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Hind Swaraj : Gandhiji's Vision for India

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  • Thiagarajan
    Posted by: MD Kini Dear Vinay, Here is an article based on Mahatma s seminal book, Hind Swaraj, which gives an indication of his vision for India. His India
    Message 1 of 1 , Oct 3, 2012
      Posted by: "MD Kini" Dear Vinay,

      Here is an article based on Mahatma's seminal book, Hind Swaraj, which
      gives an indication of his vision for India. His India is based on the
      concept of Sarvodaya, welfare of all. Today swaraj has not reached 400
      million people who are below the poverty line and there is rampant
      corruption in all spheres of life. His idea that there is enough for
      the needs of all but not enough for the greed of all is still
      relevant. Let share his views with all Karmoyogis.

      With good wishes,
      kinis68@gmail. com

      Hind Swaraj : Gandhiji's Vision for India.


      "Before I leave you, I will take the liberty of repeating :

      1.Real home-rule is self-rule or self-control.

      2.The way to it is passive resistance: that is soul-force or love-force.

      3.In order to exert this force, Swadeshi in every sense is necessary.

      4. What we want to do should be done, not because we object to the
      English or because we want to retaliate but because it is our duty to
      do so…

      In my opinion, we have used the term "Swaraj" without understanding
      its real significance. I have endeavoured to explain it as I
      understand it, and my conscience testifies that my life henceforth is
      dedicated to its attainment."

      This is the last para of the book, Hind Swaraj or Indian Home Rule,
      written by Mahatma Gandhi in 1908, 101 years ago.The book contains his
      thoughts on the Indian struggle for Independence and the modern

      Non-violence and passive resistance.

      While non-co-operation movement in 1921 was withdrawn after
      Chowri-Chowra violence, it was successful in 1930 when Gandhiji
      started his Salt Satyagraha. There were some violent incidents during
      the "Quit India" movement. However, his non-violent agitations not
      merely mobilized Indian people for Swaraj but threatened the British
      throne like no other violent struggle could. Mahatma's non-violence
      was not merely practical but ethical as well.

      While admiring the courage of freedom fighters like Madanlal Dinghra
      and Bhagat Singh, Gandhiji disapproved their methods as he firmly
      believed in the efficacy of non-violence and passive resistance. He
      was more concerned about the ethics of not merely the ends ( freedom)
      but also the means ( struggle for freedom). " The means may be likened
      to a seed, and the end to a tree; and there is just the inviolable
      connection between the means and the end as there is between the seed
      and the tree. ...We reap exactly what we sow," he observed. He also
      said that those who take the sword shall perish by the sword. We all
      know how the bloody revolutions have failed to create a new man and a
      new society.

      Explaining the method of passive resistance, Gandhiji said, " Passive
      resistance is a method of securing rights by personal suffering; it is
      reverse of resistance by arms. When I refuse to do a thing that is
      repugnant to my conscience, I use soul-force….If I do not obey the law
      and accept the penalty for its breach, I use soul-force. It involves
      sacrifice of self." He maintained that non-violence and passive
      resistance is a weapon of the brave and not that of the coward. A
      coward can never disobey a law that he dislikes. " If man will only
      realize that," he said, " it is unmanly to obey laws that are unjust,
      no man's tyranny will enslave him. This is the key to self-rule or

      No wonder, Gandhiji's agitations based on these two principles, were
      emulated by Nelson Mandela for the freedom of South Africa and by
      Martin Luther King for equal rights of African-Americans in USA. In a
      recent interview President Barack Obama expressed his wish to have a
      talk with Gandhiji over a lunch when he was asked whom he would choose
      among the great of the past and the present.

      Modern civilization.

      Mahatma Gandhi's views on modern civilization are rational and
      logical. However, many today may not accept them as they are addicted
      to the comforts and luxuries of modern life. According to him ` people
      living in it (civilization) make bodily welfare the object of life'
      and then, he gives some examples. People in Europe live in
      better-built houses than they did hundred years ago. "This is
      considered an emblem of civilization" . Hundred years ago people wore
      skins and used spears as their weapons, and now they use long trousers
      and carry revolvers. Earlier, people ploughed their lands manually (
      or used horses), now steam engines (or tractors) are used to amass
      great wealth. " Formerly, men were made slaves under physical
      compulsion. Now they are enslaved by temptation of money and the
      luxuries that money can buy."

      Gandhiji has been misunderstood on the issue of machinery. He
      clarified " What I object to is the craze for machinery, not
      machinery as such." He said, " The supreme consideration is man. The
      machine should not tend to atrophy the limbs of man. For instance, I
      would make intelligent exceptions. Take the case of Singer's Sewing
      Machine. It is one of the few useful things ever invented, and there
      is a romance about the device itself." In this machine age, man has
      become a cog in the wheel of the modern civilization and Gandhiji was
      pointing out the dehumanizing quality of machinery and the resultant
      alienation of man from his work.

