Suresh Limbachiya

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Archive for the ‘eBooks’ Category

eBook : Harry Potter and the Cursed Child – for Student of Adani Public School, Mundra

Posted by Suresh Limbachiya on 02/01/2017

Harry Potter and the Cursed Child.pdf

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eBook : Cambridge Essays on Education

Posted by Suresh Limbachiya on 03/12/2016

Cambridge Essays on Education.pdf

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eBook : A Practical Enquiry into the Philosophy of Education

Posted by Suresh Limbachiya on 02/12/2016

A Practical Enquiry into the Philosophy of Education.pdf

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eBook : તુલસીક્યારો BY ઝવેરચંદ મેઘાણી

Posted by Suresh Limbachiya on 16/02/2016

તુલસીક્યારો BY ઝવેરચંદ મેઘાણી.pdf

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eBook : आनदं मठ by बंकिमचन्द्र चटोपाध्याय

Posted by Suresh Limbachiya on 11/02/2016

आनदं मठ by बंकिमचन्द्र चटोपाध्याय.pdf

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eBook : Young India by Lala Lajpar Rai

Posted by Suresh Limbachiya on 11/02/2016

Young India by Lala Lajpar Rai.pdf

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Free Hindi eBooks By Munsi Premchand : मुशी प्रेमचंद की मुफ्त पुस्तके

Posted by Suresh Limbachiya on 11/02/2016

कर्मभूमि.pdf

गबन.pdf

निर्मला.pdf

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“Call to the Youth for Nation Building” by Swami Vivekanand

Posted by Suresh Limbachiya on 10/02/2016

“Call to the Youth for Nation Building”.pdf

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eBooks on Management

Posted by Suresh Limbachiya on 08/02/2016

Strategic Financial Management.pdf

Strategic Management.pdf

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eBooks on Management

Posted by Suresh Limbachiya on 08/02/2016

Lean Six Sigma Research and Practice.pdf

Management Basics.pdf

Project Leadership Step-by-step.pdf

Quality Management.pdf

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eBooks on Management

Posted by Suresh Limbachiya on 08/02/2016

Business Ethics By.pdf

Digital Thinking and Mobile Teaching.pdf

Effective Management Decision Making.pdf

Emotional Intelligence.pdf

Innovative Design Guidebook for Game Changers.pdf

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The Chembrigge introduction to Creative Writing by David Moily

Posted by Suresh Limbachiya on 08/02/2016

The Chembrigge introduction to Creative Writing.pdf

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Gitanjali by Rabindra Nath Tagore

Posted by Suresh Limbachiya on 08/02/2016

Gitanjali.pdf

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eBooks of Swami Vivekanada

Posted by Suresh Limbachiya on 25/11/2014

A Short Life of Swami Vivekananda

Chicago Addresses

Inspiring Lives

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Bhakti Yoga by Swami Vivekananda : eBook

Posted by Suresh Limbachiya on 25/11/2014

Bhakti Yoga__Swami Vivekananda.pdf

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રસધારની વાર્તાઓ : સૌરાષ્ટ્રની રસધારમાંથી ચૂંટેલી કથાઓ : ઝવેરચંદ મેઘાણી

Posted by Suresh Limbachiya on 28/08/2014

રસધારની વાર્તાઓ ભાગ ૧.pdf

રસધારની વાર્તાઓ ભાગ ૨.pdf

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Ebook………सब का साथ सब का विकास……..

Posted by Suresh Limbachiya on 10/06/2014

EBOOK__Sabka Sath Sabka Vikas __सब का साथ सबका विकास.pdf

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eBook: The way of the Bow by Coelho Paulo

Posted by Suresh Limbachiya on 13/12/2013

The Way of the Bow By Paulo Coelho.pdf

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मुंशी प्रेमचंद की अमर कहानियाँ : Munshi Premchand Ki Amar Kahaniyan

Posted by Suresh Limbachiya on 25/06/2013

premchand

premchand-ki-kahaniyan-part-1.pdf

premchand-ki-kahaniyan-part-2.pdf

premchand-ki-kahaniyan-part-3.pdf

premchand-ki-kahaniyan-part-4.pdf

premchand-ki-kahaniyan-part-5.pdf

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eBook : Jain Temple at Bhadreshwar – Kutch ::: ભદ્રેશ્વર મહાતીર્થ – ભદ્રેશ્વર- કચ્છ

Posted by Suresh Limbachiya on 03/04/2013

Bhadreshwar

Jain Temple at Bhadreshwar

ભદ્રેશ્વર મહાતીર્થ – ભદ્રેશ્વર- કચ્છ

(Dear Reader……Click on ABOVE link  read ebook)

The ancient temple site is located west of the village of Bhadreshwar (or Bhadreshvar), just a few miles far from the seashore. The ancient name of the place was Bhadravati, which was a flourishing city and one of the most important places of Jain pilgrimage of ancient Kutch.

According to some local legends the temple and the village nearby were built during the period of Mahabharata while historical sources mention one Shravak Devchandra as the founder of the temple. The temple was renovated in V.S. 1134 (1077 CE) by the Shrimalis and in V.S. 1314 (1257 CE) by  Sheth Shri Jagdu Shah after a famine.

In the 14th century the city descended but the temple were resurrected in 1631 CE by Sheth Vardhaman Shah, who reinstalled the ancient image of Bhagawan Parshvanath.

The temple was extensive described by Harihar Singh in his book “Jaina Temples of Western India” (Varanasi: Parshvanath Vidhyashram Research Institute, 1982):

[The temple] “stands in an oblong courtyard about 48 ft. by 85 ft. inside, around which runs a row of about 44 (originally 48) devakulikāswith a colonnaded corri­dor in front. It consists of a mūlaprāsāda, a gūḍhamaṇḍapa, a mukhamaṇḍapa, a raṅgamaṇḍapaand a nālamaṇḍapa, the last compartment partly projecting out and built over a stairway which is landed up from the ground through a porch and opens in the raṅga­maṇḍapa. The temple-complex is reared upon a jagatīwhich is reached only from the north to which direction the temple also faces.

The temple has been restored and altered so often that all its original character has vanished. During recent years the entire temple has been coated with white pigment, so that it is very hard to decide which part of the temple is old and which one is new. The pillars, architraves and ceilings having been coated with white lime and painted with variegated colours, the interior looks very odd. Besides, the rear half of the court is covered with iron grilles. Four of the devakulikāsin the front row are quite recent” (p. 168).

In January 2001 the temple was destructed by an earthquake. Jaina Voice announced at July 29th, 2002 :

“The world-famous Jain Temple of Bhadreshwar has been completely demolished because the structure was considered unsafe due to the extensive damage from last January’s earthquake. The main temple, which was nearly 2,500 years old, used to attract people from all over the country. “It is shocking not only for Jains but everybody in Kutch,” says Vanechand Mulchand Doshi, the manager of the Seth Vardhman Kalyanji Trust, which manages the Bhadreshwar Temple. The demolition work has been completed and temporary arrangement has been made from where pilgrims can take darshan of Mul Nayak Mahaveer Bhagwan and Parasnath.Fortunately, over 146 icons, most of them between 500 years and 2500 years old could be saved and all have been temporarily housed. Despite the fact that the temple does not exist, pilgrims have been pouring in from across the country. The Bhadreshwar Temple Managing Committee has been working on a project to reconstruct the Temple.”

After archaeological researches at the site the reconstruction of the temple had been initiated.

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eBook : કલાધામ દેલવાડા :: દેલવાડા નાં દહેરાં :::: દેલવાડા નાં દહેરાં નો અમૂલ્ય ઈતિહાસ ::::: દેલવાડા નાં દહેરાં અંબાજી

Posted by Suresh Limbachiya on 01/04/2013

દેલવાડા નાં દહેરાં અંબાજી.pdf

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eBook : સરળ રોગોપચાર

Posted by Suresh Limbachiya on 25/03/2013

સરળ રોગોપચાર.pdf

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eBook : मधुशाला BY हरिवंशराय बच्चन

Posted by Suresh Limbachiya on 18/03/2013

मधुशाला BY हरिवंशराय बच्चन.pdf

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eBook : गोदान BY प्रेमचंद in Hindi ::: GODAN By Premchand (Hindi eBook)

Posted by Suresh Limbachiya on 16/03/2013

godan 01.pdf

godan 02.pdf

godan 03.pdf

godan 04.pdf

godan 05.pdf

godan 06.pdf

godan 07.pdf

godan 08.pdf

godan 09.pdf

godan 10.pdf

godan 11.pdf

godan 12.pdf

godan 13.pdf

godan 14.pdf

godan 15.pdf

godan 16.pdf

godan 17.pdf

godan 18.pdf

godan 19.pdf

godan 20.pdf

godan 21.pdf

godan 22.pdf

godan 23.pdf

godan 24.pdf

godan 25.pdf

godan 26.pdf

godan 27.pdf

godan 28.pdf

godan 29.pdf

godan 30.pdf

godan 31.pdf

godan 32.pdf

godan 33.pdf

godan 34.pdf

godan 35.pdf

godan 36.pdf

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eBook : निर्मला BY प्रेमचंद

Posted by Suresh Limbachiya on 16/03/2013

निर्मला BY प्रेमचंद.pdf

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eBook : आनंदमठ BY बंकिमचन्द्र

Posted by Suresh Limbachiya on 15/03/2013

आनंदमठ.pdf

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eBook : अमृता प्रीतम की कवितायेँ

Posted by Suresh Limbachiya on 15/03/2013

अमृता प्रीतम की कवितायेँ

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eBook : ચાલ જિંદગી જીવી લઈયે BY ડૉ. અજય કોઠારી

Posted by Suresh Limbachiya on 14/03/2013

ચાલ જિંદગી જીવી લઈયે

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eBooks : The Power of Now ; A Guide to Spiritual Enlightement BY Eckhart Tolle

Posted by Suresh Limbachiya on 06/03/2013

The Power of Now By Eckhart Tolle

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eBook ::: સૌ ચાલો ગીરનાર જઈએ …….

Posted by Suresh Limbachiya on 06/03/2013

સૌ ચાલો ગીરનાર જઈએ.pdf

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eBook :: દરેક સવારે નવો જન્મ, દરેક રાત્રે નવું મૃત્યુ

Posted by Suresh Limbachiya on 06/03/2013

દરેક સવારે નવો જન્મ, દરેક રાત્રે નવું મૃત્યુ.pdf

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eBook ::-:: Tottochan in English, Hindi, Malayalam, Marathi, Tamil BY Tetsuko Kuroyanagi :::—::: तोतोचान BY तेतुस्को कुरायोनागी

Posted by Suresh Limbachiya on 05/03/2013

Tottochan__English.pdf

Tottochan__Hindi.pdf

Tottochan__Malayalam.pdf

Tottochan__Marathi.pdf

Tottochan__Tamil.pdf

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eBooks : દિવાસ્વપ્ન _ ગુજરાતી BY ગીજુભાઈ બધેકા ::–:: दिवास्वप्न_हिन्दी BY गिजुभाई बधेका ::–:: Divaswapna_English BY Gijubhai Badheka

Posted by Suresh Limbachiya on 04/03/2013

દિવાસ્વપ્ન _ ગુજરાતી.pdf

दिवास्वप्न_हिन्दी.pdf

Divaswapna_English.pdf

Dear Reader, click on above link and read or download it !!!!!!

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eBook :-: કર્મ નો સિદ્ધાંત BY શ્રી હીરાભાઈ ઠક્કર (ગુજરાતી eBook)

Posted by Suresh Limbachiya on 02/03/2013

કર્મ નો સિદ્ધાંત BY શ્રી હીરાભાઈ ઠક્કર.pdf

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eBook :-: मजहब हमे सिखाता, आपस में प्यार करना BY महबूब देसाई :-:-:-: મજહબ હમે સિખાતા, આપસ મેં પ્યાર કરના BY મહેબૂબ દેસાઈ

Posted by Suresh Limbachiya on 27/02/2013

મજહબ હમે સિખાતા , આપસ મેં પ્યાર કરના

BY

મહેબૂબ દેસાઈ

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ગીજુભાઈ બધેકા ની બાળ વાર્તાઓ ::

Posted by Suresh Limbachiya on 27/02/2013

બાળ વાર્તાઓ BY ગીજુભાઈ બધેકા.pdf

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અબ્રાહમ લિંકન નું જીવનચરિત્ર

Posted by Suresh Limbachiya on 27/02/2013

અબ્રાહમ લિંકન નું જીવનચરિત્ર.pdf

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મારા ગાંધી બાપુ ::-:: मेरे गाँधी बापू

Posted by Suresh Limbachiya on 26/02/2013

મારા ગાંધી બાપુ – मेरे गाँधी बापू.pdf

 

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ઝવેરચંદ મેઘાણી ની રચનાઓ (1) માણસાઈ ના દીવા (2) રસધાર ની વાર્તાઓ ભાગ 1 અને ભાગ 2 ::-::

Posted by Suresh Limbachiya on 26/02/2013

Mansai_na_diva_Zaverchand Maghani.pdf

Rasdhar-ni-Vartao-part-1_ Zaverchand Meghani.pdf

rasdhar-ni-vartao-part-2_Zaverchand Meghani.pdf

Dear Reader…..Please download eBooks and enjoy Gujarati literature.

