The spiritual gift of India to the world has already begun. India's spirituality is entering Europe and America in an ever increasing measure. That movement will grow; amid the disasters of the time more and more eyes are turning towards her with hope and there is even an increasing resort not only to her teachings, but to her psychic and spiritual practice. -- Sri Aurobindo (from the message broadcast on the eve of August 15, 1947)

Savitri Era of those who adore, Om Sri Aurobindo and The Mother.

Friday, June 29, 2012

Spirituality in the freedom struggle

Mihir Jha posted a comment in Perfidy of Indian education system, extolling virtuous tyrants · The problem, my dear friends, is not this that Indians don't write History… That apart, importance of Spirituality in the freedom struggle is completely discarded by History books. Hardly anyone, of next generation, knows how one book, "AnandaMath" which conceived the idea of "Mother India" and "Bande Mataram" united millions of Hindus. Hardly anyone is taught that lessons of tolerance did no good to India and it is only when the message of Geeta to save "Dharma" was professed once again that Hindus realized that they are not for tolerance but to defend.
Any book on Indian History which discards Spirituality is incomplete. As Vivekananda said, "An indian can give you everything you ask them for but if u infringe on their rights to worship, right to practice religion and spirituality, defile the Holy Scriptures, denigrate Dharma, corpses would turn into lions". This teaching has been wisely eliminated from all history books. Nor does any book talk about how likes of Swami Vivekananda, Bankim Chandra, Sri Aurobindo helped revive the ideologies of Hindutva which played a pivotal roled in unification of India. Consequences of these is this that today atheists have mushroomed. Now, these atheists do not get bothered if someone offends their ancestors. They are fully convinced that everyone in India has right to twist things and if one has problem, he/she should write a rejoinder.
Hardly anyone knows, that Sri Aurobindo, a Scholar who first mastered German and Latin and then several Indian languages had written extensively on Indian History called "Renaissance of India". He had nullified the Aryan Invasion theory long back in 1900 only. That apart, he had given a comparative analysis of India's History with the rest of the world and concluded that India's is the best and eternal land and that if you take away Spirituality from India, all that shall be left will be mass of bones. These books which glorify India and puts India on top of the rest of the world do not even appear in Newspaper reviews.
Deliberate attempts are being made to extirpate everything glorious about India and deceive people in such a way that they begin to believe that "Aryans" were abominable race and that India owes its glory to all invaders. This ain't good. Darker days portend ahead.
Mihir Jha posted a comment in The Mass leadership Doctrine · At the end, i would say, while writing an article, its good to focus on your goal to deify someone but then its better to avoid far-fetched, unseen, unheard, illogical references and analogies. I hope, CRI publishes this:-)

Tweets SEP 1h - @krishnarjun108 His socio-political analysis penetrates into the future, encompasses the whole planet and abhors narrow Hindu ghettoisation  View conversation - 1h - @krishnarjun108 Honest and open debate with Sri Aurobindo as the point of departure will go a long way in sensitizing the present generation  View conversation [TNM55]

Friday, June 22, 2012

Roadblocks on borders make the world poorer

Because of Comparative Advantage - the Law of Human Association, which is the First Law of Sociology - free international trade and migration will lead to the betterment of the least skilled and the least talented, as well as the poorest nations of the world - and the better-off nations will gain as well. Foreign technology imports benefit Indians - for this reason. And those skilled foreigners who export these to us - they gain as well. Then, the resulting “international division of labour” will ensure global prosperity, what Adam Smith called “universal opulence.” Global demand for everything will rise - benefiting all.  
Protectionism makes the whole world poorer. As do immigration controls. Capital controls are even worse. A borderless world means peace, prosperity, and civilization. They all go together, after all. Roadblocks on borders make the whole world poorer - and this should be "intuitive." This requires peace, which is civilisation. Wars as well as tyranny – these are certainly not what civilization is admired for. […]
The Free Society works – because each Individual acts “sensibly” within it, using all his mental categories, and each does his utmost to keep his own boat afloat – so when most individuals succeed at this, the whole of society progresses as well. When most individuals succeed – society succeeds. When the One Big Power fails – everyone fails. 

Immigration from Cafe Hayek by Don Boudreaux
I regard the issue – freedom of movement and association – to be fundamental and vitally important. 

