SALT SATYAGRAHA----REFLECTIONS

KmÔnPnbpsS ZWvUnbntebv¡pÅ bm{XbpsS XpS¡hpw,

D¸p kXym{Klw \ÂIp¶ ]mT§fpw þ HcmapJw

tUm.F³.cm[mIrjvW³

k_ÀaXn B{ia¯n \n¶v KmÔnPn ZWvUn IS¸pdt¯bv¡v \bn¨ Ncn{X {]kn²amb D¸pkXym{Klw XpS§nSXv 1930 amÀ¨v 12\mWv.  89 hÀ-j-§Ä-¡v ap-¼v 78 kl{]hÀ¯Icpambn KmÔnPn 200 ssaepIÄ AIsebpÅ ZWvUnIS¸pdt¯bv¡v bm{X ]pds¸Spt¼mÄ A-¶p-\n-e-hn-en-cp¶ In-cm-Xam-b D-¸p-\n-b-a-¯n-s\-Xn-sc [mÀ-½n-IX-bp-sS A-P¿am-b i-àn-Iq-Sn sXfnbn¡pIbmbncp¶p.  ku-ay-am-bn Km-Ôn \S¶p\o§nbt¸mÄ kzm-X-{´y-¯n-te-¡p-Å C-cp-«p-\n-d-ª-]m-X-bn ]-Xn-¨ {]-`m-]q-c-am-bn- B bm{X amdpsa¶v Hcp]t£ A-[n-Iw t]À I-cp-Xn-¡m-WnÃ. C´ybpsS `cWkmcYyw C´ym¡mÀ¡v \ÂInsIm­v `mcXw hn«pt]mIp¶Xn ]e Xc¯nepÅ XS椀 krjvSn¨psIm­ncp¶ {_n«pjpImcpsS X{´§fn AkwXr]vXn `mcXsam«msI hfÀ¶ph¶ kmlNcy¯n  \sÃmcp hn`mKw P\§Ä A{IaamÀ¤¯ntebv¡v Xncnbp¶ps­¶pÅ hkvXpX a\Ênem¡nb KmÔnPnbpsS A{IacmlnXy kacX{´§fpsS apt¶mSnbmbn«v ZWvUnbm{Xsb hnebncp¯p¶Xv DNnXambncn¡pw.

‘Rm³ AdÌp sN¿s¸Spt¼mÄ’

1930 s^{_phcn 27 se ‘bwKv C´y’ ]{Xw ]pd¯nd§nbXv ‘Rm³ AdÌp sN¿s¸Spt¼mÄ’F¶ ioÀjI¯nepÅ KmÔnbpsS Hcp ]{Xm[n]¡pdnt¸mS IqSnbmbncp¶p.AXnÂD¸p\nIpXnbpsS A\oXnsb¸än hniZambn FgpXnbncp¶p.  D¸p\nba¯nsein£mhIp¸pIÄ D²cn¨psIm­mbncp¶p ASp¯ e¡w ]pd¯nd§nbXv.  

1930 amÀ¨v 2 \v KmÔn ssht{kmbn¡v Hcp I¯v Ab¨p.  H¼XpZnhk§Ä¡Iw \nbaewL\w Bcw`n¡psa¶ ap¶dnbn¸mbncp¶p I¯nsâ DÅS¡w. KmÔn FgpXn :þ

“ {]nb kplrt¯,

`hnjy¯pIsf¡pdn¨pÅ Bi¦bm \nbaewL\ {]Øm\w Bcw`n¡phm³ C¡mea{Xbpw aSn¨ncn¡pIbmbncp¶p Rm³.  Xm¦fpsS klmb¯m AsXmgnhm¡m\pÅ amÀ¤w Is­¯phm³ Rm\nt¸mgpw k¶²\mWv. 

XnI¨pw hyàamb Hcp ImgvN¸mSmWv F\n¡pÅXv.  F\nt¡m Fsâ {]nbs¸«hÀt¡m Gähpw henb t{Zmlw sNbvXmÂt¸mepw, bmsXmcp PohnIsfbpw {]tXyIn¨v a\pjyPohnIsf t_m[]qÀÆw D]{Zhn¡phm³ F\n¡v IgnbnÃ.  AXpsIm­v {_n«ojp `cWs¯ Hcp im]ambn Rm³ IcpXp¶ps­¦nepw, Cw¥ojpImÀt¡m AhÀ¡v C´ysb kw_Ôn¨p­mtb¡mhp¶ \ymbamb XmÂ]cy¯nt\m GsX¦nepw Xc¯n  t{Zmlw sN¿phm³ Rm³ Dt±yin¡p¶nÃ.

{_n«ojpImcpsS `cWs¯ Hcp im]ambn IcpXp¶Xv F´psIm­msW¶v Rm³ hniZoIcn¡mw.  A\p{Iaambn FÃm taJeIfnepw hym]n¨psIm­ncn¡p¶ NqjWat\m`mhhpw AanXamb ISs¡Wnbntebv¡vcmPys¯ XÅnhnSp¶ {_n«sâ ssk\nI – knhn `cWhpw C´ybnse aqIe£§sf ]«nWnt¡me§fm¡n XoÀ¯ncn¡pIbmWv.

C´ysb cmjv{SobmSna¯¯ntebv¡pw XZzmcm kmwkvImcnI NyqXnbntebv¡pw XÅnhn« {_n«ojp`cW¯nsâ {Iqcamb \ncmbp[oIcW\bw BßobcwK¯pw tZmj^e§Ä Dfhm¡pIbp­mbn…

Bk¶ `mhnbn C´ybv¡v sUmao\nb³ ]Zhn \ÂIphm³ {_n«ojp kÀ¡mcn\v bmsXmcp Dt±yihpansöv Rm³ IcpXp¶p.

C´ybpambpÅ {_n«sâ hym]mcs¯ tZmjIcambn _m[nt¨¡mhp¶ bmsXmcp hyXnbm\hpw X§fpsS \b¯n hcp¯phm³ {_n«ojv cmPyX{´Ú·mÀ BtemNn¡p¶nà F¶Xv ]I shfn¨w t]mse hyàambncp¶p.  C´ysb NqjWw sN¿p¶ {]{Inb Ahkm\n¸n¡phm³  {_n«³ bmsXm¶pw sN¿p¶nsænÂ, `mcX¯nsâ A´k¯ {]Xn\nanjw ipjvIambns¡mt­bncn¡psa¶Xmhpw ]cnWnX^ew.

Rm³ Xm¦sf Nne kp{][m\ hkvXpXIÄ Adnbn¡s«.

kÀ¡mÀ hcpam\¯nsâ knwl`mKw `q\nIpXnbmWv P\§Ä t]dp¶ `oaamb \nIpXn`mcw. kzX{´`mcX¯n KWyamb amä¯n\v hnt[bcmtI­Xp­v.  IÀjIsâ \·bmbncn¡Ww \nIpXnk{¼Zmb¯nsâ {]mYanIe£yw.  F¶m IÀjIsâ Poh\pXs¶ `ojWnbmbncn¡pIbmWv {_n«ojpk{¼Zmbw F¶p tXm¶n t]mIp¶p.  Poh³ \ne\ne\nÀ¯phm³ AXy´mt]£nXamb D¸n\pt]mepw \nIpXn Npa¯nbncn¡p¶ \S]Sn IÀjI\v Xm§m\mhnÃ.  Z\hmt\¡mÄ IqSpX D¸p]tbmKn¡p¶Xv Zcn{ZcmbXpsIm­v D¸n\pÅ \nIpXn \nc¡n [\hm\pw Zcn{Z\pw X½n hyXymkanÃm¯Xv XnI¨pw lrZbiq\yamb \S]Snbmbnt« ImWm\mhq…. AtXt¸mse \nÀ[\ P\§fpsS BtcmKy¯n\pw kZmNmct_m[¯n\pw shÃphnfn DbÀ¯p¶ aZyw, ab¡pacp¶v F¶nhbv¡pÅ \nIpXnbpw CuSm¡p¶Xv Ahcn \n¶pXs¶bmWv.  Cu AhØmhntijw \nÀP\§fpsS BtcmKy¯ntâbpw kZmNmc¯ntâbpw ASn¯d inYneam¡m³ t]mcp¶XmWv.