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BIOGRAPHY OF SWAMI VIVEKANANDA : स्वामी विवेकानंद का जीवनचरित्र : સ્વામી વિવેકાનંદ નું જીવનચરિત્ર

Posted by Suresh Limbachiya on 20/02/2013

Biography__Swami Vivekananda.pdf

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Complete works of Swami Vivekananda : Vol 1 to 7 in pdf : eBooks of Swami Vivekananda

Posted by Suresh Limbachiya on 19/02/2013

Complete_Works_of_Swami_Vivekananda_-_Vol_1.pdf

Complete_Works_of_Swami_Vivekananda_-_Vol_2.pdf

Complete_Works_of_Swami_Vivekananda_-_Vol_3.pdf

Complete_Works_of_Swami_Vivekananda_-_Vol_4.pdf

Complete_Works_of_Swami_Vivekananda_-_Vol_5.pdf

Complete_Works_of_Swami_Vivekananda_-_Vol_6.pdf

Complete_Works_of_Swami_Vivekananda_-_Vol_7.pdf

Dear Reader,

Please downloads eBooks .Must be read and enjoy a lot with gain of knowledge.

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Vraj Mandal Parikramma :eBook

Posted by Suresh Limbachiya on 18/02/2013

vraj mandal parikramma.pdf

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दिवास्वप्न By गिजु भाई बधेका (In हिन्दी) ===== Divaswapna By Gijubhai Badheka (In English) Free Hindi eBooks Download

Posted by Suresh Limbachiya on 14/02/2012

 

दिवास्वप्न By गिजु भाई बधेका (In हिन्दी).pdf

Divaswapna By Gijubhai Badheka (In English).pdf

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Best Educational eBooks in English (Absulately FREE Download)

Posted by Suresh Limbachiya on 14/02/2012

Dear Valuable Reader

Please click on following links and download it, It is only for you.

An Experiment in Education By Sybil Marshal.pdf

Experience in Education By John Dewey.pdf

How Children Fail By John Holt.pdf

How Children Learn By John Holt.pdf

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Free eBooks of Trevor Hopkins in English

Posted by Suresh Limbachiya on 08/02/2012

Bridge at war By Trevor Hopkins.pdf

Bridge of stone and magic By Trevor Hopkins.pdf

Death on the new bridge By Trevor Hopkins.pdf

New bridge to lyndesfarne By Trevor Hopkins.pdf

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Care of Women : Sanskrit subhashit

Posted by Suresh Limbachiya on 04/02/2012

पिता रक्षति कौमारे भर्ता रक्षति यौवने ।

 पुत्रो रक्षति वार्धक्ये न स्त्री स्वातन्त्र्यमर्हति ॥

 In childhood, a woman is protected by her father, by her husband in her youth and by her sons in her old age. A woman should never be left alone to fend for herself.

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મનેખ માટી ના By જયંતી ભાઈ પટેલ : ગુજરાતી eBook

Posted by Suresh Limbachiya on 25/01/2012

મનેખ માટી ના By જયંતી ભાઈ પટેલ.pdf

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Gandhiji address on September 26, 1896, in Bombay on the grievances of South African Indians.

Posted by Suresh Limbachiya on 23/01/2012

Father of the Nation

Mohan Das Karam Chand Gandhi 

1869 – 1948

Mohandas Karamchand Gandhi was born on October 2, 1869 at Porbandar. He received his education at Kathiawar High School, London University and Inner Temple. He went to South Africa (1893) as a Muslim firm’s lawyer. He founded the Natal Indian Congress in 1894 and Phoenix Settlement and he came back to India in 1915. In 1920, he started the Non-cooperation and Boycott Movements. He was imprisoned several times. Gandhi was Congress president in 1924.

The Civil Disobedience Movement was inaugurated with the Dandi (Salt) March in 1930. Attended the Round Table Conference in September 1931 but met with failure. He started the Quit India Movement in August 1942. He had held negotiations with Jinnah in 1944 which were unsuccessful. Widespread communal riots impelled him to Naokhali and Bihar in 1946-47. On June 14, 1947, he advised the Congress Working Committee to accept partition. Gandhi was assassinated on January 30, 1948. He is considered a Mahatma (great soul) by millions of Indians and others.A prolific writer and journalist, his autobiography Story of My Experiment with Truth (1927) has been read by millions of Indians and foreigners and has been translated into several languages. His Collected Works runs into a 100 volumes. He also started several journals: Indian Opinion (weekly) in 1903 in South Africa; Young India (1919-32); Harijan (1932-40; 46-48), and also the Gujarati edition of the Harijan as Harijan Bandhu (1933).

Gandhiji delivered the following address on September 26, 1896, in Bombay.

It was on the grievances of South African Indians.

I stand before you today, as representing the signatories to this document, who pose as rep­resentatives of the 100,000 British Indians at present residing in South Africa-a country which has sprung into sudden prominence owing to vast gold fields of Johannesburg and the late Jameson Raid. This is my sole quali­fication. I am a person of few words. The cause, however, for which I am to plead before you this evening, is so great that I venture to think that you all overlook the faults of the speaker or, rather, the reader of this paper.

The interests of 100,000 Indians are closely bound up with the interests of the 300 million of India. The question of the grievances of the Indians in South Africa affects the future well-being and the future immigration of Indians of India. I therefore, humbly venture to think that this question should be, if it is not already, one of the questions of the day in India. With these preliminary remarks, I shall now place before you, as shortly as possible, the whole position of affairs in South Africa as affecting the British Indians in that country. South Africa, for our present purposes, is divided into the following States: the British Colony of the Cape of Good Hope, The British Colony of Natal, The British Colony of Zululand, the Transvaal or the South African Republic, the Orange Free State, The Chartered Territories or Rhodesia, and the Portuguese Territories of Delagoa Bay and Beira. In South Africa, apart from the Portuguese Territories, there are nearly 100,000 Indians, of whom the greater part belongs to the laboring class, drawn from the laboring population of Madras and Bengal, speaking the Tamil or Telugu and the Hindi languages respectively. A small number belongs to the trading class, chiefly drawn from the Bombay Presi­dency.

A general feeling throughout South Africa is that of hatred towards Indians, encouraged by the newspapers and connived at, even countenanced by, the legislators. Every Indian, without exception, is a coolie in the estimation of the general body of the Europeans. Store-keepers are “coolie store-keep­ers”. Indian clerks and school-masters are “coolie clerks” and “coolie school-masters”. Naturally, neither the traders nor the English-educated Indians are treated with any degree of respect. Wealth and abilities in an Indian count for naught in that country except to serve the interests of the European Colonists. We are the “Asian dirt to be heartily cursed.” We are “squalid coolies with truth less tongues.” We are “the real canker that is eating into the very vitals of the community.” We are “parasites, semi – barbarous Asiatic.” “We live upon rice and we are chockfull of vice.” Statute books describe the Indians as belonging to the “aboriginal or semi-barbarous race of Asia,” while, as a matter of fact, there is hardly one Indian in South Africa belonging to the aboriginal stock. The Santhals of Assam will be as useless in South Africa as the natives of that country.

The Pretoria Chamber of Commerce thinks that our “religion teaches us to consider all women as soul­less and Christians a natural prey.” According to the same authority, “the whole community in South Africa is exposed to the dangers engendered by the filthy habits and immoral practices of these people.” Yet, as a matter of fact, there has happened not a single case of leprosy amongst the Indians in South Africa. And Dr. Veale of Pretoria thinks the “lowest class Indians live better and in better habitations with more regard to sanitation than the lowest class Whites, and he, furthermore, puts on record that “while every nationality had one or more of its members at some time in the lazaretto, there was not a single Indian attacked.” In most parts of South Africa, we may not stir out of our houses after 9 p.m.-unless we are armed with passes from our employers.

An exception, however, is made in favor of those Indians who wear the Memon costume. Hotels shut their doors against us. We cannot make use of the tram­cars unmolested. The coaches are not for us. Between Barberton and Pretoria in the Transvaal, and Johannesburg and Charlestown, when the latter were not connected by railway, the Indians, as a rule, were not allowed to sit inside the coaches, but are and were compelled to take their seats by the side of the driver. This, on a frosty morning in the Transvaal, where winter is very severe, is a sore trial apart from the indignity which it involves. The coach-travelling involves long journeys and, at stated intervals, accommodation and food are provided for passengers. No Indian is allowed accommodation or a seat at the dining table in these places; at the most, he can purchase food from behind the kitchen ­room and manage the best way he can. Instances of untold miseries suffered by the Indians can be quoted by hundreds. Public baths are not for the Indians. The High Schools are not open to the Indians. A fortnight before I left Natal, an Indian student applied for admission to the Durban High School and his application was rejected. Even the primary schools are not quite open to the Indians. An Indian Missionary school­master was driven out of an English Church in Verulam, a small village in Natal.

The Government of Natal have been pining to hold a “coolie conference”, as it has been officially called, in order to secure uniformity in Indian legislation throughout South Africa, and in order to present a united front against the blandishments of the Home Government on behalf of the Indians. Such is the general feeling against the Indians in South Africa, except the Portuguese Territories, where he is respected and has no grievance apart from the general population. You can easily imagine how difficult it must be for a respectable Indian to exist in such a country. I am sure, Gentlemen, that if our president went to South Africa, he would find it, to use a colloquial phrase, “mighty hard” to secure accommodation in a hotel, and he would not feel very comfortable in a first-class railway carriage in Natal, and after reaching Volksrust, he would be put out unceremo­niously from his first-class compartment and accommodated in a tin compartment where Kaffirs are packed like sheep.

I may, however, assure him that if he ever came to South Africa, and we wish our great men did come to these un­comfortable quarters, if only to see and realize the plight in which their fellow-countrymen are, we shall more than make up for these inconveniences, which we cannot help, by according him a right royal welcome, so united, so enthusiastic we are, at any rate for the present. Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness. The aim of the Christian Governments, so we read, is to raise people whom they come in contact with or whom they control. It is otherwise in South Africa. There, the deliberately expressed object is not to allow the Indian to rise higher in the scale of civilization but to lower him to the position of the Kaffir; in the words of the Attorney General of Natal, “to keep him forever a hewer of wood and drawer of water,” “not to let him form part of South African nation what is going to be built.” In the words of another legislator in Natal, “to make the Indian’s life more comfortable in his native land than in the Colony of Natal.” The struggle against such degradation is so severe that our whole energy is spent in resistance.

Consequently, we have very little left in us to attempt to make any reforms from within. I must now come to the particular States and show how the governments in the different States have combined with the masses to persecute the Indian to make “the British Indian an impossibility.” The Colony of Natal, which is a, self – governing British Colony with a Legislative Assembly consisting of 37 members elected by the voters, and a Legislative Council consisting of twelve members nominated by the Governor, who comes from England as the Queen’s representative, has a European population of 50,000, a native or Zulu population of 400,000 and an Indian population of 51,000. Assisted immigration of Indians was decided upon in 1860, when, in the words of a member of the Legislative Assembly of Natal, “the progress and almost the existence of the Colony hung in the balance,” and when the Zulu was found to be too indolent to work. Now the chief industries and sanitation· of the whole Colony of Natal are entirely dependent upon Indian labour.

The Indians have made Natal “the garden of South Africa.” In the words of another eminent Natalian, “Indian immigration brought prosperity, prices rose, people were no longer content to grow or sell produce for a song.” Of the 51, 000 Indians, 30,000 are those that have served out their indenture and are now variously engaged as free laborers, gardeners, hawkers, fruiterers, or petty traders. A few have, also, by their industry, educated themselves into fitness for the posts of school-masters, interpreters and general clerks in spite of adverse circumstances; 16,000 are at present serving their indenture, and about 5,000 are traders and merchants or their assistants who came first on their own means. These latter belong to the Bombay Presidency and most of them are Memon Mohammedans. A few are Parsees also, notable among whom is Mr. Rustomjee of Durban who in his generosity would do credit to Sir Dinshaw. No poor man goes to his doors without having his inner man satisfied. No Parsee lands on the Durban shores but is sumptuously treated by Mr. Rustomjee. And even he is not free from molestation. Even he is a “coolie”. Two gentlemen are ship owners and large land proprietors. But they are “coolie ship owners” and their ships are called “coolie-ships.” Apart from the common interest that every Indian feels in every other Indian, the three chief Presidencies are especially interested in this question.If the Bombay Presidency has not sent equally large number of her sons to South Africa, she makes up for that by the greater influence and wealth of her sons who have really constituted themselves the guardians of the interests of their less fortunate brethren from the sister Presidencies. And it may be that in India also, Bombay will lead in endeavoring to help the Indians in South Africa out of their hardships. The preamble of the Bill of 1894 stated that Asiatics were not accustomed to representative institutions.

The real object of the Bill, however, was not to disfranchise Indians because they were not fit, but because the European Colonists wanted to degrade the Indians and to assert their right to enter into class legislation, to accord a treatment to the Indians different from that accorded to the Europeans. This was patent not only from the speeches made by the members on the second reading of the Bill but also from the newspapers. They also said it was expedient to disfranchise the Indian under the plea that the Indian vote might swamp the European. But even this plea is and was untenable. In 1891, there were only 251 Indian voters as against nearly 10,000 European voters.

