Interview of Shrimati Sushma Swaraj, Minister of Information & Broadcasting (I&B) by Mr. Syed Talat Hussein of Pakistan Television (PTV) |
PTV: Thank you, Mrs. Sushma Swarajji it is a matter of great pleasure that you have been kind enough to spare your precious time for the programme to answer a few questions that arise in the minds of the people of India and Pakistan. The crucial point is that these questions seem to defy satisfactory answers. It is your second visit to Pakistan, isn't it? Minister (I&B): Yes, it is.
Minister (I&B): Which news do you refer to? I am not aware of it, So I can't discuss it.
Minister (I&B): I have already told you that I am on a visit with special aims and objectives. Bilateral issues are not discussed here. I might have to attend the SAARC meeting if it had been in Columbo, Dakka, Maldives or any where for that matter, with the same objectives, as per the defined norms. I do not want to undermine the importance of SAARC. It is a Forum constituted for the regional Co-operation. This is the reason that the Indian Govt. decided to send me to attend the meeting in Islamabad without any reservation and preconceived notion. If the Indian Govt. had not sent its representative it would have been a lapse on its part. It is just a chance that the meeting is held in Islamabad. And this is still a chance that I am the Minister for Information and Broadcasting and this conference is meant basically for the Ministers for Information and Broadcasting. This is not my visit to Pakistan, rather I am here to attend the SAARC meeting as a minister. So, I didn't discuss bilateral issues before leaving India nor will I here.
Minister (I&B): No. See, everything was altogether different in Kathmandu. The P.M. himself went back to India from Kathmandu to take a decision. He initiated one thing, so why should we talk about the past whether it had been so or otherwise? The SAARC forum must be free to hold a meeting anywhere. We should participate in it wherever it is held.
Minister (I&B): No. Not at all.
Minister (I&B): Again, you are rehashing the same thing.
Minister (I&B): I would again like to say that this is beyond the objective of my visit. If you insist on it, I would like to say that the forces have not been deployed on the border without reason or rhyme. It is not an ordinary decision to deploy forces on the border. There must have been critical conditions under which the forces had been deployed. Now, the question is whether there is some change in the conditions.
Minister (I&B): It is crystal clear. It goes without saying. Whatever happened after the 13th December - one after another, would alarm any country to be vigilant enough to ensure the national security. If the forces have been deployed on account of these, the forces may be withdrawn provided that the conditions are congenial and conducive. If there is some agreeable change in the condition, no one would like to deploy the forces on the border.
Minister (I&B): Speaking openly and explicitly too has its restrictions. I am a minister and am airing my views on the TV channel of a foreign country, this too is a binding and restriction for me. I am not here for bilateral talks so I can't transgress the limit. Still, I have said that the Indian Govt. has asked the Pakistani Govt. for certain issues: we gave a list of men and demanded that Pakistan hand them over to us; we demanded that cross border terrorism be eliminated and asked the Pakistan Govt. to ban intrusions and infiltration. The relations have been embittered on account of certain reasons and in order to mend the severed relationship, the condition has to be made conducive and congenial. If the ground situations are agreeably changed, the forces will be withdrawn from the border and the relationship will be renewed and maintained. Thus, such meaningless decisions ....
Minister (I&B): I do not want to go in details of these things. It does not mean that I have no answer to this question. I do have but, as I have already said, I am here on a visit to attend the SAARC meeting, whatever I spoke here is a token discussion. One can't discuss these things on the TV channel. If you want to discuss it at length, adopt the right way and use the right forum. There are some other things too for which the Indian govt. has asked the Pakistani Govt. for action. The Pakistani Govt. verbally committed itself to be doing the same. But mere lip service does not do. One has to do at least part of what one has committed oneself to do wholly.
Minister (I&B): Naturally, the same country.
Minister (I&B): Let me know what Pakistan did.
Minister (I&B): You are again mistaken in your approach to the issues you should be aware of the fact that once India and Pakistan decided not to have any arbitrator. There would be no third party mediation because they would solve their problems through bilateral discussion. Now there is no need of an arbitrator. If we put forth certain ways to initiate a discussion, it sounds good. If you ask us to do some thing, only you have to scrutinize our response. There is no need of an arbitrator.
Minister (I&B):It is good that you raised this issue. There is a striking difference between terrorism issue and that of Kashmir. We will solve mutual problems through bilateral discussion. We took up cross border terrorism at the international level and there is a positive and efficacious response. Pakistan was also a party in coalition in this regard where terrorism was condemned in strongest sense by Secretary of State Colin Powell, the European Union, Russia, China, France, Britain and so on . Terrorism is an international problem. There is a global coalition for fighting and eliminating it. It is no bilateral issue.
Minister (I&B): No, I won't. The then Prime Ministers of India and Pakistan decided it through bilateral discussion. I am just repeating it. Take Shimla. The then Prime Minister of both the countries sat together in Lahore and Shimla. Governments do change, here as well as in India. And some government or other stays in power. If something has been decided by the previous government, the present govt. must abide by it, must make it functional and operative.
Minister (I&B): Yes it is. But I believe that you are drifting in a different direction.
Minister (I&B): To me it is important, this is why I believe that terrorism and our bilateral issues are two different things. Terrorism is an international problem. And the credit must go to India that did a lot for getting it included in the international agenda. Now there is a global coalition to fight and end terrorism. This is an answer to your question whether I'll decide. I have nothing to decide. I am repeating what my predecessors said, what the past government did and what our present government is doing in consonance with these decisions. Bilateral relations will be decided through bilateral discussion. There are two cornerstones: Shimla agreement and Lahore declaration. Decisions were taken together by these two countries, not by me.
Minister (I&B): It is good for both the countries that they decided that there would be no arbitrator. It is really bad for you to allow the third party mediator. If the problem is going to be solved, it will be through bilateral discussion only. So, you should advise your government. not to make a mistake of having an arbitrator. The third party belongs to none of the two main parties, thus it is indifferent to them and is for no good to any party. It does not matter much if the problem is stretched, lingers on. Under all circumstances, we have to decide on our own. As far as your statement 'One party says that it has done such and such things but the other party, says that nothing has yet been ' is concerned something substantial done can't be concealed. It will be observed by one and all because it is a ground reality.
Minister (I&B): It will be visible to every mind's eye. Situations will themselves bear witness. It is not something abstract. One can't have the temerity to claim that one has done such and such thing without having really done.
Minister (I&B): Statistics.
Minister (I&B): Needless to say. The government have all statistics. It is also needless to mention the statistics on the T.V. channel.
Minister (I&B): No, I do not have now. I was not aware of it that you would ask me such a question. But I am sure, the government do have the statistics of about two years. They have also exchanged the same.
Minister (I&B): It will be better by far, if we steer our discussion to other issues. Initially I told you not to discuss these things because I know that my answers will sound harsh. Your question is quite straight forward but my answer to this question will sound rather curt.