V.P. Singh formed government after 1989 elections and implemented mandal commission recommendations on backward caste reservations. His motivation was to create his own pan-indian political constituency. Though V.P. Singh implemented mandal with malicious intent, intellectuals like Girilal jain in his magnum opus “Hindu phenomenon” supported the move on the ground that it has potential to bring back hindu society to its proper health. Many current backward castes excluding few feudal ones were skilled artisans who plunged into extreme poverty on account of deindustrialization of Indian economy by British. Reservations for these sections would give them level playing field vis-a-vis other sections of society. Huge demonstrations, self-immolations and strikes by students in protest of mandal recommendations occurred for months. To counter V.P. Singh’s political move and to maintain hindu solidarity on Ram-Janmabhoomi advani launched his rath-yatra from Somnath to Ayodhya on 25th September 1990 . By this time televised episodes of Ramayana and mahabharatha in doordarsham further enhanced the hindus interest in their civilizational continuity and antiquity. It was a season of Ram-shila pujas, Ramayana serial and Ram rathyatra. Advani’s Rath yatra evoked huge response and curiosity across india. He was arrested in Bihar before reaching proposed karaseva on October 25th 1991 in Ayodhya. [...] 
The failure of hindu nationalists is at two levels 1) ideology 2) Politics. Despite their silent hard work for decades hindu nationalists were not fundamentally clear about their ideology. They have a goal to achieve glory for Bharatmata on the basis of Sanatana dharma, but they never thought seriously about the means or mechanisms required to achieve the goal,  even if some at the top echelons within Sangh parivar know how to achieve the objectives, they never thought it important to  educate the cadre on specifics. So, cadre had full faith in their leadership, but Hindu nationalist leadership didn’t know how to get things done from so called hindu sympathetic leaders in power. So, though members of their own parivar were in power, hindu nationalist leadership had no detailed blueprint on how to use power to achieve their objectives. State power plays an important role to expand and implement ideas at the level of larger society, and capturing state power has been defining moment for any ideological movement, but hindu nationalism was clueless in the corridors of power. 

Truth and fraternity? from The Immanent Frame by Uday Singh Mehta
Akeel Bilgrami’s essay is important and ambitious. Its importance lies in part in making clear what secularism is and should be— This question relates to the issue of the significance of the neutrality of the state and to why Bilgrami thinks the impasse of relativism does not follow from his view of secularism and why it does not disable it—both issues on which he disagrees with Charles Taylor
I think humanism and fraternity require something beyond a conviction in one’s own truth, though I admit such a conviction adds something profound, and perhaps even essential, to both ideas… After all, dogmatism and narcissism are both characterized by self-serving forms of forgetting that allow one to overlook the fact that one’s views have in fact changed…
The point I am making can be illustrated by way of considering Mahatma Gandhi’s attitude towards truth and fraternity. Gandhi insisted on the truth—his truth. This was the singular yardstick by which his actions and those whom he led were to be governed and judged… He yoked the two ideas by giving something of himself, which was not simply an extension of his firmness regarding his view of the truth. Gandhi’s response to deep differences went well beyond the avowal of epistemic and moral certainty…
In brief, he vouched for his truth in a way that gave a thicker content to the idea of fraternity, which therefore went beyond just vouching for his truth and the inclusiveness that resulted from that alone. It was such acts that allowed him to think that public concerns could still be navigated though a familial ideal such as fraternity. And similarly it was such forms of behavior—some of which were self-referential, such as fasting, others in which he threw in his lot with his opponents, and yet others where he stood his ground and accepted the consequences—that made Gandhi’s humanism genuinely inclusive and more plausibly caring and fraternal. He made himself, as Bilgrami has compellingly argued in another essay, exemplary and through that generated a convivial, one might say fraternal, radiance, which often moved his opponents.

Funnily however some of our modern historians of Indian antiquity seem to have placed more faith in a fictional romance written by Thomas Moore called Lalla Rookh. This fictional poem, it seems has become the basis for Indian historians to hail the reign of Jahangir as exemplary. While the truth was somewhat embarrassing. [...]
This is the real condition during the Islamic occupation of India as exposed by someone who had no hidden agenda to sugar coat the facts. Where are the public works and utilities, roads and highways, canals and markets places, running water, drainage and well laid out towns. In hindsight old parts of our cities are a testimony to the above, narrow dingy lanes, open sewers, random construction with no planning or public utilities whatsoever. We will be hard pressed to find a public park or a public water fountain for the thirsty traveler.
India was looted for personal gain and self aggrandizement of the Muslim kings and emperors. What we have are tombs, mausoleums, well laid out private gardens and frivolous fountains, while the common man was left to fend for himself. India was raped and trod under the shoes of barbaric invaders who are now extolled by our secular historians by the likes of Irfan Habib, Romila Thappar, Satish Chandra, Abraham Eraly and their gang of naysayers who write our school books and sundry other essays on the golden era of Muslim occupation. Its about time we change the narrative and retire these old apologist school of historians.

