Bande Mataram
CONTENTS
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Part One Writings and a Resolution 1890 1906 |
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India and the British Parliament
The Proposed Reconstruction of Bengal On the Bengali and the Mahratta Resolution at a Swadeshi Meeting |
Part Two
Bande Mataram under the Editorship of Bipin Chandra Pal 6 August 15 October 1906
Darkness in Light 20.8.06
Our Rip Van Winkles
20.8.06
Indians Abroad 20.8.06
Officials on the Fall of Fuller
20.8.06
Cow Killing: An Englishman's Amusements in Jalpaiguri
20.8.06
Schools for Slaves 27.8.06
By the Way
27.8.06
The Mirror and Mr. Tilak
28.8.06
Leaders in Council 28.8.06
Loyalty and Disloyalty in East Bengal
30.8.06
By the Way 30.8.06
Lessons at Jamalpur
1.9.06
By the Way 1.9.06
By the Way
3.9.06
Partition and Petition 4.9.06
English Enterprise and Swadeshi
4.9.06
Sir Frederick Lely on Sir Bampfylde Fuller 4.9.06
Jamalpur
4.9.06
By the Way 4.9.06
The Times on Congress Reforms
8.9.06
By the Way 8.9.06
The Pro-Petition Plot
10.9.06
Socialist and Imperialist 10.9.06
The Sanjibani on Mr. Tilak
10.9.06
Secret Tactics 10.9.06
By the Way
10.9.06
A Savage Sentence
11.9.06
The Question of the
Hour 11.9.06
A Criticism 11.9.06
By the Way 11.9.06
The Old Policy and
the New 12.9.06
Is a Conflict
Necessary? 12.9.06
The Charge of Vilification 12.9.06
Autocratic Trickery
12.9.06
By the Way 12.9.06
Strange
Speculations 13.9.06
The Statesman under
Inspiration 13.9.06
A Disingenuous
Defence 14.9.06
Last Friday's Folly
17.9.06
Stop-gap Won't Do
17.9.06
By the Way 17.9.06
Is Mendicancy
Successful? 18.9.06
By the Way 18.9.06
By the Way 20.9.06
By the Way 1.10.06
By the Way 11.10.06
Part Three
Bande Mataram under the Editorship of Sri Aurobindo
24 October 1906 27 May 1907
The Famine near Calcutta
29.10.06
Statesman's Sympathy Brand 29.10.06
By the Way. News from Nowhere
29.10.06
The Statesman's Voice of Warning 30.10.06
Sir Andrew Fraser
30.10.06
By the Way. Necessity Is the Mother of Invention
30.10.06
Articles Published in the Bande Mataram in November and December 1906
The Man of the Past and the Man of the
Future 26.12.06
The Results of the Congress
31.12.06
Yet There Is Method in It 25.2.07
Mr. Gokhale's Disloyalty
28.2.07
The Comilla Incident 15.3.07
British Protection or Self-Protection
18.3.07
The Berhampur Conference 29.3.07
The President of the Berhampur Conference
2.4.07
Peace and the Autocrats 3.4.07
Many Delusions
5.4.07
By the Way.
Reflections of Srinath Paul, Rai Bahadoor, on the Present Discontents
5.4.07
Omissions and Commissions at Berhampur 6.4.07
The Writing on the Wall
8.4.07
A Nil-admirari Admirer 9.4.07
Pherozshahi at Surat
10.4.07
A Last Word 10.4.07
The Situation in East Bengal
11.4.07
The Doctrine of Passive Resistance 11 23.4.07
I.
Introduction
II.
Its Object
III.
Its Necessity
IV.
Its Methods
VI.
Its Limits
VII.