Minister (I&B): No, I wont. It is a breach of code of conduct to answer curtly while I am a guest here. Besides, it will also be a breach of India's code of conduct. We had better move to some other issue.
Minister (I&B): Problems will surely be solved. The government will sit together. But they will not be solved within thirty minutes as we are sitting here.
Minister (I&B): Your first sentence refers to our good relationship. There will be no question of bilateral forum, if we have no good relationship. But it is not correct. Why were the bilateral issues removed from SAARC charter? It was done so because such issues may embitter the relationship to the core and there will be no regional co-operation. Those people were not at all dense. They were farsighted and wise ones. This is why they did not club the regional co-operation forum with bi-lateral issues and the problems. You can't club these two, if you wish success in your attempt. We will not be able to discuss other things when you say that the charter of SAARC is redundant I do not feel that we are here for declaring it redundant. I do not feel that we are given to believe that bilateral contention and issues may be found in every region, not only between Pakistan and India. It may arise in Nepal, in Bangladesh, sometimes amongst themselves. There is no violence to mention here. We have already mentioned the problems. If we believe in the sentence you spoke in the beginning, we will prove that SAARC is redundant.
Minister (I&B): SAARC came into existence in presence of these realities. Those who constituted SAARC were directly related to these realities but they constituted SAARC so that other issues may also be dealt and discussed in a congenial atmosphere. It also helped a lot in the creation of congenial atmosphere. As already mentioned, some issues other than these were also discussed. These are not today's problems. As mentioned by you, they have been lurking for last 54 years. Now tell me, when was SAARC constituted? It means that all issues were there when the SAARC was constituted. It was recorded in its Charter that bilateral contentious issues will not be discussed. The SAARC Charter remains intact without any amendment in relation to discussion of bilateral issues.
Minister (I&B):It is not just today. India's commitment to peace is quite undiminished. Look! India is known as a peaceful nation. We gave the principle of non-violence to the whole world. It deeply shocks me if one talks to us by pointing a finger at India's peaceful character.
Minister (I&B): If you will become obdurate and say that it is a core dispute it will have to be brought to the table and no mention will be made of cross border terrorism. And on that too these will be a dispute today. As you just said whenever negotiations have taken place it needed the participation of both the sides.
Minister (I&B): No ! Once you said that it is unsigned. Now how could I know what kind of document you are holding.
Minister (I&B):No! It is not the question of false or true.
Minister (I&B):I am not an astrologer to forecast the future for you. There are forums for this. When there will be a formal response and it will appear in written form then the things will move on along it and they are ultimately bound to move together, amidst stagnation and hurdles and progress. All these things there have been. These stages I have enumerated. There are many a stages from the bomb to this day. There is Lahore trip after the nuclear bomb. And the Lahore trip is followed by Kargil which is, in turn, followed by uniform moratorium of hostilities. Then comes the invitation for Agra summit. Then there is 13 December and the happenings of 13 December. And deployment of army. But things do not stop at a point. If it does not stop, it is al right. It moves on when the obstruction is a little off the way.
Minister (I&B): Media men have written or lot about a number of persons. In 1977 following the defeat of Mrs. Gandhi. They wrote she had come back.... after complete 2/2 years. They wrote about us when we were away and Rajiv Gandhi become victorious with-403 He said that an end has been put to not only BJP but to all opposition parties. 403 wale Rajiv Gandhi was defeated in the next elections. Therefore, just see that in a democratic country such things will not happen. I ponder over on this point and pray God for the change of government through democratic and electoral process at least in India.
Minister (I&B): Let me first tell you that this is not true but wrong and secondly, it was the same BJP chief minister' who controlled the riots within 40-48 hours. That is why if any credit is to be given to BJP it is of controlling the riots earlier.
Minister (I&B): Sure.
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Wednesday, November 5, 2008
Full Text of Interview of Sushma Swraj on PTV
Wednesday, October 15, 2008
Sardar Vallabhbhai Patel's Letter to Nehru
Full text of Sardar Vallabhbhai Patel's Letter to Jawaharlal Nehru on November 7, 1950 not only deploring Indian Ambassador KM Panikkar's action but also warning about dangers from China
My dear Jawaharlal,
Ever since my return from Ahmedabad and after the cabinet meeting the same day which I had to attend at practically fifteen minutes' notice and for which I regret I was not able to read all the papers, I have been anxiously thinking over the problem of Tibet and I thought I should share with you what is passing through my mind.
I have carefully gone through the correspondence between the External Affairs Ministry and our Ambassador in Peking and through him the Chinese Government. I have tried to peruse this correspondence as favourably to our Ambassador and the Chinese Government as possible, but I regret to say that neither of them comes out well as a result of this study. The Chinese Government has tried to delude us by professions of peaceful intention. My own feeling is that at a crucial period they managed to instill into our Ambassador a false sense of confidence in their so-called desire to settle the Tibetan problem by peaceful means. There can be no doubt that during the period covered by this correspondence the Chinese must have been concentrating for an onslaught on Tibet. The final action of the Chinese, in my judgement, is little short of perfidy. The tragedy of it is that the Tibetans put faith in us; they chose to be guided by us; and we have been unable to get them out of the meshes of Chinese diplomacy or Chinese malevolence. From the latest position, it appears that we shall not be able to rescue the Dalai Lama. Our Ambassador has been at great pains to find an explanation or justification for Chinese policy and actions. As the External Affairs Ministry remarked in one of their telegrams, there was a lack of firmness and unnecessary apology in one or two representations that he made to the Chinese Government on our behalf. It is impossible to imagine any sensible person believing in the so-called threat to China from Anglo-American machinations in Tibet. Therefore, if the Chinese put faith in this, they must have distrusted us so completely as to have taken us as tools or stooges of Anglo-American diplomacy or strategy. This feeling, if genuinely entertained by the Chinese in spite of your direct approaches to them, indicates that even though we regard ourselves as the friends of China, the Chinese do not regard us as their friends. With the Communist mentality of "whoever is not with them being against them", this is a significant pointer, of which we have to take due note. During the last several months, outside the Russian camp, we have practically been alone in championing the cause of Chinese entry into UN and in securing from the Americans assurances on the question of Formosa. We have done everything we could to assuage Chinese feelings, to allay its apprehensions and to defend its legitimate claims in our discussions and correspondence with America and Britain and in the UN. Inspite of this, China is not convinced about our disinterestedness; it continues to regard us with suspicion and the whole psychology is one, at least outwardly, of scepticism perhaps mixed with a little hostility. I doubt if we can go any further than we have done already to convince China of our good intentions, friendliness and goodwill. In Peking we have an Ambassador who is eminently suitable for putting across the friendly point of view. Even he seems to have failed to convert the Chinese. Their last telegram to us is an act of gross discourtesy not only in the summary way it disposes of our protest against the entry of Chinese forces into Tibet but also in the wild insinuation that our attitude is determined by foreign influences. It looks as though it is not a friend speaking in that language but a potential enemy.
