings with intolerable insult. To be “cured” against one’s will and cured of states which we may not regard as disease is to be put on a level of those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals. Throughout his books, he defended the rights and sanctity of individuals against tyranny not just because he opposed evil, but because he considered a life in freedom—including both social and economic freedom—to be essential: “I believe a man is happier, and happy in a richer way, if he had “the freeborn mind.” But I doubt whether he can have this without economic independence, which the new society is abolishing. For economic independence allows an education not controlled by Government; and in adult life it is the man who needs, and asks, nothing of Government who can criticize its acts and snap his fingers at its ideology.”