{"id":3199,"date":"2013-07-13T01:46:37","date_gmt":"2013-07-13T01:46:37","guid":{"rendered":"http:\/\/localhost\/?p=3199"},"modified":"2013-07-13T01:46:37","modified_gmt":"2013-07-13T01:46:37","slug":"38-national-resurgence-vol-writings-in-bengali-translation","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/writings-in-bengali-translation\/38-national-resurgence-vol-writings-in-bengali-translation","title":{"rendered":"-38_National Resurgence.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nNational Resurgence <\/font><\/b><\/p>\n

\n <\/p>\n

\nOur opponents, the Britishers, have from the beginning
\ncalled the present mighty and all-embracing movement as an
\noutcome of hatred. And a few Indians who like to imitate
\nthem never miss repeating this judgement. We are engaged
\nin a spiritual mission and we are using our energy in the
\nmovement of national awakening because it is an important
\n‘limb of the Divine Law (Dharma).<\/i> If this movement were
\nborn of hatred, then we would not have dared to proclaim it
\nas part of the spiritual discipline. Conflict, battle, even
\nkilling may have a place in the Divine Law, but hatred and
\nmalice have to be rejected for the sake of progress; therefore
\nthey who foster these impulses in themselves or try to
\nawaken them in the nation fall into ignorant delusion and
\ngive shelter to vice. We cannot say that hatred never entered
\ninto this movement. When one side is full of hatred and
\nmalice, then it is inevitable that the other side also, as a
\nreaction, should be liable to hatred and malice. In Bengal
\nsome British newspapers and some arrogant violent individuals by their behaviour have brought into being this vicious
\nelement. The naturally forbearing and patient Indians have
\nsuffered for long indifference, contempt, hatred, reproach,
\nfrom day to day in the newspapers and also while travelling
\nin train, on road, in all meeting places, abuse and insult and
\neven physical blows. In the end, when it became intolerable
\neven for them, they started returning abuse for abuse, blow
\nfor blow. Many Englishmen have admitted this error and this
\nwrong outlook on the part of their own countrymen.
\nBesides, the Government officials have blundered grievously
\nand been doing for a very long time things that are against
\nthe interest of the people, that create disaffection and bring <\/font><\/p>\n

\nPage-243<\/font><\/p>\n

\n

\npain and suffering\/Man is naturally prone <\/b> to anger when his ,
\nself-interest is attacked, when he meets unfriendly behaviour, when violence is done to any object or idea dear to i
\nhim, then this fire of anger that is lodged in every creature11
\nflares up and as it goes to the extreme in a blind rush it gives
\nrise to hatred and hate-born acts. Discontent was growing
\nwithin unseen in the heart of the Indian for a very long time
\nbecause of the wrong behaviour and insolent words of some Englishmen and because of the Indian citizen not possessing
\nany real right or power in the government of his country.
\nFinally at the time when Lord Curzon was the ruler, this
\n, discontent grew to such intensity and the unbearable heart-
\nfelt pain due to the partition of Bengal kindled such an
\nextraordinary countrywide flame of anger, the aggressive
\npolicy of the rulers adding to it, that it resulted in fierce
\nhatred. We must admit all the same that many became
\nimpatient and poured a huge amount of butter as fuel into
\nthat fire of hatred. God’s play is curious. In his creation it is
\nthe conflict of good and evil that brings about progress and
\nyet it is the evil that often helps the good, it is the evil that
\nproduces the good which God desires. This supreme evil,
\nthis creation of hatred had also a good result, it is this that in
\nthe Indian Nautre, overwhelmed by ‘tamas’, a fierce force of
\n‘rajas’ arose capable of awakening the rajasic power. But
\nthat is no reason for us to praise the evil or the evil doer. One
\nwho does evil through rajasic egoism, although his action
\nmay help to bring out the good result decreed by God can in
\nno way escape from the bondage that his responsibility and
\nits consequences involve. They are mistaken who spread national hatred. The
\nresult obtained by spreading disinterested spiritual discipline is ten times greater than that
\nobtained by the spread of hatred, for there one has not to
\nsuffer from unrighteousness and the consequences of unrighteousness; instead righteousness increases and unmixed <\/font><\/p>\n

\nPage-244<\/font><\/p>\n

\n

\nvirtue finds play. We shall not write of national hatred and
\nmalice (spite) and we shall ask others also not to do such
\nundesirable things. If there is a conflict of interests between
\nnations and if that becomes an inevitable circumstance of the
\npresent situation then we have the right legally and morally
\nto promote the interests of our own nation at the cost of the
\ninterest of the other. When there is oppression and injustice
\nwe have the legal and moral right to protest firmly against it
\nand to do away with it through the pressure of our national
\nforce and through all just means and just remedies. If any
\nman, whether he is a government official or a countryman of
\nours, says or does a thing that is wrong or unjust or harmful,
\nwe have the right to protest and counter it by means of
\nsarcasm and satire, never of course going against the gentle-
\nman’s code of behaviour. But we have no right to cherish or
\nCreate hatred or spite against any nation or individual. If
\nsuch a lapse has happened in the past it is a past thing; in the
\nfuture such a lapse should not happen. This is our advice to
\nall, particularly to all newspapers and youthful workers for
\nthe cause of nationalism. <\/font><\/p>\n