In the background of this, we have to consider what new situation now faces us as a result of the disappearance of Tibet, as we knew it, and the expansion of China almost up to our gates. Throughout history we have seldom been worried about our north-east frontier. The Himalayas have been regarded as an impenetrable barrier against any threat from the north. We had a friendly Tibet which gave us no trouble. The Chinese were divided. They had their own domestic problems and never bothered us about frontiers. In 1914, we entered into a convention with Tibet which was not endorsed by the Chinese. We seem to have regarded Tibetan autonomy as extending to independent treaty relationship. Presumably, all that we required was Chinese counter-signature. The Chinese interpretation of suzerainty seems to be different. We can, therefore, safely assume that very soon they will disown all the stipulations which Tibet has entered into with us in the past. That throws into the melting pot all frontier and commercial settlements with Tibet on which we have been functioning and acting during the last half a century. China is no longer divided. It is united and strong. All along the Himalayas in the north and north-east, we have on our side of the frontier a population ethnologically and culturally not different from Tibetans and Mongoloids. The undefined state of the frontier and the existence on our side of a population with its affinities to the Tibetans or Chinese have all the elements of the potential trouble between China and ourselves. Recent and bitter history also tells us that Communism is no shield against imperialism and that the communists are as good or as bad imperialists as any other. Chinese ambitions in this respect not only cover the Himalayan slopes on our side but also include the important part of Assam. They have their ambitions in Burma also. Burma has the added difficulty that it has no McMahon Line round which to build up even the semblance of an agreement. Chinese irredentism and communist imperialism are different from the expansionism or imperialism of the western powers. The former has a cloak of ideology which makes it ten times more dangerous. In the guise of ideological expansion lie concealed racial, national or historical claims. The danger from the north and north-east, therefore, becomes both communist and imperialist. While our western and north-western threat to security is still as prominent as before, a new threat has developed from the north and north-east. Thus, for the first time, after centuries, India's defence has to concentrate itself on two fronts simultaneously. Our defence measures have so far been based on the calculations of superiority over Pakistan. In our calculations we shall now have to reckon with communist China in the north and in the north-east, a communist China which has definite ambitions and aims and which does not, in any way, seem friendly disposed towards us.
Let us also consider the political conditions on this potentially troublesome frontier. Our northern and north-eastern approaches consist of Nepal, Bhutan, Sikkim, Darjeeling and the tribal areas in Assam. From the point of view of communication, there are weak spots. Continuous defensive lines do not exist. There is almost an unlimited scope for infiltration. Police protection is limited to a very small number of passes. There, too, our outposts do not seem to be fully manned. The contact of these areas with us is by no means close and intimate. The people inhabiting these portions have no established loyalty or devotion to India. Even Darjeeling and Kalimpong areas are not free from pro-Mongoloid prejudices. During the last three years, we have not been able to make any appreciable approaches to the Nagas and other hill tribes in Assam. European missionaries and other visitors had been in touch with them, but their influence was in no way friendly to India or Indians. In Sikkim, there was political ferment some time ago. It is quite possible that discontent is smouldering there. Bhutan is comparatively quiet, but its affinity with Tibetans would be a handicap. Nepal has a weak oligarchic regime based almost entirely on force: it is in conflict with a turbulent element of the population as well as with enlightened ideas of the modern age. In these circumstances, to make people alive to the new danger or to make them defensively strong is a very difficult task indeed and that difficulty can be got over only by enlightened firmness, strength and a clear line of policy. I am sure the Chinese and their source of inspiration, Soviet Union, would not miss any opportunity of exploiting these weak spots, partly in support of their ideology and partly in support of their ambitions. In my judgement the situation is one which we cannot afford either to be complacent or to be vacillating. We must have a clear idea of what we wish to achieve and also of the methods by which we should achieve it. Any faltering or lack of decisiveness in formulating our objectives or in pursuing our policies to attain those objectives is bound to weaken us and increase the threats which are so evident.
Side by side with these external dangers, we shall now have to face serious internal problems as well. I have already asked Iengar to send to the External Affairs Ministry a copy of the Intelligence Bureau's appreciation of these matters. Hitherto, the Communist Party of India has found some difficulty in contacting communists abroad, or in getting supplies of arms, literature, etc., from them. They had to contend with the difficult Burmese and Pakistan frontiers on the east or with the long seaboard. They shall now have a comparatively easy means of access to Chinese communists and through them to other foreign communists. Infiltration of spies, fifth columnists and communists would now be easier. Instead of having to deal with isolated communist pockets in Telengana and Warrangal we may have to deal with communist threats to our security along our northern and north-eastern frontiers, where, for supplies of arms and ammunition, they can safely depend on communist arsenals in China. The whole situation thus raises a number of problems on which we must come to an early decision so that we can, as I said earlier, formulate the objectives of our policy and decide the method by which those objectives are to be attained. It is also clear that the action will have to be fairly comprehensive, involving not only our defence strategy and state of preparations but also problem of internal security to deal with which we have not a moment to lose. We shall also have to deal with administrative and political problems in the weak spots along the frontier to which I have already referred.
It is of course, impossible to be exhaustive in setting out all these problems. I am, however, giving below some of the problems which, in my opinion, require early solution and round which we have to build our administrative or military policies and measures to implement them.
a) A military and intelligence appreciation of the Chinese threat to India both on the frontier and to internal security.
b) An examination of military position and such redisposition of our forces as might be necessary, particularly with the idea of guarding important routes or areas which are likely to be the subject of dispute.
c) An appraisement of the strength of our forces and, if necessary, reconsideration of our retrenchment plans for the Army in the light of the new threat.
d) A long-term consideration of our defence needs. My own feeling is that, unless we assure our supplies of arms, ammunition and armour, we would be making our defence perpetually weak and we would not be able to stand up to the double threat of difficulties both from the west and north-west and north and north-east.
e) The question of China's entry into the UN. In view of the rebuff which China has given us and the method which it has followed in dealing with Tibet, I am doubtful whether we can advocate its claim any longer. There would probably be a threat in the UN virtually to outlaw China, in view of its active participation in the Korean war. We must determine our attitude on this question also.
f) The political and administrative steps which we should take to strengthen our northern and north-eastern frontier. This would include the whole of the border, ie. Nepal, Bhutan, Sikkim, Darjeeling and the tribal territory in Assam.
g) Measures of internal security in the border areas as well as the states flanking those areas such as Uttar Pradesh, Bihar, Bengal and Assam.
h) Improvement of our communication, road, rail, air and wireless, in these areas and with the frontier outposts.
i) The future of our mission at Lhasa and the trade posts at Gyangtse and Yatung and the forces which we have in operation in Tibet to guard the trade routes.
j) The policy in regard to the McMahon Line.