apIfnÂsImSp¯ncn¡p¶Xv GXm\pw DZmlcW§Ä am{Xw.  C¯cw A\oXn \S¸nem¡ns¡m­­ncn¡p¶Xv Hcp sshtZinI`cWIqSs¯ \ne\nÀ¯p¶Xn\v th­­nbmsW¶ Imcyw Zbhmbn Xm¦Ä ad¡cpXv.  `cWIqSamIs«, temI¯nse Gähpw sNethdnbXmsW¶ hkvXpXbpw hnkvacn¡cpXv.  DZmlcW¯n\v, {]Xnamkw 21,000 cq]bne[nIw i¼fhpw aäp ]tcm£ hcpam\§fpw Xm¦Ä¡v e`n¡p¶p­…………Hcn´ym¡mcsâ icmicn hcpam\w {]XnZn\w c­­Wbn Ipdhmbncnt¡, Xm¦Ä¡v e`n¡p¶ {]XnZn\ hcpam\w 700 cq]bne[nIamWv.  Hcn´ym¡mcsâ icmicn hcpam\¯nsâ sXm®qdnc«n am{XamsW¶pw HmÀ¡pI.  ChnsS hnhcn¨ ØnXn hntijs¯¸än Nn´n¡phm³ AXoh hn\bt¯msS Rm³ Xm¦tfmSmhiys¸SpIbmWv.  hyàn]camb HcpZmlcWw Nq­­n¡mWn¨Xv, thZ\mP\Iamb Hcp kXyw hniZam¡phm³ th­­n am{Xambncp¶p.  hyàn F¶ \nebv¡v Xm¦tfmsS\n¡v hfsc _lpam\ap­­v. AXpsIm­­pXs¶ Xm¦fpsS hnImc§sf hrWs¸Sp¯phm³ Rm³ B{Kln¡p¶nÃ.   In«p¶ i¼fw apgph³ X§Ä¡mhiyansöv F\n¡dnbmw.  Hcp]t£ i¼fw apgph³ Zm\[À½§Ä¡p th­­nbmbncn¡mw hn\ntbmKn¡p¶Xv.  F¦nepw A¯csamcp GÀ¸mSn\v ImcWamIp¶ hyhØnXn ASnb´ncambn Ahkm\n¸nt¡­­XpXs¶bmWv.  i¼fs¯¡pdn¨pÅ ]cmaÀiw ssht{kmbn¡pam{XaÃ.  `cWIqS¯n\p apgph³ _m[IamWv.  …{_n«ojpkÀ¡mcnsâ kwLSnXamb B{Ias¯ XSªp\nÀ¯phm³ kwLSnXamb A{IacmlnXy¯n\ÃmsX asäm¶n\pw IgnbpIbnÃ.

A{IacmlnXyw {]ISam¡s¸Sp¶Xv \nbaewL\ {]Øm\¯neqsS Bbncn¡pw kXym{Klm{ia¯nse(k_ÀaXnbm{ia¯nse) At´hmknIÄ am{Xambncn¡pw BZyw AXn ]¦mfnIfmIpI.  ]t£ {]Øm\¯n tNcphm³ B{Kln¡p¶ kIetcbpw DÄsImÅn¡phm³ BXy´nIambn Dt±in¡s¸«n«p­­v…

A{IacmlnXy¯neqsS {_n«ojpP\Xbn aX]cnhÀ¯\w krjvSn¡pIbpw A§s\ C´ytbmSv sNbvXncn¡p¶ t{Zmlw AhÀ a\Ênem¡pIbpw thWw F¶XmWv Fsâ \nÀ±njvS e£yw.  Xm¦fpsS BfpIÄ¡v t{Zmlw sN¿pI Fsâ Dt±yiaÃ.  Fsâ tZihmknIsft¸mse Ahtcbpw tkhn¡phm\mWv Rm³ B{Kln¡p¶Xv.

C´ybnse P\§Ä Ft¶mSv klIcn¡psa¶ {]Xo£ F\n¡p­­v.  {_n«ojp kÀ¡mÀ AhcpsS NqjW \S]SnIÄ F{Xbpw s]s«¶v ]n³hen¡m¯]£w Ft¶msSm¸w \nbaewL\¯n\v apXncp¶ kmam\y P\§Ä¡v t\cntS­­n hcp¶ IjvS¸mSpIÄ ITn\lrZb§sft¸mepw Dcp¡phm³t]mcp¶Xmbncn¡psa¶v  F\n¡pd¸p­­v.

apIfn kqNn¸n¨ Xc¯nepÅ Xn·ItfmSv t]mcmSp¶Xn\p Hcp kac]cn]mSnbmWv \nba ewL\w…C¯cw Xn·IÄ D·qe\w sN¿pI F¶ Dt±yit¯msS Xpey·mÀ X½nepÅ Hcp bYmÀ° NÀ¨m kt½f\¯n\v Ahkcsamcp¡phm³ Xm¦sf BZc]qÀÆw £Wn¨psImÅp¶p.  F¶m Cu Xn·Isf ssIImcyw sN¿p¶Xn\v Hcp hgn Is­­¯phm³ Xm¦Ä¡v Ignbp¶nsæn AXmbXv Fsâ I¯v Xm¦fpsS lrZbs¯ sXm«pWÀ¯p¶nsæn Cu amkw 11-þmw XobXn Ignbp¶{X B{iahmknItfmsSm¸w Rm³ D¸p \nbaw ewLn¡pw.  Fs¶ AdÌpsNbvXv Fsâ ]²Xnsb ]cmPbs¸Sp¯phm³ Xm¦Ä¡v Ignbpsa¶v F\n¡dnbmw.  Fsâ AdÌn\p tijw B tPmen A¨S¡t¯msS GsäSp¡phm³ k¶²cmbn ]Xn\mbnc§Ä apt¶m«phcpsa¶v Rm³ {]Xymin¡p¶p…

ØnXnKXnIÄ NÀ¨sNt¿­­Xnsâ BhiyIX t_m²ys¸Sp¯pIbpw B e£y¯n\mbn I¯nsâ {]kn²oIcWw amähbv¡Wsa¶v B{Kln¡pIbpw sN¿p¶psh¦n Xm¦fpsS Hcp I¼n ktµiw In«nbmepS³ Rm³ kkt´mjw A§s\ sN¿mw…

       ]nÂ-¡me¯v A\o-Xn-¡pw Akzm-X-{´y-¯n\pw ]ucm-h-Imi[zwk-\-§Ä¡pw FXnsc \S¶ sFXn-lm-knI ka-c-§-fn ]e Imc-W-§-fmepw {it²-b-amb Hcp s]mXp-P\ apt¶-ä-am-bn- amdn ZWvUn- bm-{Xbpw D¸p kXym-{K-l-hpw. P\hncp² \b-§Äs¡-Xnsc D¸v ka-cm-bp-[-ambn cq]-I¸\ sNbvX KmÔn-bpsS ZoÀLho£-W-s¯-¸än Gsd NÀ¨-IÄ \S-¶n-«p-­v.

ka-Im-eo\ `mc-X-¯nepw hntZi cmjv{S-§-fnepw D¸p kXym-{K-l-¯nsâ ImenI {]k-àn-sb-¸än Cu thf-bn Aev]w Nn´n-¡p-¶Xv \-¶m-hp-sa¶v tXm¶p-¶p. arKo-b-amb iàn-s¡-Xntc Bß-iàn ^e-{]-Z-ambn D]-tbm-Kn-¡p-hm³ Ign-bp-sa¶v kXym-{K-l-þ-k-a-cm-bp[ apd-I-fn-eqsS Im«n-¯¶ KmÔn-bpsS CÑm-i-àn-bp-sSbpw t\XrXz ]mS-h-¯n-sâbpw asämcp apJ-amWv k_Àa-Xn-bn \n¶v ZWvUn-bn-te¡v At±lw \bn¨ bm{Xbpw XpSÀ¶v ZWvUn IS¸p-d¯v \S¶ D¸p \nÀ½mW ka-c-amÀ¤-§fpw.

alm-Ihn ]mem hnh-cn-¨Xv t]mse

       Xcn¼pw `b-an-Ãm-Xm-_me hr²w P\þ

       anc-¼n-¡qSn aq¶p kmK-c-¡-c-I-fnÂ

       ehWw hnf-bn-¡m³ ]m{X-§Ä t]dn-s¡m­p

       lh\w \S-¯p¶ ImgvNtb ImWm-\p-Åq.