Conclusions
The Proverbial Offspring
12.4.07
By the Way 12.4.07
By the Way
13.4.07
The Old Year 16.4.07
Rishi Bankim Chandra
16.4.07
A Vilifier on Vilification 17.4.07
By the Way. A Mouse in a Flutter
17.4.07
Simple, Not Rigorous 18.4.07
British Interests and British Conscience
18.4.07
A Recommendation 18.4.07
An Ineffectual Sedition Clause
19.4.07
The Englishman as a Statesman 19.4.07
The Gospel according to Surendranath
22.4.07
A Man of Second Sight 23.4.07
Passive Resistance in the Punjab
23.4.07
By the Way 24.4.07
Bureaucracy at Jamalpur
25.4.07
Anglo-Indian Blunderers 25.4.07
The Leverage of Faith
25.4.07
Graduated Boycott 26.4.07
Instinctive Loyalty
26.4.07
Nationalism, Not Extremism 26.4.07
hall India Be Free? The Loyalist Gospel
27.4.07
The Mask Is Off 27.4.07
Shall India Be Free? National Development
and Foreign Rule 29.4.07
Shall India Be Free?
30.4.07
Moonshine for Bombay Consumption
1.5.07
The Reformer on Moderation 1.5.07
Shall India Be Free? Unity and British Rule
2.5.07
Extremism in the Bengalee 3.5.07
Hare or Another
3.5.07
Look on This Picture, Then on That 6.5.07
Curzonism for the University
8.5.07
Incompetence or Connivance 8.5.07
Soldiers and Assaults
8.5.07
By the Way 9.5.07
Lala Lajpat Rai Deported
10.5.07
The Crisis 11.5.07
Lala Lajpat Rai
11.5.07
Government by Panic 13.5.07
In Praise of the Government
13.5.07
The Bagbazar Meeting 14.5.07
A Treacherous Stab
14.5.07
How to Meet the Ordinance 15.5.07
Mr. Morley's Pronouncement
16.5.07
The Bengalee on the Risley Circular 16.5.07
What Does Mr. Hare Mean?
16.5.07
Not to the Andamans! 16.5.07
The Statesman Unmasks
17.5.07
Sui Generis 17.5.07
The Statesman on Mr. Mudholkar
20.5.07
The Government Plan of Campaign 22.5.07
The Nawab's Message
22.5.07
And Still It Moves 23.5.07
British Generosity
23.5.07
An Irish Example 24.5.07
The East Bengal Disturbances
25.5.07
Newmania 25.5.07
The Gilded Sham
Again 27.5.07
National Volunteers
27.5.07
Part Four
Bande Mataram under the Editorship of Sri Aurobindo 28 May 22 December 1907
The True Meaning of the Risley Circular 28.5.07
Cool Courage and Not Blood-and-Thunder
Speeches 28.5.07
The Effect of Petitionary Politics
29.5.07
The Sobhabazar Shaktipuja 29.5.07
The Ordinance and After
30.5.07
A Lost Opportunity 30.5.07
The Daily News and Its Needs
30.5.07
Common Sense in an Unexpected Quarter 30.5.07
Drifting Away
30.5.07
The Question of the Hour 1.6.07
Regulated Independence
4.6.07
A Consistent Patriot 4.6.07
Holding on to a Titbit
4.6.07
Wanted, a Policy 5.6.07
Preparing the Explosion
5.6.07
A Statement 6.6.07
Law and Order
6.6.07
Defying the Circular 7.6.07
By the Way. When
Shall We Three Meet Again? 7.6.07
The Strength of the Idea
8.6.07
Comic Opera Reforms 8.6.07
Paradoxical Advice
8.6.07
An Out-of-Date Reformer 12.6.07
The Sphinx
14.6.07
Slow but Sure 17.6.07
The Rawalpindi Sufferers
18.6.07
Look on This Picture and Then on That 18.6.07
The Main Feeder of Patriotism
19.6.07
Concerted Action 20.6.07
The Bengal Government's Letter
20.6.07
British Justice
21.6.07
The Moral of the Coconada Strike 21.6.07
The Statesman on Shooting
21.6.07