These are some of the questions which occur to my mind. It is possible that a consideration of these matters may lead us into wider question of our relationship with China, Russia, America, Britain and Burma. This, however, would be of a general nature, though some might be basically very important, e.g., we might have to consider whether we should not enter into closer association with Burma in order to strengthen the latter in its dealings with China. I do not rule out the possibility that, before applying pressure on us, China might apply pressure on Burma. With Burma, the frontier is entirely undefined and the Chinese territorial claims are more substantial. In its present position, Burma might offer an easier problem to China, and therefore, might claim its first attention.
I suggest that we meet early to have a general discussion on these problems and decide on such steps as we might think to be immediately necessary and direct, quick examination of other problems with a view to taking early measures to deal with them.
Vallabhbhai Patel
7th November 1950
The Blunder by Nehru
Everything started in early 1946 when the Indian National Congress had to elect a new president. It was an accepted fact that the leader chosen as Congress president would become the first prime minister of independent India. Three candidates were in the race: Acharya Kripalani, Jawaharlal Nehru, and Sardar Patel. The working committee of the INC and the pradesh committees had to send their nomination for one of the three candidates.
Sardar Patel was easily the most popular. Everyone knew his efficiency and his toughness for tackling difficult problems. Twelve out of 19 Pradesh committees nominated him. None nominated Nehru.
From the start Gandhi had indicated that he favoured Nehru. His reasoning was that his British education was an asset: 'Jawaharlal cannot be replaced today whilst the charge is being taken from the British. He, a Harrow boy, a Cambridge graduate, and a barrister, is wanted to carry on the negotiations with the Englishmen.'
Another point Gandhi made was that while Sardar Patel would agree to work as Nehru's deputy, the reverse might not happen. He also felt that Nehru was better known abroad and could help India play a role in international affairs.
Eventually, in deference to Gandhi, Kripalani nominated Nehru and withdrew from the race. Patel had no choice but to follow his colleague 'so that Nehru could be elected unopposed.' Dr Rajendra Prasad later stated: 'Gandhi has once again sacrificed his trusted lieutenant for the sake of the glamorous Nehru.'
It is how India got a Kashmiri Pandit as its first prime minister.
I have always found it strange that a man professing to be above caste or religion agreed to be called 'Panditji.' Nonetheless, the fact that a Pandit was the prime minister made Kashmir a state different from the 500 other princely states.
Soon, the conflicting aspects in Nehru's persona came to the fore. On one hand, he was a democrat and revolutionary; on the other, he was often carried away by his 'Socialist' ideals to the point of blundering with India's destiny.
After his election as Congress president, he gave his support to his friend Sheikh Abdullah (he called him his 'blood brother') who had been jailed by Maharaja Hari Singh of Kashmir. In June 1946, he decided to go to the valley to free Abdullah. The situation was certainly not shining in Kashmir (as in the rest of India), but to take on the maharaja at this point in time was a serious mistake.
However, for Nehru, 'Anything that happens in Kashmir has a certain importance for the rest of India, but recent events there have had an even greater importance, [they] became symbols of a larger struggle for emancipation. Thus Kashmir became symbolic of the [princely] States in India.' He wanted to take on 'the autocratic and often feudal rule that prevails there.' He did not realise that the princes' support and collaboration would be indispensable during this all-important transition period for the nation.
Though prohibited to enter the maharaja's state, in July 1946 Nehru decided to defy the ban. Patel and other members of the working committee tried to dissuade him: there were more important matters to tackle in Delhi after the Cabinet Mission had come to discuss the transfer of power.
In a letter to D P Mishra, Patel explained: 'He [Nehru] has done many things recently which have caused us great embarrassment. His actions in Kashmir … are acts of emotional insanity and it puts tremendous strain on us to set the matters right.'However, Patel, always fair, added: 'but in spite of all these innocent indiscretions he has unparalleled enthusiasm and a burning passion for freedom.' Patel, thus, pointed out the two powerful (and opposing) aspects of Nehru's personality.
A year later, hardly two weeks before Independence, Nehru still wanted to go to Srinagar. He wrote to Gandhi: 'I shall go ahead with my plans. As between visiting Kashmir when my people need me there and being prime minister, I prefer the former.'Once again he had to be dissuaded.
At the stroke of the midnight hour on August 14, India awakened to life and freedom. Unfortunately, Maharaja Hari Singh remembered the events of the previous year and while most princes signed the Instrument of Accession of their state to the Dominion of India, Hari Singh prevaricated. What would happen to him and his state under Nehru's rule? He also knew that the future of his state could not lie with Jinnah and his government.
In September, he decided to offer Kashmir's accession to India. This was refused by Nehru, who first wanted Sheikh Abdullah to be freed and installed as prime minister of the state. This was not acceptable to the maharaja.
Things came to a head at the end of October 1947 when raiders from the North West Frontier Province entered the state, killing, looting, and raping along. On October 26, they had reached the outskirts of Srinagar. Hari Singh agreed to sign the Instrument of Accession.
On the same day a historic meeting was held in Delhi with Mountbatten, the governor general, as chairman. A young army colonel named Sam Manekshaw, who attended the meeting, recalled: 'As usual Nehru talked about the United Nations, Russia, Africa, God Almighty, everybody, until Sardar Patel lost his temper. He said, 'Jawaharlal, do you want Kashmir, or do you want to give it away?' He [Nehru] said, 'Of course, I want Kashmir.' Then he [Patel] said: 'Please give your orders.'
This anecdote perfectly exemplifies Nehru, who could make the greatest speeches, but was unable to take a decision at a crucial moment. Thanks to Patel's decisiveness, troops were flown to Srinagar the next morning and the airport, the only link with India, was saved. Military operations to expel the raiders started.
Nehru's colleagues soon discovered they had made another serious blunder, a collective one. They had chosen Mountbatten to be the first governor general of independent India while Jinnah had kept the post for himself in Pakistan. At that time, it was probably easier for the Congress to have a foreigner as the head of the Dominion; it conveniently avoided having to choose among themselves. However, Mountbatten manipulated matters so well that he became chairman of a newly created defence council. Nehru did not see a problem in this: Mountbatten (and his wife) were his best friends.
But this was to have grave repercussions on Kashmir policy. Mountbatten, a British officer, was now at the helm of the executive defence machinery. British generals still serving in India reported to him. Mountbatten was not working for India's interests, but the British crown's.
Nehru's sentimental attachment to the Mountbattens deeply vitiated the Kashmir issue. It was certainly the most important factor for the failure to find a solution in the first years of the conflict.
Events took a turn for the worse at the end of December 1947 when the governor general managed to convince Nehru that India had to refer the Kashmir issue to the UN instead of conducting a military counterattack in West Punjab. Patel did not agree. But at this precise point in time the Sardar, who had so far looked after the relations with the princely states, was sidetracked. On December 23, he wrote his resignation, but was prevented (by Gandhi) from pressing for it. From that day, with Patel out of Kashmir affairs, things went from bad to worse.
