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N.K.Assumi (Advocate)     01 May 2010

Is there morality in Indian politics?

We have come across  many things in Indian politics that Mahatma would be crying from Heaven. i would like ro know whether there is any morality in Indian Politics? or Indian politics is deviod of morality?


 9 Replies

Kiran Kumar (Lawyer)     01 May 2010

nowadays the word Morality seems alien to Indian Politics.


how much we can change and how many we can change, this is the basic question............

1 Like

N.K.Assumi (Advocate)     01 May 2010

Dear Kiran, if Indian politicis is devoid of morality, I guess we should start the tale of two cities? why should we spaeak of justice, Rule of Law, Peace for mankind, secularism, preaching noble thoughts, equalism before the law and equal protection of law and Human rights etc, etc, which are just an empty sounds. fooling the masses: How long should we go on in this fools pradise created by those in power? Why on earth are people silent on such national importance? have they sold away their Courage to those in power?


Why to stand on a moral ground in public interest matters in governance?  there should be rules for every action instead of expections on moral grounds. 

Morality is a matter of an individual and has no credibility for others when it comes across own interest of the individual.  It is totally false to hold on moral grounds consideration in governance.  How to have a trial on moral grounds?  How a mischievous person can be punished legally on moral grounds when he do misuse of powers?

More.. later.....  

Bhartiya No. 1 (Nationalist)     01 May 2010

Sir I am quoting the views of great Sri Aurobindo (Aurobindo Ghose)

"Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our selfishness, our hypocrisy, our purblind sentimentalism"

further adding:

"I say, of the Congress, then, this, - that its aims are mistaken, that the spirit in which it proceeds towards their accomplishment is not a spirit of sincerity and whole-heartedness, and that the methods it has chosen are not the right methods, and the leaders in whom it trusts, not the right sort of men to be leaders; - in brief, that we are at present the blind led, if not by the blind, at any rate by the one-eyed."

Source: Wikipedia, the free encyclopedia

Bhartiya No. 1 (Nationalist)     01 May 2010

Sir, again I am posting the part of Biography of Sri Aurobindo (Aurobindo Ghose), which is necessary as I feel.


Freedom Struggle and Politics

Aurobindo’s observable political career lasted only four years, from 1906 to 1910. Though he had been active behind the scene surveying, organizing and supporting the nationalist cause, ever since his return to India, especially during his excursions to Bengal. This period of his activity from 1906-1910 saw a complete transformation of India's political scene. Before Aurobindo began publishing his views, the Congress was an annual debating society whose rare victories had been instances of the empire taking a favourable view to its petitions. By the time Aurobindo left the field, the ideal of political independence had been firmly ingrained into the minds of people, and nineteen years later, it became the official raison d'etre of the Congress.[19]

This change was affected by the advent of the aggressive nationalist thought of Lokmanya Tilak who declared that swaraj was his birthright and Bipin Chandra Pal who demanded "complete autonomy" from Britain. However none went as far as Aurobindo in articulating the legitimacy and necessity of complete independence. He "based his claim for freedom for India on the inherent right to freedom, not on any charge of misgovernment or oppression". He wrote :

"Political freedom is the life-breath of a nation. To attempt social reform, educational reform, industrial expansion, the moral improvement of the race without aiming first and foremost at political freedom, is the very height of ignorance and futility. The primary requisite for national progress, national reform, is the habit of free and healthy national thought and action which is impossible in a state of servitude."[19]


Source: Wikipedia, the free encyclopedia




Bhartiya No. 1 (Nationalist)     01 May 2010

What is happenning today was well anticipated by some of the great Indian personalities (Also by PM of Britain Mr. Churchil), except  Mahatma Gandhi and Mr. Nehru and others alike them.

Isaac Gabriel (Advocate)     02 May 2010

Our political system has reached a point of no return and  lack of accountability has eroded the morality .The meaning of Governance has been radically changed because of  the coaliton politics .The law abiding citizens are puzzled over the increasing menace and the poor voter has to witness the malady with folded hands.The people at the helm of affairs are helpless and mute spectators.



Thes Spectators are the problem, not the persons who are in governance.  In these 60 years of democracy the cotizins are only spectators who do nothing but only expecting.  Who restricts them to take initiative to exercise their democratic rights?  But they only gives a "Vote" and expects that now the elected person or they those are in governance will do everything.  

Have manythings to say & share but here it is a problem of space in the medium.. so remaining later...

Sivadas Chettur (Chartered accountant)     03 May 2010

The face of MAHATMA is staring at us and more particularly on our dirty politicians.......Just read the words of Mahatma who travelled in third class in the train to study the problems faced by common men.........



I have now been in India for over two years and a half after my return from South Africa. Over one quarter of that time I have passed on the Indian trains travelling third class by choice. I have travelled up north as far as Lahore, down south up to Tranquebar, and from Karachi to Calcutta. Having resorted to third class travelling, among other reasons, for the purpose of studying the conditions under which this class of passengers travel, I have naturally made as critical observations as I could. I have fairly covered the majority of railway systems during this period. Now and then I have entered into correspondence with the management of the different railways about the defects that have come under my notice. But I think that the time has come when I should invite the press and the public to join in a crusade against a grievance which has too long remained unredressed, though much of it is capable of redress without great difficulty.

On the 12th instant I booked at Bombay for Madras by the mail train and paid Rs. 13-9. It was labelled to carry 22 passengers. These could only have seating accommodation. There were no bunks in this carriage whereon passengers could lie with any degree of safety or comfort. There were two nights to be passed in this train before reaching Madras. If not more than 22 passengers found their way into my carriage before we reached Poona, it was because the bolder ones kept the others at bay. With the exception of two or three insistent passengers, all had to find their sleep being seated all the time. After reaching Raichur the pressure became [Pg 4]unbearable. The rush of passengers could not be stayed. The fighters among us found the task almost beyond them. The guards or other railway servants came in only to push in more passengers.

A defiant Memon merchant protested against this packing of passengers like sardines. In vain did he say that this was his fifth night on the train. The guard insulted him and referred him to the management at the terminus. There were during this night as many as 35 passengers in the carriage during the greater part of it. Some lay on the floor in the midst of dirt and some had to keep standing. A free fight was, at one time, avoided only by the intervention of some of the older passengers who did not want to add to the discomfort by an exhibition of temper.


               That is the politician we had....................

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