The majority of Indians are too poor to command property qualifications. And the Indians in Natal have never meddled in politics and do not want political power. All these facts are admitted by The Natal Mercury, which is the Government organ in Natal. I must refer to you my little pamphlet published in India for corroborative extracts. We memorialized the local Parliament and showed that the Indians were not unacquainted with the representative institutions. We were, however, unsuccessful. We then memorialized Lord Ripon, the then Secretary of State for the Colonies, After two years’ correspondence, the Bill of 1894 was withdrawn this year and has been replaced by another which, while not so bad as the one repealed” is bad enough. It provides that “the natives or descendants, in the male line, of natives of countries which have not hitherto possessed elective representative institution founded on the parliamentary franchise, shall not be placed on any Voters’ List unless they shall first obtain an order from the Governor-in-Council exempting them from the operation of the Act.” It also exempts from its operation those persons that are rightly contained in any Voters’ List.

This Bill was submitted to Mr. Chamberlain for approval before being introduced in the Legislative Assembly. In the papers published, Mr. Chamberlain seems to be of the opinion that India does not possess elective representative institutions founded on the parliamentary franchise. With the great deference to these views, we submitted to Mr. Chamberlain in a memorial, for we did not succeed before the Natal Parliament, that for the purposes of the Bill that is, legally speaking, India did and do possess elective representative institutions founded on the parliamentary franchise. Such is the opinion expressed by the London Times, such is the opinion of the newspapers in Natal and such is also the opinion of the members who voted for the Bill, as also of an able jurist in Natal. We are very anxious to know the opinion of the legal luminaries here.

The object in passing such a Bill is to play a game of ‘Toss up’ to harass the Indian community. Many members of the Natal Assembly, otherwise hostile to the Indian thought that the Bill would involve the Indian community in endless litigation and cause ferment among them. The Government organ says in effect: “We can have this Bill and no other. If we succeed, that is, if India is declared a country not possessing the institutions referred to in the Bill, well and good. If not, then, too, we lose nothing. We shall try another; we shall raise the property qualification and impose an educational test. If such a Bill is objected to, even then we need not be afraid, for, where is the cause? We know that the Indians can never swamp us.” If I had the time, I could give you the exact words which are much stronger. Those who take a special interest can look them up from the Green Pamphlet.

Thus then, ‘we are a proper subject for vivisection under the Natal Pasteur’s deadly scalpel and knife.The only difference is that the Paris Pasteur did it with a view to do good. Our Natal Pasteur does for the sake of amusement to be derived from the operation out of sheer wantonness. This memorial is now under consideration by Mr. Chamberlain. I cannot lay too much stress on the fact that the position in India is entirely different from the position in Natal. Eminent men in India have asked me the question, “Why do you want the franchise in Natal when you have only a visionary franchise in India, if at all?” Our humble reply is that in Natal it is not we who want the franchise, it is the Europeans who want to deprive us of the right we have been enjoying in Natal. That makes all the difference. The deprivation will involve degradation. There is no such thing in India. The representative institutions in India are slowly, but surely, being liberalized. Such institutions are being gradually closed against us in Natal. Again, as the London Times puts it,

“The Indian in India has precisely the same franchise as the Englishman enjoys.” ‘Not so in Natal. What is sauce for the European goose is not sauce for the Indian gander there. Moreover, the disfranchising in Natal is not a political move but a merely commercial policy-a policy adopted to check the immigration of the respectable Indian. Being a British subject, he should be able to claim the same privileges as the other British subjects enjoy in a certain British State or Colony, just as an Indian going to England would be able to avail himself of the Institutions of England to as full an extent as any Englishman. The fact, however, is that there is no fear of the Indian vote swamping the European; what they want is class legislation. The class legislation with regard to franchise is only the thin end of the wedge. They contemplate depriving the Indians of the Municipal franchise also.

A statement to that effect was made by the Attorney-General, in reply to the suggestion made by a member that the Indians should be deprived of the Municipal franchise; too, at the same time the first Franchise Bill was introduced. Another member sug­gested that, while they were dealing with the Indian question, Civil Service should be closed to the Indians. In the Cape Colony also, which has a government exactly similar to Natal’s, the condition of the Indians is growing worse. Lately, the Cape Parliament has passed a Bill which authorizes the East London Municipality to frame by-laws prohibiting Indians from walking on the footpaths and com­pelling them to live in specific locations which, as a rule, are unhealthy swamps unfit for human habitation and certainly useless for purposes of trade. In Zululand, a Crown Colony and therefore, directly under the control of the Home Government, regulations have been passed with regard to the townships of Nondweni and Eshowe to the effect that the Indians cannot own or acquire land in those townships, although, in that of Melmoth in the same country, the Indians own property worth £2,000. In the Transvaal, which is a Dutch Republic, the seat of Jameson Raid and the EI Dorado of the gold-hunters of the Western World, there are over 5,000 Indians, many of whom are merchants and store-keepers. Others are hawkers, waiters, and household servants.

The Convention between the Home Government and the Transvaal Government secures the trading and property rights of “all persons other than natives” and under it the Indians were trading freely up to 1885. In that year, however, after some correspondence with the Home Government, the Transvaal Volksraad passed a law which took away from the Indians the right of trading, except in specified locations, and owning landed property, and imposed a registration fee of £3 on every Indian intending to settle in that country. I must again beg to refer the curious to the Green Pamphlet for the whole history of the protracted negotiations which culminated in the matter being entrusted to an arbitrator. The decision of the arbitrator being virtually against the Indians, a memorial was addressed to the Right Honorable, the Secretary of the State for the Colonies, with the result that the award of the arbitrator has been accepted, though the justice of the complaint of the Indians has been fully admitted. The system of passes prevails in the Transvaal in a very cruel form.

While, in other parts of South Africa, it is the railway officials who make the lot of the 1st and 2nd class passengers on the railways intolerable, the Transvaal people have gone one better in that there the law prohibits the Indians from travelling in 1st or 2nd class. They are, irrespective of position, huddled together in the same com­partment with the natives of South Africa. The Gold Mining law made it criminal for the Indians to buy native gold. And if the Transvaal Government are allowed to have their own way, they would, while treating them as mere chattels,’ compel the Indians to render military service. The thing is monstrous on the face of it, for, as the London Times puts it, “We might now see a levy of British Indians subjects driven at the point of the Transvaal bayonets against the bayonets of British troops.” The Orange Free State, the other Dutch Republic in South Africa, beats the record in showing its hatred towards Indians. It has, to put in the words of its chief organ, simply made the “British Indians an impos­sibility by classing him with the Kaffir.” It denies the Indian the right not only to trade, farm or own landed property, but even to reside there, except under special, insulting circumstances. Such, very shortly, is the position of the Indians in the various States in South Africa. The same Indian, who is so much hated in the various States above-mentioned, is very much liked and respected only 300 miles from Natal, i.e. in Delagoa Bay. The real cause of all this prejudice may be expressed in the words of the leading organ in South Africa, namely, the Cape Times, when it was under the editorship of the prince of South African journalists,
Mr. St. Leger: “It is the position of these merchants which is productive of no little hostility to this day. And it is in considering their position that their rivals in trade have sought to inflict upon them, through the medium of the State, what looks, on the face of it, something very like an injustice for the benefit of self.”
Continues the same organ:

“The injustice to the Indians is so glaring that one is almost ashamed of one’s countrymen in wishing to have these men treated as natives, (i.e. of South Africa), simply because of their success in trade. The very reason that they have been so successful against the dominant race is sufficient to raise them above that degrading level.”
If this was true in 1889, when the above was written, it is undoubtedly so now, because the Legislatures of South Africa have shown phenomenal activity in passing measures restricting the liberty of the Queen’s Indian subjects. To stem the tide of this opposition against us, we have formed an organization on a humble scale so that we may take the necessary steps to have our grievances removed. We believe that much of the ill-feeling is due to want of proper knowledge about the Indians in India. We, therefore, endeav­our, so far as the populace is concerned, to educate public opinion by imparting the necessary information with regard to the legal opinion in England and the public opinion here by placing our position before them. As you know, both the Conservatives and the Liberals have supported us in England without distinction.

The London Times has given eight leading articles to our cause in the very sympathetic spirit. This alone has raised us a step higher in the estimation of the Europeans in South Africa, and has considerably affected for the better the tone of the newspapers there. I may state our position a little more clearly as to our demands. We are aware that the insults and indignities, that we are subjected to at the hands of the populace, cannot be directly removed by the intervention of the Home Gov­ernment. We do not appeal to it for any such intervention. We bring them to the notice of the public, so that the fair-minded of all communities and the press may, by expressing their disapproval, materially reduce their rigors and, possibly, eradicate them ultimately. But we certainly do appeal, and we hope not vainly, to the Home Government for protection against reproduction of such ill-feeling in Colonial legislation.

We certainly beseech the Home Government to disallow all the acts of the Legislative bodies of the Colonies restricting our freedom in any shape or form. And this brings me to the question, namely, how far can the Home Government interfere with such action on the part of the Colonies and the allied States. As for Zululand, there can be no question, since it is a Crown Colony directly governed from Downing Street through a Governor. It is not a self-governing or responsibly-governed Colony as the Colonies of Natal and the Cape of Good Hope are. With regard to the latter, clause 7 of the Constitution Act of Natal enacts that Her Majesty may disallow any Act of the local Parliament within two years, even after it has become law having received the Governor’s assent. That is one safeguard against oppressive measures by the Colonies. The Royal instructions to the Governor enumerate certain Bills which cannot be assented by the Governor without her Majesty’s previous sanction. Among such are Bills which have for their subject class legislation.

I shall venture to give an instance in point. The Immigration Law Amendment Bill referred to above has been assented to by the Governor, but it can come into force only after Her Majesty has sanctioned it. It has not yet been sanctioned. Thus, then, it will be noticed that Her Majesty’s intervention is direct and precise. While it is true that the Home Government is slow to interfere with the Acts of the Colonial Legislatures, there are instances where it has not hesitated to put its foot down on occasions less urgent than the present one. As you are aware, the repeal of the first Franchise Bill was due to such wholesome intervention. What is more, Colonists are ever afraid of it. And as a result of sympathy expressed in England and the sympathetic answers given by Mr. Chamberlain to the deputation that awaited on him some months ago, most of the papers in South Africa, at any rate in Natal, have veered round or think that the Immigration and other such Bills will not receive the Royal assent. As to the Transvaal, there is the Convention. As to the Orange Free State, I can only say that it is an unfriendly act on the part of a friendly State to shut her doors against any portion of Her Majesty’s subjects. And as such, I humbly think it can be effectively checked. Gentlemen, the latest advices from South Africa show that the Europeans are actively canvassing the ruin of the Indians. They are agitating against the introduction of Indian artisans and what not. All this should serve as a warning and an impetus. We are hemmed in on all sides in South Africa. We are yet infants. We have a right to appeal to you for protection. We place our position before you, and now the responsibility will rest to a very great extent on your shoulders, if the yoke of oppression is not removed from our necks. Being under it we can only cry out in anguish. It is for you, our elder and freer brethren, to remove it. I am sure we shall not have cried out in vain.

(Speech at Weavers’ Conference, Nagpur on December 25, 1920)

Though I am extremely busy with other work, I could not refuse the invitation to preside over this Conference. True, I am not a weaver by profession, but I regard myself as a farmer-weaver. In the court also I have stated this as my profession. I think that the regeneration of India will be difficult, if not impossible, without the uplift of its weavers. And the subject, therefore, came up for discussion at the last Congress. At the time that India passed into subjection, there was no other country in the world which produced cloth in the same quantity and of the same quality as it did. All this cloth was being produced when there was not a single mill here. From khadi to Dacca muslin, every variety of cloth was available then. There was enough to meet the country’s requirements of cloth and leave a surplus which was exported. Foreigners were drawn to this country as visitors. The man who invented the sacred spinning-wheel had shown a greater genius than Hargreaves (inventor of the spinning-jenny), and greater than anyone else in the country ever did. In the days of our pros­perity, there was a spinning-mill in every home.Brahma saw that if India was to remain free her women should be persuaded to look upon it as their sacred duty to produce some yam (everyday). That is why it happened that he did not create a distinct community whose function would be to spin but made that obligatory on all women. Our downfall began with the coming of the East India Company.

From that time, weavers and spinners started giving up their profession. As in Champaran the people were obliged to part with their indigo crop, so [in those times] they were pressed to give yam, so much so that in sheer desperation people cut off their fingers. After this, started the imports from Lancashire. If you wish to bring about regeneration of dharma, you should atone for the past and revive the old professions of spinning and weaving. Be­cause we have forsaken the path of dharma, we have been doing evil things in the name of Swadeshi. I, therefore, ask people to produce more yarn and more cloth so that they may protect dharma. If they do not do this, we shall certainly have to import cloth from outside. Shri Fazalbhoy and Shri Wadia tell us that for fifty years more we shall not be in a position to produce all the cloth we need. Shri Gokhale had argued that this would be impossible for a hundred years. They are mistaken. They do not know that every home in the country can have a spinning-wheel and a loom. So long as spinning and weaving have not been taken up, it is no service to the country to open Swadeshi stores; it is actually a sin to do so. The handkerchief given to me} is made with foreign yarn. I see a very small number of weavers here. Of the three classes of them, I do not see any members of the untouchable communities. A gentleman wrote to inform me that such members would not be admitted. I told him that in that case I also would leave the place.