In the first months of 1948, during the UN hearings, the British showed where their interests lay. The original Indian complaint was completely left aside and the Security Council began adopting anti-India resolutions.
Abdullah had already started his crusade (particularly with the US administration) for Kashmir's independence. He remained Nehru's friend till his scheming became too dangerous for India. In August 1953, he was finally dismissed by Karan Singh, thesadar-i-riyasat. Two months earlier, Shyama Prasad Mookerjee, who had been arrested by Abdullah and left without medical care in Srinagar, died in mysterious circumstances. Nehru had visited the capital of Kashmir a few days earlier, but did not find the time to call on his former Cabinet colleague. He later wrote to Mookerjee's mother: 'Indeed, I hoped that the healthy climate of Kashmir might lead to an improvement in Shyama Babu's health.'
Though in the following years Nehru hardened his position when different UN commissions (Dixon, Graham, Jarring) visited Delhi, it was too late. Pakistan was certainly not interested in vacating the so-called 'Azad Kashmir', rendering the plans for a plebiscite mentioned in the UN resolutions of August 1948 and January 1949 irrelevant.
A few days before his death Nehru sent a freshly released Abdullah to meet Ayub Khan with a proposal to have a confederation of India, Pakistan and Kashmir. The proposal was contemptuously rejected as 'absurd' by the Pakistani military ruler. It was Nehru's last attempt to solve the issue and it failed.
In retrospect, despite Nehru's love for great principles, his incapacity to take decisions in time, his inability to work with colleagues like Patel, and his friendship with individuals such as the Mounbattens or Abdullah, who had their own interests, blinded him so much that he did not further India's national interests. The consequences have been tragic and the muddle created 57 years ago remains far from being sorted out.
By :------ "Claude Apri"
Why I Am An Atheist : By Bhagat Singh
A new question has cropped up. Is it due to vanity that I do not believe in the existence of an omnipotent, omnipresent and omniscient God? I had never imagined that I would ever have to confront such a question. But conversation with some friends has given me, a hint that certain of my friends, if I am not claiming too much in thinking them to be so-are inclined to conclude from the brief contact they have had with me, that it was too much on my part to deny the existence of God and that there was a certain amount of vanity that actuated my disbelief. Well, the problem is a serious one. I do not boast to be quite above these human traits. I am a man and nothing more. None can claim to be more. I also have this weakness in me. Vanity does form a part of my nature. Amongst my comrades I was called an autocrat. Even my friend Mr. B.K. Dutt sometimes called me so. On certain occasions I was decried as a despot. Some friends do complain and very seriously too that I involuntarily thrust my opinions upon others and get my proposals accepted. That this is true up to a certain extent, I do not deny. This may amount to egotism. There is vanity in me in as much as our cult as opposed to other popular creeds is concerned. But that is not personal. It may be, it is only legitimate pride in our cult and does not amount to vanity. Vanity or to be more precise “Ahankar” is the excess of undue pride in one’s self. Whether it is such an undue pride that has led me to atheism or whether it is after very careful study of the subject and after much consideration that I have come to disbelieve in God, is a question that I, intend to discuss here. Let me first make it clear that egotism and vanity are two different things.
In the first place, I have altogether failed to comprehend as to how undue pride or vaingloriousness could ever stand in the way of a man in believing in God. I can refuse to recognize the greatness of a really great man provided I have also achieved a certain amount of popularity without deserving it or without having possessed the qualities really essential or indispensible for the same purpose. That much is conceivable. But in what way can a man believing in God cease believing due to his personal vanity? There are only two Ways. The man should either begin to think himself a rival of God or he may begin to believe himself to be God. In neither case can he become a genuine atheist. In the first case he does not even deny the existence of his rival. In the second case as well he admits the existence of a conscious being behind the screen guiding all the movements of nature. It is of no importance to us whether he thinks himself to be that supreme being or whether he thinks the supreme conscious being to be somebody apart from himself. The fundamental is there. His belief is there. He is by no means an atheist. Well, here I am I neither belong to the first category nor to the second. I deny the very existence of that Almighty Supreme being. Why I deny it shall be dealt with later on. Here I want to clear one thing, that it is not vanity that has actuated me to adopt the doctrines of atheism. I am neither a rival nor an incarnation nor the Supreme Being Himself. One point is decided, that it is not vanity that has led me to this mode of thinking. Let me examine the facts to disprove this allegation. According to these friends of mine I have grown vainglorious perhaps due to the undue popularity gained during the trials-both Delhi Bomb and Lahore conspiracy cases. Well, let us see if their premises are correct. My atheism is not of so recent origin. I had stopped believing in God when I was an obscure young man, of whose existence my above mentioned friends were not even aware. At least a college student cannot cherish any short of undue pride which may lead him to atheism. Though a favourite with some professors and disliked by certain others, I was never an industrious or a studious boy. I could not get any chance of indulging in such feelings as vanity. I was rather a boy with a very shy nature, who had certain pessimistic dispositions about the future career’ And in those days, I was not a perfect atheist. My
grand-father under whose influence I was brought up is an orthodox Arya Samajist. An Arya Samajist is anything but an atheist. After finishing my primary education I joined the D.A.V. School of Lahore and stayed in its Boarding House for full one year. There, apart from morning and evening prayers, I used to recite “Gayatri Mantra” for hours and hours. I was a perfect devotee in those days. Later on I began to live with my father. He is a liberal in as much as the orthodoxy of religions is concerned. It was through his teachings that I aspired to devote my life to the cause of freedom. But he is not an atheist. He is a firm believer. He used to encourage me for offering prayers daily. So, this is how I was brought up. In the Non-Co-operation days I joined the National College. it was there that I began to think liberally and discuss and criticise all the religious problems, even about God. But still I was a devout believer. By that time I had begun to preserve the unshorn and unclipped long hair but I could never believe in the mythology and doctrines of Sikhism or, any other religion. But I had a firm faith in God’s existence.
Later on I joined the revolutionary party. The first leader with whom I came in contact, though not convinced, could not dare to deny the existence of God. On my persistent inquiries about God, he used to say, “Pray whenever you want to”. Now this is atheism less courage required for the adoption of that creed. The second leader with whom I came in contact was a firm believer. Let me mention his name-respected comrade Sachindra Nath Sanyal, now undergoing life transportation in connexion with the Karachi conspiracy case. From the every first page of his famous and only book, “Bandi Jivan” (or Incarcerated Life), the Glory of God is sung vehemently. In the last
page of the second part of that beautiful book his mystic-because of vedantism - praises showered upon God form a very conspicuous part of his thoughts. “The Revolutionary leaflet” distributed- throughout India on January 28th 1925, was according to the prosecution story the result of his
intellectual labour, Now, as is inevitable in the secret work the prominent leader expresses his own views-which are very dear to his person and the rest of the workers have to acquiesce in them-in spite of differences, which they might have. In that leaflet one full paragraph was devoted to praise the Almighty and His rejoicings and doing. That is all mysticism. What I
wanted to point out was that the idea of disbelief had not even germinated in the revolutionary party. The famous Kakori martyrs-all four of them-passed their last day in prayers. Ram Prasad Bismil was an orthodox Arya Samajist. Despite his wide studies in the field of Socialism and
Communism, Rajen Labiri could not suppress his desire, of reciting hymns of the Upanishads and the Gita. I saw only one man amongst them, who never prayed and used to say, “Philosophy is the outcome of human weakness or limitation of knowledge”. He is also undergoing a sentence of transportation for life. But he also never dared to deny the existence of God.
