M. K. Gandhi: No one can claim a “monopoly of right judgment”

I have repeatedly observed that no school of thought can claim a monopoly of right judgment. We are all liable to err and are often obliged to revise our judgments. In a vast country like this, there must be room for all schools of honest thought. And the least, therefore, that we owe to ourselves as to others is to try to understand the opponent’s view-point and, if we cannot accept it, respect it as fully as we expect him to respect ours. Its is one of the indispensable tests of a healthy public life and, therefore fitness for Swaraj. If we have no charity, and no tolerance, we shall never settle our differences amicably and must, therefore, always submit to the arbitration of a third party, i.e., to foreign domination.

Source: Young Indian, April 17, 1924, p. 130.

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Teen budhdiman bandar

Gandhi's totem

Apologies. I don’t have time these days to blog. Research is good, but vork, vork, vork.

But every now and then I think back to my folders of unpublished photos. Here’s one to dwell on, whatever your interpretation. A favorite aphorism-turned-statuette for Gandhiji.

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Semester research: The (de)evolution of Hindu environmental ethics


I spent the semester tracing the evolution of Hindu orthodoxy and orthopraxy as it pertains to conservation, resource consumption and environmental stewardship from Vedic times to modern days through several key texts. Of course, the Hindu canon is much too large for any definitive conclusions, but these texts were selected by my professor as representative of the larger (vastly larger) body of texts.

You can read the full draft paper here. The academic abstract would go something like:

This paper examines Hinduism’s evolving attitudes toward nature and prescriptions of ethical environmental practice during the history of the religion. The paper critically considers eight texts that represent major trends in Hindu philosophy and practice, through the Vedic, classical, medieval and modern periods. In early times, Hindu society associated divinity and worship with natural processes. This was soon challenged by a renunciation theology that rejected the material/natural world entirely. Yet as polities and kingdoms swelled and expanded, social organization and material well-being became chief concerns of philosophers; the natural, wild world took on a negative connotation. Hinduism’s complex and changing cosmology further muddied the waters for questions of right action in environmental dilemmas. Nonetheless, there have been various counter trends with religious roots that may serve as a starting point for a Hindu-centric discussion of environmental protection.

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Gandhiji’s talisman

I will give you a talisman. Whenever you are in doubt or when the self becomes too much with you, apply the following test:

Recall the face of the poorest and the weakest man whom you may have seen and ask yourself if the step you contemplate is going to be of any use to him. Will he gain anything by it? Will it restore him to a control over his own life and destiny? In other words, will it lead to swaraj for the hungry and spiritually starving millions?

Then you will find your doubts and yourself melting away.

— M. K. Gandhi

From a wall in Gandhi Smriti in Delhi, now a museum and the grounds of the leader’s assassination.

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