Ramachandra Quotes & Sayings

But the history of independent India has remained a field mostly untilled. If history is 'formally constituted knowledge of the past', then for the period since 1947 this knowledge practically does not exist. — Ramachandra Guha

In India, the sapling was planted by the nation's founders, who lived long enough (and worked hard enough) to nurture it to adulthood. Those who came afterwards could disturb and degrade the tree of democracy but, try as they might, could not uproot or destroy it. — Ramachandra Guha

For perhaps the first time in public, he used the neutral 'Africans' instead of the pejorative 'Kaffirs'. The change in language reflected a deeper change in his way of thinking about the world. When he first came to South Africa, Gandhi had pleaded for Indians to be distinguished from Africans, whom he then considered 'uncivilized'. Now, fifteen years later, he brought all races within a single ambit. They all had similar hopes, and would one day have the same rights. In the future, Indians and Africans would be absolutely free men, mingling with Boers and Britons in a nation where one's citizenship did not depend on the colour of one's skin. — Ramachandra Guha

Further, economic systems to which Marx gives primary importance, have never arranged themselves by themselves. It is men who do the ordering according to their attitudes, desires and understanding of things. Changes take place, not independent of man's will, but on account of man's wills. Civilization has progressed by man's interference with material conditions. — Goparaju Ramachandra Rao

Right wins only when we dare and act. — Goparaju Ramachandra Rao

Who takes the blame: the leader who talks of poverty but lives in luxury, or the poor who choose a leader of that type? — Goparaju Ramachandra Rao

In 1951 Dec 20th, Nehru, while campaigning for the first democratic elections in India, took a short break to address a UNESCO symposium in Delhi. Although he believed democracy was the best form of governance, while speaking at the symposium he wondered loud...
the quality of men who are selected by these modern democratic methods of adult franchise gradually deteriorates because of lack of thinking and the noise of propaganda....He[the voter] reacts to sound and to the din, he reacts to repetition and he produces either a dictator or a dumb politician who is insensitive. Such a politician can stand all the din in the world and still remain standing on his two feet and, therefore, he gets selected in the end because the others have collapsed because of the din.
-Quoted from India After Gandhi, page 157. — Ramachandra Guha

in India, Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be the road to the salvation of a soul. But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship. — Ramachandra Guha

Hallucinations and illusions are not facts useful for scientific investigation. — Goparaju Ramachandra Rao

At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom, — Ramachandra Guha

These three conceptual and ideological challenges (Hindu fundamentalism, Communist dictatorship and ethnic separatism) all date to the founding of the nation. To these have, more recently been added, three more mundane and materialist challenges. These are inequality, corruption and environmental degradation. — Ramachandra Guha

The love of individual freedom has stood in the way of the appreciation of social obligations. — Goparaju Ramachandra Rao

At no other time or place in human history have social conflicts been so richly diverse, so vigorously articulated, so eloquently manifest in art and literature or adressed with such directness by the political system and the media. — Ramachandra Guha

In India the choice could never be between chaos and stability, but between manageable and unmanageable chaos, between humane and inhuman anarchy, and between tolerable and intolerable disorder. ASHIS NANDY, sociologist, 1990. — Ramachandra Guha

We respect law, when the law respects our needs. Whenever legality clashes with morality, legality should be opposed and morality should be upheld. — Goparaju Ramachandra Rao

The language of theism which was familiar to the people, gave Gandhi the advantage of easy communication with the people, but it is atheistic in principle. It could have been the starting point for the atheistic movement in the modern age. — Goparaju Ramachandra Rao

It never ceases to amaze me how many Christians, in the North and the South, continue to refer to the former as the "developed" and the latter as the "developing" world. When we in the South use this term to describe ourselves, we are evaluating ourselves by a set of cultural values that are alien to our own cultures, let alone to a Christian world-view! All our normative images and yardsticks of "development" are ideologically loaded. Who dictates that mushrooming TV satellite dishes and skyscrapers are signs of "development"? Who, apart from the automobile industry and the advertising agencies, seriously believes that a country with six-lane highways and multi-story car-parks is more "developed" than one whose chief mode of transport is railways? Does the fact that there are more telephones in Manhattan, New York, than in the whole of sub-Saharan Africa, mean that human communication is more developed in the former than the latter? — Vinoth Ramachandra