The next time you hold a conference, invite weavers of this class. Your manner of carrying on your profession is not the right one. If you follow it for the benefit of the country, you should produce additional yam, or have it produced by others, and weave that. You will find it difficult to weave this yam, but you should not mind it. If young boys and girls spin daily for one hour, all the cotton we produce can be turned into yam. It would not be right for me to ask you to produce fine cloth for the country at this time. A fire of sorrow is raging at present and I want, if I can, to bum the men and women of India to ashes in this fire. I must tell the weavers that it is a matter of grief that the cloth which they wear is not produced by them.

(Speech at “Antyaj” Conference, Nagpur, December 25, 1920)

I feel very happy in taking the chair at this meeting. I am very glad to see present here such a large number of people belonging to non-Antyaj communities. I have been studying the conditions of the Antyaj com­munities for many years now. On this matter, I differ from our great reformers. I do not follow the same method of work as they do. I have been thinking over their method of work ever since my return to India, but I have not felt that the work I have been doing is inadequate or that the work of others is better than mine. It is possible, of course that my work is inadequate, but my faith is that it is not. My method of work is this. The practice of untouchability IS a sin and should be eradicated. I look upon it as my duty to eradicate this sin; it is, however, to be eradicated on the initiative of the other Hindus, not the Antyajas. The practice of untouchability is an excrescence on Hinduism. I said once in Madras that I saw terrible Satanism in our Empire and that, if I could not mend it, I wanted to end it; likewise, I believe that the practice of untouchability is a great Satanism in Hinduism.

The late Mr. Gokhale, on being acquainted with all the facts about our position in South Africa, asked why it should surprise us that our condition was so miserable. Just as we look upon the Antyajas as untouchables, so the Europeans look upon all of us, Hindus and Muslims, as untouchables. We may not reside in their midst, nor enjoy the rights which they do. The whites of South Africa have reduced Indians to the same miserable plight to which we Hindus have reduced the Antyajas. In the Colonies of the Empire, outside India, the conduct of the whites [towards Indians] is exactly like that of the Hindus towards the Antyajas. It was this which prompted Shri Gokhale to say that we were tasting the fruit of the Satanism practiced by Hindu society, that it had committed a great sin, had been guilty of extreme Satanism, and that this was the reason for our wretched plight in South Africa. I immediately agreed. What he said was perfectly right. My subsequent experience has confirmed it. I am a Hindu myself and I claim to be an orthodox one. It is my further claim that I am a sanatani Hindu. At present I am engaged in a great dispute with the Hindus in Gujarat. They, especially the Vaishnavas, reject my claim to be called a sanatani Hindu, but I cling to it and assert that I am one.

This is one great evil in Hindu society. There are many others, but those you may eradicate, if not today, after a thousand years and the delay may be forgiven. This practice, however, of regarding the Antyajas as untouchables is intolerable to me. I cannot endure it. The Hindus owe it as a duty to make a determined effort to purify Hinduism and eradicate this practice of untouchability. I have said to the Hindus, and say it again today, that till Hindu .society is purged of this sin, and Swaraj is impossibility. If you trust my words, I tell you that I am more pained by this evil being a part of the Hindus’ religion than the Antyajas are by their being treated as untouchables. While the practice remains in Hindu society, I feel ashamed and feel unhappy even to call myself a Hindu. The speakers, who preceded me and spoke to you in Marathi, made a kind of attack [on me]. I would be [they said] worthy of the title [Mahatma] which the country has conferred on me – but which I have not accepted-only when Hinduism was purged of the evil of untouchability. When I am pouring out my heart, please do not interrupt me with applause. I ask you, tell me if you can, and am there any method of work by following which one individual may end a very old practice? If anyone could show me such a way, I would end the thing today. But it is a difficult task to get Hindu society to admit its error and correct it. I put into practice what I say.

I have had to suffer much in trying to carry my wife with me in what I have been doing. By referring to my ordeals I want to show to you, Antyajas and Hindus, that this is a task full of great dif­ficulties. I don’t wish to suggest that we should on that account give it up. Only we should take thought about the method of work. This is my reason for not approving of your resolutions. You want to pass a resolution to the effect that the Antyajas should be free to enter all the temples. How is this possible? So long as Varnashram – dharma occupies the central place in Hinduism, it is in vain that you ask that every Hindu should be free to enter a temple right now. It is impossible to get society to accept this. It is not prepared for this yet.

I know from experience that there are many temples which some other communities besides the Antyajas are also forbidden to enter. Some of the temples in Madras are not open even to me. I don’t feel unhappy about this. I am not even prepared to say that this betrays the Hindus’ narrow outlook or that it is a wrong they are committing. Maybe it is, but we should consider the line of thinking behind it. If their action is inspired by consideration of discipline, I would not say that everyone should be free to go into any temple. There are a variety of sects in India and I do not want to see them wiped out. Hindu society has not fallen because of sects or on account of Varnashram. It has fallen because we have forgotten the beauty and the discipline which lie behind Varnashram. You should understand that Varnashram-dharma has nothing to do with the practice of untouchability. To say that the former is evil, that it is a sin, is to apply Western standards, and I do not accept them. It is by accepting them that India has fallen. I do not want to have the blessings and the goodwill of the Antyajas for what I have not done and, therefore, I wish to make it plain to you on this occasion that I have associated myself with these proceedings most reluctantly.

For I am with the Antyajas and the reformers in wanting to eradicate the evil of untouchability, but I do not go along with them in the other things which you and they want to be done. I cannot tell a Hindu-for I do not believe in it – which he may freely eat and drink in the company of any other Hindus or that all Hindus should freely intermarry. This is not necessary. A man who refrains from these things, I say, may be a man of self-control or he may even be a man of license. I believe that it is with a view to self-control that people refrain from them. I myself eat and drink in the company of Antyajas. I have adopted the daughter of an Antyaj family and she is dearer to me than my very life. I should not, however, tell Hindu society that it might abandon its self-control. I believe that society has a place even for one like me. It has a place for anyone who lives as I do, without being a Sanayasis. Just as I would eat something offered by a Muslim, if it was otherwise acceptable, so I would accept anything offered by an Antyaj. But I should not like to compel other Hindus to do likewise, for it would mean their casting off self-control, the self-control which protects Hindu society.

To abolish Varnashram or the restrictions about eating and drinking and to eradicate the evil of untouchability – these two are not quite the same thing. One is Satanism, the other means self – control. I am a student and I have been studying this matter. If, therefore, I ever feel that I have been mistaken, I will forthwith admit my error; at the moment, however, I am ready to declare that I see nothing but hypocrisy, nothing but Satanism, in those who have been defending the practice of untouchability. It is Satanism which they are defending. I have explained my limitations and the task to which I have addressed myself, as also my method of work. I do not believe that by working among the Antyajas and educating them, the reformers will succeed in eradicating the practice of untouchability. I know quite a few people who speak much on platforms but hang back when the occasion may require them to touch [an AntyajJ. This method is not mine and I want to tell you that it is not the way to bring about reforms. On the other hand, those who argue that they will change their practice when Hindu society has corrected its error also weary me with their talk. I have been telling the Antyajas that I for one would most certainly offer non-co­operation against a sin of this kind.

I may tell all those other than Antyajas present here that, should all our efforts to eradicate this evil fail, it may even be that, alone, I shall offer non-co-operation against this sin of society-against Hindu society. I don’t think it so difficult to end the Satanism of the Empire. That Satanism is of a worldly nature. The Satanism of untouchability has taken on the colour of religion. Hindus are convinced that it is a sin to touch the Antyajas. It is a difficult task to make them see reason. We are so much in the grip of lethargy and inertia, so deeply sunk in misery that we can’t even think. Our religious heads, too, are so deeply sunk in ignorance that it is impossible to explain things to them. Eradicating the evil of untouchability means in fact persuading Hindu society of its need. It will be impossible for the Antyajas to destroy the crores of Hindus and end the evil of untouchability. If the practice is enjoined in the Vedas or the Manusmriti, they ought to be replaced. But where are the men who will write new scriptures?

I am a man of shortcomings myself, how can I lay down a moral and ethical code for the Hindus? I may only persuade them to do what I want by making myself worthy of their compassion. The task· is full of difficulties. However, if our reformers only realize that to seek to eradicate this evil by destroying Hindu society is a futile attempt, they will be convinced that they will achieve their purpose only by being patient. I tell you, my Antyaj friends; you are as much Hindus as I am, as much entitled to the privileges of Hinduism as I am. If you understand it properly, you have in your own hands the weapons you need, much as we have in our own hands the weapons we need to see an end of the Empire. Just as begging will not avail us for this purpose, so also the means of ending the practice of untouchability is in the hands of the Antyajas themselves. If they ask me to teach them non-co-operation, I am ready to start this very evening. Non-co-operation is a process of self – purification. India is different from other lands and, therefore, we do not seek to get what we want by making things hot for the British. What, then, is the way to purify ourselves? Hindus say that the Antyajas drink, that they eat anything and everything, that they do not observe rules of personal cleanliness, that they kill cows.

I do not believe that all this is true. No one who claims to be a Hindu can eat beef. If the Antyajas want to employ non-co-operation, they should give up drinking and eating beef or, at any rate, killing cows. I do not ask the tanners to give up their work. Englishmen do this work but we don’t mind saluting them. These days even Brahmins do it. I see no unclean in doing sanitary work. I have myself done that work for a long time and I like doing it. My mother taught me that it is holy work. Though it means handling unclean things, the work itself is holy. Anyone who does it and looks upon it as holy work will go to heaven. You can remain in the Hindu fold without giving it up. If anyone offers you left­over food or cooked food, you should refuse to accept it and ask him to give you grains instead. Be clean in your habits. When you have finished your work of cleaning latrines, change your dress. Though doing this work, you should observe as much cleanliness as my mother did. You will ask me how you are to get clothes into which you may change; you should, in that case, tell the Hindus that you will not work unless you get Rs. 15 or 20 or 30, whatever you think you need, you can tell them that you perform an essential service for society, in the same way that carpenters and blacksmiths do. Make yourselves fearless. I know the Antyajas of Gujarat, know their nature. I teach them this same thing, that they should end the evil of untouchability by their own strength, that they should live as thorough – going Hindus so that other Hindus may honor them instead of despising them.

I want to get the thing done through you or through Hindu society itself. I ask you to make yourselves fit for the rights which you demand. By saying so, I do not wish to suggest that you are not already fit. When I ask the country to be fit for Swaraj, I do not imply that it is unfit. I only ask it to be fitter than it is. I tell the Antyajas, likewise, that they have a right to be free, to be the equals of any other Hindu; I ask them, however, to do tapashcharya and be fitter for these things. Speaking of tapashcharya, I should like to tell you of two incidents in my life. After I had started the Satyagraha Ashram in Ahmedabad, I admitted to it an Antyaj friend, named Dudhabhai, and his wife. How did our Hindus behave at the time? Dudhabhai’s wife was not allowed to draw water from the well which we had been using. I told them that, in that case, I, too, would not avail myself of that well. I had a share in the use of that well. But I let it go.

How did Dudhabhai behave? He remained perfectly calm, bearing the abuse in silence. With this tapashcharya, the difficulty was overcome in three days, the people having realized that Dudhabhai, too, was free to draw water from that well. This same Dudhabhai’s daughter, Lakshmi, lives in my house, moving like [Goddess] Lakshmi indeed. If all of you learnt to do the tapashcharya which Dudhabhai did, your suffering would be over this very day. And now I address myself to Hindus other than Antyajas and tell them that they should be brave and get rid of this sin of theirs. I believe that I am a religious man. You may even say that I am superstitious. I believe that so long as you have not rid yourselves of this sin, have not begged forgiveness of the Antyajas, you will be visited with no end of misfortunes. Know that the practice of untouchability is a sin. If you can, by your own voluntary effort, purge yourselves of the evils in you, you will have freedom for the asking. I will cite another instance to show the flexibility of Hinduism. When I returned from South Africa, I had, accompanying me, a boy named Naidu belonging to the Panchama community. Shri Natesan is a sincere worker in the cause of the Antyajas.

Once I was to stay in his house when I was in Madras on my way to Ahmedabad. Many friends asked me if I knew what I was doing. Natesan’s mother [they said] was so orthodox in her ideas that it would be the death of the old lady to know that I was accompanied by an Antyaj boy. I told them that I would prefer to avoid Natesan’s house rather than send away the boy elsewhere. Natesan, however, is a straightforward man. He went to his mother and told her the real fact. She said the boy was welcome. She had understood that a boy accompanying me could not lack cleanliness. I, too, had seen that he did not. We stayed in his house and drew our water from the very same well which the lady was using. What does this incident prove? That like Natesan, other caste Hindus can succeed, by the purity of their character and their straightforwardness, in winning over their mothers and sisters. The point is that this problem can be solved only through the sincerity of caste Hindus and the tapashcharya of the Antyajas. I pray to God to give wisdom and patience to the Antyajas so that they may not turn away from the path of dharma. On behalf of the Hindus, I pray to God that He may save Hindu society from this sin, from this Satanism.