`mc-X-sa-¼mSpw D¸v kXym-{Klw DbÀ¯nb Bth-ihpw P\-tcm-jhpw sImtfm-Wn-b hyh-Ø-bpsS ASn-¯-d-bn hnÅ-ep-IÄ D­m¡nb Imcyw km{am-Py-hm-Zn-IÄ At¸mÄ Adn-ªn-cn-¡m³ CS-bn-Ã. A{]-Xn-tcm-[y-sa¶p IcpXn hym]-I-ambn Nq-j-W-¯n-teÀs¸-«n-cn-¡p-¶-hÀ¡p KmÔnPn \ÂInb ià-amb ap¶-dn-bn-¸m-bn-amdn s]mXpsh \nÊm-c-sa¶p A¶p-hsc Icp-Xn-bn-cp¶ D¸v.

 sNdp¯p\n¸n-sâbpw iàn-bp-sSbpw Dd-hn-S-ambn amdn Cu \nÊm-c-amb ]ZmÀ°w. D¸v t]mse \nÊm-c-amb Hcp hkvXp-hns\ {]Xo-I-am-sb-Sp¯v P\-§-fn sFIy-¯n-sâbpw kzm`n-am-\-¯n-sâbpw ktµiw F¯n-¡p-hm³ KmÔnPn \S-¯nb [oc{]hÀ¯-\-§Ä \ap-s¡Ãmw amÀ¤Zmb-I-am-tI-­-XmWv þ {]tXy-In¨pw BtKmf hXv¡-c-W-¯nsâ \ocmfn ]nSn-¯-¯n \nÊm-l-I-cmbn XoÀ¶p sIm­n-cn-¡p¶ Ahn-I-knX cmjv{S-§-fnse P\-§Ä¡.v

Ncn{Xw Ah-km-\n--¨n-cn-¡p-¶p. C\n asämcp ]mX CÃ; `mhn-bn-Ã; hÀ¯-am-\-ta-bpÅq Fs¶m-s¡-bp-Å hmZ-K-Xn-¡mÀ {i²n-t¡­ Imcy-§Ä D­v. BtKm-f-h-Xv¡-c-W-¯n-s\-Xn-sc-bpÅ {ia-§Ä hrYm-hn-em-sW¶p hmZn-¡p-¶-hÀ Ncn-{X-¯n \n¶p ]Tn-¡p-hm³ X-¿m-dm-I-Ww. ZWvUn-bm-{X-bn \n¶v Bthiw DÄs¡m­ amÀ«n³ eqYÀ InwKv Xsâ sFXn-lm-knI kacapd-IÄ cq]-I-¸\ sNbvX-t¸mÄ KmÔnþ ka-c-ap-d-IÄ At±-ls¯ hf-sc-tbsd kzm[o-\n-¨n-cp-¶p. hmjnw-KvS-Wn-te¡v ]ucm-h-Imi[zwk-\-¯n-s\-Xnsc amÀ«n³ eqYÀ InwKv Pq-\nbÀ \S-¯nb amÀ¨ns\ asämcp ZWvUn-bm-{X-bm-bn-«mWv A´m-cmjv{S kaqlw Ct¸mÄ ImWp¶Xv. ssIIÄ tNÀ¯p-]n-Sn-¨p-sIm­v e£-¡-W-¡n-\pÅ Idp-¯-hÀK-¡mÀ amÀ«n³ eqYÀ InwKv Pq-\nbdnsâ t\XrXz¯n Dd-s¡-¸m-Sn-s¡m­p t]mb  We shall over come, we shall over come F¶ kac Km\-¯nse Hmtcm Cuc-Sn-Ifpw Ah-cpsS \nÝb ZmÀVy-¯nsâ sXfn-hm-bn-cp-¶p.

KmÔn hnaÀiÀ¡pÅ A´m-cmjv{S kaq-l-¯nsâ adp-]Sn IqSn-bm-bn-cp¶p ZWvUnamÀ¨v. Hcp ]nSn D¸p-­m-¡p-hm³ th­n e£¡W-¡n-\pÅ \nc-]-cm-[n-Isf A\m-h-iy-ambn Imcm-Kr-l-¯n KmÔn F¯n-s¨-¶m-bn-cp¶p hnaÀi-IÀ sIm«n-tLm-jn-¨-Xv. D¸v \nb-a-¯n-s\-Xnsc Xm³ \S-¯m-\n-cn-¡p¶ kac ]cn-]m-Sn-I-sf-¡p-dn-¨pÅ Xsâ I¯n\v adp-]Sn \ÂIp-hm³ t]mepw sshkvtdmbn Iq«m-¡n-bn-sÃ-¶Xv KmÔnsb thZ-\n-¸n-¨p. a\w s\m´ KmÔn ]d-ªp. “ap«p-Ip-¯n-\n-¶p-sIm­v Rm³ A¸w Bh-iy-s¸-«p. F\n¡p In«n-bXv IÃmWv?”

hnizhnJymX ]{X-{]-hÀ¯-I\pw {KÙIÀ¯m-hp-amb eqbn ^njÀ ZWvUn-bm-{X-sb-¡p-dn¨p \S-¯nb A]-{K-Y\w {it²-b-am-Wv. cmjv{S-¯n\v Hc-S-bmfw \ÂIp-¶p-sh¶v DZvtLm-jn¨p DÄ\m-S³ {Kma-§-fn-eqsS 24 Znhkw ImÂ\-S-bmbn k©-cn-¡p-hm\pw Hcp ]nSn D¸p hmcn {]_-e-amb {_n«ojv `c-W-Iq-Ss¯ ]c-ky-ambn [n¡-cn¨p \nb-a-ew-L\w \S-¯p-hm\pw AXn-eqsS kakvX `mc-X-¯n-sâbpw {i²mtI-{µ-am-bn-¯o-cp-hm\pw XnIª `mh-\bpw D¶X Iem-Im-csâ {]ZÀi\ ]mS-hhpw A\n-hm-cy-am-Wv. Nne Ah-k-c-§-fn-se-¦nepw {]Xn-tbm-Kn-bmbn amdnb kp`mjv N{µ-t_m-kn-s\-t¸mse A\p-`h k¼-¶-\mb hnaÀi-I-sâbpw \nc-£-c-\mb IÀj-I-sâbpw lrZ-b-§sf Hcp t]mse BIÀjn-¡p-hm³ Ign-ª-XmWv KmÔn-Pn-bpsS {]hÀ¯-\-§-fn {it²-b-am-b-Xv.” FÂ_m Zzo]n \n¶p aS-§n-sb-¯nb s\t¸m-fn-b³ ]mco-kn-te¡v \S-¯nb ssk\nI apt¶-ä-t¯m-SmWv KmÔn-bpsS ZWvUn-bm-{Xsb kp`mjv D]-an-¨-Xv.

