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Examines the emergence of anti-imperialist internationalism during the interwar years from the perspective of India's first Prime Minister, Jawaharlal Nehru.
Lala Lajpat Rai was one of the outstanding leaders of modern India, a contemporary of Dadabhai Naoroji, Tilak, Gokhale and Gandhi. His public life spanned the last decade of the nineteenth century and the first three decades of the twentieth century. He practised law at the Lahore Chief Court and built up a lucrative practice, but was drawn very early into public activities pertaining to religious, educational and social reforms and then into nationalist politics. Lajpat Rai was one of the foremost leaders of the Indian National Congress. His arrest and deportation without trial to Burma in 1907 created a great sensation in India. He spent the war years (1914-18) in the United States propagating the Indian case for self- government. He returned to India in 1920 and had the honour of presiding over the Calcutta session of the Indian National Congress which approved of Gandhi's campaign for non-cooperation with the government. He was deputy leader of the Swaraj Party in the Legislative Assembly and played a prominent role in provincial as well as national politics in the 1920s. While leading a demonstration against the Simmon Commision at Lahore in 1928 he received injuries in an assault by the police which hastened his death. The eleventh volume in the series of The Collected Works of Lala Lajpat Rai covers the closing months of 1924 and the whole year of 1925. During this period, Lajpat Rai was disturbed by the growing rift between Hindus and Muslims. Gandhi was so much shocked by the communal riots in Sambhar, Amethi, Gulbarga and Kohat the riot in Kohat was particularly serious and the desecration of Hindu temples at these and other places that he imposed a purificatory penance of twenty-one days' fast on himself. Within a week of the commencement of the fast a Unity Conference was held. But the harmony that followed the fast was not to last long. Lajpat Rai wrote a series of 13 articles on the Hindu-Muslim problem in the Tribune the first article was written on board the ship while returning from England. His first reaction to Gandhi's fast was one of disapproval. But later, on reaching Delhi, he felt that the impulse which forced Gandhi to take the vow could not perhaps be satisfied otherwise'. I am firmly convinced', Lajpat Rai wrote, that we cannot create a united India and cannot win Swaraj in any shape, unless the religious canker is removed. Appealing to Hindus and Muslims to do away with threats and distrust, he wrote: Let us live and die for each other, so that India may live and prosper as a nation. India is neither Hindu nor Muslim. It is not even both. It is one. It is India.'
This Elibron Classics title is a reprint of the original edition published by the Theosophical Publishing Society in London, 1899.
This is the first cultural and literary history of India and the First World War, with archival research from Europe and South Asia.
. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.