UP to that period I was only a romantic idealist revolutionary. Uptil then we were to follow. Now came the time to shoulder the whole responsibility. Due to the inevitable reaction for some time the very existence of the Party seemed impossible. Enthusiastic comrades-nay leaders-began to jeer at us. For some time I was afraid that some day I also might not be convinced of the futility of our own programme. That was a turning point in my revolutionary career. “Study” was the cry that reverberated in the corridors of my mind. Study to enable yourself to face the arguments advanced by opposition. Study to arm yourself with arguments in favour of your cult. I
began to study. My previous faith and convictions underwent a remarkable modification. The Romance of the violent methods alone which was so prominent amongst our predecessors, was replaced by serious ideas. No more mysticism, no more blind faith. Realism became our cult. Use of force justifiable when resorted to as a matter of terrible necessity: non-violence
as policy indispensable for all mass movements. So much about methods. The most important thing was the clear conception of the ideal for which we were to fight, As there were no important activities in the field of action I got ample opportunity to study various ideals of the world revolution. I studied Bakunin, the Anarchist leader, something of Marx the father of Communism and much of Lenin, Trotsky and others the men who had successfully carried out a revolution in their country. They were all atheists. Bakunin’s “God and State”, though only fragmentary, is an interesting study of the subject. Later still I came across a book entitled ‘Common Sense’ by Nirlamba Swami. It was only a sort of mystic atheism. This subject became of utmost interest
to me. By the end of 1926 I had been convinced as to the baselessness of the theory of existence of an almighty supreme being who created, guided and controled the universe. I had given out this disbelief of mine. I began discussion on the subjects with my friends. I had become a pronounced
atheist. But, what it meant will presently be discussed.
In May 1927 I was arrested at Lahore. The arrest was a surprise. I was quite unaware of (he fact that the police wanted me. All of a sudden while passing through a garden I found myself surrounded by police. To my own surprise, I was very calm at that time. I did not feel any sensation, neither did I experience any excitement. I was taken into police custody. Next day I was taken to the Railway Police lock-up where I was to pass full one month. After many day’s conversation with the Police officials I guessed that they had some information regarding my connexion with the Kakori Party and my other activities in connexion with the revolutionary movement. They told me that I had been to Lucknow while the trial was going on there, that I had
negotiated a certain scheme about their rescue, that after obtaining their approval, we had procured some bombs, that by way of test one of the bombs was thrown in the crowd on the occasion of Dussehra 1926. They further informed me, in my interest, that if I could give any statement throwing some light on the activities of the revolutionary party, I was not to be imprisoned but on the contrary set free and rewarded even without being produced as an approver in the Court. I laughed at the proposal. It was all humbug. People holding ideas like ours do not throw bombs on their own innocent people. One fine morning Mr. New man, the then Senior Superintendent of C.I.D., came to me. And after much sympathetic talk with me imparted-to him-the extremely sad news that if I did not give any statement as demanded by them, they would be forced to send me up for trial for conspiracy to wage war in connexion with Kakori Case and for brutal
murders in connexion with Dussehra Bomb outrage. And he further informed me that they had evidence enough to get me convicted and hanged. In those days I believed-though I was quite innocent-the police could do it if they desired. That very day certain police officials began to persuade me to offer my prayers to God regularly both the times. Now I-was an atheist. I
wanted to settle for myself whether it was in the days of peace and enjoyment alone that I could boast of being an atheist or whether during such hard times as well I could stick to those principles of mine. After great consideration I decided that I could not lead myself to believe in and pray to God. No, I never did. That was the real test and I came, out
successful. Never for a moment did I desire to save my neck at the cost of certain other things. So I was a staunch disbeliever : and have ever since been. It was not an easy job to stand that test. ‘Belief’ softens the hardships, even can make them pleasant. In God man can find very strong consolation and support. Without Him, I man has to depend upon himself. To stand upon one’s own legs amid storms and hurricanes is not a child’s play. At such testing moments, vanity-if any-evaporates, and man cannot dare to defy the general beliefs, if he does, then we must conclude that he has got certain other strength than mere vanity. This is exactly the situation now. Judgment is already too well known. Within a week it is to be pronounced.
What is the consolation with the exception of the idea that I am going to sacrifice my life for a cause ? A God-believing Hindu might be expecting to be reborn as a king, a Muslim or a Christian might dream of the luxuries to be- enjoyed in paradise and the reward he is to get for his sufferings and sacrifices. But what am I to expect? I know the moment the rope is fitted
round my neck and rafters removed, from under my feet. that will be the final moment-that will be the last moment. I, or to be more precise, my soul, as interpreted in the metaphysical terminology, shall all be finished there. Nothing further. A short life of struggle with no such magnificent end, shall in itself be the reward if I have the courage to take it in that light. That is all. With no selfish motive, or desire to be awarded here or hereafter, quite disinterestedly have I devoted my life to the cause of independence, because I could not do otherwise. The day we find a great number of men and women with this psychology who cannot devote themselves to anything else than the service of mankind and emancipation of the suffering humanity; that day shall inaugurate the era of liberty. Not to become a
king, nor to gain any other rewards here, or in the next birth or after death in paradise, shall they be inspired to challenge the oppressors, exploiters, and tyrants, but to cast off the yoke of serfdom from the neck of humanity and to establish liberty and peace shall they tread this-to
their individual selves perilous and to their noble selves the only glorious imaginable-path. Is the pride in their noble cause to be - misinterpreted as vanity? Who dares to utter such an abominable epithet? To him, I say either he is a fool or a knave. Let us forgive him for he can not realize the depth, the emotion, the sentiment and the noble feelings that surge in that
heart. His heart is dead as a mere lump of flesh, his eyes are-weak, the evils of other interests having been cast over them. Self-reliance is always liable to be interpreted as vanity. It is sad and miserable but there is no help.