The reason for mentioning Ibn Batuta’s account at some length is to provide a sample of the mayhem the episodic Madurai Sultanate wrought upon large parts of the Pandya country—Dhamagani was by no means the last but was certainly the cruellest of them all. He wasn’t an overtly ambitious conqueror but he ceaselessly indulged in petty warfare by provoking the frontiers of his neighbouring Hindu kings.

Matrimandir - Newsletter June 2012 The summer months at Matrimandir, and in Auroville as a whole, are months when things quieten down a bit. The cooler months of December to February are ...

Sunday, June 17, 2012

Sri Aurobindo was convinced that fascism constituted a far greater threat

Spectrum history of Indian literature in English - Page xix - Ram Sewak SinghCharu Sheel Singh - 1997 - 273 pages - Preview Aurobindo's poetry has been criticised, underestimated, and even devalued, and there has been no visible signature who carries Aurobindo's mythographic and hieroglyphic imagination in a modernist/ post-modernist idiom.
Sri Aurobindo: archives and research: Volume 9 -  Śri Aurobindo Ashram Trust - 1985 - The agitation and anxiety that this caused did not in any way annoy or worry Aurobindo. Such was his self-control. Although the scheme did not work as I had planned, he did not rebuke or blame me. Whatever further plans I came up with ...
Sri Aurobindo - Page 820 - Purnima Majumdar - 2005 - 128 pages - Preview Those living with him thought that this was the result of a particular cigar, which he used to smoke. One evening, it was seen that his eye had swollen up a lot. People started getting worried. Aurobindo reassured them and said, "See, ...
Sri Aurobindo: archives and research: Volume 9 - Śri Aurobindo Ashram Trust - 1985 - This news hadn't yet come out in the Calcutta newspapers. The sudden disappearance of Aurobindo and the absence of any news greatly worried Aurobindo's relatives at Deogarh, his uncle and aunt and especially his maternal grandmother ...
Indian freedom struggle: the pathfinders from Surendranath ... - B. Krishna - 2002 - 232 pages - The uncertainty worried Aurobindo Then, the unexpected happened. It was the Will of God. Aurobindo admits: He came unexpectedly, a friend of mine, but I did not know he was coming . . . who put away from him all other thoughts and ...
Makers of modern India: being profiles of 25 celebrities - Trimbak Vishnu Parvate - 1964 - 160 pages - But such things never worried Aurobindo. With the experience of his many prosecutions, he knew that he lived a charmed life and the net of bureaucracy was not capable of holding him. One thing was obvious however, he could not stay in ...
The Quarterly review of historical studies: Volume 23 - Institute of Historical Studies (Calcutta, India) - 1984 - In dire financial trouble Aurobindo asked Motilal to procure for him "by will power or any other power in heaven or on earth Rs. 50/- atleast as a loan".60 There were others who sent help to Aurobindo directly or through Motilal.61 For ...
Decolonizing the Hindu mind: ideological development of Hindu ... - Koenraad Elst - 2001 - 657 pages - It really troubled Aurobindo in the Congress policy of Hindu-Muslim unity that this unity was sought in the erasing of all distinctly Hindu elements from its conception of India, as exemplified by symbolic issues in the 1930s, ...
The Alipore Bomb Case — A historic pre-independence trial 20 Apr 2008 – Hoda brings out a little known fact that the judge who tried Aurobindo and others in the Alipore case was a former co-student of Aurobindo at Cambridge! Aurobindo Ghose was acquitted in the trial. He was defended by none ...
The restless Brahmin: early life of M. N. Roy - Samaren Roy - 1970 - 148 pages - Among the early leaders of militant nationalist movement only Aurobindo had conceived of a concrete plan of action which he had communicated to Jatin Mukherjee in their very first meeting. But Aurobindo retired from active politics very...
Trade union movement in India: role of M.N. Roy - Dipti Kumar RoyDipti Kumar Roy - 1990 - 146 pages - Among Indian stalwarts only Aurobindo like Roy was convinced that fascism constituted a far greater threat to India than imperialism. Indian Federation of Labour went against the principle of industrial strike so that wartime supply ...
Lokamanya Tilak: a biography - G. P. PradhanAcyuta Keśava BhāgavataG. P. Pradhan - 1959 - 380 pages - He did not want the decision about the opportune moment to be entrusted to a less mature person who would be swayed by sentiments and affected by some passing phases in politics. He thought that only Aurobindo and himself could take such a momentous decision. He knew that a revolutionary action was too serious a matter to be decided by anyone except those who had attained a philosophic calm of mind. Curzon's ...
Swami Vivekananda and Indian Nationalism - Subodh Chandra Sen GuptaSubodh Chandra Sen Gupta - 1984 - 170 pages - All important people among non-Muslims protested against it, but only Aurobindo Ghose suggested the boycotting of these new Councils. By gradual steps separate electorates led to two separate countries, but after this operation the ...
The integral philosophy of Sri Aurobindo: a commemorative symposium - Haridas ChaudhuriFrederic Spiegelberg - 1960 - 350 pages - The writings of Aurobindo for Indian independence at the beginning of the twentieth century had been so powerful and distinctive that, even when published anonymously, the British knew that only Aurobindo could be the author. 
Indian literary criticism : an enquiry into its vitality and ... - Ragini Ramachandra - 1989 - 250 pages - Only, Aurobindo seems to have gone much farther than Eliot in defining his views on poetic equipment, which includes not merely a sense of history but the country's thought and experience, symbols and spiritual attainment. In his Chapter on ...

