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Message to the Russia

While in Warsaw, Colonel Raja J. P. Bahadur Singh learnt that his application of an earlier date from Berlin requesting for PERMISSON To ENTER RUSSIA was NOT SANCTIONED by THE ALL-RUSSIA CENTRAL SOVIET GOVERNMENT IN MOSCOW. Thereupon, the Raja sent a MESSAGE TO THE PEOPLE OF RUSSIA, detailing the ideals of the Humanistic Club which he founded, the purpose for which he was touring in Europe, the present-day mentality and conditions of the public, and his own conceptions and methods-which he calls Humanistic-for promoting Peace and goodwill, not only against suspicion and hatred between the several nations, but also against bickerings, quarrels and fightings among the several parties, classes and creeds within each nation.

This message of his to the Russians, the Raja forwarded through His Excellency, Dimitri Bogomolow, Minister Plenipotencier of the ALL RUSSIA SOVIET REPUBLIC IN WARSAW. In this connection, he wrote a letter to that official dignitary also.

Both the Letter and the Message are reproduced in the following pages.


The Letter to the Russian Plenipotencier in Warsaw

HOTEL EUROPYSKI, WARSAW,
3rd June 1929

From,
Raja J. P. Bahadur Singh,
President of the Humanistic Club, Bangalore, India

To
His Excellency DIMITRI BOGOMOLOW,
Minister Plenipotencier of All-Russia Soviet Republic, WARSAW

Your Excellency,

I am touring the world of Europe on my pacifist lecture tour and wanted to visit Moscow also requested for permission to that effect of the Soviet Government at Moscow, which your Excellency represents. But, to my sorrow, permission has been refused. I believe I shall be failing in my duty towards humanity for which I have dedicated my life if I do not give some sort of message of peace and goodwill to that vast country of Russia. Therefore, I am submitting this message, with the best of my good wishes for peace and prosperity, to the people of Russia through Your Excellency for its kind transmission.

I remain,
Yours faithfully
Raja J. P. Bahadur Singh


THE MESSAGE TO THE RUSSIANS

Citizens of the All-Russia Soviet Republic,

I asked for the permission of the Soviet Government to allow me to visit Moscow, in order to express my views on the problem of peace and to learn from that country the methods of working for the peace, prosperity and comfort of the working classes whose cause they profess to champion. But I am surprised to find that the privilege to these has been denied to me. So, I think there must be some misunderstanding somewhere. It might be that the title RAJA (Prince) which I hold has gone against the Soviet Principles, which, as I am given to understand, tolerates no inequalities between man and man whether in wealth or status. But, the designation is only a matter of the past, and I am not even rich as people seem to think. In fact, I may even say that I am steadily working my way up to poverty by spending what little I have on my mission of peace and goodwill. The reason of my asking for permission for a visit to Soviet Russia is that I am under the impression that the Soviet Government and people believe in the equality of men. They may as well believe in the 'Fundamental Oneness of Humanity,' despite such minor differences as class, party, creed or country. It is for the interests of this Humanity as a whole that I have been working, and am always ready to co-operate with anybody who is working for the same end. I believe that I may fail in my duty to Humanity, if I do not give any message to that vast country, RUSSIA.

Through I believe in the 'Principle of the Fundamental Oneness of Humanity' and cannot see why one man must be taken as master and another as slave, at the same time I admit the necessity for some rules and regulations whereby men must live and work, as against the animals which have no rules and regulations to live by. For, if men like animals fight for everything they want, for instance, for the hand of a pretty girl, or for a good piece of bread, or for a decent looking piece of cloth, humanity would soon get extinct. If facilities for equality of opportunity are allowed, I for one will be ready to recognize the authority of anybody for the up keep of a constitution which a group of human beings require for their own safety and security.