You go and oppose the prevailing faith, you go and criticise a hero, a great man, who is generally believed to be above criticism because he is thought to be infallible, the strength of your argument shall force the multitude to decry you as vainglorious. This is due to the mental stagnation, Criticism and independent thinking are the two indispensable qualities of a
revolutionary. Because Mahatamaji is great, therefore none should criticise him. Because he has risen above, therefore everything he says-may be in the field of Politics or Religion, Economics or Ethics-is right. Whether you are convinced or not you must say, “Yes, that’s true”. This mentality does not lead towards progress. It is rather too obviously, reactionary.
Because our forefathers had set up a faith in some supreme, being-the Al mighty God- therefore any man who dares to challenge the validity of that faith, or the very existence of that supreme being, he shall have to be called an apostate, a renegade. If his arguments are too sound to be refuted by counter-arguments and spirit too strong to be cowed down by the threat of misfortunes that may befall him by the wrath of the Almighty-he shall be decried as vainglorious, his spirit to be denominated as vanity. Then why to waste time in this vain discussion? Why try to argue out the whole thing? This question is coming before the public for the first time, and is being
handled in this matter of fact way for the first time, hence this lengthy discussion.
As for the first question, I think I have cleared that it is not vanity that has led me to atheism. My way of argument has proved to be convincing or not, that is to be judged by my readers, not me. I know in the present, circumstances my faith in God would have made my life easier, my burden lighter and my disbelief in Him has turned all the circumstances too dry and
the situation may assume too harsh a shape. A little bit of mysticism can make it poetical. But I, do not want the help of any intoxication to meet my fate. I am a realist. I have been trying to overpower the instinct in me by the help of reason. I have not always been successful in achieving this end. But man’s duty is to try and endeavour, success depends upon chance and
environments.
As for the second question that if it was not vanity, then there ought to be some reason to disbelieve the old and still prevailing faith of the existence of God. Yes; I come to that now Reason there is. According to. me, any man who has got some reasoning power at his command always tries to reason out his environments. Where direct proofs are lacking philosophy
occupies the important place. As I have already stated, a certain revolutionary friend used to say that Philosophy is the outcome of human weakness. When our ancestors had leisure enough to try to solve out the mystery of this world, its past, present and the future, its whys and
wherefores, they having been terribly short of direct proofs, everybody tried to solve the problem in his own way. Hence we find the wide dufferences in the fundamentals of various religious creeds, which some times assume very antagonistic and conflicting shapes. Not only the Oriental and Occidental philosophies differ, there are differences even amongst
various schools of thoughts in each hemisphere. Amongst Oriental religions, the Moslem faith is not at all compatible with Hindu faith. In India alone Buddhism and Jainism are sometimes quite separate from Brahmanism, in which there are again conflicting faiths as Arya Samaj and Sanatan Dharma. Charwak is still another independent thinker of the past ages. He challenged the
authority of God in the old times. All these creeds differ from each other on the fundamental question., and everybody considers himself to be on the right. There lies the misfortune. Instead of using the experiments and expressions of the ancient Savants and thinkers as a basis for our future struggle against ignorance and to try to find out a solution to this mysterious problem, we lethargical as we have proved to be raise the hue and cry of faith, unflinching and unwavering faith to their versions and thus are guilty of stagnation in human progress.
Any man who stands for progress has to criticise, disbelieve and challenge every item of the old faith. Item by item he has to reason out every nook and corner of the prevailing faith. If after considerable reasoning one is led to believe in any theory or philosphy, his faith is welcomed. His reasoning can be mistaken, wrong, misled and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life. But mere faith and blind faith is dangerous: it dulls the brain, and makes a man reactionary. A man who claims to be a realist has to challenge the whole of the ancient faith. If it does not stand the onslaught of reason it crumbles down. Then the first thing for him is to shatter the whole down and clear a space for the erection of a new philosophy. This is the negative side. After it begins the positive work in which sometimes some material of the old faith may be used for the purpose of reconstruction. As far as I am concerned, let me admit at the very outset that I have not been able to study much on this point. I had a great desire to study the Oriental Philosophy but I could not get any chance or opportunity to do the same. But so far as the negative study is under discussion, I think I am convinced to the extent of questioning the soundness of the old faith. I have been
convinced as to non-existence of a conscious supreme being who is guiding and directing the movements of nature. We believe in nature and the whole progressive movement aims at the domination of man over nature for his service. There is no conscious power behind it to direct. This is what our philosophy is.
As for the negative side. we ask a few questions from the ‘believers’.
(1) If, as you believe, there is an almighty, omnipresent, omniscient and omnipotent God-who created the earth or world, please let me know why did he creat it ? This world of woes and miseries, a veritable, eternal combination of number less tragedies: Not a single soul being perfectly satisfied.
Pray, don’t say that it is His Law: If he is bound by any law, he is not omnipotent. He is another slave like ourselves. Please don’t say that it is his enjoyment. Nero burnt one Rome. He killed a very limited number of people. He created very few tragedies, all to his perfect enjoyment. And what is his place in History ? By what names do the historians mention him?
All the venomous epithets are showered upon him. Pages are blackened with invective diatribes condemning Nero, the tyrant, the heartless, the wicked. One Changezkhan sacrificed a few thousand lives to seek pleasure in it and we hate the very name. Then how are you going to justify your almighty, eternal Nero, who has been, and is still causing numberless tragedies every day, every hour and every minute ? How do you think to support his misdoings which surpass those of Changez every single moment? I say why did he create this world-a veritable hell, a place of constant and bitter unrest ? Why did the Almighty create man when he had the power not to do it ? What is the
justification for all this ? Do you say to award the innocent sufferers hereafter and to punish the wrong-doers as well? Well, well: How far shall you justify a man who may dare to inflict wounds upon your body to apply a very soft and soothing liniment upon it afterwards? How far the supporters and organisers of the Gladiator Institution were justified in throwing men before the half starved furious lions to be cared for and well looked after if they could survive and could manage to escape death by the wild beasts? That is why I ask, ‘Why did the conscious supreme being created this world and man in it? To seek pleasure? Where then is the difference between him and Nero’?
You Mohammadens and Christians : Hindu Philosophy shall still linger on to offer another argument. I ask you what is your answer to the above-mentioned question ? You don’t believe in previous birth. Like Hindus you cannot advance the argument of previous misdoings of the apparently quite innocent sufrerers? I ask you why did the omnipotent labour for six days to create the world through word and each day to say that all was well. Call him today. Show him the past history. Make him study the present situation. Let us see if he dares to say, “All is well”,
From the dungeons of prisons, from the stores of starvation consuming millions upon millions of human beings in slums and huts, from the exploited labourers, patiently or say apathetically watching the procedure of their blood being sucked by the Capitalist vampires, and the wastage of human energy that will make a man with the least common sense shiver with horror, and from the preference of throwing the surplus of production in oceans rather than to distribute amongst the needy producers-to the palaces of kings built upon the foundation laid with human bones…. let him see all this and let him say “All is well”. Why and wherefore ? That is my question. You are silent. All right then, I proceed. Well, you Hindus, you say all the present sufferers belong to the class of sinners of the previous births. Good. You say the present oppressors were saintly people in their previous births, hence they enjoy power. Let me admit that your ancestors were very shrewed people, they tried to find out theories strong enough to hammer down all the efforts of reason and disbelief. But let us analyse how far this argument can really stand.