       ZWvUn IS-¸p-d¯p \nb-a-ew-L\w \S¯n D¸p-hm-cn-sb-Sp¯ hew ssI BIm-i-t¯¡v DbÀ¯n-¸n-Sn-¨p-sIm­v KmÔnPn \S-¯nb {]Jym-]\w cmjv{S-s¯-bmsI PmK-cq-I-cm-¡n. KmÔnPn Dds¡ ]d-ªp. “Alnwkm {hX-¡m-c-\mb kXym-{K-ln-bpsS ssIapjvSn-¡p-Ånse Hcp ]nSn D¸v iàn-bpsS {]Xo-I-am-Wv.  D¸v ]nSn-¨n-cn-¡p¶ Cu apjvSn XIÀt¯-bv¡mw. F¶n-cp-¶mepw CXv þ Cu D¸p hn«p sImSp-¡p-I-bnÃ.” 

KmÔn-Pn-bpsS hm¡p-IÄ XojvW-icw t]mse Nodn-¸m-ªp. C´y-bn-e-t§m-f-an-t§mfw D¸p kXym-{Klw \S-¶p. `mc-X-¯nsâ \o­ IS-tem-c-§Ä ]S-¡-f-§-fmbn amdnb ImgvN hntZ-in-b-scbpw hnkva-bn-¸n-¨p. kzmX{´y Zmln-bmb kac`Ssâ ssIapjvSn-¡p-Ånse D¸v A{Iacmln-Xy-¯n-sâbpw XoPzm-e-I-fmbn amdnb hkvXpX {_n«o-jp-ImÀ am{Xw a\-Ên-em-¡n-bn-Ã. ‘A{I-a-cm-lnXy hn]vfhw \oWmÄ hmgs«’ F¶ _m\-dp-I-fp-ambn {Kma-{Km-am-´-c-§-fn-epw, \K-c-§-fn-epw, ]«-W-§-fnepw {]m-b-t`-Z-as\y P\-e-£-§Ä {]t£m` ]cn-]m-Sn-I-fn GÀs¸-«p-sIm-­n-cp¶p.

ZoÀLImew KmÔnPnbpsS hnizkvX kl{]hÀ¯I\mbncp¶ almtZh tZimbnbpsS ]p{X³ \mcmb¬ tZimbn FgpXnb \mep hmey§fpÅ KmÔn ]T\¯n ZWvUnbm{XbpsS XpS¡s¯¸än hniZambn {]Xn]mZn¨n«p­v.  

B{iahmknItfmSv bm{X tNmZn¨psIm­v KmÔnPn Cu Alnwkm tk\ bpsS ap³\ncbn \S¶ncp¶p. KmÔnPnbpsS sXm«p]n¶nembn B{ia amt\PÀ {io.NK³em tPmjn D­mbncp¶p.

Cu kwL¯nsâ bqWnt^mdw GXms­Ãm Imcy§fnepw aäv ssk\y§fpsS bqWnt^md¯n \n¶pw XnI¨pw `n¶ambncp¶p.  FÃm ssk\nIcptSbpw JmZn [mcnIfmbncp¶p.  ]ecpw Xebn XqshÅ JmZnbn \nÀ½n¨ KmÔnsXm¸n [cn¨p.  aäv ]eÀ¡pw AXnÃmbncp¶p.  sNcp¸v [cn¨hcmbncp¶p `qcn`mKw t]cpw.  aäpÅhÀ _q«pw thsd NneÀ \á]mZcpw.  KmÔnPnsb IqSmsX aäv Nnecpw AÀ²\ácmbncp¶p.  NneÀ tZm¯n [cn¨p.  GXm\pwt]À \ofw ssIbpÅ Ppº [cn¨ncp¶t¸mÄ thsd NneÀ apdnss¡¿³ jÀ«pw.  kIecpw X§fpsS km[\§Ä tXmÄ k©nbn IcpXn. FÃmhcptSbpw I¿n Hcp tPmUn hkv{Xw, hncn¡m\pw ]pXbv¡m\papÅ hkv{X§Ä, Ubdn, X¢n, ]cp¯n F¶nhbpap­mbncp¶p. 

KmÔnPnbpsS ssI¿n hSnbpw aq¶mw \ncbn                                    k©cn¨ncp¶ ]WvUnäv JtcbpsS I¿n H䡼n hoWbpw D­mbncp¶p.  kwL¯nsemcmfpsS ssI¿nepw ]XmItbm, ]cky]eItbm XpWnItfm Asæn Fs´¦nepw {]XoI NnÓ§tfm D­mbncp¶nÃ.

Poht\msS Xncn¨phcm³ IgnbnsöpÅ Hcp `bw bm{XnIcn ]eÀ¡pw D­mbncp¶Xvt]mse AhcpsS ta sajo³ K®psIm­v shSnhbv¡psa¶pw, IqSmsX apIfn \n¶v t_mw_v hÀjn¡psas¶ms¡bpÅ A]hmZ {]NcW§Ä XIrXnbmbn \S¶ncp¶p.  Cu A]hmZ§sf Bcpw Ku\n¨nÃ. 

  KmÔnPnbpsS s\änbn XneIw sXmSphn¨psIm­v bm{Xbv¡mbn X¿mdmbn \n¡p¶ ssk\nIsc A£Xhpw aªfpw sXmSphn¡m\pÅ {]hr¯n IkvXqÀ_m XpS§nh¨p.  kwL¯n aq¶v Xeapdsb IkvXqÀ_mbv¡v bm{X Abbv¡m\p­mbncp¶p.  H¶v KmÔnPn, asämcmÄ ]p{X³ aWnemÂ, aq¶maXv KmÔnbpsS sIm¨paI\mb Im´nem KmÔn.

KmÔn¡¶v 61 hbÊv.  Hcp ]S\mbIsâ DuÀÖkzeXtbmSpIqSn aäpÅhsc Bthi`cX\m¡ns¡m­v ap³\ncbn \nebpd¸n¨ KmÔn Xsâ imcocnI t¢i§sfÃmw Xs¶ ad¶Xpt]mse Hcp aWn¡qÀ \qÂ\q¸pw Ubdn Fgp¯pw ]Xnhm¡nbncp¶ KmÔn Xsâ amXrI ]n³XpScphm³ B{iahmknItfbpw Xt¶msSm¸apÅ 78 klbm{XnItcmSpw DXvt_m[n¸n¨p.   

B{iaw I\ymhnZymeb¯nse t{]am_l³ KmÔnPnbpsS Im sXm«v hµn¨Xn\ptijw AhnsS¯s¶ Ccn¸pd¸n¨p.  aäv s]¬Ip«nIÄ FÃm ssk\nIÀ¡pw XneIw NmÀ¯n.  Im¡m kmtl_v KmÔnPnbpsS ssI¿n At±l¯nsâ hniz {]kn²amb Du¶phSn \ÂIn.  ]WvUnäv Jtc “sshjWh P\vtXm” ]mSnbXn\p tijw cmw[p³ Be]n¨p. 

{]mÀ°\tbmSpw \nÝbZmÀUyt¯mSpw IqSn KmÔn kwLw k_ÀaXn B{ia¯n \n¶pw Bbnc¡W¡n\pÅ P\§fpsS CSbn IqSn apt¶m«v \o§nbt¸mÄ FÃm \nb{´Whpw hn«psIm­v Dѯn hmhn«v \nehnfn¨hcpsS kwJy IpdhÃmbncp¶p.  shSn¸m¡n CeIÄ hnXdnb ]mXbnÂIqSn ZWvUn IS¸pdw e£yam¡n \S¶p\o§nb Cu kzmX{´yZmlnIsf Hcp t\m¡p ImWphm\pw BiwkIÄ AÀ¸n¡phm\pw AhcpsS atlm¶X XymK¯n\v BiwkIÄ AÀ¸n¡phm³ ]mXbpsS Ccphi§fnepw,  sI«nS§fnepw \nc\ncbmbn {KmaoWcpw ]«WhmknIfpw \nebpd¸n¨n«p­mbncp¶p. icmicn Hcp Znhkw 10 IntemaoäÀ Zqcw F¶ {Ia¯nembncp¶p bm{X {IaoIcn¨ncp¶Xv.  Xn¦fmgvNIÄ BßhnNn´\¯n\pw hn{ia¯n\pw amänh¨ncp¶p. 

