भारतकोश
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.