Real morality is possible when the sanctions for morality are also tangible and real. Therefore, atheism shifts the basis of morality from faith in god to obligations of social living. Moral conduct is not a passport to heaven; it is social necessity. — Goparaju Ramachandra Rao

In 1962 one Naga faction had made its peace with the government of India, as had another faction in 1975. But there remained a group stubbornly committed to the idea of an independent and sovereign Nagaland. This was the National Socialist Council of Nagaland, led by Isaak Swu and — Ramachandra Guha

The views of his Ministers were conveyed by the Governor of Natal to the Secretary of State for the Colonies. Lord Ripon was told that if Asiatics were not prevented from voting, they would 'soon obtain a controlling voice'. Whereas white opinion was unanimous, 'on the other hand, there are probably not a dozen Asiatics in Natal who really object to the bill. The agitation has been got up by a young Parsee [sic] lawyer, a Mr Gandhi, who arrived here a few months ago. Had it not been for him, the whole thing would probably have passed sub silentio.' The Governor thus urged the Secretary of State to advise Her Majesty to approve the bill. — Ramachandra Guha

Positive secularism is not tolerance of all religions, but it is the total denial of religious beliefs: it is the emergence of homogeneous human outlook which is based upon verifiable facts of life. — Goparaju Ramachandra Rao

to the world. God created both body and soul, and the resurrection of Jesus shows that he is going to redeem both body and soul. The work of the Spirit of God is not only to save souls but also to care and cultivate the face of the earth, the material world. It is hard to overemphasize the uniqueness of this vision. Outside of the Bible, no other major religious faith holds out any hope or even interest in the restoration of perfect shalom, justice, and wholeness in this material world. Vinoth Ramachandra, a Sri Lankan Christian writer, can see — Timothy J. Keller

So long as the Constitution is not amended beyond recognition, so long as elections are held regularly and fairly and the ethos of secularism broadly prevails, so long as citizens can speak and write in the language of their choosing, so long as there is an integrated market and a moderately efficient civil service and army, and - lest I forget - so long as Hindi films are watched and their songs sung, India will survive — Ramachandra Guha

It is in the nature of democracies, perhaps, that while visionaries are sometimes necessary to make them, once made they can be managed by mediocrities. — Ramachandra Guha

Whenever he's tried to dig out such secrets from her behind her mother's back, she has retreated like a tortoise into her child's shell. Children are quick to sense a threat. (From "Crows" by Mrinal Pande) — Keerti Ramachandra

Satyagraha means insistence on what one knows to be the truth. The insistence implies the exercise of free will as the need of social obligation. If one is content to know the truth himself, he does not become a votary of Satyagraha. A Satyagrahi should not only know the truth but should insist upon it in social relations. So Satyagraha is activation of truthfulness. — Goparaju Ramachandra Rao

Because morality is a social necessity, the moment faith in god is banished, man's gaze turns from god to man and he becomes socially conscious. Religious belief prevented the growth of a sense of realism. But atheism at once makes man realistic and alive to the needs of morality. — Goparaju Ramachandra Rao

the quality of men who are selected by these modern democratic methods of adult franchise gradually deteriorates because of lack of thinking and the noise of propaganda . . . He [the voter] reacts to sound and to the din, he reacts to repetition and he produces either adictator or a dumb politician who is insensitive. Such a politician can stand all the din in the world and still remain standing on his two feet and, therefore, he gets selected in the end because the others have collapsed because of the din.

Guha, Ramachandra (2011-02-10). India After Gandhi (Kindle Locations 3272-3276). Pan Books. Kindle Edition. — Ramachandra Guha

The insistence on truthfulness does not disturb the freedom of the individual. The social obligation implied in Satyagraha turns the freedom of the individual into moral freedom. An atheist is free to say or to do what he likes, provided he does what he says and says what he does. So, in the context of social relations, the freedom of the individual is moral freedom. — Goparaju Ramachandra Rao

Existentialist philosophy recognizes the existence of the individual as the real purpose of human life. The recognition is basically atheistic and it encourages the individual to free himself from the impositions of custom, governmental authority, economic pressures, and cultural inhibitions. — Goparaju Ramachandra Rao

The Shiv Sena was the handiwork of a cartoonist named Bal Thackeray, whose main target was south Indians, whom he claimed were taking away jobs from the natives. Thackeray lampooned dhoti-clad 'Madrasis' in his writings and drawings; while his followers attacked Udupi restaurants and homes of Tamil and Telugu speakers. — Ramachandra Guha