सामग्री पर जाएँ
सर्वकोश
द इण्डियन स्ट्रगल / भारतीय स्वाधीनता संग्राम (नेताजी सुभाष चन्द्र बोस - ऐतिहासिक विश्लेषण)

द इण्डियन स्ट्रगल / भारतीय स्वाधीनता संग्राम (नेताजी सुभाष चन्द्र बोस - ऐतिहासिक विश्लेषण)

The Indian Struggle 1920-1934 by Netaji Subhash Chandra Bose

नेताजी सुभाष चन्द्र बोस द्वारा

DevanagariHindipublished339 पृष्ठ

पृष्ठ 333, कुल 339 में से

संदर्भ में पढ़ें
पृष्ठ 333

A GLIMPSE OF THE FUTURE 347
'the doctrine of synthesis or equality.' It will be India's task
to work out this synthesis.
There are several reasons why Communism will not be
adopted in India. Firstly, Communism to-day has no
sympathy with Nationalism in any form and the Indian
movement is a Nationalist movement—a movement for the
national liberation of the Indian people. (Lenin's thesis on
the relation between Communism and Nationalism seems to
have been given the go-by since the failure of the last Chinese
Revolution.) Secondly, Russia is now on her defensive and
has little interest in provoking a world revolution, though the
Communist International may still endeavour to keep up
appearances. The recent pacts between Russia and other
capitalist countries and the written or unwritten conditions
inherent in such pacts, as also her membership of the League
of Nations, have seriously compromised the position of
Russia as a revolutionary power. Moreover, Russia is too
preoccupied in her internal industrial reorganisation and in
her preparations for meeting the Japanese menace on her
eastern flank and is too anxious to maintain friendly relations
with the Great Powers, to show any active interest in countries
like India. Thirdly, while many of the economic ideas of
Communism would make a strong appeal to Indians there are
other ideas which will have a contrary effect. Owing to the
close association between the Church and the State in Russian
history and to the existence of an organised Church, Com-
munism in Russia has grown to be anti-religious and atheistic.
In India, on the contrary, there being no organised Church
among the Indians and there being no association between the
Church and the State, there is no feeling against religion as
such.¹ Fourthly, the materialistic interpretation of history
which seems to be a cardinal point in Communist theory will
not find unqualified acceptance in India, even among those
who would be disposed to accept the economic contents of
Communism. Fifthly, while Communist theory has made
certain remarkable contributions in the domain of economics
(for instance the idea of state-planning), it is weak in other
¹ Further, in India a national awakening is in most cases heralded by a
religious reformation and a cultural renaissance.