Mr. A. Chaudhuri's Policy 22.6.07
A Current Dodge
22.6.07
More about British Justice 24.6.07
Morleyism Analysed
25.6.07
Political or Non-Political 25.6.07
Hare Street Logic
25.6.07
The Tanjore Students' Resolution 26.6.07
The Statesman on Mr. Chaudhuri
26.6.07
"Legitimate Patriotism" 27.6.07
Khulna Oppressions
27.6.07
The Secret Springs of Morleyism 28.6.07
A Danger to the State
28.6.07
The New Thought. Personal Rule and Freedom of Speech and Writing
28.6.07
The Secret of the Swaraj Movement 29.6.07
Passive Resistance in France
29.6.07
By the Way 29.6.07
Stand Fast
1.7.07
The Acclamation of the House 2.7.07
Perishing Prestige
2.7.07
A Congress Committee Mystery 2.7.07
Europe and Asia
3.7.07
Press Prosecutions 4.7.07
Try Again
5.7.07
A Curious Procedure 9.7.07
Association and Dissociation
9.7.07
Industrial India
11.7.07
From Phantom to Reality 13.7.07
Audi Alteram Partem
13.7.07
Swadeshi in Education 13.7.07
Boycott and After
15.7.07
In Honour of Hyde and Humphreys 16.7.07
Angelic Murmurs
18.7.07
A Plague o' Both
Your Houses 19.7.07
The Khulna Comedy
20.7.07
A Noble Example 20.7.07
The Korean Crisis
22.7.07
One More for the Altar 25.7.07
Srijut Bhupendranath
26.7.07
The Issue 29.7.07
District Conference at Hughly
30.7.07
Bureaucratic Alarms 30.7.07
The 7th of August
6.8.07
The Indian Patriot on Ourselves 6.8.07
Our Rulers and Boycott
7.8.07
Tonight's Illumination 7.8.07
Our First Anniversary
7.8.07
To Organise 10.8.07
Statutory Distinction
10.8.07
Marionettes and Others 12.8.07
A Compliment and Some Misconceptions
12.8.07
Pal on the Brain 12.8.07
Phrases by Fraser
13.8.07
To Organise Boycott 17.8.07
The Foundations of Nationality
17.8.07
Barbarities at Rawalpindi 20.8.07
The High Court Miracles
20.8.07
The Times Romancist 20.8.07
A Malicious Persistence
21.8.07
In Melancholy Vein 23.8.07
Advice to National College Students [Speech]
23.8.07
Sankaritola's Apologia 24.8.07
Our False Friends
26.8.07
Repression and Unity 27.8.07
The Three Unities of Sankaritola
31.8.07
Eastern Renascence 3.9.07
Bande Mataram 12-9-07
The Martyrdom of Bipin Chandra
12.9.07
Bande Mataram 14-9-07
Sacrifice and Redemption 14.9.07
Bande Mataram 20-9-07
The Un-Hindu Spirit
of Caste Rigidity 20.9.07
Bande Mataram 21-9-07
Caste and Democracy 21.9.07
Bande Mataram Prosecution
25.9.07
Pioneer or Hindu Patriot? 25.9.07
The Chowringhee Pecksniff and Ourselves
26.9.07
The Statesman in Retreat 28.9.07
The Khulna Appeal
28.9.07
A Culpable Inaccuracy 4.10.07
Novel Ways to Peace
5.10.07
"Armenian Horrors" 5.10.07
The Vanity of Reaction
7.10.07
The Price of a Friend 7.10.07
A New Literary Departure
7.10.07
Protected Hooliganism -A Parallel 8.10.07
Mr. Keir Hardie and India
8.10.07
The Shadow of the Ordinance in Calcutta 11.10.07
The Nagpur Affair and True Unity
23.10.07
The Nagpur Imbroglio 29.10.07
English Democracy Shown Up
31.10.07
Difficulties at Nagpur 4.11.07
Mr. Tilak and the Presidentship
5.11.07
Nagpur and Loyalist Methods 16.11.07
The Life of Nationalism
16.11.07
By the Way. In Praise of Honest John 18.11.07
Bureaucratic Policy
19.11.07
About Unity 2.12.07
Personality or Principle?