BZys¯ hn{iatI{µw Akvemen {Kma¯nembncp¶p.  {KmaoWÀ \ÂIp¶ klIcW¯n\pw kt·m`mh¯n\pw \µn tcJs¸Sp¯nsIm­pw D¸v\nIpXns¡Xnsc Xm³ \bn¡p¶ sFXnlmknI kac¯nsâ cmjv{Sob, km¼¯nI, kmaqlnI hi§sf {]Xn]mZn¨psIm­v KmÔn kwLmSI kanXn¡v \µn tcJs¸Sp¯n. kXym{Kl¯n\p th­n kw`mh\ tiJcn¡m³ XpS§n.  Akvemen {Kmaw 101 cq]bpw bphP\kwLw 21 cq]bpw aäp ]ecpw CXpt]msebpÅ XpIIfpw \ÂIn.

 “R§Ä Cuizc\n Dd¸n¨ a\Êpambn ASnh¨Snh¨v \o§pIbmWv.” F¶ KmÔn hmIyw H¶ne[nIw XhW P\§sf HmÀ½n¸n¨psIm­v KmÔn A¶s¯ ]cn]mSn Ahkm\n¸n¨p.  

.: Children and elders should work together topromot...

.:
Children and elders should work together topromot...: Children and elders should work together to promote love of nature---Dr Radhakrishnan’s exhortation on the Earth Day,2018 ( at   Sabarm...

Children and elders should work together to promote love of nature---Dr Radhakrishnan’s exhortation on the Earth Day,2018

( at  Sabarmati Yoga,Naturopathy Centre,Mitrapuram)

        Thanks to the various initiatives introduced recently to focus on  the all-round environmental degradation, there is a welcome change atleast in some quarters now. The Earth Charter, Earth Day,Environmental Education Campaigns and similar efforts are gradually influencing the global community on the need to restructure their attitude towards nature.    

  It is time that the elders demonstrated to the children the truth that Man always lived in harmony with Nature and what sustained him in all the crisis he faced in his profound, courageous and determined march towards unraveling  the mysteries of various kinds is his respect for all forms of life around him.

The symbiotic relationship between man and nature can be fostered only by adopting a sincere and holistic approach to prevent the ecological devastation. From theoretical formulations and assertions we should learn to develop a new approach to foster  What has guided him in this long, very often distressing and disappointing and at the same time lively search for identify, is the realization of how everything in nature is

dependent on one another. This is the core of the ancient wisdom.

          The oriental traditions have been credited with established norms of determining Man’s behavior towards Nature and its resources. Hinduism, Buddhism, Jainism, Taoism and Confucianism have all treated nature with respect and considered it as the source of Man’s happiness. The Vedas which were considered to be the bedrock of Hindu religion and philosophy provide a world view with regard to what is now generally called the ecological situation.

The Hindu religion’s concern for peace and harmony in the environment is well reflected in the famous hymn to the Earth in the Yajurved:

            May there be peace in the celestial region

            May there be peace in the atmosphere

            May peace reign on earth

            May the waters be soothing

            May the herbs be soothing

            May the plants be source of peace to all.

         

In Rigveda, the sky is called father and the earth mother. The emphasis has been laid in many hymns in the other Vedas and epics which for part of the Hindu literary tradition. When the sky and earth are treated like the father and mother it is meant to establish a symbolic relationship with the other objects of Nature thereby constituting what can be called the Universal family of animals and plants. From this, a theory of not only interdependence but respect for each other and the need to protect everything in nature has been developed over the years thought this emphasis got diluted later leading to not only

exploitation but even utter neglect of nature. Mahabharata advocated the protection of trees with utmost priority. Bhishma’s advice to the Pandava brothers is:

“Although trees are solid, they have the properties of the sky. They have life, they flower and bear fruit. They feel warmth and get dry when the sun is too hot and water is scarce. It shows that they have a sense of touch. Fruits and flowers of the tree fall down under the effect of thunder, air and fire…. The bad smell of pollution makes them suffer as it changes their colour and flavor. It shows that they can smell. They have sensory nerves. They take water from the roots. If they have any disease the sprinkling of medicine cures them. On cutting them they feel sorrow and when new branches appear they feel happy. This shows that they have sense to feel happiness and sorrow and have sensory nerves”.

          Worshipping of trees became a tradition and most of the villages in India had Vriksha Devta (Goddes of tree) and Sacred Groves. Tradition has it that in tribal belts there were instances of women marrying trees.                                                                                                                           

Where did the drift begin?

          The votaries of modernism, while they scoff at the ancient way of living describing it barbaric or jungle life, seem to have forgotten the fact that it is this very system that gave them all the tools that they are using now to decry the worth of the foundation on which they stand. The problem with modern man is that he now thinks that he is the conqueror of the universe and that he has the proprietary rights over whatever he has conquered and this attitude appears to be guiding him in most of his endeavours.

          This self-centered philosophy, and the systems he has developed on the basis of this outlook- the hallmark of which is the belief that nature has unlimited resources for all time to come-govern modern man’s style of functioning. All of us who were lulled into the newly acquired instruments of liberation which science and technology put in our hands are rudely awakened by the alarm bells ringing all around now. From the Himalayan heights of materialistic comforts and beliefs we are being led to the abyss of all round environmental pollution, ecological devastation, ozone depletion, green house effect and so on, creating waves of shock in all thinking men and women.

The need for developing a nonviolent ecology

          The importance of the ecosystem which was uppermost in the minds of our forefathers, in maintaining the quiet rhythm and symphony of life ( not in the musical sense) has become a thing of past. We had a sustainable ecosystem which was rooted in a nonviolent ecology. Thus nonviolent ecology refers to a society which is economically and socially just, ecologically sustainable, non-killing and compassionate in relating to its environment.

          Many people argue that since violence is part of life, we need not worry about it. They find it to be inherent and pervasive in nature and in human nature. One major point is that violence and nonviolence are relative rather than absolute conditions. Some regions are prone to violent forces in nature such as hurricanes or earthquakes, however, there are other regions in which such violent forces are negligible or even absent. Competitions and predation between animal species can be violent, however, there are also nonviolent relations between species such as mutualism.

Ecocentric rather than anthropocentric

          Buddhism is ecocentric rather than anthropocentric since it views humans as an integral part of nature. Buddhism focuses on the interaction of mind and nature through the three practices of direct knowing, discriminating awareness and deep compassion:

          By cultivating these three practices, one’s actions in relation to the environment come to be based in relationship and interconnectedness, rather than in dualistic subject-object modes of separation. Through this approach, one’s orientation to the world is fundamentally altered from dominant species to member of a community, from part to process.

           While environmentalism emphasizes that natural resources are limited, Buddhism is more direct in encouraging individuals to limit their resources consumption to the optimal satisfaction of the four basic needs of food, clothing, shelter and medicine.

This vantage point renders ecology a very concrete and personal matter.                                                                                                         We should deal with nature the way we should deal with ourselves! We should not harm ourselves, we should not harm nature. Harming nature is harming ourselves, and vice-versa. If we knew how to deal with our self and with our fellow human beings, we should know how to deal with nature. Human beings and nature are inseparable. Therefore, by not caring properly for any one of these, we harm them all.

                               

Ikeda-Radhakrishnan Dialogue on Gandhi for Modern Times: Reflections by Dr Akash Ouchi

Significance of Radhakrishnan-Ikeda Dialogue: Walking with the Mahatma: Gandhi for Modern Times

                                                                                       

                                        Dr Akash K Ouchi

                  

  (Reproduced below is the text of observations made by Dr Akash K.Ouchi,Vice Chairman of Bharat Soka Gakkai and Director of SGI at a discussion at the Takkar Bapa Vidyalaya,Chennai on 26 February of the historic dialogue between SGI President Dr Daisaku Ikeda and Gandhian scholar Dr N.Radhakrishnan)

It is a great pleasure for me to speak on this occasion of discussion on the book titled "Walking with the Mahatma: Gandhi for Modern Times".