Tuesday, June 12, 2012

World and individual have been promised a divine destiny

Sri Aurobindo and Whitehead on the nature of God - Satya Prakash SinghSatya Prakash Singh - 1972 - 196 pages - But never, before Aurobindo, has it been given the form of such a comprehensive system in which the world and the individual both have been promised an actual divine destiny to be attained universally in course of evolution.
Indian literature: Volume 15; Volume 15 - Sahitya AkademiSahitya Akademi - 1972 - No sage or philosopher before Aurobindo had pointed to the region of the Supermind. The exploration of the spacious realm of consciouness led Aurobindo to a region which did not exist on the map. That is the region of the Supermind.
Indian religions: a historical reader of spiritual expression and ... - Page 24 - Peter Heehs - 2002 - 620 pages - Preview … the most decisive way to verify truth-claims is by means of mystical exeriences. No doubt the experiences of a Buddha or Nanak or Aurobindo are not in the reach of everyone, but these and other spiritual teachers insist that such states are the ultimate destiny of all aspiring humans. A preliminary decision to take seriously a mystic's ...
Sri Aurobindo, a brief biography - Peter Heehs - 1989 - 172 pages - But before Aurobindo's articles no one had clearly outlined its object, methods, and limitations. As a revolutionary, Aurobindo felt that passive resistance was a subordinate means; but he did feel that legal forms of resistance such as ...
Suneera Kapoor - 1991 - 142 pages - Preview He argues that if they refuse to supply their needs from foreign sources they must supply them themselves.73 Tilak conceived the idea of passive resistance even before Aurobindo. In 1881, Tilak hinted at the use of boycott as a social ...
Tilak and Gokhale: a comparative study of their ... - Page 345 - Mohammad Shabbir Khan - 1992 - 376 pages - Preview In abroader framework the term could be used; because of anyone achieved his Dharma then he would have to concentrate on the achievement of Swaraj whether it was Tilak or Aurobindo Ghose or for that matter any other leader.
India's fight for freedom: or, The Swadeshi Movement (1905-1906) - Haridāsa MukhopādhyāaHaridas MukherjeeUma Mukherjee - 1958 - 256 pages - Even before Aurobindo Ghose came to the lime light of politics, Bipinchandra preached the idea of "passive resistance" to the Government and fired the imagination of many young men along that line of action. But far more important than his ...
The western impact on Indian politics, 1885-1919 - Sankar Ghose - 1967 - 247 pages - Long before Aurobindo, Bankim Chattopadhaya, the Bengali novelist, had given a religious significance to the idea of the Motherland by declaring that in the image of the benign goddess Durga could be seen the future greatness of the ...
Indian idea of freedom: political thought of Swami Vivekananda, ... - Dennis Dalton - 1982 - 227 pages - There are, however, significant elements which appear in Pal's or Aurobindo's conception of nationalism that are foreign to Vivekananda's thought. First, the idea of nationalism as a religion, or of the nation as a spiritual entity ...