3.12.07
More about Unity 4.12.07
By the Way
5.12.07
Caste and Representation 6.12.07
About Unmistakable Terms
12.12.07
The Surat Congress 13.12.07
Misrepresentations about Midnapore
13.12.07
Reasons of Secession 14.12.07
The Awakening of
Gujarat
17.12.07
"Capturing the
Congress" 18.12.07
Lala Lajpat Rai's
Refusal 18.12.07
The Delegates' Fund
18.12.07
Part Five
Speeches 22 December 1907 1 February 1908
Speeches 13-1-08
Speeches 15-1-08
Speeches 19-1-08
Speeches 24-1-08
Speeches 26-1-08
Speeches 29-1-08
Speeches 30-1-08
Speeches 31-1-08
Speeches 1-2-08
Part Six
Bande Mataram
under the
Editorship of Sri Aurobindo with
Speeches Delivered during the Same Period 6
February 3 May 1908
Revolutions and Leadership
6.2.08
Speeches 12-13-2-08
waraj 18.2.08
The Future of the
Movement 19.2.08
Work and Ideal
20.2.08
By the Way 20.2.08
The Latest Sedition
Trial 21.2.08
Boycott and British
Capital 21.2.08
Unofficial
Commissions 21.2.08
The Soul and
India's Mission 21.2.08
The Glory of God in
Man 22.2.08
A National
University 24.2.08
Mustafa Kamal Pasha
3.3.08
A Great Opportunity
4.3.08
Swaraj and the
Coming Anarchy 5.3.08
The Village and the
Nation 7.3.08
Welcome to the
Prophet of Nationalism 10.3.08
The Voice of the
Martyrs 11.3.08
Constitution-making
11.3.08
What Committee?
11.3.08
An Opportunity Lost
11.3.08
A Victim of
Bureaucracy 11.3.08
A Great Message
12.3.08
The Tuticorin
Victory 13.3.08
Perpetuate the
Split! 14.3.08
Loyalty to Order
14.3.08
Asiatic Democracy
16.3.08
Charter or No
Charter 16.3.08
The Warning from
Madras 17.3.08
The Need of the
Moment 19.3.08
Unity by
Co-operation 20.3.08
The Early Indian
Polity 20.3.08
The Fund for Sj.
Pal 21.3.08
The Weapon of
Secession 23.3.08
Sleeping Sirkar and
Waking People 23.3.08
Anti-Swadeshi in
Madras 23.3.08
Exclusion or Unity?
24.3.08
How the Riot Was
Made 24.3.08
Oligarchy or
Democracy? 25.3.08
Freedom of Speech
26.3.08
Tomorrow's Meeting
27.3.08
Well Done,
Chidambaram! 27.3.08
The Anti-Swadeshi
Campaign 27.3.08
Spirituality and
Nationalism 28.3.08
The Struggle in
Madras 30.3.08
A Misunderstanding
30.3.08
The Next Step
31.3.08
India and the
Mongolian 1.4.08
Religion and the
Bureaucracy 1.4.08
The Milk of Putana
1.4.08
Swadeshi Cases and
Counsel 2.4.08
The Question of the
President 3.4.08
The Utility of
Ideals 3.4.08
Speech at Panti's
Math 3.4.08
Convention and
Conference 4.4.08
By the Way 4.4.08
The Constitution of
the Subjects Committee 6.4.08
The New Ideal
7.4.08
The Asiatic Role
9.4.08
Love Me or Die
9.4.08
The Work Before Us
10.4.08
Campbell-Bannerman
Retires 10.4.08
Speech 10-4-08
The Demand of the
Mother 11.4.08
Speech 12-4-08
Peace and Exclusion
13.4.08
Indian Resurgence
and Europe 14.4.08
Om Shantih 14.4.08
Conventionalist and
Nationalist 18.4.08
Speech 20-4-08
The Future and the
Nationalists 22.4.08
The Wheat and the
Chaff 23.4.08
Party and the
Country 24.4.08
The Bengalee Facing
Both Ways 24.4.08
The One Thing
Needful 25.4.08
New Conditions
29.4.08
Whom to Believe?