Dr Radhakrishnan has intensively created a network of nonviolence in national level as well as international level. His activities of Non-violence are always coming from his grass root level. Whenever he moves, people gathered around him always. He is an epicenter of Non-violence movement.

Mr Daisaku Ikeda is engaging in his Human Revolution movement together with 12 million people in 192 countries and territories. The Human Revolution movement is to transform one's inner life which will become a source of changes in one’s environment. Such changes can lead it to series of changes in the society and the world. He wrote as the  theme of the novel “The Human Revolution” : “A great human revolution in just a single individual will help achieve a change in the destiny of a nation and further, will enable a change in the destiny of all humankind.”

He has been submitting a peace proposal to the United Nation on January 26 every year since 1983, which means 35 years continuously. He is a recipient of Honorary degree and academic Award from 375 Universities and Institutes around the world.

1.  Dr Ikeda and Dr Radhakrishnan met each other first time in 1984, since then… Friendship continued for 34 years.Dr Radhakrishnan wrote: “The ‘Buddhism for Peace International Conference’ held on the Soka University campus in Tokyo in 1984, to which I was invited by Prof. Glenn Paige, offered me an opportunity to see Dr. Ikeda for the first time face-to-face. What I saw later in Soka University and in Soka Schools left me with the feeling that the whole world had something to learn from the Soka Gakkai.

  My first meeting with Dr. Ikeda soon after the inaugural session of this conference proved to be in every sense of the term, a      turning point in my life. Even at this maiden meeting I understood why he was so widely recognized, respected and considered a legend. He was simple but inspiring and there was no trace of pomposity either in his words or behavior. His sparkling eyes, genial nature, friendly smile and the warmth he exuded were enough to cast a web of intimacy and admiration. Deep within me, I could hear a whisper: you are destined to meet this leader again.

Dr. Ikeda represents a rare combination of humane leadership and an unbelievable capacity to inspire millions across the world and encourage them to develop their vast reservoir of leadership qualities.

As a philosopher, poet, educator, founder of several institutions, writer, peace activist, promoter of dialogues for human transformation and inspiration of millions of followers worldwide, Dr. Ikeda has risen to the level of one of the greatest teachers of all time. It will be a rewarding experience for anyone to evaluate the gigantic strides towards human revolution and world peace that he has initiated. Phenomenal, unparalleled and unique―these are perhaps the epithets which could be used to describe his efforts to foster human brotherhood”.

In 1986, they met again in Japan and had a dialogue. Dr Ikeda wrote about his meeting with Dr Radhakrishnan as follows;

“I first met and spoke in depth with Dr. Radhakrishnan in September 1986, when he was a guest at a Peace Culture Festival held by 4000 young people of the Soka Gakkai in Gunma Prefecture, Japan. The eyes of Dr. Radhakrishnan, who had just turned 42 at the time, sparkled with the hope of youth and his spirited voice reverberated with a profound compassion for others. As a youthful practitioner of the nonviolence movement, in which he received instruction from his parents and his teacher, Dr G. Ramachandran, the flames of justice and passion burned brightly in the heart of Dr. Radhakrishnan.

Since then we have met on several occasions, in Japan, India and Hawaii. In February 1992 I visited the Gandhi Smriti and Darshan Samiti (Gandhi Memorial Hall) in New Delhi, where I was warmly welcomed by Dr. Radhakrishnan, then the director and Dr. Bishambhar Nath Pande (1906–98). With Dr. Radhakrishnan’s guidance, on that unforgettable occasion I was able to view many mementos and possessions of Gandhi, learn of his final days and etch the great soul of the father of modern India and his path to heroic martyrdom in the depths of my life.

On 6 August 1993, the following year, I welcomed Dr. Radhakrishnan to Karuizawa, Nagano Prefecture, and we had another opportunity to talk with one another.

Dr. N. Radhakrishnan says; “Our having met in Nagano Prefecture on 6 August was profoundly significant. On that day, one of the darkest in human history, an atomic bomb was dropped on Hiroshima. Upon hearing the news, Gandhi closed his eyes and remained silent for a while. What could nonviolence do in the face of violence capable of destroying thousands and thousands of lives in an instant? Gandhi told himself that, unless the world chose the way of nonviolence, it would unfailingly mean the suicide of the human race. At the same time, however, he insisted that the power of the soul is stronger than atom bombs. The movement you lead throughout the world strives to create peace by evoking the soul power inherent in everybodyy” continued Radhakrishnan.

Dr Ikeda says: “Gandhi perceptively arrived at the same conclusion. “One cannot follow truth or love so long as one is subject to fear.” Gandhi hated violence, but he hated timidity and cowardice even more. Violence destroys the physical being; cowardice destroys the soul. “Cowardice is a thing even more hateful than violence.” These words express his quintessential philosophy.

Violence is born of fear.

Nonviolence is born of courage.

Nonviolence is not the shield of the weak; it is the sword of the soul of the brave.

Dr Ikeda and Dr Radhakrishnan  also discussed the topic of importance of living for the Great Purpose.

Dr Ikeda says: “The hardships Gandhi experienced in South Africa strengthened him, remade him and stimulated enormous growth for him as a human being. He once asked why so imperfect a person as himself had been chosen to fight the battle in which he found himself engaged. He answered these self-doubts with this line of reasoning. A perfect man might have been their despair. When they found that one with their failings was marching on towards ahimsā (nonviolence), they too had confidence in their own capacity.”

Great work is not accomplished because those who undertake are great. Rather, by aiming for a great goal, a person becomes great. The birth of the great soul—the Mahatma—in South Africa still teaches that lesson to the world.

Goal of removing misery from the earth:  Dr Ikeda says: Since my youth, I have single-mindedly followed my path as the disciple of Josei Toda. Mr. Toda was a truly great leader, with a great mission and a noblevow: to eliminate misery from the Earth. As his disciple, I have dedicated my whole life to fulfilling that vow. My vow to my mentor is the source of my spiritual strength. I know from personal experience that those who devote themselves entirely to carrying out a mentor’s vow can manifest immense power.

Dr Radhakrishnan: Mr. Toda’s vow corresponds to Gandhi’s own earnest wish “to wipe every tear from every eye”. You embody the greatness, devotion and sacrifice of presidents Makiguchi and Toda.

Working for others :

“What question should we ask ourselves each day? According to Dr. King, it should be “What are you doing for others?”

A life lived in a purely selfish manner brings no true happiness or fulfilment. We must break out of the shell of the petty ego and broaden our horizons by devoting ourselves to the welfare of others, to big and lofty goals.’’

Nichiren Daishonin wrote, “If one lights a fire for others, one will brighten one’s own way.” Illuminating others, contributing to the welfare of others, actually brightens our own future. This is an eternal law of life”.

“When asked the secret of his success, Nehru replied: “Twenty- four- hour workdays”. He added that it was important to know how many days one can work without sleep for the sake of the people and world harmony.

I would like to quote the dialogue introducing Gandhi’s spirit transmitted in children’s stories

Gandhi’s spirit transmitted in children’s stories

Dr Ikeda: “By the way, I remember receiving from you a book of children’s stories entitled Beely Bug Looks for the Truth, in which a beetle-like creature goes on a journey to seek the truth.

Please allow me to relate the story for the many mothers among the readers of our dialogue who are raising children.

This was a superior bug, swift of foot and well-learned from the many things he had observed. He boasted, “There’s never been an insect that has seen as much or is as clever as I am.” But a wise old sage of a bug who heard this asked him whether he knew the truth. The wise old bug said, “If you don’t, you have not travelled far enough.” Then, donning three pairs of shoes on his six feet, the young bug set out for another trip. Along the way, he made friends with a purple-winged moth, and the two became travelling companions. Once, they helped a caterpillar that had lost its way. Wanting to repay them, the caterpillar took them to see his father, whom they asked to point out the road to truth. He told them, “You’re on the right road now.”