From Plassey to partition: a history of modern India - Page 251 - Śekhara Bandyopādhyāa - 2004 - 523 pages - Preview ... like Tilak or Aurobindo, also believed that this use of Hindu mythology and history was the best means to reach the masses and mobilise them in support of their politics. The veteran moderate politicians refused to accommodate these ...
Political Ideas in Modern India: Thematic Explorations - Page 239 - Vrajendra Raj MehtaThomas PanthamProject of History of Indian Science, Philosophy, and Culture - 2006 - 481 pages - Preview Whether it is canonical writers such as Vivekananda, Dayananda Saraswati, Tilakor Aurobindo or saint-activists such as Gandhi or Vinoba or Dada Dharmadhikari, all avow that spirituality should lead to ameliorative praxis.
Social conflict and political unrest in Bengal, 1875-1927 - Rajat Kanta Ray - 1984 - 398 pages - Surendranath Banerjea hardly proved himself less extreme than Bipin Pal or Aurobindo Ghose in his methods of agitation during the Swadeshi movement, nor did he lag behind Aurobindo Ghose in appealing to religious sentiments.107 It is ...
The Book review: Volumes 1-2 1976 - Hindu communalism is interpreted as a reaction to Muslim separatism— as if Tilak's utterly reactionary social attitudes, on women's education or the Age of Consent Bill, his concept of Hindutva; or Aurobindo 's mystical meanderings ...
Modernity and the Problem of Cultural Identity - Page 103 - Dr. A.P. Dubey - 2008 - 260 pages - Preview ... that either Whitman or Aurobindo were national chauvinists. The clearest position on the issue can however be found in Tagore who after his initial stint with Swadeshi went on to build Shanti Niketan with the motto "where the world ...
Gandhi's significance for today - John HickLamont C. HempelJohn Hick - 1989 - 275 pages - Our understanding would be quite incomplete, on the basis of Gita interpretations alone, if we saw either Gandhi or Aurobindo merely as examples of renascent Hinduism. Such a designation would be far too narrow, and deprive both of ...
Gandhi, Freedom, and Self-Rule - Page 125 - Anthony Parel - 2000 - 164 pages - Preview ... upon a neglected strand of Indian tradition — the path of karma yoga, or spiritual realization through social action .... Gandhi believed strongly, unlike Vivekanandaor Aurobindo, that the time had come for the purification of ...
Spectrum of Nehru's thought - Page 17 - Sobhag Mathur - 1994 - 230 pages - Preview Pal's divine determinism or Aurobindo's spiritual determinism provided little solace to him. Nehru wrote, "A belief in an absolute determinism seems to me lead inevitably to complete inaction, to death in life ...
Press Inside Outside - Page 28 - Rama Vajpayee - 2002 - 258 pages - Preview But most of the time the role of politicians and the political activists before Independence and even that of journalists like Lokmanya, Mahatma Gandhi or Aurobindo were the outstanding examples of those combining in themselves with two ...

