Friday, March 24, 2017
Thursday, March 23, 2017
Wednesday, March 22, 2017
Tuesday, March 21, 2017
Monday, March 20, 2017
Sunday, March 19, 2017
Saturday, March 18, 2017
Friday, March 17, 2017
Thursday, March 16, 2017
Wednesday, March 15, 2017
Tuesday, March 14, 2017
Gandhi Journal Article-III (March 2017) - Aung San Suu Kyi - In Gandhi's Footsteps
Gandhi Journal Article-III ( MARCH 2017 )
Aung San Suu Kyi - In Gandhi's Footsteps
By Dr. Anupma Kaushik
Introduction : Her life and family
Aung San Suu Kyi was born on 19 June 1945 in Rangoon. She derives her name from three relatives. Aung San from her father, Suu from her paternal grandmother and Kyi from her mother Khin Kyi. She is frequently called Daw Suu by the Burmese or Amay Suu, i.e. Mother Suu by some followers. (Gandhi was called Bapu by his followers) Suu Kyi is the third child and only daughter of Aung San considered to be the father of modern-day Burma. Her father founded the modern Burmese army and negotiated Burma's independence from the British Empire in 1947 but was assassinated by his rival in the same year. She grew up with her mother, Khin Kyi and two brothers, Aung San Lin and Aung San Oo, in Rangoon. Aung San Lin died at age eight, when he drowned in an ornamental lake on the grounds of the house. Her elder brother immigrated to San Diego, California, becoming a United States citizen. After Aung San Lin's death, the family moved to a house by Inya Lake where Suu Kyi met people of very different backgrounds, political views and religions. She was educated in Methodist English High School for much of her childhood in Burma, where she was noted as having a talent for learning languages.
Monday, March 13, 2017
Sunday, March 12, 2017
Saturday, March 11, 2017
Gandhi Journal Article-II ( MARCH 2017 ) - The Power of Non-violence
Gandhi Journal Article-II ( MARCH 2017 )
The Power of Non-violence
By M.K. Gandhi
NON-VIOLENCE IN its dynamic condition means conscious suffering. It does not mean meek submission to the will of the evil-doer, but it means the pitting of one's whole soul against the will of the tyrant. Working under this law of our being, it is possible for a single individual to defy the whole might of an unjust empire to save his honour, his religion, his soul and lay the foundation for that empire's fall or its regeneration. (YI, 1-8-1920, p. 3)
Friday, March 10, 2017
Thursday, March 9, 2017
Wednesday, March 8, 2017
Woman’s Status – Not Weaker Sex
Woman’s Status – Not Weaker Sex
To call woman the weaker sex is a
libel; it is man’s injustice to woman. If by strength is meant brute strength,
then, indeed, is woman less brute than man. If by strength is meant moral
power, then woman is immeasurably man’s superior. Has she not greater powers of
endurance, has she not greater courage? Without her man could not be. If non-violence
is the law of our being, the future is with woman….. Who can make a more
effective appeal to the heart than woman? (Young India, 10.04.1930, p. 121)
Woman, I hold, is the
personification of self-sacrifice, but unfortunately today she does not realize
what a tremendous advantage she has over man. As Tolstoy used to say, they are laboring
under the hypnotic influence of man. If they would realize the strength of
non-violence they would not consent to be called the weaker sex. (Young India,
14.01.1932, p. 19)
- M.K. Gandhi
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स्त्रियांचे समाजातील स्थान – अबला नाही
नारीला अबला म्हणणे
तिची निंदा करणे आहे. हा पुरुषाने स्त्रीचा केलेला अपमान आहे. शक्तीचा अर्थ पाशवी
शक्ती असा असेल तर खरोखरच पुरुषाच्या तुलनेत स्त्रीमध्ये पाशवीपणा कमी आहे आणि शक्तीचा अर्थ
नैतिक शक्ती असा असेल तर निश्चितपणे पुरुषांच्या तुलनेत स्त्री किती तरी श्रेष्ठ
आहे. स्त्रीमध्ये पुरुषापेक्षा अधिक स्वार्थत्याग, अधिक सहिष्णुता, अधिक साहस नाही