Proceeding on their way, they performed various good deeds. For instance, they helped ants build an anthill and reconciled a cricket and a ladybug that had been fighting over a peanut. Finally, they met an old snail and told him about their quest for the truth. The snail said, “You’ve already found it.”

And that is where the refreshing story ends. The tale is very edifying for the natural way in which it causes children to think about the truth of what is important in life”.

.: Lessons from Dr Daisaku Ikeda : reflections by Dr ...

.: Lessons from Dr Daisaku Ikeda : reflections by Dr ...: Lessons from Ikeda (Reproduced below are the reflections  Dr Radhakrishnan offered to a group of  youth at Johannesburg , South Africa w...

.: What does Gandhi mean to every human being?

.: What does Gandhi mean to every human being?: What does Gandhi mean to every human being? (AIR talk, 30 Jan.   by Prof.N.Radhakrishnan) January 30 th every year after the martyr...

.: What does Gandhi mean to every human being?

.: What does Gandhi mean to every human being?: What does Gandhi mean to every human being? (AIR talk, 30 Jan.   by Prof.N.Radhakrishnan) January 30 th every year after the martyr...

What does Gandhi mean to every human being?

What does Gandhi mean to every human being?

(AIR talk, 30 Jan.  by Prof.N.Radhakrishnan)

January 30^th every year after the martyrdom of the Mahatma this day in 1948 , is a day of re-dedication  in India to the ideals the Father of the Nation cherished most.

Chief among the many aspects dear to the Mahatma are unity of all religious faiths, fight against leprosy and efforts to spread the brilliance of cleanliness  as  national objectives.

 It is gratifying to note this day is also being observed with great application as anti-leprosy day. The great stride we as a nation has achieved in our fight against leprosy is a great tribute to the Mahatma who was one of the pioneers in devising  scientific and humanitarian methods to treat leprosy affected persons with care and love.

The importance being given to the Gandhian passion for  a clean India by making it a priority area is also to be lauded. This clearly indicates that India is on the move and will soon emerge a clean country in all respects. Cleanliness should become an attribute of both body and mind. The Swatch Bharat Abhiyan is a very commendable initiative of the Government of India.

One of the least highlighted and perhaps neglected aspects of MAHATMA GANDHI’S striving for confidence and community building is the supreme importance Gandhi accorded to Dialogue, Reconciliation and Forgiveness as evidenced in what is known in history, “THE MIRACLE OF CALCUTTA, THE NOAKHALI PILGRIMAGE and the magic touches of Gandhi to most of the tense and violence-ravaging hearts in the wake of the Calcutta carnage and the Noakhali killings.

This year’s 30^th January has a special relevance since it is the 70^th anniversary of Gandhi’s heroic campaigns for peace and harmony in the strife-torn and killing fields of Noakhali, now part of Bangladesh.

One of the least highlighted and perhaps neglected aspects of MAHATMA GANDHI’S striving for confidence and community building is the supreme importance Gandhi accorded to Dialogue, Reconciliation and Forgiveness as evidenced in what is known in history, “THE MIRACLE OF CALCUTTA, THE NOAKHALI PILGRIMAGE and the magic touches of Gandhi to most of the tense and violence-ravaging hearts in the wake of the Calcutta carnage and the Noakhali killings.

From a historical perspective, ‘Noakhali’ brings to one’s mind the twin images in modern peace parlance: senseless killings, man’s brutality to fellow human beings and communal hatred.

While on the positive and spiritual side it represents thanks to Gandhi, the highest point of man’s ability to resurrect, recreate, dialogue, forgive, reconciliation and promote human brotherhood and peace.

From Gandhi’s strivings during the most tumultuous period in Indian history particularly in Noakhali, Calcutta and Bihar the world also witnessed with disbelief  and consternation his  heroic  and matchless  plunge in to the  scene of world’s  worst internecine  killings  and bloodbath with stern resolve even  to die in order to persuade people to  search collectively  and individually ways and means to forge unity.

Promotion of Dialogue, Forgiveness and Reconciliation and unity among the  different segments of people were the highlights of the  last phase of Gandhi’s heroic efforts in the strife-torn areas of Bengal when he risked his life in the warring and killing areas of Calcutta and later in one of the most horrible scenes of brutal killings in the district of Noakhali.

Gandhi  indeed surprised everybody when he plunged headlong in the conflict-ridden areas of the Indian subcontinent highlighting the importance of Dialogue,Reconciliation and Forgiveness in community building and promoting sustainable peace.

Gandhi’s concept of a  Shanti Sainik ( Peace Soldier)who would risk his life for the sake of others by conquering fearlessness through selfless action,love and compassion was put to test during his Calcutta and Noakhali experiments.

Besides the  uncommon courage to court death so that others might live in peace, these strivings of Gandhi  brought to fore powerfully and very evocatively the Gandhian vision of the ideal of Shantisena and every individual readying himself into a Shantisainik demonstrating  his/her readiness to die for peace and harmony.

How Gandhi brought peace in Calcutta and in the troubled regions of Noakhali offer great lesson to all those who are committed to exploring new methods and strategies in peace building, peace-making, and peace-keeping.

Humanity too learned many lessons from Gandhi’s strivings in Noakhali. Dialoguing for peace and forgiveness acquired a new form and shape with Gandhi.

Dr. Nelson Mandela demonstrated the glory and power of their efforts towards cementing societies rather than dividing.

Conflict Management experts, researchers, diplomats, heads of governments (as Lord Mountbatten, the last Viceroy to India confessed before the British quit India) too have lessons to learn from Gandhi.

Gandhi as part of his efforts to offer a healing touch to those victims in the conflict ravaged areas toured Noakhali, moving from village to village and preaching the gospel of peace. At first he thought of making the journey completely alone, depending for food and shelter on the villagers he encountered, but the scheme was obviously impractical.

Clasping a long bamboo staff in his right hand, he set out every morning with a small band of companions for the next village.

He walked with his long bamboo staff in one hand, the other restingon Manubehn’s shoulder. In this way, every morning at seven thirty, he set out on his pilgrimage, singing the haunting song written by Rabindranath Tagore:

                                                  walk alone

                          If they answer  not  your call, walk alone;

                         If they are afraid and cower mutely facing the wall,

                         O thou of evil luck,

                         Open thy mind and speak out alone

The song reflected the mood of the pilgrim, as he walked  from village to village. The journey was an arduous one, and sometimes his feet bled.

Now, when he travelled from village to village, he would sometimes find human excrement left on the narrow pathways. Seeing it, he would pluck a leaf and bend down and scoop it up. He knew why it had been placed there. Once a person spat in his face. For a few moments he stood gazing at the man in shock and horror, remembering that from his earliest childhood he had been a friend to all, and then he slowly brushed the spit away and went on as though nothing had happened. There were moments of pure terror, when it seemed that death hung in the air haunting the forests and the villages.

He half-expected to be assassinated, and said he would welcome such a death. “But I should love, above all, to fade out doing my duty with my last breath”, he wrote to a friend during the last stages of the pilgrimage. At night he suffered from shivering fits, and during the day there was a drumming in his ears. Exhaustion had brought on high blood pressure.

Just as the Muslims in Noakhali had massacred the Hindus, so a little later the Hindus in Bihar massacred Muslims. By the end of February Gandhi was under strong pressure to visit Bihar. The Biharis, who live in the shadow of the Himalayas, are a notably mild and gentle people, and the sudden upsurge of violence seemed inexplicable. Gandhi went to Patna, the provincial capital. Once more he journeyed from village to village, trying to discover the causes of the massacre. In his journey he was sometimes accompanied by Khan Abdul Ghaffar Khan, “the frontier Gandhi”. A giant of a man, with the features of a warrior-saint, in love with non-violence, he added his immense prestige to the pilgrimage of mercy. “I am in utter darkness”, he said. “All Indians being destroyed”. He was a Muslim fiercely devoted to his religion, but he could see no reason why Hindus and Muslims should kill one another.