      Gandhiji is a great critic of the modern institutions such as
      parliament, the press, the railways, professions such as doctors and
      lawyers. His insights on them are acutely penetrating.

      His observations on the British Parliament are not very flattering. "
      .. it is generally acknowledged that the members are hypocritical and
      selfish.. When the greatest questions are debated, its members have
      been seen to stretch themselves and to doze. Carlyle has called it the
      `talking shop of the world'.Members vote for their party without a
      thought….Parliament is a costly toy to the nation." Do we find a
      reflection of our own parliament and assemblies in these remarks of
      Mahatma Gandhi ?

      Same goes for newspapers. " To the English voters their newspaper is
      their Bible. They take their cue from their newspapers which are often
      dishonest. The same fact is differently interpreted by different
      newspapers, according to the party in whose interests they are edited…
      What must be the condition of the people whose newspapers are of this
      type ? " How true even today in India and now we have to add TV news
      as well. No wonder the so-called `fourth estate' can distort peoples'

      The railways have enabled the British to send their troops from one
      end of India to another and they also spread bubonic plague, increased
      the frequency of famines as food grains are sent to distant places to
      get more money. Lawyers promote quarrels instead of solving them. "
      The parties alone know who is right. We, in our simplicity and
      ignorance, imagine that a stranger, by taking money, gives us

      The doctors do not cure but help people to indulge, says Gandhiji... "
      I overeat, I have indigestion, I go to a doctor, he gives medicine, I
      am cured. I overeat again. I take his pills again. Had I not taken the
      pills in the first instance, I would have suffered the punishment
      deserved by me and I would not have overeaten again…my mind became

      Of course, there is a positive side to all these professions. They
      have enormous power to help people and they also have the power to
      perpetuate strife or promote indulgence among the people. However,
      there is no mechanism to ensure that all these people do their job
      responsibly. That comes only from restraint on desire and greed. That
      is what all religions preach but the acquisitive society that is built
      in the world over in last few centuries does not promote it.

      The modern civilization emphasizes the freedom of man ( human rights)
      but not the obligations of man to society. It makes him an automaton
      that has no time for reflection. He wants to satisfy his wants, not
      needs. In pursuit of his desires, he forgets values of life. Man is
      born free but finds himself in chains – of wants and desires.

      Indian Civilization.

      Writing on Indian civilization, Gnadhiji points out that Roman and
      Greek civilizations were annihilated, the might of Pharaohs was
      broken, Japan was westernized and nothing could be said about China,
      but " India is still, somehow or other, sound at the foundation".
      Nothing can equal the seeds of sown by our ancestors, he observes. "
      Civilization is that mode of conduct which points out to man the path
      of duty. Performance of duty and observance of morality are
      convertible terms. To observe morality is to attain mastery over our
      mind and our passions. So doing, we know ourselves. The Gujarati
      equivalent for civilization means `good conduct'."

      Gandhiji says that the mind is a restless bird, more it gets, more it
      wants and still remains unsatisfied.

      " Our ancestors, therefore, set a limit to our indulgences. They saw
      that happiness was largely a mental condition. A man is not
      necessarily happy because he is rich, or unhappy because he is poor."

      Mahatma Gandhi was all praise for the Indian way of life which
      consisted of the same kind of plough, same cottages, same education
      system that existed for thousands of years. " We have had no life
      corroding competition. Each followed his own occupation or trade and
      charged a regulation wage… This nation had courts, lawyers and
      doctors, but they were all within bounds. Everybody knew that these
      professions were not particularly superior; moreover, these vakils and
      vaids did not rob people; they were considered people's dependents,
      not their masters….They enjoyed true Home Rule. "

      In the appendix to the book, Gandhiji has quoted some appreciative
      comments on the quality of Indian life made by Englishmen who were in
      India during his time.

      " The civilization was not perfunctory, but universal and
      all-pervading – furnishing the country not only with political
      systems, but with social and domestic institutions of the most
      ramified description. The beneficent nature of these institutions as a
      whole may be judged from their effects on the character of the Hindu
      race. Perhaps there are no other people in the whole world who show so
      much in their character the advantageous effects of their own
      civilization. They are shrewd in business, acute in reasoning,
      thrifty, religious, sober, charitable, obedient to parents,
      reverential to old age, amiable, law-abiding, compassionate towards
      the helpless and patient under suffering." ( J.Seymore Keay,M.P.,
      Banker in India and India Agent, writing in 1883).

      " If a good system of agriculture, unrivalled manufacturing skill, a
      capacity to produce whatever can contribute to convenience or luxury;
      schools established in every village, for teaching, reading, writing
      and arithmetic; the general practice of hospitality and charity among
      each other; and above all, a treatment of the female sex, full of
      confidence, respect and delicacy, are among the signs which denote a
      civilized people..." ( Colonel Thomas Munro who served in India for 32

      " The Indian village has thus for centuries remained a bulwark
      against political disorder and the home of the simple domestic and
      social virtues. No wonder, therefore, that philosophers and the
      historians have always dwelt lovingly on this ancient institution
      which is the natural social unit and the best type of rural life;
      self-contained, industrious, peace-loving, conservative in the best
      sense of the word." ( Sir William Wedderburn, Bart).