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कृष्णा शास्त्री भाटवडेकर रचित “सुभाषित रत्नाकर”

Posted by Suresh Limbachiya on 13/01/2012

कृष्णा शास्त्री भाटवडेकर रचित सुभाषित रत्नाकर.pdf

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गीतांजली by टागोर

Posted by Suresh Limbachiya on 11/01/2012

गीतांजली by टागोर.pdf

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चमत्कार चन्द्रिका हिंदी

Posted by Suresh Limbachiya on 07/01/2012

चमत्कार चन्द्रिका हिंदी.pdf

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श्री प्रेम संपुट __ हिंदी

Posted by Suresh Limbachiya on 07/01/2012

प्रेम संपुट.pdf

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भगवद गीता हिंदी

Posted by Suresh Limbachiya on 04/01/2012

Bhagavad Gita_Hindi.pdf

Posted By :-

सुरेश लिम्बाचीया
ग्रंथपाल
अदानी डी. ए. वी. पब्लिक स्कूल
मुंद्रा – कच्छ (गुजरात)

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शरद जोशी के व्यंग्य लेख

Posted by Suresh Limbachiya on 03/01/2012

Sharad Joshi Ke Vyangya Lekh.pdf

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ANMOL VACHAN in Hindi

Posted by Suresh Limbachiya on 17/12/2011

Hindi Anmol Vachan.pdf

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Thoughts of Swami Vivekananda in Hindi

Posted by Suresh Limbachiya on 17/12/2011

Quotation by Swami Vivekananad.pdf

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MADHUSHALA by Harivansh Rai Bachchan : Hindi eBook

Posted by Suresh Limbachiya on 17/12/2011

Madhushala by Harivansh Rai Bachchan.pdf

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दिवास्वप्न by Gijubhai Badheka in Hindi ebook

Posted by Suresh Limbachiya on 15/12/2011

Divaswapna By Gijubhai Badheka.pdf

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Divaswapna [ दिवास्वप्न ] by Gijubhai Badheka in English ebook

Posted by Suresh Limbachiya on 15/12/2011

Divaswapna By Gijubhai Badheka.pdf

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GODAN By Premchand (Hindi eBook)

Posted by Suresh Limbachiya on 14/12/2011

Godan 01.pdf

Godan 02.pdf

Godan 03.pdf

Godan 04.pdf

Godan 05.pdf

Godan 06.pdf

Godan 07.pdf

Godan 08.pdf

Godan 09.pdf

Godan 10.pdf

Godan 11.pdf

Godan 12.pdf

Godan 13.pdf

Godan 14.pdf

Godan 15.pdf

Godan 16.pdf

Godan 17.pdf

Godan 18.pdf

Godan 19.pdf

Godan 20.pdf

Godan 21.pdf

Godan 22.pdf

Godan 23.pdf

Godan 24.pdf

Godan 25.pdf

Godan 26.pdf

Godan 27.pdf

Godan 28.pdf

Godan 29.pdf

Godan 30.pdf

Godan 31.pdf

Godan 32.pdf

Godan 33.pdf

Godan 34.pdf

Godan 35.pdf

Godan 36.pdf

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Rahim Ke Dohe (Hindi ebook)

Posted by Suresh Limbachiya on 14/12/2011

Rahim Ke Dohe.pdf

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Kabir Ke Dohe (Hindi ebook)

Posted by Suresh Limbachiya on 14/12/2011

Kabir ke Dohe.pdf

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पुनर्जन्म की वैज्ञानिक पुष्टि (Born Again by Walter Semkiw )

Posted by Suresh Limbachiya on 13/12/2011

BORN AGAIN

पुनर्जन्म की वैज्ञानिक पुष्टि
लेखक- डॉवाल्टरसेमकिव
अनुवादक- राजेन्द्रअग्रवालएवंडॉसंध्यागर्ग

 

मृत्यु मनुष्य के लिये हमेशा ही एक अनबूझ पहेली रही है। मृत्यु के बाद आत्मा का क्या होता है, क्या मरने के बाद आत्मा दोबारा जन्म लेती है, क्या मनुष्य अपने कर्मों का फल भोगने के लिये बार-बार जन्म लेता है और क्या किसी मनुष्य को अपना पिछला जन्म याद रह सकता है- ऐसे ही न जाने कितने प्रश्न हमारे मानस् में कुलबुलाते रहते हैं। ऐसे ही तमाम प्रश्नों का हल खोजती एक पुस्तक है बोर्न अगेन। अमरीकी चिकित्सक डॉ वॉल्टर सेमकिव ने विश्व के तमाम देशों के ऐसे मामलों पर शोध किया है, जिनमें किसी को उसके पिछले जन्म की स्मृतियाँ याद हों। भारत की प्रसिद्ध राजनैतिक, सिने और अन्य हस्तियों के पूर्वजन्मों की भी लेखक ने खोज की है। मूलतः अंग्रेज़ी भाषा में लिखी गयी इस पुस्तक का हिंदी अनुवाद राजेन्द्र अग्रवाल और डॉ संध्या गर्ग ने किया है।

इस पुस्तक में हिंदी पाठकों को पुनर्जन्म के सिद्धांत और उसके प्रमाणों की जानकारी तो मिलेगी ही, साथ ही साथ भारत और पाकिस्तान में जन्मीं जानी-मानी हस्तियों के पूर्वजन्मों के विषय में भी रोचक और अश्चर्यजनक तथ्य जानने को मिलेंगे। एपीजे अबुल कलाम, अमिताभ बच्चन, जवाहर लाल नेहरू, इंदिरा गांधी, शाहरुख़ ख़ान और बेनज़ीर भुट्टो समेत कई हस्तियों के पूर्व जीवन की प्रामाणिक कहानी इस पुस्तक में आप पढ़ सकेंगे। जिन लोगों पर लेखक ने शोध किया है उनके चित्रों, आदतों, सोच और जीवनशैली में समानता के प्रमाण भी पुस्तक में समाविष्ट किये गये हैं। लेखक ने सिद्ध किया है कि आत्माएँ एक जन्म से दूसरे जन्म तक लिंग, राष्ट्रीयता और धर्म परिवर्तन भी करती हैं। लेखक का मानना है कि यदि इस तथ्य को सभी जान और मान लें तो शायद इस धरती पर भौगोलिक विविधता, धर्म, भाषा और अन्य भेद-भाव को समाप्त करने में सहायता मिल सके। पुस्तक पठनीय होने के साथ-साथ संग्रहणीय भी है।

 

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Tahuko Vasant No by Krushna Dev Arya

Posted by Suresh Limbachiya on 13/12/2011

Tahuko Vasant No_Krushna Dev Arya.pdf

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“A Tale of Two Indians” Books By Maharshi Patel (Proud of Gujarat)

Posted by Suresh Limbachiya on 20/10/2011

A Tale of Two Indians By Maharshi Patel

A Tale of Two Indians is the riveting account of one young man’s deep dive into a world of materialism, the self-destruction that ensued, and of the weathered old hand that finally pulled him out of his pit.

In an inspirational narrative story, Maharshi Patel, an adolescent from a wealthy family studying at Duke University experiences the downfall that a life based around transient pleasures brings. In a truly moving account, he is forced to seek the help of his grandfather, someone representing a lifestyle and set of values that is the exact opposite of everything Maharshi had built his life around, and exactly what finally drags him out of the grave he had dug for himself.

The advice and the wisdom that his grandfather gives represent eternal truths that apply to almost everyone. The story may be of one adolescent, but the help it gives and the lessons it teaches apply to us all, and if followed, will undoubtedly improve our lives for the better.

Maharshi Patel is a first generation immigrant currently living in the United States. He was born in India, spent elementary school in England, and has lived in various states in the US before settling in Charlotte, North Carolina. He is a proud alumnus of Duke University. It was during a five month journey back to his roots in Ahmedabad (Gujarat) that he gained the inspiration to write the true story you are about to read: about two generations split by more than miles

I think is proud of Gujarat.

Posted By : Suresh Limbachiya

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Biography of STEVE JOBS by Walter Isaacson (Steve Jobs By Walter Isaacson) to be released on 24-10-2011

Posted by Suresh Limbachiya on 08/10/2011

Biography : Steve Jobs By Walter Isaacson  to be released on 24-10-2011

The official Steve Jobs Biography will be released on 24 October after being rushed forward because of the Apple  co-founder’s death.

The authorized biography Steve Jobs is written by Walter Isaacson, the former managing editor of Time magazine. Customer pre-purchases have already made it the number one bestseller at Amazon. Publishing house Simon & Schuster had originally planned to release it on 21 November.

Isaacson has told how Jobs, in pain and too weak to climb stairs a few weeks before his death, wanted his children to understand why he wasn’t always there for them. “I wanted my kids to know me,” Isaacson quoted Jobs as saying in their final interview at Jobs’ home in Palo Alto, California. “I wasn’t always there for them and I wanted them to know why and to understand what I did.”

Isaacson said he visited Jobs for the last time a few weeks ago and found him curled up in some pain in a downstairs bedroom. Jobs had moved there because he was too weak to go up and down stairs “but his mind was still sharp and his humour vibrant”, Isaacson writes in an essay that will be published in Time magazine’s 17 October edition.

Jobs died on Wednesday at the age of 56 after suffering a rare form of pancreatic cancer.

Simon & Schuster’s synopsis says the book is based on more than 40 interviews with Jobs conducted over two years – as well as interviews with more than a hundred family members, friends, adversaries, competitors, and colleagues. “Although Jobs co-operated with this book, he asked for no control over what was written nor even the right to read it before it was published. He put nothing off-limits. He encouraged the people he knew to speak honestly. And Jobs speaks candidly, sometimes brutally so, about the people he worked with and competed against.

“Jobs could drive those around him to fury and despair. But his personality and products were interrelated, just as Apple’s hardware and software tended to be, as if part of an integrated system. His tale is instructive and cautionary, filled with lessons about innovation, character, leadership and values.”

Another publisher, Bluewater production, has said it is rushing out a special edition e-book of its forthcoming comic book on Jobs. The 32-page comic titled Steve Jobs: Founder of Apple is initially being sold on the NOOK and Kindle readers. The print edition is due for release at the end of October, with a portion of the profits from both issues going to the American Cancer Society.

Author   :    Walter Isaacson

Walter Isaacson, the CEO of the Aspen Institute, has been chairman of CNN and the managing editor of Time magazine. He is the author of Benjamin Franklin: An American Life and of Kissinger: A Biography, and the coauthor of The Wise Men: Six Friends and the World They Made. He lives in Washington, D.C., with his wife and daughter.

 

Posted By : Suresh Limbachiya, Librarian, Adani DAV Public School, Mundra – Kutch

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Piaget’s Path Jean Piaget (1896-1980 )

Posted by Suresh Limbachiya on 02/08/2011

Jean Piaget (1896-1980 ) was a biologist who originally studied molluscs but shifted to studying children’s cognitive process,by observing them and talking and listening to them while they worked on the exercises he set.This he did by observing his two children for 15 years.Ultimately,he was to propose a global theory of cognitive developmental stages in which individuals exhibit certain common patterns of cognition in each period of development.During the 1970s and 1980s,Piaget’s works also inspired the transformation of European and American education,including both theory and practice,leading to a more ‘child-centered ’ approach.

Piaget both yearns for, and fears, being emotionally vulnerable with others and experiencing deep emotional intimacy. Trusting others and letting himself be known in a deep way does not come easily to Jean, and sexual inhibitions may result from this. Jean Piaget is very self-protective and may be compulsively secretive. Learning to relinquish control in personal relationships, and to be completely open, is an important task for Piaget.   

Jean Piaget takes both his work and his health very seriously, but he may demand so much of his at work that he compromise his health. Jean can become a workaholic, not so much because he has lofty ambitions, but because he never feels like he has done enough. Jean Piaget is overly responsible or overly conscientious at work, so much so that he may not enjoy it at all.

Piaget can also get overly involved in self-improvement or his health, and he tends to be a bit of a hypochondriac.

Jean Piaget tends to be his own worst enemy, demanding inhuman perfection of himself and harshly criticizing or persecuting himself when he does not measure up. Perhaps circumstances or relationships in his life have been extremely difficult and demanding, reinforcing Jean’s belief that he must struggle alone. He is capable of tremendous effort and of overcoming great odds and handicaps. Through these efforts Jean Piaget develops his power and inner strength. However, Jean Piaget should not make life harder than it is. He must give himself permission to let up sometimes, and to realize that he is only human.

Now we will discuss patterns of behavior which Jean Piaget instinctively and habitually reverts to when under stress – a mostly subconscious process that he is apt to over indulge in because it is so familiar and hence easy for him. The direction Jean Piaget needs to follow in order to develop balance, greater awareness, and wholeness is also described.