Friday, June 08, 2012

The dream of a visionary or the ravings of a lunatic

  1. Aurobindo's philosophy of Brahman - Page 120 - Stephen H. Phillips - 1986 - 200 pages - Preview As indicated, this is not to say that a mystic experience could not count as evidence at all for the existence of Brahman as conceived by Aurobindo. As was mentioned, just as in the case of a rope-snake sub- lation where the sublating ...
  2. Sri Aurobindo Ghose - Page 420 - Verinder Grover - 1993 - 606 pages - Preview As the purpose of my paper is to analyse the role of the nationalist-revolutionaries led by Aurobindo, 1 would only incidentally refer to the Marxists just to place Aurobindo in proper perspectives of the non-proletarian anti- colonial ...
  3. The Lives of Sri Aurobindo - Page 211 - Peter Heehs - 2008 - 496 pages - Preview The primary aim, political independence, was announced by Aurobindo in the columns of Bande Mataram. Derided at the time as the dream of a visionary or the ravings of a lunatic, it was adopted as the goal ofthe Congress in ...
  4. The Political Philosophy of Sri Aurobindo - Page 412 - V. P. Varma - 1990 - 494 pages - Preview would be the economic ethics of the spiritualized society- contemplated by Aurobindo. (d) Reflections on Aurobindo's Political Idealism For the realization of the sociological, political and economic programmes of the spiritualized ...
  5. Sri Aurobindo Ghosh and Bal Gangadhar Tilak: the spirit of freedom - Page 128 - Suneera Kapoor - 1991 - 142 pages - Preview The concept of spiritual freedom, as developed by Aurobindo and Tilak, with its insistence on control of desires and realisation of same soul in all, may still provide a way out of the crisis which is being faced by ...
  6. Sri Aurobindo - Page 11 - Purnima Majumdar - 2005 - 128 pages - Preview The facts mentioned in this letter are testified by the following letter written by Aurobindo's brother, Manmohan, to his friend, Lawrence Benaut, in July 1887: "Nowadays, my condition is rather peculiar.
  7. Political thinkers of modern India - Page 95 - Adi Hormusji Doctor - 1997 - 141 pages - Preview Firstly, the concept of Sachidananda, or Supreme Reality, or, Brahma Brahma is explained by Aurobindo in mystical terms as the idea behind humanity, that which directs the world of matter from behind matter.
  8. Knowledge, Consciousness and Religious Conversion in Lonergan and ... - Page 163 - Michael T. McLaughlin - 2003 - 318 pages - Preview ... outside of awareness, recall it, project it, allow it even to sleep, ie matter understood by Aurobindo as the dormancy of Brahman consciousness. We have here a kind of intentional consciousness of Brahman capable of imaging or ...
  9. Life and Times of Netaji Subhas: Yogi Sri Aurobindo's "terrorism", ... - Page 154 - Adwaita P. Ganguly - 2003 - 224 pages - Preview This society was contacted and joined by Aurobindo somewhere in 1902-3, sometime after he had already started secret revolutionary work in Bengal on his own account. In Bengal he found some very small secret societies recently started...
  10. Encyclopaedia of Eminent Thinkers: The political thought of Aurobindo - Page 71 - K. S. Bharathi - 1998 - 111 pages - Preview The supreme emphasis laid by Aurobindo on the moral governance of life and society reveal his personality as a sage and prophet. He has stressed the transcendence of instinctive vitalism and sensationalistic hedonism by an ethical ...

Wednesday, June 06, 2012

सिताब दियारा से निकली अन्ना संदेश यात्रा‎

जेपी की धरती से टीम अन्ना का आंदोलन का शंखनाद दैनिक जागरण - टीम अन्ना के मनीष सिसोदिया, संजय सिंह, गोपाल राय ने कहा कि 1974 में जेपी ने जिस सम्पूर्ण क्रांति का बिगुल फूंका था, वह अधूरा रह गया। सत्ता परिवर्तन जरूर हुआ, लेकिन व्यवस्था परिवर्तन नहीं हो सका। अब व्यवस्था परिवर्तन की लड़ाई शुरू की गई है। जेपी के सपनों को साकार करने पर बल दैनिक जागरण - मुंगेर, संवाद सूत्र : 1974 जेपी संपूर्ण क्रांति मंच ने मंगलवार को स्थानीय बड़ी बाजार लाल कोठी स्थित जेपी चौक पर लोकनायक जयप्रकाश नारायण के सपनों 9338686. जेपी संपूर्ण क्रांति दिवस पर नुक्कड़ सभा का आयोजन - सामाजिक परिवर्तन को आगे बढ़ाने पर बल दैनिक जागरण - याद किये गये लोकनायक जयप्रकाश -  'देश में 74 जैसे आंदोलन की जरूरत' दैनिक जागरण - जागरण ब्यूरो, पटना : प्रदेश भाजपा कार्यालय में मंगलवार को संपूर्ण क्रांति दिवस मनाया गया। इस मौके पर पार्टी के प्रदेश अध्यक्ष डा.सीपी ठाकुर ने कहा 9337712.

मनरेगा से इकॉनमी को नुकसान: स्वामी नवभारत टाइम्स 6 Jun 2012 

उन्होंने कहा कि सरकार को अर्थव्यवस्था पटरी पर लाने के लिए विदेशी बैंकों में पड़े 'काले धन' को वापस लाने के प्रयास करने चाहिए। स्वामी 1974 में दिवंगत जय प्रकाश नारायण द्वारा शुरू किए गये संपूर्ण क्रांति के 37 साल पूरा होने के मौके पर आयोजित बैठक में भाग लेने के लिए मंगलवार को धनबाद आए थे।

Sitab Diyara/Patna: Team Anna member Arvind Kejriwal will kick-start his 'Sampurna Kranti Abhiyan' on June 5. The campaign will be started at Sitab Diara, the ...