29.4.08
By the Way. The
Parable of Sati 29.4.08
Leaders and a
Conscience 30.4.08
An Ostrich in
Colootola 30.4.08
By the Way 30.4.08
Nationalist
Differences 2.5.08
Ideals Face to Face
2.5.08
Part Seven
Writings from Manuscripts
1907 1908
Appendixes
Incomplete Drafts of Three
Articles
Draft of the Conclusion of
"Nagpur and Loyalist Methods"
Draft of the Opening of "In
Praise of Honest John"
Incomplete Draft of an
Unpublished Article
Writings and
Jottings Connected with the Bande Mataram 1906 1908
"Bande Mataram"
Printers & Publishers, Limited.
Draft of a
Prospectus of 1907
Notes and Memos
Nationalist Party
Documents
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The Morality of Boycott
Ages ago there was a priest of Baal who thought himself commissioned by the god to kill all who did not bow the knee to him. All men, terrified by the power and ferocity of the priest, bowed down before the idol and pretended to be his servants; and the few who refused, had to take refuge in hills and deserts. At last a deliverer came and slew the priest and the world had rest. The slayer was blamed by those who placed religion in quietude and put passivity forward as the ideal ethics, but the world looked on him as an incarnation of God.
****
A certain class of minds shrink from aggressiveness as if it were a sin. Their temperament forbids them to feel the delight of battle and they look on what they cannot understand as something monstrous and sinful. "Heal hate by love, drive out injustice by justice, slay sin by righteousness" is their cry. Love is a sacred name, but it is easier to speak of love than to love. The love which drives out hate, is a divine quality of which only one man in a thousand is capable. A saint full of love for all mankind possesses it, a philanthropist consumed with the desire to heal the miseries of the race possesses it, but the mass of mankind do not and cannot rise to that height. Politics is concerned with masses of mankind and not with individuals. To ask masses of mankind to act as saints, to rise to the height of divine love and practise it in relation to their adversaries or oppressors, is to ignore human nature. It is to set a premium on injustice and violence by paralysing the hand of the deliverer when raised to strike. The Gita is the best answer to those who shrink from battle as a sin and aggression as a lowering of morality.
****
Page – 1117 A poet of sweetness and love who has done much to awaken Bengal, has written deprecating the boycott as an act of hate. The saintliness of spirit which he would see brought into politics is the reflex of his own personality colouring the political ideals of a sattwic race. But in reality the boycott is not an act of hate. It is an act of self-defence, of aggression for the sake of self-preservation. To call it an act of hate is to say that a man who is being slowly murdered, is not justified in striking out at his murderer. To tell that man that he must desist from using the first effective weapon that comes to his hand because the blow would be an act of hate, is precisely on a par with this deprecation of boycott. Doubtless the self-defender is not precisely actuated by feelings of holy sweetness towards his assailant, but to expect so much from human nature is impracticable. Certain religions demand it, but they have never been practised to the letter by their followers.
****
Hinduism recognizes human nature and makes no such impossible demand. It sets one ideal for the saint, another for the man of action, a third for the trader, a fourth for the serf. To prescribe the same ideal for all is to bring about varnasankara, the confusion of duties, and destroy society and the race. If we are content to be serfs, then indeed boycott is a sin for us, not because it is a violation of love, but because it is a violation of the Sudra's duty of obedience and contentment. Politics is the field of the Kshatriya and the morality of the Kshatriya ought to govern our political actions. To impose on politics the Brahminical duty of saintly sufferance, is to preach varnasankara.
****
Love has a place in politics, but it is the love for one's country, for one's countrymen, for the glory, greatness and happiness of the
race, the divine ananda of self-immolation for one's fellows, the ecstasy of relieving their sufferings, the joy of seeing one's blood
flow for country and freedom, the bliss of union in death with
Page – 1118
the fathers of the race. The feeling of almost physical delight
in the touch of the mother soil, of the winds that blow from Indian seas, of the rivers that stream from Indian hills, in the
sight of Indian surroundings, Indian men, Indian women, Indian children, in the hearing of Indian speech, music, poetry, in the
familiar sights, sounds, habits, dress, manners of our Indian life, this is the physical root of that love. The pride in our past, the
pain of our present, the passion for the future are its trunk and branches. Self-sacrifice, self-forgetfulness, great service and high
endurance for the country are its fruit. And the sap which keeps it alive is the realisation of the Motherhood of God in the country,
the vision of the Mother, the knowledge of the Mother, the perpetual contemplation, adoration and service of the Mother.
