"The Bhagavad Gita deals essentially with the spiritual foundation of human existence. It is a call of action to meet the obligations and duties of life; yet keeping in view the spiritual nature and grander purpose of the universe."

“We have achieved political freedom but our revolution is not yet complete and is still in progress, for political freedom without the assurance of the right to live and to pursue happiness, which economic progress alone can bring, can never satisfy a people. Therefore, our immediate task is to raise the living standards of our people, to remove all that comes in the way of the economic growth of the nation. We have tackled the major problem of India, as it is today the major problem of Asia, the agrarian problem. Much that was feudal in our system of land tenure is being changed so that the fruits of cultivation should go to the tiller of the soil and that he may be secure in the possession of the land he cultivates. In a country of which agriculture is still the principal industry, this reform is essential not only for the well-being and contentment of the individual but also for the stability of society. One of the main causes of social instability in many parts of the world, more especially in Asia, is agrarian discontent due to the continuance of systems of land tenure which are completely out of place in the modem world. Another — and one which is also true of the greater part of Asia and Africa — is the low standard of living of the masses.”

“History is almost always written by the victors and conquerors and gives their view. Or, at any rate, the victors' version is given prominence and holds the field.”

“Soviet policy with other nations was one of peace at almost any cost, for they wanted time to recuperate, and the great task of building up a huge country on socialistic lines absorbed their attention. There seemed to be no near prospect of social revolution in other countries, and so the idea of a 'world revolution' faded out for the time being. With Eastern countries Russia developed a policy of friendship and co-operation, although they were governed under the capitalist system.”

“As this conviction grew upon me, I was filled with a new excitement and my depression at the non-success of civil disobedience grew much less. Was not the world marching rapidly towards the desired consummation? There were grave dangers of wars and catastrophes, but at any rate we were moving. There was no stagnation. Our national struggle became a stage in the longer journey, and it was as well that repression and suffering were tempering our people for future struggles and forcing them to consider the new ideas that were stirring the world. We would be the stronger and the more disciplined and hardened by the elimination of the weaker elements. Time was in our favour.”

“But the conflict has not ended and the fight between the two rival forces-capitalism and socialism-goes on. There can be no permanent compromise between the two although there have been, and there may be in the future, temporary arrangements and treaties between the two. Russia and communism stand at one pole, and the great capitalist countries of Western Europe and America stand at the other. Between the two, the liberals, the moderates, and the centre parties are disappearing everywhere.”

“Because of this wide and comprehensive outlook, the real understanding communist develops to some extent an organic sense of social life. Politics for him cease to be a mere record of opportunism or a groping in the dark. The ideals and objectives he works forgive a meaning to the struggle and to the sacrifices be willingly faces. He feels that he is part of a grand army marching forward to realise human fate and destiny, and he has the sense of 'marching step by step with history'. Probably most communists are far from feeling all this. Perhaps only Lenin had this organic sense of life in its fullness which made his action so effective. But to a small extent every communist, who has understood the philosophy of his movement, has it.”