काय? तिच्याशिवाय पुरुषाला कोणतेही अस्तित्व नाही. अहिंसा जर मानवजातीचा नियम असेल
तर भविष्य स्त्रीच्या हाती आहे..... हृदयाला आकर्षित करून घेण्याचा गुण
स्त्रियांपेक्षा जास्त कोणात असू शकतो? (यंग इंडिया, १०.०४.१९३०, पृ. १२१)
मला वाटते की,
स्त्री ही स्वार्थत्यागाची मूर्ती आहे, परंतु आपण पुरुषापेक्षा किती श्रेष्ठ आहोत ते
तिला दुर्दैवाने कळत नाही. टॉलस्टॉय म्हणत त्याप्रमाणे स्त्रिया पुरुषाच्या संमोहक
प्रभावाखाली अजूनही वावरत आहेत. त्यांना जर अहिंसेच्या शक्तीचा परिचय झाला तर त्या
स्वतःला अबला म्हणवून घ्यायला कधीही तयार होणार नाहीत. (यंग इंडिया, १४.०१.१९३२,
पृ. १९)
- मो.क. गांधी
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समाज में स्त्रियों की स्थिति – अबला नहीं
नारी को अबला कहना उसकी निंदा करना है; यह
पुरुष का नारी के प्रति अन्याय है | यदि शक्ति का अर्थ पाशविक शक्ति है तो सचमुच
पुरुष की तुलना में स्त्री में पाशविकता कम है | और यदि शक्ति का अर्थ नैतिक शक्ति
है तो स्त्री निश्चित रूप से पुरुष की अपेक्षा कहीं अधिक श्रेष्ठ है | क्या उसमें
पुरुष की अपेक्षा अधिक अंतःप्रज्ञा, अधिक आत्मत्याग, अधिक सहिष्णुता और अधिक साहस
नहीं है? उसके बिना पुरुष का कोई अस्तित्व नहीं है | यदि अहिंसा मानव जाति का नियम
है तो भविष्य नारी जाति के हाथ में है..... ह्रदय को आकर्षित करने का गुण स्त्री
से ज्यादा और किसमें हो सकता है? (यंग इंडिया, १०.०४.१९३०,
पृ. १२१)
मेरा मानना है की स्त्री आत्मत्याग की
मूर्ति है, लेकिन दुर्भाग्य से आज वह यह समझ नहीं पा रही है की वह पुरुष से कितनी
श्रेष्ठ है | जैसा कि टाल्सस्टॉय ने कहा है, वे पुरुष के सम्मोहक प्रभाव से
आक्रांत है | यदि वे अहिंसा की शक्ति पहचान लें तो वे अपने को अबला कहे जाने के
लिए हरगिज राजी नहीं होंगी | (यंग इंडिया, १४.०१.१९३२,
पृ. १९)
- मो.क. गांधी
Tuesday, March 7, 2017
Monday, March 6, 2017
Sunday, March 5, 2017
Saturday, March 4, 2017
Friday, March 3, 2017
Gandhi Journal Article-I ( MARCH 2017 ) - Relevance of Gandhian principles in Agriculture
Gandhi Journal Article-I ( MARCH 2017 )
Relevance of Gandhian principles in Agriculture
By Balamurali Balaji
Agriculture is the ancient, essential and the foremost important occupation in the world. Man began systematic cultivating of plants and crops thousands of years ago and produced food for the very basic need of life. In order to meet the needs of everyone, he ought to adopt various methods of cultivation, store grains and the produces, and enrich the ways of consuming the produces. He had to fight with the nature, the primary threat the agricultural farms face every day that includes sunlight, heat, rainfall, soil and other climatic conditions. As the methods of cultivation evolve, the risks also develop for the cultivators to obtain the effective yields as expected.
Today’s risks are different from what the farmers dealt in the yesteryears. Most of the risks are artificially created, and some are politically motivated. The government and the administration have been playing a double role of educating the farmers on appropriate methods of cultivation on one hand and denying the rights of the farmers in implementing those methods on the other. Farmer’s profession has been highly politicized when it comes to accruing loans, grants, resources and lastly in selling the produces too.
The agricultural sector has gone in to the exorbitant state of horrified scenes that include farmer suicides, desiccated crops, and dried lands with no water. Deaths due to starvation and lack of nourished food are another tragic affair going on in the country.
What Gandhi can do in such critical situation? Do farmers become greedier? Or, do they have something learn from the teachings of Gandhi to sustain prevailing conditions that throw them out of their profession succumbing to natural and artificially created atmosphere in the field of agriculture? This article broadly explores the agricultural scenario and tries to answer these questions.