I recognize that the first principle of life, whether of animal or of man, is the desire for self-preservation. It is because of this desire for self-preservation that we see all stress, strife and struggle going on around us. It is only because of its desire to live that every living being is impelled to move and work. Thus, the central pivot on which all the desires, actions and thoughts of man turn is this desire for self-preservation. And I will say this much here, that is the desire for self-preservation and not self-sacrifices, that has made man what he is to-day, leading him slowly from the primitive stages of barbarism and savagery to the modern days of culture and civilization. It was the desire for safety, both from the fury of the elements of Nature and from the big, cruel and ferocious animals, that impelled men to build houses, and it was again the desire for greater security and safety that made them to form themselves into tribes and bands, and thus bring about the greater structure of human society.

Thus, the desire for self-preservation is universal. It is the central motive of action in all sentient life, whether in man, animal, plants or in any other living being. So, the question that remains is "What are the methods that man ought to employ for self-preservation as against the methods employed by other sentient lives?" Restricting ourselves to the animals which come next in order of man, we see that the methods employed by them for the preservation of life are cunning, force and aggressiveness. The weaker and smaller animals employ cunningness to preserve their lives, while the stronger and the bigger make use of their superior force and strength for the same end Now, we have to consider if man who claims to have reached the highest link in the chain of Evolution, being endowed with the exclusive faculty of reason and deliberation which no other living being possesses, has evolved some methods which are less animal-like and at the same time far more effective than either cunningness or aggressiveness. And the answer that will suggest itself to us is that he certainly has. And the methods that he has evolved are, in my opinion, unity, goodwill and Co-operation.

Let me explain this at a little length. In the beginning, men were like animals, living and moving, each by himself, suspecting and fearing one another. There were no tribes, no families, no houses. Men then lived in caves and forests, and History tells us that they even used to kill and eat one another, just as animals do. But, man was different from the animals in this respect. He had the faculty of reason and thought, however untrained and crude, which animals have not. So, as the primitive men began to develop and exercise slowly this faculty more and more, it came to them gradually with greater clearness at every step that, with unity and mutual co-operation alone, they could preserve their lives more easily and with greater sense of security than through mutual distrust, suspicion and ill-will. It was this discovery by man long ages ago which has helped him to from such institutions as families, homes, countries, nations and so forth.

Thus, we see that the methods employed by man for self-preservation as distinct from those of animals are unity and co-operation. But, this does not mean that on innumerable occasions man has not sunk to the level of the animal and has not used force and brutality instead of goodwill and co-operation. Even as recently as only a decade ago, men were engaged in one of the most cruel and deadliest of wars which ended, both to the victors and the vanquished, in misery, distress and loss of hundreds of thousands of human lives. As a result of the last war there is found everywhere, both in the East and in the West, discontent, unrest and discord. And, due to this great discontent and unrest, men are everywhere being divided more and more into innumerable parties and classes. Therefore, to-day more than ever before, men require to be reminded of the principles of unity, goodwill and co-operation.

If people were to take the correct view of their respective positions- inspite of such inevitable differences as class, creed, rank, country or nationality- all men could live and work together in peace and goodwill. I say inevitable differences, because I think that to reduce the whole of humanity to one level is beyond doubt impossible. For, in what respect can we equalize the people of the world? For instance, take the example of wealth. If you divide among the inhabitants of a certain village a certain amount of money equally and if you examine after a few weeks, you will find that unequal amounts of money are left in the hands of each of some of the villagers, while some have little our no money left. Now, let us take the example of equality in position and rank. Supposing in a certain country we did away with all differences of position and rank, by abolishing law-courts and all other institutions of law and order, we shall soon find that either that country has gone back to the old conditions of barbarism and savagery, or some persons or groups of persons have established their authority, and the rest of the people are reduced to a state of utter slavery. Let us taken one more instance as to what will happen if we try to bring the whole of humanity into one way of thinking. We shall find that this is also impossible, as no two persons ever think alike. Therefore, the attempt to bring all humanity to adopt one religion, one custom or one principle of any kind is out of question. The natural and best course therefore that lies before us, in my opinion, is to recognise the fundamental oneness of humanity with complete liberty to each member to think and to act for himself, guided by right authority, without injuring or going against the interests of the other members. Because the attempt on one's part to live or to benefit oneself at the cost of another will result in the violation of the liberty of those against whom such an attempt, is directed. It will not only be checked and opposed by the other party, but it is likely to recoil with loss and injury on one's own self.