Jean Piaget’s path lies in cultivating idealism and humanitarian feelings, being concerned with how Piaget’s actions impact the world at large, perhaps becoming more aware of the social implications of Piaget’s life style and personal choices or becoming active politically. Participating in organizations that support Piaget’s ideals is one way to do this. When under stress he is likely to become overly focused on himself and his own little world. Instead of “how will this benefit or hurt me?” Piaget’s focus needs to shift to “how will this affect us all?”.

Ideally, Jean Piaget needs to strike a balance between doing for himself and doing for others, by discovering how Piaget’s unique gifts can benefit others. It is in his public life and career that Jean Piaget is most likely to wrestle with these issues. The latter will impact Piaget’s reputation and standing in his community or professional circle, as well as how Jean Piaget achieves his important life goals and aspirations. The specific habits which are likely to hold Jean Piaget back, or which he is prone to overdo, especially during stressful periods, include:

Excessive thinking, rationalizing or talking, the overuse or misuse of Piaget’s intellectual abilities and the tendency to allow his energy to be dissipated in trivial activities. The tendency for self-indulgence, laziness, and over-reliance on the generosity or affection of others, as well as making love relationships, social life and superficial pleasures more important than anything else in his life.

He is very social, loves artistic events and entertainment, and has the ability to show his feelings without reservation. Jean Piaget probably found joy in learning things early in life and he keeps in close relationships with his family and other relations.

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Swami Vivekananda : “Call to the Youth For Nation Building”

Posted by Suresh Limbachiya on 30/04/2011

 Swami Vivekananda 

 “Call to the Youth For Nation Building”

 

  •  He is an atheist who does not believe in himself. The old religions said that he was an atheist who did not believe in God. The new religion says that he is an atheist who does not believe in himself. 

 

  • The history of the world is the history of a few men who had faith in themselves. That faith calls the divinity within. You can do anything. You fail only when you do not strive sufficiently to manifest infinite power. As soon as a man or a nation loses faith, death comes.

 

  • Faith, faith, faith in ourselves, faith, faith in God, this is the secret of greatness. If you have faith in all the three hundred and thirty millions of your mythological Gods, and in all the Gods which foreigners have now and again introduced into       your midst, and still have no faith in yourselves, there is no salvation for you.    

 

  • Never think there is anything impossible for the soul. It is greatest hearsay to think so. If there is sin, this is the only sin – to say that you are weak, or others are weak.
  • Be free; hope for nothing from anyone. I am sure, if you look back upon your lives, you will find that you were always trying to get help from others, which never came. All the help that has come was from within yourselves.

 

  • Never say, ‘No’, never say, ‘I cannot’, for you are infinite. Even time and space are as nothing compared with your nature. You can do anything and everything, you are almighty.

 

  • Ye are the children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth – sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free blest and eternal.

 

  • Never mind the struggles, the mistakes. I never heard a cow tell a lie, but it is only a cow – never a man. So never mind these failures, these little backslidings; hold the ideal a thousand times; and if you fail a thousand times make the attempt once more.

 

  • The remedy for weakness is not brooding over weakness, but thinking of strength. Teach men of strength that is already within them.

 

  • If there is one word you find coming like a bomb from the Upnishads, bursting like a bomb-shell upon masses of ignorance, it is the word, fearlessness.

 

  • If you look, you will find that I have never quoted anything but the Upnishads. And of the Upnishads, it is only that one idea, strength. The quintessence of the Vedas and Vedanta and all lies in that word.  

 

  • Be strong, my young friends, that is my advice to you. You will be nearer to heaven through football than through study of the Gita. These are bold words, but I have to say them, for I love you. I know where the shoe pinches. I have gained a little experience. You will understand the Gita better with your biceps, your muscles, a little stronger.

 

  • This is one question I put to every men…..Are you strong? Do you feel strength? – For I know it is the truth alone that gives strength…….Strength is the medicine for the world’s disease.

 

  • This is great fact; Strength is life; weakness is death. Strength is felicity, life eternal, immortal; weakness is constant strain and misery, weakness is death.    

 

  • To succeed, you must have tremendous perseverance, tremendous will. ‘I will drink the ocean’, says the persevering soul, ‘at my will, mountains will crumble up.’ Have that sort of energy, that sort of will; work hard, and you will reach the goal.

 

  • Men, men, these are wanted; everything else will be ready, but strong, vigorous, believing young men, sincere to the backbone, are wanted. A hundred such and the world become revolutionized.

 

  • Are not drums made in the country? Are not trumpets and kettle-drums available inIndia? Make the boys hear the deep-toned sound of these instruments. Hearing from boyhood the sound of these effeminate forms of music, …… the country is well-nigh converted into a country of women.

 

  • Death is better than a vegetating ignorant life; it is better to die on the battle-field than to live a life of defeat.

 

  • Come; do something heroic, Brother, what if you do not attain mukti, what if you suffer damnation a few times? Is the saying untrue: ‘There are some saints who, full of holiness in thought, word, and deed, please the whole world by their numerous beneficent acts, and who develop their own hearts by magnifying an atom of virtue in others as if it were as great a mountain.’

 

  • Can anything be done unless everybody exerts himself to his utmost? ‘It is the man of action, the lion-heart that the Goddess of Wealth resorts to.’ No need of looking behind. FORWARD! We want infinite energy, infinite zeal, infinite courage, and infinite patience, then, only will great things be achieved.             

  

  • Be not in despair; the way is very difficult, like walking on the edge of a razor; yet despair not, arise, awake, and find the ideal, the goal.

 

  • Why weepest thou, brother? There is neither death, nor disease for thee. Why weepest thou, brother? There is neither misery, nor misfortune for thee. Why weepest thou, brother? Neither change nor death was predicted of thee. Thou art Existence Absolute. …… Be your own self.

 

  • Let people say whatever they like, stick to your own convictions, and rest assured, the world will be at your feet. They say, ‘have faith in this fellow, or that fellow’, but I say, ‘Have faith in yourself – all power is in you – be conscious and bring it out. Say, ‘I can do everything’. ‘Even the poison of snake is powerless, if you can firmly deny it.’

 

  • Once when I was in Varanasi, I was passing through a place where there was a large tank of water on one side and high wall on the other. It was in the grounds where there were many monkeys. The monkeys of Varanasi are huge brutes and sometimes surly. They now took it into their heads not to allow me to pass through their street, so they howled and shrieked and clutched at my feet as I passed. As they pressed closer, I began to run, but the faster I ran, the faster came the monkeys, and they began to bite at me. It seemed impossible to escape, but just then I met a stranger who called to me, ‘Face the brutes’. I turned and faced the monkeys, and they fell back and finally fled. That is the lesson for all life – face the terrible, face it boldly.

 

  • Stand up and fight! Not one step, back, that is the idea. Fight it out, whatever comes. Let the stars move from the spheres! Let the whole world stand against us! Death means only a change of garment. What of it? Thus fight! You gain nothing by becoming cowards. Taking a step backward, you do not avoid any misfortune. You have cried to all Gods in the world. Has miseries ceased? ….The Gods come to help you when you have succeeded. So what is the use? Die game. You are infinite, deathless, birth less. Because you are infinite spirit, it does not befit you to be a slave. Arise! Awake! Stand up and fight!

 

  • Take up one idea. Make that one idea your life – think of it, dream of it, and live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea alone. This is the way to success. ….. If we really want to be blessed, and make others blessed, we must go deeper.

 

  • All the great prophets, saints, and the seers of the world – what did they do? In one span of life, they lived the whole life of humanity, traversed the whole length of time that it takes the ordinary humanity to come to perfection. In one life, they perfect themselves; they have no thought for anything else, never live a moment for any other idea, and thus the way is shortened for them. This is what is meant by concentration, intensifying the power of assimilation, thus shortening the time.

 

  • The more this power of concentration, the more knowledge is acquired, because this is the one and only method of acquiring knowledge. Even the lowest shoeblack, if he gives more concentration, will black shoes better; the cook with concentration will cook a meal all the better. In making money, or in worshipping God, or in doing anything, the better the power of concentration, the better will that thing be done. This is the one call, the one knock, which opens the gates of nature, and lets out the floods of light.

 

  • How has all the knowledge in the world been gained but the concentration of the powers of mind? The world is ready to give its secrets, if we only know how to knock, how to give it the necessary blow. The strength and force of the blow come through concentration. There is no limit to the power of the human mind. The more concentration it is, the more power is brought to bean on one point; that is the secret.

 

  • No force can be created; it can only be directed. Therefore, we must learn to control the grand powers that are already in our hands, and by will power make them spiritual, instead of animal. Thus it is clearly seen that chastity is the cornerstone of all morality and of all religions.

 

  • Free! We, who cannot, for a moment, govern our own minds, nay, cannot hold our minds on a subject, focus, it on a point to the exclusion of everything else, for a moment! Yet we call ourselves free. Think of it…The mind uncontrolled and unguided will drag us down, down, forever – rend us, kill us; and the mind controlled and guided will save us, free us.

 

  • The main difference between men and the animals is the difference in their power of concentration. All success in any line of work is the result of this. ….. The difference in the power of concentration also constitutes the difference between man and man. Compare the lowest with the highest man. The difference is in the degree of concentration.

 

  • Ninety percent of thought-force is wasted by the ordinary human being, therefore he is constantly committing blunders; the trained man or mind never makes a mistake.

 

  • What work you do except from the men of little hearts? Nothing in the world! You must have an iron will if you would cross the ocean. You must be strong enough to pierce mountains.

 

  • Good and evil thoughts are each a potent power, and they fill the universe. As vibration continues, so thought remains in the form of thought until translated into action. For example, force is latent in the arm until he strikes a blow, when he translates it into activity. We are the heirs of good and evil thought. If we make ourselves pure and the instruments of good thoughts, these will enter us. The good soul will not be receptive to evil thoughts.  

 

  • In the history of mankind, you will find that there come Messengers, and that from their very birth there mission is found and formed. The whole plan is there, laid down; and you see them swerving not one inch from that. Because they come with a mission, they come with a message… When they speak, each word is direct; it bursts like a bomb-shell. What is in the word, unless it has the Power behind? What matters is what language you speak, and how you arrange your language? What matters it whether you speak correct grammar or with fine rhetoric? What matters it whether your language is ornamental or not? The question is: Whether or not you have anything to give? It is a question of giving and taking, and not listening. Have you anything to give? – That is the first question. If you have, then, give.

 

  • Whatever you do, devote your whole mind, heart and soul to it. I once met a great sannyasi, who cleansed his brass cooking utensils, making them shine like gold, with as much care and attention as he bestowed on his worship and meditation.

 

  • How to attain purity living this life? Shall we all go to the forest caves? What good it would do? If the mind is not under control, it is no use living in a cave because the same mind will bring disturbances there. We will find twenty devils in the cave because all the devils are in mind. If the mind is under control, we can have the cave anywhere, wherever we are. It is our own mental attitude which makes the world what it is for us. Our thoughts make things beautiful, our thoughts make things ugly. The whole world is in our own minds. Learn to see things in proper light.

 

  • What do I care if Mohammed was a good man, or Buddha! Does that alter my own goodness or evil? Let us be good for our own sake and our own responsibility! Not because somebody way back there was good!

 

  • We are responsible for what we are, and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act.

 

  • This human body is the greatest body in the universe, and the human being the greatest being. Man is higher than all animals, than all angels; none is greater than man.

 

  • Man is man, so long as he is struggling to rise above nature, and his nature is both internal and external. ……. And if we read the history of nations between the lines, we shall always find that the rise of a nation comes with an increase in the number of such men; and the fall begins when the pursuit after the Infinite, however vain the Utilitarian may call it, has ceased. That is to say, the mainspring of the strength of every race lies in its spirituality, and the death of that race begins the day that spirituality wanes and materialism gains ground.

 

  • This world is the great gymnasium where we come to make ourselves strong.    

 

  • All healthy social changes are the manifestations of the spiritual forces working within, and if these are strong and well adjusted. Society will arrange itself accordingly. Each individual has to work out his own salvation; there is no other way, and so also with nations. ….. It is very easy to point out the defects of institutions, all being more or less imperfect, but he is the real benefactor of humanity who helps the individual to overcome his imperfections under whatever institutions he may live. The individuals being raised, the nation and its institutions are bound to rise.

 

  • You have to grow from inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul

 

  • Men in general lay all the blame of life on their fellowmen, or, failing that, on God, or they conjure up a ghost, and say it is fate. Where is fate, and who is fate? We reap what we sow. We are the makers of our own fate. None else has the blame, none has the praise. The wind is blowing; and those vessels whose sails are unfurled catch it, and go forward on their way, but those which have their sails furled do not catch the wind. Is the fault of the wind?

 

  • Say, ‘This misery that I am suffering is of my own doing, and that very thing proves that it will have to be undone by me alone.’ That which I created, I can demolish; that which is created by someone else, I shall never be able to destroy. Therefore, stand up, be bold, and be strong. Take the whole responsibility on your own shoulders, and know that you are the creator of your own destiny. All the strength and succor you want is within you.  