Today’s risks are different from what the farmers dealt in the yesteryears. Most of the risks are artificially created, and some are politically motivated. The government and the administration have been playing a double role of educating the farmers on appropriate methods of cultivation on one hand and denying the rights of the farmers in implementing those methods on the other. Farmer’s profession has been highly politicized when it comes to accruing loans, grants, resources and lastly in selling the produces too.
The agricultural sector has gone in to the exorbitant state of horrified scenes that include farmer suicides, desiccated crops, and dried lands with no water. Deaths due to starvation and lack of nourished food are another tragic affair going on in the country.
What Gandhi can do in such critical situation? Do farmers become greedier? Or, do they have something learn from the teachings of Gandhi to sustain prevailing conditions that throw them out of their profession succumbing to natural and artificially created atmosphere in the field of agriculture? This article broadly explores the agricultural scenario and tries to answer these questions.
Thursday, March 2, 2017
Wednesday, March 1, 2017
Tuesday, February 28, 2017
Monday, February 27, 2017
Sunday, February 26, 2017
Saturday, February 25, 2017
Friday, February 24, 2017
Thursday, February 23, 2017
Wednesday, February 22, 2017
Some lesser-known facts on 'Kasturba'
Some
lesser-known facts on 'Ba'
Kasturba Mohandas Gandhi married Mohandas Karamchand
Gandhi when she was only 13 years old and Gandhi was 14 years old. She fought
along with Gandhi for civil rights and Indian independence against the British.
She was born on April 11, 1869 and died on February 22, 1944.
- Kasturba Gandhi was born as Kastur Kapadia in the year 1869. Not much is known of her early life
- In May 1883, at the age of 13, in an arranged marriage, she married Mahatma Gandhi who was 14 years old at that time
- As been said by Gandhi "...for us marriage meant only wearing new clothes, eating sweets and playing with relatives."
- Kasturba was an absolute illiterate. Gandhi taught her the alphabets and how to read and write
- She could not learn much because she had too many domestic responsibilities. It was also revealed that she did not have much enthusiasm for education and so, was least interested in learning
- When Mahatma Gandhi left for London to study law, she remained in India for upbringing their newly born son Harilal
- She had three more sons with Mahatma Gandhi: Manilal Gandhi, Ramdas Gandhi, and Devdas Gandhi
- In the year 1906, Gandhi started practicing Brahmacharya and took the oath of celibacy and chastity. Kasturba supported her husband's decisions even though she did not support some of his ideas
- She worked closely with Gandhi and became a political activist, fighting for civil rights and Indian independence from the British
- From the year 1904 to 1914, she was active in the Phoenix Settlement near Durban, South Africa
- Kasturba encouraged women volunteers to take part in the Indian freedom struggle and even took Gandhi's position when he was in jail
- She was even arrested and sentenced to three months in jail for protesting against working conditions for Indians in South Africa
- In 1915, when Gandhi returned to India to support indigo planters, Kasturba accompanied him. She taught hygiene, discipline, health, reading, and writing
- In January 1944, Kasturba suffered two heart attacks, after which she was confined to her bed. She died on February 22, the same year.
Kasturba Gandhi, the larger than life shadow of Mahatma Gandhi
Kasturba Gandhi, the larger than life shadow of Mahatma Gandhi
(April 11, 1869 - February 22, 1944)
Mohan Das Karamchand Gandhi's evolution from a lawyer, to becoming the face of India's non-violent struggle for independence as the Mahatma has been written about at great length. In this journey of a man who is regarded as the father of the nation, an integral companion was his wife, Kasturba Gandhi.
Kasturba Gandhi's name is often lost in the face of Gandhi's leadership but she was his pillar of support, the first individual who was a part of him like none other. If he could convince her to give up her notions of caste and untouchability, he could convince others of the same. She was perhaps the only person who could disagree with him and point out to him his mistakes. She was his companion, his wife, his caretaker and later in life his representative too.
Tuesday, February 21, 2017
Monday, February 20, 2017
Saturday, February 18, 2017
Friday, February 17, 2017
Thursday, February 16, 2017
Wednesday, February 15, 2017
Tuesday, February 14, 2017
Monday, February 13, 2017
Sunday, February 12, 2017
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