      Mahatma Gandhi was just drawing attention of Indians to their great
      civilization and the heritage of village republics. Gandhiji with his
      charkha and village industries sought to re-capture the spirit of the
      rural life in our villages and the country to suit the present
      scientific age.

      India is one nation.

      Gandhiji dismissed the idea propagated by the British that India was
      not one nation before the British established their rule in India. "
      We were one nation before they came to India. One thought inspired
      us.Our mode of life was the same. It was because we were one nation
      that they were able to establish one kingdom. Subsequently, they
      divided us."

      " What do you think could have been the intention of those farseeing
      ancestors of ours who established Setubandha (Rameshwar) in the South,
      Jagannath in the East and Hardwar in the North as the places of
      pilgrimage ? You will admit they were no fools…..they saw that India
      was one undivided land so made by the nature. They, therefore, argued
      that it must be one nation. Arguing thus, they established holy places
      in various parts of India, and fired the people with an idea of
      nationality in a manner unknown in other parts of the world."

      Mahatma Gandhi also believed that the differences between Hindus and
      Muslims were of no consequence for living together. " Should we not
      remember that many Hindus and Mahomedans own the same ancestors and
      the same blood runs through their veins ? Do people become enemies
      because they change their religion ? Is the God of the Mohamedan
      different from the God of the Hindu ? Religions are different roads
      converging to the same point. What does it matter that we take
      different roads so long as we reach the same goal ? Wherein is the
      cause or quarrelling ?" The followers of Shiva and those of Vishnu
      disagree but still they belong to the same nation. The Vedic religion
      is different from Jainism but they do not belong to two different
      nations. Further, he states, " Those who do not wish to misunderstand
      things may read up the Koran, and they will find therein hundreds of
      passages acceptable to the Hindus; and the Bhagawadgita contains
      passages to which not a Mahomedan can take objection."

      The Mahatma's Vision.

      Mohandas Karamchand Gandhi became Mahatma Gandhi when he identified
      himself with the poor and illiterate peasants of India and offered
      them Swaraj or self-rule based on their own tradition and heritage –
      Ram Rajya. He made them aware of their own strength when he mobilized
      them through satyagraha. As he repeatedly stated the weapon of
      non-violence and passive resistance can be used only brave men.

      Though educated in England, he was not enamoured by the wealth and
      life in that country. He saw alienation of the factory workers and
      hypocrisy of the elite. He found in the Indian rural life a life of
      hard work, culture and dignity. In spite of many wars in India, Indian
      villages had survived with their agriculture and handicrafts organized
      by the village panchayats. He did not wish India to be a carbon copy
      of the West. He promoted khadi and village industries even during the
      freedom struggle. His ideal was sarvodaya – welfare of all – and he
      wanted to reach the last man- unto the last.

      Eminent economists such as J.C.Kumarappa prepared a blue-print for the
      revival of villages. Later in 1973, another economist E.F.Schumacher,
      offered a similar scheme in his book, Small is Beautiful – Economics
      As If People Mattered. He also highlighted dehumanizing effect of
      single-minded pursuit of gross domestic product. He advocated `
      sustainable development' and `appropriate technology' which are in
      tune with the Gandhian philosophy. The latest to join the Gandhian
      view is Joseph Stiglitz, Nobel-prize winning economist, who headed the
      panel of economists appointed by Nicolas Sarkozy, the French
      President, to measure the well-being of people as the GDP ( Gross
      Domestic Product) does not represent the true well-being.
      Sustainability of economy, happiness and natural resources are to be
      included in the measurement of progress. " Man does not live by GDP
      alone", says the Economist of London

      However, Independent India did not follow his vision of village
      republics but adopted the western model not merely in political system
      but also in the economic system. Today, after 65 years of
      Independence, at least 30 crore people out of about 120 crore are
      below the poverty line; half the population in the cities live in
      slums and shanties; water is a scarcity both in towns and cities,
      though India gets one of highest rainfalls in the world and has many
      perennial rivers. Only 40 percent of the land is irrigated while 60
      percent of the population depends on agriculture and contributes just
      20 percent to the GDP. In our pursuit of industrialization,
      agriculture has been neglected except during the Green Revolution.
      Provide our farmers with water, they will produce enough and more of
      food-grains, fruits and vegetables.

      Our former President Abdul Kalam has mooted a new model of village
      development which updates the vision of Mahatma Gandhi to suit the
      needs of the 21st century, and it is called, PURA – Providing Urban
      amenities in Rural Areas through physical connectivity ( roads &
      power), electronic connectivity ( communications network), knowledge
      connectivity ( professional and vocations training), and economic
      connectivity ( providing best value for rural products and services).
      Let us change our priorities. Let villages be the focus of
      development. Let decentralization of power empower the people and let
      us make every one take part in the development – economic, social and
      political. This would be the true tribute to the vision of Mahatma

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