\nThe aryan knowledge, the aryan education, the aryan
\nideal is quite different from the knowledge, education, ideal
\nof the materialistic, vitalistic Occident given to physical
\nenjoyment. According to the Europeans, where there is no
\ninterest or search for happiness, there can be no work to be
\ndone. Without hatred, there can be neither conflict nor
\nfighting. Either you have to work with a desire, or you have
\nto sit down and become a desireless ascetic. Such is their
\nnotion. It is through the struggle for existence that the world
\nhas been built up, and is achieving progress, this is the
\nkeynote .of their science. Since the days when the Aryans
\nmoved from the arctic land towards the south and conquered
\nthe land of the five rivers, they have had this eternal
\nwisdom\u2014winning thereby the eternal status in the world\u2014 <\/font><\/p>\n

\nPage-245<\/font><\/p>\n

\n

\nthat the whole universe is a world of delight and it is for the¦
\nmanifestation of love and truth and power that the omni-:i present Divine has
\nbeen playing the game by manifesting 
\nhimself again in all that stands or moves, in man and animal,¦
\nin the worm and the insect, in the saint and the sinner,
\n<\/b>in friend and foe, in God and the Titan. It is for the sake of the I
\nplay that there is happiness, for the sake of the play there is
\npain, for the sake of the play there is sin, for the sake of the
\nplay there is virtue, for the sake of the play there is friend-
\ni ship, for the sake of the play there is enmity, for the sake of  the play there is godhood, for the sake of the play there is
\nI titanhood. Friend and foe are equally partners in the game,
\nthey divide themselves in the two sides and create opposite
\nsides. The aryan protects the friendly, smites the unfriendly,
\nbut he has no attachment. He sees the Divine everywhere, in
\nall beings, in all things, in all works and in all results. He has
\nan equal disposition towards good and evil, friend and foe,
\npleasure and pain, virtue and vice, success and failure. This
\ndoes not mean that all consequences are equally the wanted
\nobject, that all men his friends, all happenings agreeable to  him, all works worth-doing, all results desirable. Until you
\n( are perfect in yoga, the dualities do not disappear, that status
\nis attainable only by a few. But the aryan education is for all
\naryans. The aryan seeks to secure his objective but once
\nsecured he is not carried away in the flush of victory. And he
\nis not afraid of hurting. The aim of his endeavour is to help
\nthe friendly and to quell the unfriendly. He does not hate his
\nenemy, he is not unjustly partial to the friendly, for the sake
\nof duty he can slay his own people, and save the opponent’s
\nlife, giving up his own. Happiness is desirable to him,
\nunhappiness is undesirable, but in his happiness he does not
\nlose balance, and in his unhappiness his patience and
\ngladness remain unshaken. He abandons sin and gathers
\nvirtue but never takes pride in his virtuous acts and when <\/font><\/p>\n

\nPage-246<\/font><\/p>\n

\n

\nfallen in sin he does not weep like a weak child but comes out
\nof the Maya, wipes out the mud from the body, makes it
\nclean and pure and starts again his endeavour for self-
\ndevelopment. To fulfil his task, the Aryan makes a tremendous effort; thousand defeats do not stop him, it is against
\nthe Divine law to grieve, to be dejected or petulant in case of
\nfailure. Of course when one is established in yoga and
\nkeeping himself above the gunas, one is capable of doing
\nwork, then for him all dualities have ended and whatever
\nwork the Divine Mother gives him he does it without
\nquestion, whatever result She gives, he enjoys it with
\npleasure and whomsoever She chooses as belonging to his side, he takes him for
\ndoing the Mother’s work and whomsoever She points out as the opposition he quells him or slays
\nhim as commanded by Her. Such is the Aryan training, there is no place in it for
\nhatred and spite. The Divine is everywhere, whom to hate? whom to despise? If we were to do
\nthe political movement in the way of the Occident then of
\ncourse hatred and spite would be inevitable, and in the
\noccidental view it is not a thing to blame, for there is conflict
\nof interest and when one side rises, the other must be
\nrepressed. But we are rising not for the rising of the aryan
\nrace alone, it is the rising of the aryan character, aryan
\neducation, aryan law of life. In the early stage of the
\nmovement the influence of occidental politics was very great;even then in that early stage we realised this truth and the
\nsecond stage, imbued with the spirit of the Divine Law, was
\nprepared by the adoration of the Mother, by love for the
\nMother, by an intense feeling of aryan dignity. Politics is a
\npart of the divine law but it has to be carried out through the
\naryan attitude, through means approved by the aryan law.
\nWe tell young men, our hope of the future: if you have
\nhatred in your heart root it out without delay. A force full of
\nturbulent violence (rajas) can for a time be easily awakened <\/font><\/p>\n

\nPage-247<\/font><\/p>\n

\n

\n <\/p>\n

\nthrough the intense excitement of hatred but it soon breaks
\ndown and turns to weakness. Those who have taken the resolution of freeing the
\ncountry, those who have consecrated their life, go among them and spread the bond of
\nstrong fraternity, stern effort, iron-firmness and a flame fire-
\nlike energy. In that strength we shall secure an unshakable
\nforce and victory for ever. <\/font><\/p>\n

\nPage-248<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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