 

  • Make your own future. ‘Let the dead past bury its dead.’ The infinite future is before you, and you must always remember that each word, thought and deed lays up a store for you, and that as the bad thoughts and bad works are ready to spring upon like tigers, so also there is the inspiring hope that the good thoughts and good deeds are ready with the power of hundred thousand angels to defend you always and for ever.  

 

  • ‘Ours not to reason why, ours but to do and die.’ Be of good cheer and believe that we are selected by the Lord to do great things, and we will do them.

 

  • Unfortunately, in this life, the vast majority of persons are groping through this dark life without any ideal at all. If a man with an ideal makes a thousand mistakes, I am sure that the man without an ideal makes fifty thousand.  Therefore, it is better to have an ideal.

 

  • Man begins to struggle and fight against nature. He makes many mistakes, he suffers. But eventually, he conquers nature and realizes his freedom. When he is free, nature becomes his slave.

 

  • I disagree with the idea that freedom is obedience to the law of nature. I do not understand what that means. According to history of human progress, it is disobedience to nature that has constituted that progress.

 

  • For the world can be good and pure, only if our lives are good and pure. It is an effect, and we are the means. Therefore, let us purify ourselves. Let us make ourselves perfect.

 

  • What is the use of fighting and complaining? That will not help us to better things. He who grumbles at the little thing that has fallen to his lot to do, will grumble at everything. Always grumbling, he will lead a miserable life, and everything will be a failure. But that man, who does his duty as he goes, putting his shoulder to the wheel, will see the light, and higher and higher duties will fall to his share.     

   

  • Do not fly away from the wheels of the world-machine, but stand aside it and learn the secret of work. Through proper work done inside, it is also possible to come out.

 

  • Every thought that we think, every deed we do, after a, certain becomes fine, goes into seed form, so to speak, and lives in the fine body in a potential form, and after a time, it emerges again and bears its results. These results condition the life of man. Thus he moulds his own life. Man is not bound by any laws excepting those which he makes for himself.

 

  • My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their Divinity and how to make it manifest in every movement of life.

 

  • Purity, patience, and perseverance are the three essentials to success, and above all – love.

 

  • Life is ever expanding, contraction is death. The self-seeking man who is looking after his personal comforts and leading a lazy life – there is no room for him even in hell.  

 

  • I am sure God will pardon a man who will use his reason and cannot believe, rather than a man who believes blindly instead of using his faculties He has given him. ……. We must reason; and when reason proves to us the truth of these prophets and great men and about whom the ancient books speak in every country, we shall believe in them. We shall believe in them when we see such prophets among ourselves. We shall then find that they were not peculiar men, but only illustrations of certain principals.

 

  • Why should you not try to hit the mark? We become wiser through failures. Time is infinite. Look at the wall. Did the wall ever tell a lie? It is always the wall. Man tells a lie – and becomes a God, too. It is better to do something; never mind even if it proves to be wrong; it is better than doing nothing. The cow never tells a lie; but she remains a cow, all the time. Do something!

 

  • Go on doing good, thinking holy thoughts continuously that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character. …. The chaste brain has tremendous energy and gigantic will power.

 

  • We can overcome the difficulty by constant practice. We must learn that nothing can happen to us, unless we make ourselves susceptible to it.

 

  • I was once travelling in the Himalayas and the long road stretched before us. We poor monks cannot get anybody to carry us, so we had to make all the way on foot. There was an old man with us. …… He said, ‘Oh, Sir, how to cross it; I cannot walk any more; my chest will break.’ I said to him, ‘Look down at your feet.’ He did so, and I said, ‘The road that is under your feet is that you have passed and is the same road that you see before you; it will be soon under your feet.’ The highest things are under your feet, because you are Divine Stars.

 

  • ‘It is the coward and the fool who says, “This is my fate”’ – so says the Sanskrit proverb. But it is the strong man who stands up and says, ‘I will make my own fate’. It is people who are getting old who talk of fate. Young men generally do not come to astrology.

 

  • If you really want to judge the character of a man, look not at his great performances. Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man. Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be.

 

  • Every good thought that we send to the world, without thinking of any return, will be stored up there and break one link in the chain, and make us purer and purer, until we become the purest of mortals

 

  • If you project hatred and jealousy, they will rebound on you with compound interest. No power can avert them; when once you put them in motion, you will have to bear them. Remembering this will prevent you from doing wicked things.

 

  • Everything is conscious which rebels against nature: there, consciousness is manifested. Just try to kill a little ant, even it will once resist to save its life. Where there is struggle, where there is rebellion, there is the sign of life, their consciousness is manifested.

 

  • Isn’t it man that makes money? Where did you ever hear of money making man? If you can make your thoughts and words perfectly at one, if you can, I say, make yourself one in speech and action, money will pour in at your feet of itself, like water

 

  • The road to the Good is the roughest and steepest in the universe. It is a wonder that so many succeed no wonder so many falls. Character has to be established through a thousand stumbles.

 

  • Each work has to pass through these stages – ridicule, opposition, and then acceptance. Each man who thinks ahead of his time is sure to be misunderstood. So the opposition and persecution are welcome, only I have to be steady and pure and must have immense faith in God, and all these will vanish.

 

  • Each soul is potentially divine. The goal is to manifest this divinity within by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy – by one, or more, or all of these – and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.

 

  • Each one thinks his method is best. Very good! But remember, it may be good for you. One food which is very indigestible to one is very digestible to another. Because it is very good for you, do not jump to the conclusion that your method is everybody’s method, that Jack’s coat fits John and Mary. All the uneducated, uncultured, unthinking men and women have been put into that sort of strait jacket! Think for yourselves. Become atheists! Become materialists! That would be better. Exercise the mind! What right, have you to say that this man’s method is wrong? It may be wrong for you. That is to say, if you undertake the method, you will be degraded; but that does not mean that he will be degraded. Therefore, if you have knowledge and see a man weak, do not condemn him. Go to his level and help him if you can. He must grow. I can put five bucket-fuls of knowledge into his head in five hours. But what good will it do? He will be a little worse than before.

 

  • Go and preach to all: ‘Arise, awake, sleep no more; within each of you, there is power to remove all wants and all miseries. Believe this, and that power will be manifested.’ …… If you can think that infinite power, infinite knowledge, and indomitable energy lie within you, and if you can bring out that power, you also can become like me.

 

  • Education is the manifestation of the perfection already in man.

 

  • What is education? Is it book-learning? No. Is it diverse knowledge? Not even that. The training by which the current and expression of will are brought under control and become fruitful is called education.

 

  • To me the very essence of education is concentration of mind, not the collecting facts. If I had to do my education over again, and had any voice in the matter, I would not study facts at all. I would develop the power of concentration and detachment, and then with a perfect instrument I could collect facts at will.    

   

  • The education which does not help the common mass of people to equip themselves for the struggle for life, which does not bring out strength of character, a spirit of philanthropy, and the courage of a lion – is it worth the name? Real education is that which enables one to stand on his, own legs.

 

  • Education is not the amount of information that is put into your brain and runs riot there, undigested all your life. We must have life-building, man-making, character-making, assimilation of ideas. If you have assimilated five ideas and made them your life and character, you have more education than any man who has got by heart a whole library.

 

  • Knowledge is inherent in man; no knowledge comes from outside; it is all inside. …. We sayNewtondiscovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind, the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind.

 

  • Every one wants to command, and no one wants to obey; and this is owing to the absence of that wonderful brahmacharya system of yore. First, learn to obey. The command will come by itself. Always first learn to be a servant and then you will be fit to be a master.

 

  • Education, education, education, education alone! Travelling through many cities of Europeand observing in them the comforts and education of even the poor people, there was brought to my mind the state of our own poor people, and I used to shed tears. What made the difference? Education was the answer I got
  • What we want is the shraddha. Unfortunately, it has nearly vanished from India, and this is why we are in our present state. What makes the difference between man and man is the difference in this shraddha and nothing else. What makes one man great and another weak and low is this shraddha.

 

  • Give up the awful disease that is creeping into our national blood, that idea of ridiculing everything, that loss of seriousness. Give that up. Be strong and have this shraddha, and everything else is bound to follow.

 

  • The only service to be done for our lower classes is to give them education, to develop their lost individuality. ……. Give them ideas – that is the only help they require, and then the rest must follow as the effect. Ours is to put the chemicals together, the crystallization comes in the law of nature. ….. Now if the mountain does not come to Mohammed, Mohammed must go to mountain. If the poor boy cannot come to education, education must go to him
  • We want that education by which character is formed, strength of mind is increased, the intellect is expanded, and by which one can stand on one’s own feet.  
  • Is that education, as a result of which the well being continuously choked by force through generations, is now well-nigh killed out; under whose sway, why mention new ideas, even the old ones are disappearing one by one; is that education which is slowly making man a machine? It is more blessed, in my opinion, even to go wrong, impelled by one’s free will and intelligence, than to be good as automation.
  • What we want are western science coupled with Vedanta, brahmacharya as the guiding motto, and also shraddha and faith in one’s own self. ….. Vedanta says that within man is all knowledge – even in a boy it is so – and it requires only awakening, and that much is the work of a teacher. …… But the root is religion. Religion is as rice, and everything else, like the curries. Taking only curries causes indigestion, and so is the case with taking rice alone.
  • Do you see, simply by observance of strict brahmacharya (continence), all learning can be mastered in a very short time – one has an unfailing memory of what one hears or knows but once. It is owing to this want of continence that everything is on the brink of ruin in our country.
  • My idea of education is personal contact with the teacher – gurugraha – vasa. Without the personal life of a teacher, there should be no education. Take your universities, what have they done during the fifty years (this was said in 1897) of their existence? They have not produced one original man. They are merely examining body. The idea of the sacrifice for the common weal is not yet developed in our nation.
  • Truth does not pay homage to any society, ancient and modern. Society has to pay homage to Truth or die. Societies should be molded upon the truth, and truth has not to adjust itself to the society. …. That society is the greatest, where the highest truths become practical. That is my opinion; and society is not fit for the highest truths, make it so; and the sooner, the better.

 

  • I say, liberate, undo the shackles of people as much as you can. ….. When you would be able to sacrifice all desire for happiness for the sake of society, then you would be the Buddha, then you would be free.
  •  Three things are necessary to make ever man great, every nation great.    1. Conviction of the powers of goodness. 2. Absence of jealousy and suspicion.  3. Helping all who are trying to be and do well.
  •   If your ideal is matter, matter shalt thou be. Behold! Our ideal is the Spirit. That alone exists. Nothing else exists, and like Him, we live fore ever
  • The Hindu man drinks religiously, sleeps religiously, walks religiously, marries religiously, robs religiously. …… Each nation has a mission for the world. So long as that mission is not hurt, that nation lives, despite every difficulty. But as soon as its mission is destroyed, the nation collapses.

 

  • Do you not find in history, that the first death sign of a nation has been ? When that has entered, the end of the race is in sight.
  • Now we are not much more moral than the animals. We are only held down by the whips of society. If society said today. ‘I will not punish you if you steal’, we should just make a rush for each other’s property. It is the policeman that makes us moral. It is social opinion that makes us moral, and really, we are little better than animals.
  • The majority of sects will be transient, and last only as bubbles, because the leaders are not usually men of character. Perfect love, the heart never reacting, this is what builds character. There is no allegiance possible where there is no character in the leader, and perfect purity ensures the most lasting allegiance and confidence. Take up an idea, devote yourself to it, struggle on in patience, and the sun will rise for you.
  • We are asked: What good is your religion to society? Society is made a test of truth. Now this is very illogical. Society is only a stage of growth through which we are passing. ….. If the social state were permanent, it would be the same as if the baby remained a baby. There can be no perfect man-baby; the words are a contradiction in terms, so there can be no perfect society. Man must and will grow out of such early stages. …… My Master used to say, ‘Why don’t you help your own lotus flower to bloom? The bees will then come of themselves.’
  • Do not recognize wickedness in others. Wickedness is ignorance, weakness. What is the good of telling people they are weak? Criticism and destruction are of no avail. We must give them something higher; tell them of their own glorious nature, their birthright.
  • What I say is not ‘Reform’, but ‘Move on’. Nothing is too bad to reform. Adaptability is the whole mystery of life – the principle underneath, which serves to unfold it. Adjustment or adaptation is the outcome of the self-pitted against external forces tending to suppress it. He who adjusts himself best lives the longest. Even if I do not preach this, society is changing, it must change.
  • Nothing else is necessary but these – love, sincerity, and patience. What is life, but growth, i.e. expansion, i.e. loves. Therefore, all love is life, it is the only law of life, all selfishness is death, and this is true here and hereafter. It is life to do well, and it is death not do good to others. Ninety percent of human brutes you see are dead are ghosts – for none lives, my boys, but he who loves.
  • On one side, new India is saying, ‘If we only adopt western ideas, western language, western food, western dress, and western manners, we shall be as strong and powerful as the western nations’; on the other, old India is saying, ‘Fools! By imitation, others’ ideas never become one’s own; nothing, unless earned, is your own. Does the ass in the lion’s skin become the lion? On one side, newIndiais saying, ‘What the western nations do is surely good, otherwise, how did they become so great? On the other side, oldIndiais saying, ‘The flash of lightning is intensely bright, but only for a moment; look out boys, it is dazzling your eyes. Beware!
  • Social life in the West is like a peal of laughter; but underneath, it is a wail. It ends in a sob. The fun and frivolity are all on the surface: really it is full of tragic intensity. Now here, it is sad and gloomy on the outside, but underneath are carelessness and merriment.
  • As far back as the days of the Upnishads, we have thrown the challenge to the world: ‘Not by progeny, not by wealth, but by renunciation alone immortality is reached.’ Race after race has taken the challenge up and tried their utmost to solve the world-riddle on the plane of desires. They have all failed in the past – the old ones have become extinct under the weight of wickedness and misery, which lust for power and gold brings in its train, and the new ones are tottering to their fall. The question has yet to be decided whether peace will survive or war; whether patience will survive or non-forbearance; whether goodness will survive or wickedness; whether muscle will survive or brain; whether worldliness will survive or spirituality. We have solved our problem ages ago. …. Our solution is unworldliness – renunciation.