   




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One of the greatest miscalculations all assassins all over the world made was that each of them thought that their victim had been  finished  with the act of killing once and for all. The paradox was that the dead Gandhi emerged stronger and remains a bright star and prophet of harmony and change. Gandhi’s voice “  I will continue to speak from my grave”. And that verily echoes Gandhi’s passionate prayer for harmony and peace: “ "Easwar,Allah,Tere naam sabko sanmathi de bhagvan" 

Lessons from Dr Daisaku Ikeda : reflections by Dr Radhakrishnan

Lessons from Ikeda

(Reproduced below are the reflections  Dr Radhakrishnan offered to a group of  youth at Johannesburg , South Africa who quizzed him on “ Lessons from Ikeda” )

Question: Professor Radhakrishnan, you have  researched and written extensively on Dr Daisaku Ikeda. We understand you and Dr Ikeda have acquaintance over three decades. Your Dialogue with Dr Ikeda entitled in English “ WALKING WITH THE MAHATMA: GANDHI IN MODERN TIMES”available now in five world languages is rated well by reading public. Which aspects of Dr Ikeda’s leadership have attracted you most ?

Answer by Prof.N.Radhakrishnan

 1. Importance of  Youthful Diary:

Gandhi speaks about a book in his autobiography that cast  a “Magic Spell” on him. He read Ruskin’s  book Unto This Last during a journey from Johannesburg to Durban. Gandhi says this book changed his life.

A book that acted more or less in the same manner in my life  is the Youthful Diary by Dr Ikeda. I found this book as a great treasure and I read this book frequently and seek answers for leadership.

I find it  also as a great handbook on the complex process of growing up and leadership which every young person and upcoming leaders should read for guidance and inspiration.

2.Trusting the Youth and encouraging them to emerge as  potential leaders.

As a trainer of youth I have been searching new and acceptable strategies and methods to involve youth in nonviolent methods of conflict management and training of nonviolent leaders. Dr Ikeda’s leadership to attract youth and make them frontline participants in his admirable efforts for value creation attracted me. I learned from him heavily and from  the Soka Gakkai friends innumerable lessons of youth mobilization for peaceful transition.

3.Soka Education system as a model for the 21st Century

The Soka Educational experiments and practices which began with President Makiguchi and formatted by his disciple President Toda became an instrument of human transformation and Human Revolution in the hands of Dr Ikeda .Like Tagore and Gandhi, Dr Ikeda views education as a liberating force that shapes and sustains life.

4. New thrust for Peace activism and humanism       

The  worldwide networking Dr Ikeda and Soka Gakkai developed in making peace- making, peace-keeping and peace-building as an agenda of every human being makes him one of the greatest pacifists, peace activists and campaigners of a warless world today.

5. The one-world vision of Gandhi, King and Ikeda

Three great modern leaders who have amazing similarity in their vision and strivings for world peace are Gandhi, King and Ikeda.Their mission, if translated properly, will be a workable model to rid this world of war and misery as President Makiguch and President Toda (Ikeda’s mentors) had envisioned.

6 . Mentor and disciple and  living the spirit of mentor and disciple

A unique contribution Dr Ikeda has offered to humanity is the manner in which he has been nurturing the great bond and power of the Mentor-disciple spirit. The mentor-disciple spirit fosters not only the inherent power of every individual to discover his potential but also strengthens the cosmic interconnectivity of all creations.

7. Common to both – Gandhi and Ikeda : “ be the Change you want you see in others”

Gandhi and Ikeda continue to be two leaders of humanity who stress the importance of change both in individual life and in society.

8. The Satyagraha of Gandhi and The Human Revolution of Ikeda reveal immeasurable power of each individual as instrument and agent of change.

9. Optimism : common to both Gandhi and Ikeda  

Both these leaders stress the importance of Optimism and Hope. Ikeda’s famous advice in this regard that inspires me are: (i) Let us create hope (ii)Let us believe in the limitless potential inherent within our life(iii)The light of hope permeates all adversities and illuminates the darkness of suffering(iv) The source of that light lies within each individual’s heart.                                                                                                                                 

Ikeda as Role Model: 90th birthday reflections by Dr N.Radhakrishnan

Daisaku Ikeda as a role model

Reflections by Dr N.Radhakrishnan on the occasion of the 90^th birthday of Ikeda.

          The phenomenal growth of the Soka Gakkai and the tremendous goodwill it has created worldwide  over the years under the leadership of Dr Daisaku Ikeda , a remarkable peace activist, educator, Buddhist philosopher, poet,  and spiritual leader to millions of followers in around 192 countries  offer several vital lessons  of leadership.

          Ikeda’s services to humanity have been recognized  widely and the worldwide appreciation of his leadership for peace have been inspiring several groups and institutions working to promote a warless world to follow his lead. He is held in high esteem as an exemplar of values and inspirer of youth. He is ranked today along with Gandhi and Martin Luther King, Nelson Mandela  and several other  front line living leaders of humanity such as  Arch Bishop Tutu, Mikhail Gorbachev, Jimmy Carter, the Dalai Lama from whom future leaders have a great deal to learn.

A strong and committed promoter of the concept of mentor-disciple spirit which Ikeda inherited from his mentor Josei  Toda and Mr Toda’s mentor Makiguchi,the founder of Soka Gakkai, the phenomenal success of Dr Ikeda as a messenger of harmony is a dream come true of Toda that one day Soka Gakkai  which was confined to Japan during the world war would play a crucial role in spreading the message of harmony, as Nichiren Daishonin had willed. It is not only the realization of a dream through hard labor, toil and sacrifice but also the great ability of a leader to use religion as a dependable anchor in a turbulent sea of everyday life and steer clear the ship  of human life to a  state  of happiness and value creation.

Leader as a builder of bridges

          A perceptive reader of The New Human Revolution Series the monumental novelized series of the history of soka Gakkai by Dr Ikeda can not fail to appreciate the author’s efforts in building bridges of understanding between peoples of all walks of life people who for reasons of their own making are spending a precious part of  their lives in creating conditions which bring more misery upon themselves. One cannot also fail to see here the concern of a humanist who with his profound religious insight could see that religion was fast losing its importance in human lives for a variety of reasons like advancement of science and technology which emphasized materialism over spiritualism. Dr. Ikeda very lucidly and clearly emphasizes that science and spirituality, science and religion if properly understood, could offer viable alternative to the vexed problems humanity faces now.

Leader as Reformer and Disciple

Let me reproduce the following from my earlier analysis of the Human Revolution to illustrate the role of leader as Reformer and disciple.

          It is quite natural that in a work of art like The Human Revolution, the agony and the individual aspirations of the like­minded reformers involved in the struggle get submerged in the collective efforts. From the pages of The Human Revolution emerge several portraits of inspired men and women. The author is very fair and shows no sign of ego to overshadow anybody. The ability displayed by Toda in attracting dedicated bands of young men and women who like inspired souls worked for kosen-rufu is also evident in the disciple Yamamoto...

Lives of great men and women are always a great source of inspiration. When we read their biographies or autobiographies they not only fire the imagination of the readers but inspire them indirectly to undertake equally noble activities. One can see this quality in The Human Revolution. This work has three essential qualities — (i) authenticity, (ii) creativity and (iii) the message it delivers. It is very rare that in a work of art all these three great qualities are interwoven in such a manner that it becomes a mosaic of beauty of the highest form. You may defeat a man physically, take away all his wealth, dismember or even kill him but you cannot take away his faith from him. In other words, man may be conquered physically but his spirit is unconquerable. This is the message of The Human Revolution.  In fact, the strong sense of mission displayed by the three Presidents - Makiguchi, Toda and Ikeda - hits the reader hard and raises serious and fundamental issues like, “What is the purpose of life?” and “What is my mission in life?” Alas, most of us are only worried about ourselves, our comforts, our families, our immediate gains”.