After the preservation of life, the next important thing for a man is to make that life comfortable and happy. Let us now consider the question of bringing comfort and happiness to mankind. What is comfort first of all? If a man has enough food to satisfy his hunger, enough clothes to wear and a house to live in, he can be said to lead a fairly comfortable life. But, for none of these man can solely depend upon himself. To get one's food alone, from the time of tilling the ground and sowing the seed to the time of preparing the food, one requires the co-operation of others. And, again to get one's clothing from the time of cultivating cotton or breeding sheep to the time of tailoring the cloth, one requires the co-operation of others. In constructing a house, one requires the labour of several classes of people. But this inter-dependence and co-operation can only exist if you are friendly and peaceful with those whose services you require. Hence, to make your life comfortable you require peace and co-operation.

Now, we have to consider what happiness is and how it can be attained? Happiness is that condition of life where there is no anxiety and sorrow. Now, in order to attain happiness, it is necessary to find out ways and means to mitigate anxiety and sorrow. If you try to find out the origin of this sorrow and anxiety, you will ultimately trace it to you own mind and say, "It is our mind which is the source of all anxiety and sorrow." But, I have not come here to teach you Hindu philosophy, though I think it will not be too deep and difficult for any one to understand that, the less the ill-will and hatred you display, the less is the chance for your anxiety and sorrow. In other words, under conditions of friendliness and peace, you can move about with greater security and happiness than under conditions of ill-will and discord. Thus, peace, unity and co-operation are necessary for one's comfort and happiness.

It was with the object of spreading among the general public of every country,-firstly the principle of the preservation of life, and secondary the principle of attaining comfort and happiness through unity, goodwill and co-operation,-and to promote peace and goodwill among the several contending parties, classes creeds and so on, I started the Humanistic Club in India. It is for the purpose of spreading these ideas, as also to know what other people in Europe have though out in this line, that I have come over to Europe and am going about from country to country.

During my travels in Europe, I have found that Soviet Russia is more or less isolated. People go to meet it ten paces at some acts, and go back twenty paces at some other acts. For instance, when Minister Maxim Lithvinoff and his Colleague, Commandant Alexander Langovoy, advocated wholesale disarmament during the Preparatory Meeting for Disarmament in Geneva last April, it made some peace-loving people rush on to the side of the Soviet. But, when they say such occurrences like those on the first of May in Berlin and elsewhere causing injury, arrest and loss of several lives, people naturally went twenty paces back. The Central Soviet Body, or the Government and the Soviet Principles, may not have anything to do with such acts of violence. But, unless an organized attempt is made to prevent the followers of the Soviet Principles from taking part in such violent demonstrations by intimidation or direct attack, other countries and peoples will not cease suspecting and hating the Soviet ideas.

I am not suggesting this as an agent of any party, class, creed or country, but am telling it frankly as one man to another man. If you want justice and equality, if you want safety and security, if you want comfort and happiness, if you want that your ideas should get popularity in the world, the surest way to get all these is through the practice of goodwill and co-operation.

The Humanistic Method or Methods to be employed by man as a human being in bringing about peace and goodwill on earth is to remind man of his duty as Man and to explain to him the utility of unity and co-operation, avoiding all such actions as are likely to cause separation, isolation, division and discord.

Though denied the privilege of delivering them personally, I beg to submit these few words of my message to the people of Russia with all good wishes for their peace, prosperity and happiness.



 
 
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