 

  • One of the greatest lessons I have learned in my life is to pay as much attention to the means of work as to its end. ….. I have always been learning great lessons from that one principle, and it appears to me that all the secret of success is there: to pay as much attention to the means as to the end.
  • Our duty to others means helping others; doing good to the world. Why should we do good to the world? Apparently to help the world, but really to help ourselves. ….. Do not stand on a high pedestal and take five cents in your hand and say, ‘Here, my poor man,’ but be grateful that the poor man is there, so that by making a gift to him, you are able to help yourself. It is not the receiver that is blessed, but it is the giver. Be thankful that you are allowed to exercise your power of benevolence and mercy in the world, and thus become pure and perfect.
  • It is the level headed man, the calm man, of good judgment and cool nerves, of great sympathy and love, and who does good work and so does good to himself. 
  • Great work requires great and persistent effort for a long time. Neither need we trouble ourselves, if a few fail. It is in the nature of things that many should fall, that troubles should come, that tremendous difficulties should arise, that selfishness and all the other devils in the human heart should struggle hard, when they are about to be driven out by the fire of spirituality.

 

  • In doing evil, we injure ourselves and others also. In doing good, we do good to ourselves and to others as well. ….. According to Karmayoga, the action one has done cannot be destroyed until it has borne its fruit; no power in nature can stop it from yielding its results. If I do an evil action, I must suffer for it; there is no power in this universe to stop or to stay it. Similarly, if I do a good action, there is no power in the universe which can stop its bearing good results.  
  • The watchword of all well-being, of all moral good, is not ‘I’ but ‘Thou’. Who cares whether there is heaven or a hell, which cares if there is a soul or not, who cares if there is an unchangeable or not? Here is the world, and it is full of misery. Go out into it as Buddha did, and struggle to lessen it or die in the attempt. Forget yourselves; this is the first lesson to be learnt, whether you are a theist or an atheist, whether you are an agnostic or a Vedantist, a Christian or a Mohammedan. 
  • Buddha is the only prophet who said, ‘I do not care to know your various theories about God. What is the use of discussing all the subtle doctrines about the soul? Do well and be good. And this will take you to the freedom and to whatever truth there is.’ …… He works best who works without any motive, neither for money, nor for fame, nor for anything else; and when a man can do that, he will be a Buddha, and out of him will come the power to work in such a manner as will transform the world.
  • Selfishness is the chief sin, thinking of ourselves first. He who thinks, ‘I will eat first, I will have more money than others, and I will possess everything,’ he who thinks, ‘I will go to heaven before others, I will get to heaven before others, I will get mukti before others’, is the selfish man. The unselfish man says, ‘I will be last, I do not care to go to heaven, I will even go to hell, if by doings so I can help my brothers.’ This unselfishness is the test of religion. He who has more of this unselfishness is more spiritual and nearer to Siva.
  • You cannot help anyone, you can only serve; serve the children of the Lord, serve the Lord Himself, if you have the privilege. If the Lord grants that you can help any one of His children, blessed you are; do not think too much of yourselves. Blessed you are that, that privilege was given to you when others had it not. Do it only as a worship. CW III 246
  • Blessed are we that we are given the privilege of working for Him, not of helping Him. Cut out this word help from your mind. You cannot help; it is blaspheming. You are here yourself at His pleasure. Do you mean to say, you help Him? You worship. When you give a morsel of food to the dog, you worship the dog as God. God is in that dog. He is all and in all.
  • After so much austerity, I have understood this as the real truth – God is present in every jiva; there is no other God beside that. ‘Who serves jiva, serves God indeed.’
  • If in this hell of a world, one can bring a little joy and peace even for a day into the heart of single person, that much alone is true; this I have learnt after suffering all my life; all else is mere moonshine.
  • One idea that I see clear as daylight is that misery is caused by ignorance and nothing else. Who will give the world light? Sacrifice in the past has been the Law; it will be, alas, for the ages to come. The earth’s bravest and best will have to sacrifice themselves for the good of many, for the welfare of all. Buddhas by the hundred are necessary with eternal love and pity.

 

  • Let us calmly and in manly fashion go to work, instead of dissipating our energy in unnecessary fretting and fuming. I, for one, thoroughly believe that no power in the universe can withhold from anyone anything he really deserves. The past was great no doubt, but I sincerely believe that the future will be more glorious still.
  • Behold how men are already in the jaws of the shark of infatuation! Oh, listen to their piteous heart-rending wails. Advance! Forward! O ye brave souls, to set free those that are in fetters, to lessen the burden of woe of the miserable, and to illumine the abysmal darkness of ignorant hearts. Look, how the Vedanta proclaims by beat of drums, ‘Be fearless!’
  • The only way of getting our divine nature manifested is by helping others to do the same. If there is inequality in nature, still there must be equal chance for all – or if greater for some and for some less – the weaker should be given more chance than the strong. In other words, a Brahmana is not much in need of education as a Chandala. If the son of a Brahmana needs one teacher, that of a Chandala needs ten. For greater help must be given to him whom nature has not endowed with an acute intellect from birth. It is a madman who carries coals to Newcastle. The poor, the downtrodden, the ignorant – let these be your God.   
  • This is the gist of all worship – to be pure and to do well to others. He who sees Siva in the poor, in the weak, and in the diseased, really worships Siva; and if he sees Siva only in the image, his worship is but preliminary.

 

  • The life of Buddha shows that even a man who does not believe in God, has no metaphysics, belongs to no sect, and does not go to any church, or temple, and is a confused materialist, even he can attain to the highest. …. He was the only man who was ever ready to give up his life for animals, to stop a sacrifice. He once said to a king: ‘If the sacrifice of lamb helps you to go to heaven, sacrificing a man will help you better; so sacrifice me.’ The king was astonished.
  • ‘The good live for others alone. The wise man should sacrifice him for others.’ I can secure my own good only by doing your good. There is no other way, none whatsoever.
  • Go from village to village, do good to humanity and to the world at large. Go to hell yourself to buy salvation for others. …… ‘When death is certain, it is better to die for a good cause.’
  • Throughout the history of the world, you find great men make great sacrifices and the mass of mankind enjoy the benefit. If you want to give up everything for your own salvation, it is nothing. Do you want to forgo even your own salvation for the good of the world? You are God, think of that.

 

  • The world is not for cowards. Do not try to fly. Look not for success or failure. Join yourself to the perfectly unselfish will and work on. Know that mind which is born to succeed join itself to a determined will and perseveres. ….. Live in the midst of the battle of life. Anyone can keep calm in a cave or when asleep. Stand in the whirl and madness of action and reach the center. If you have found the center, you cannot be moved.
  • A hundred thousand men and women, fired with the zeal of holiness, fortified with eternal faith in Lord, and nerved to lion’s courage by their sympathy for the poor and the fallen and the downtrodden, will go over the length and breadth of the land, preaching the gospel of salvation, the gospel of help, the gospel of social raising-up – the gospel of equality.
  • My boy, if you have any respect for my words, the first thing I will advice you to do is to throw open all the doors and windows of your room. In your quarter there are lots of poor people sunk in degradation and misery. You will have to go to them and serve them with your zeal and enthusiasm. Arrange to distribute medicines to those who are sick, and nurse them with all care, supply food to him who is starving, teach with as much as lies in you to the ignorant; and if you begin to serve your brethren in this wise, I tell you, my child, you will surely get peace and consolation

 

  • Where is that martial spirit which, at the very outset, requires one to know how to serve and obey, and not to practice self-restraint? The martial spirit is not self-assertion, but self-sacrifice. One must be ready to advance and lay down one’s life at the word of command, before he can command the hearts and lives of others. One must sacrifice himself first.
  • It is fear alone that is death. You have to go beyond all fear. So from this day, be fearless. Off at once, to lay down your life for your own liberation and for the good of others. What good it is carrying along a load of bones and flesh!      

    

  • Trust not the so-called rich; they are more dead than alive. The hope lies in you – in the meek, the lowly, but the faithful. Have faith in the Lord; no policy, it is nothing. Feel for the miserable and look up for help – it shall come. ….. I may perish of cold or hunger in this land, but I bequeath to you, young men, and this sympathy, this struggle for the poor, the ignorant, and the oppressed. ….. Vow, then to devote your whole lives to the cause of redemption of these three hundred millions, going down and down every day.
  • The history of world is of six men of faith, six men of deep pure character. We need to have three things: the heart to feel, the brain to conceive, the hand to work. Make yourself a dynamo. Feel, first for the world. …… Ask yourself, does your mind react in hatred or jealousy? Good works are continually are being undone by the tons of hatred and anger which are being poured out on the world. If you are pure, if you are strong, you, one man, are equal to the whole world.
  • Will such a day come when this life will go for the sake of others’ good? The world is not a child’s play – and great men are those who build highways for others with their heart’s blood. This has been taking place through eternity, that one builds a bridge by laying down his own body, and thousands of others cross the river through its help. Be it so! Be it so!
  • Religion is the idea which is raising a brute unto man and a man unto God.       
  • The definition of God and man: Man is an infinite circle whose circumference is no where, but the center is located in one spot; and God is an infinite circle whose circumference is nowhere but center is everywhere.

 

  • The difference between God and the devil is in nothing except in unselfishness and selfishness. The devil knows as much as God, is as powerful as God; only he has no holiness – that makes him a devil. Apply the same idea to the modern world: excess of knowledge and power, without holiness, makes human beings devil.
  • Virtue is that which tends to our improvement, and vice is to our degeneration. Man is made of three qualities – brutal, human and godly. That which tends to increase the divinity in you is virtue, and that which tends to increase brutality in you is vice. You must kill the brutal nature and become human, that is, loving and charitable. You must transcend that too and become pure bliss, Sachchidanananda, fire without burning, wonderfully loving, but without the weakness of human love, without the feeling of misery.
  • Unselfishness is God. One may live on a throne, in a golden palace, and be perfectly unselfish; and then he is in God.      

 

Suresh Limbachiya

 

 

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Great Soul: Mahatma Gandhi and His Struggle with India” by Joseph Lelyveld Banned in Gujarat

Posted by Suresh Limbachiya on 04/04/2011

A hot book on Mahatma Gandhi was prohibited in his native state of Gujarat on 30th March 2011, by Chief Minister Narendra Modi saying its contents were perverse and defamed the icon of non-violence. A resolution to ban it was moved in the assembly by Modi and was passed unanimously. The book, ‘Great Soul: Mahatma Gandhi and His Struggle with India’, by Pulitzer winning journalist Joseph Lelyveld, created a controversy after reviewers said it suggested that the Mahatma was a bisexual. 

 While Lelyveld has reportedly denied ever writing that Gandhi was a bisexual, Modi said he has displayed a perverted mentality in writing the book and hurt the sentiments of the masses.  ‘This publication defames the Mahatma and there is rising anger not only in Gujarat but in the entire country. The perversion shown in the writings not only deserves to be condemned in the strongest possible terms but cannot be tolerated. I know that the members of this august house share my feelings,’ he added.  The chief minister said, ‘I would like to inform the house that the Gujarat government has decided to ban the publication, printing or distribution of the book in the state with immediate effect.’  Modi said that Mahatma Gandhi was not only a very revered figure in India but his entire life was devoted to the welfare of mankind. ‘The writer has indulged in the most reprehensible act by hurting the sentiments of millions of people and must, therefore, tender a public apology.’  ‘Not only this but this assembly also appeals to the government of India to ban the book with urgent effect in the country. The resolution was passed collectively.

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Mukti Bandhan Serial on base of novel of Harkishan Maheta

Posted by Suresh Limbachiya on 12/01/2011

‘Mukti Bandhan’  serial is based on gujarati author Shri  Harikishan Mehta’s famous novel ‘Salvation bond’ (Mukti Bandhan). It  is based on real story of business men Shri Dhirubhai Ambani , The founder of Reliance Industries Limited

The story is about Ishwarlal Motilal Virani who is not a God fearing man and rather believes in his abilities to become successful in life. His life takes a major turn when a young girl from London, played by Esha Kansara comes into his life and changes his outlook towards life.

On the other hand Mukti Bandhan is story of I. M. Virani and his  success in business with the help of his wife Charulata Viarani. He is India’s fourth largest industrialist, but he is terrified by ambitious woman named Devaki, Devaki is being seen as the next I. M. Viarani.

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