****
Other love than this is foreign to the motives of political action. Between nation and nation there is justice, partiality, chivalry, duty but not love. All love is either individual, or for the self in the race or for the self in mankind. It may exist between individuals of different races, but the love of one race for another is a thing foreign to nature. When, therefore, the boycott as declared by the Indian race against the British is stigmatised for want of love, the charge is bad psychology as well as bad morality. It is interest warring against interest, and hatred is directed not really against the race but against the adverse interest. If the British exploitation were to cease tomorrow, the hatred against the British race would disappear in a moment. A partial adhyaropa makes the ignorant for the moment see in the exploiters and not in the exploitation the receptacle of the hostile feeling. But like all Maya it is an unreal and fleeting sentiment and is not shared by those who think. Not hatred against foreigners, but antipathy to the evils of foreign exploitation is the true root of boycott.
****
If hatred is demoralising, it
is also stimulating. The web of life has been made a mingled strain of good
and evil and God works
Page – 1119 His ends through the evil as well as through the good. Let us discharge our minds of hate, but let us not deprecate a great and necessary movement because in the inevitable course of human nature, it has engendered feelings of hostility and hatred. If hatred came, it was necessary that it should come as a stimulus, as a means of awakening. When tamas, inertia, torpor have benumbed a nation, the strongest forms of rajas are necessary to break the spell, and there is no form of rajas so strong as hatred. Through rajas we rise to sattwa, and for the Indian temperament, the transition does not take long. Already the element of hatred is giving place to the clear conception of love for the Mother as the spring of our political actions.
****
Another question is the use of violence in the furtherance of boycott. This is, in our view, purely a matter of policy and expediency. An act of violence brings us into conflict with the law and such a conflict may be inexpedient for a race circumstanced like ours. But the moral question does not arise. The argument that to use violence is to interfere with personal liberty involves a singular misunderstanding of the very nature of politics. The whole of politics is an interference with personal liberty. Law is such an interference, Protection is such an interference, the rule which makes the will of the majority prevail is such an interference. The right to prevent such use of personal liberty as will injure the interests of the race, is the fundamental law of society. From this point of view the nation is only using its primary right when it restrains the individual from buying or selling foreign goods.
****
It may be argued that peaceful compulsion is one thing and violent compulsion another. Social boycott may be justifiable, but
not the burning or drowning of British goods. The latter method, we reply, is illegal and therefore may be inexpedient, but it is
not morally unjustifiable. The morality of the Kshatriya justifies
Page – 1120
violence in times of war, and boycott is a war. Nobody blames
the Americans for throwing British tea into Boston harbour, nor can anybody blame similar action in India on moral grounds. It
is reprehensible from the point of view of law, of social peace and order, not of political morality. It has been eschewed by
us because it is unwise and carries the battle on to a ground where we are comparatively weak, from a ground where we
are strong. Under other circumstances we might have followed the American precedent, and if we had done so, historians and
moralists would have applauded, not censured.
****
Justice and righteousness are the atmosphere of political morality, but the justice and righteousness of the fighter, not of the priest. Aggression is unjust only when unprovoked, violence unrighteous when used wantonly or for unrighteous ends. It is a barren philosophy which applies a mechanical rule to all actions, or takes a word and tries to fit all human life into it. The sword of the warrior is as necessary to the fulfilment of justice and righteousness as the holiness of the saint. Ramdas is not complete without Shivaji. To maintain justice and prevent the strong from despoiling and the weak from being oppressed is the function for which the Kshatriya was created. Therefore, says Sri Krishna in the Mahabharat, God created battle and armour, the sword, the bow and the dagger.
Page – 1121 |