From the point of view of the most famous jurists punishment can be justified only from three or four ends to meet which it is inflicted upon the wrongdoer. They are retributive, reformative and deterrent. The retributive theory is now being condemned by all the advanced thinkers.
Deterrent theory is also following the same fate. Reformative theory is the only one which is essential, and indispensable for human progress. It aims at returning the offender as a most competent and a peace-loving citizen to the society. But what is the nature of punishment inflicted by God upon men even if we suppose them to be offenders. You say he sends them to be born as a cow, a cat, a tree, a herb or a best. You enumerate these punishments to be 84 lakhs. I ask you what is its reformative effect upon man ? How many men have met you who say that they were born as a donkey in previous birth for having committed any sin ? None. Don’t quote your Puranas. I have no scope to touch your mythologies. Moreover do you know that the greatest sin
in this world is to be poor. Poverty is a sin, it is a punishment. I ask you how far would you appreciate a criminologist, a jurist or a legislator who proposes such measures of punishment which shall inevitably force man to commit more offences ? Had not your God thought of this or he also had to learn these things by experience, but at the cost of untold sufferings to be borne by. humanity ? What do you think shall be the fate of a man who has been born in a poor and illiterate family of say a chamar or a sweeper. He is poor, hence he cannot study. He is hated and shunned by his fellow human beings who think themselves to be his superiors having been born in say a higher caste. His ignorance, his poverty and the treatment meted out to him shall harden his heart towards society. Suppose he commits a sin, who shall bear the consequences? God, he or the learned ones of, the society ? What about the punishment of those people who were deliberately kept ignorant by the haughty and egotist Brahmans and who had to pay the penalty by bearing the stream of being led (not lead) in their ears for having heard a few
sentences of your Sacred Books of learning-the Vedas ? If they committed any offence-who was to be responsible for them and who was to bear the brunt? My dear friends: These theories are the inventions of the privileged ones: They justify their usurped power, riches and superiority by the help of these theories. Yes: It was perhaps Upton Sinclair, that wrote at some place, that
just make a man a believer in immortality and then rob him of all his riches, and possessions. He shall help you even in that ungrudgingly. The coalition amongst the religious preachers and possessors of power brought forth jails, gallows, knouts and these theories.
I ask why your omnipotent God, does not stop every man when he is committing any sin or offence ? He can do it quite easily. Why did he not kill war lords or kill the fury of war in them and thus avoid the catastrophe hurled down on the head of humanity by the Great War? Why does he not just produce a certain sentiment in the mind of the British people to liberate India? Why
does he not infuse the althuistic enthusiasm in the hearts of all capitalists to forgo their rights of personal possessions of means of production and thus redeem the whole labouring community-nay the whole human society from the bondage of Capitalism. You want to reason out the
practicability of socialist theory, I leave it for your almighty to enforce it. People recognize the merits of socialism in as much as the general welfare is concerned. They oppose it under the pretext of its being impracticable. Let the Almighty step in and arrange everything in an orderly
fashion. Now don’t try to advance round about arguments, they are out of order. Let me tell you, British rule is here not because God wills it but because they possess power and we do not dare to oppose them. Not that it is with the help of God that they are keeping us under their subjection but it is with the help of guns and rifles, bomb and bullets, police and millitia
and our apathy that they are successfully committing the most deplorable sin against society- the outrageous exploitation of one nation by another. Where is God ? What is he doing ? Is he enjoying all I these woes of human race ? A Nero; A change (changez): Down with him :
Do you ask me how I explain the origin of this world and origion of man ? Alright I tell you. Charles Darwin has tried to throw some light on the subject. Study him. Read Soham Swam’s “Commonsense”. It shall answer your question to some extent. This is a phenomenon of nature. The accidental mixture of different substances in the shape of nebulace produced this
earth. When ? Consult history. The same process produced animals and in the long run man. Read Darwin’s ‘Origin of Species’. And all the later progress is due to man’s constant conflict with nature and his efforts to override it. This is the briefest possible explanation of this phenomenon.
Your other argument may be just to ask why a child is born blind or lame if not due to his deeds committed in the previous birth ? This problem has been explained away by biologists as a more biological phenomenon. According to them the whole burden rests upon the shoulders of the parents who may be conscious or ignorant of their own deeds led to mutilation of the child
previous to its birth.
Naturally you may ask another question-though it is quite childish in essence. If no God existed, how did the people come to believe in him? My answer is clear and brief. As they came to believe in ghosts, and evil spirits; the only difference is that belief in God is almost universal and
the philosophy well developed. Unlike certain of the radicals I would not attribute its origin to the ingenuity of the exploiters who wanted to keep the people under their subjection by preaching the existence of a supreme being and then claiming an authority and sanction from him for their
privileged positions. Though I do not differ with them on the essential point that all faiths, religions, creeds and such other institutions became in turn the mere supporters of the tyrannical and exploiting institutions, men and classes. Rebellion against king is always a sin according to every religion.
As regards the origin of God my own idea is that having realized the limitations of man, his weaknesses and shortcoming having been taken into consideration, God was brought into imaginary existence to encourage man to face boldly all the trying circumstances, to meet all dangers manfully and to check and restrain his outbursts in prosperity and affluence. God both
with his private laws and parental generosity was imagined and painted in greater details. He was to serve as a deterrent factor when his fury and private laws were discussed so that man may not become a danger to society. He was to serve as a father, mother, sister and brother, friend and helpers when his parental qualifications were to be explained. So that when man be
in great distress having been betrayed and deserted by all friends he may find consolation in the idea that an ever true friend was still there to help him, to support him and that He was almighty and could do anything. Really that was useful to the society in the primitive age. The idea of God is helpful to man in distress.
Society has to fight out this belief as well as was fought the idol worship and the narrow conception of religon. Similarly, when man tries to stand on his own legs, and become a realist he shall have to throw the faith aside, and to face manfully all the distress, trouble, in which the circumstances may throw him. That is exactly my state of affairs. It is not my vanity, my
friends. It is my mode of thinking that has made me an atheist. I don’t know whether in my case belief in God and offering of daily prayers which I consider to be most selfish and degraded act on the part of man, whether these prayers can prove to be helpful or they shall make my case worse still. I have read of atheists facing all troubles quite boldly, so am I trying to stand like a man with an erect head to the last; even on the gallows.
Let us see how I carry on : one friend asked me to pray. When informed of my atheism, he said, “During your last days you will begin to believe”. I said, No, dear Sir, it shall not be. I will think that to be an act of degradation and demoralization on my part. For selfish motives I am not going to pray. Readers and friends, “Is this vanity”? If it is, I stand for it.