Swami Vivekanand

I
2.8 SUGGESTED READING Sri Aurobindo, and
I
Anands
Coomaraswamy I
Tapan Raychaudhuri. Europe Reconsidered Perception ofthe West in Nineteenth
Century Bengal, Delhi, OUP, 1988.

H.R. Justa. Aesthetic Vision of Sri Aurobindo, Delhi, R.K. Books, 1987.

Sisir Kumar Chose. The Poetry of Sri Aurobindo A Short Survey, Calcutta,
Chatuskope, 1969.

V.K. Gokak. Sri Aurobindo. Seer and Poet, Delhi, Abhinav Publications, 1973.
UNIT 3 GANDHI
Structure

Objectives
The Life of Mahatma Gandhi
What is Hind Swaraj?
The Forn~of Hind Swaraj
A Chapter-Wise Summary of Hind Swaraj
Detailed Study of Selected Chapters .
3.5.1 Chapter IV What is Swaraj?
3.5.2 Chapter VI Civilization
3.5.3 Chapter VII Why was India Lost?
3 S . 4 Chapter XI11 What is True Civilization?
3.5.5 Chapter XVII Passive Resistance
3.5.6 Chapter XVIII Education
The Importance of Hind Swaraj
Let Us Sum Up
Glossary
Questions
Suggested Reading

3.0 OBJECTIVES

In this Unit we shall study Hind Swaraj by Mohandas Karamchand Gandhi. This is a
small but highly provocative and influential book, originally mitten in Gujarati. but
translated into English by Gandhiji himself Though the whole book has been written
in the simplest of style, it is really quite a complex and difficult text to understand.
Thus, we shall approach it first from the life of its author, Gandhi-ji. Then we ill
look at its salient features, its form, its chapter-wise content, and then disciiss it's
importance. In the Summing Up at the end, I intend to raise the question of just how
practical this book and its ideas are.

3.1 THE LIFE OF MAHATMA GANDHI

Mahatma Gandhi (1869-1948)

Mohandas Karamchand Gandhi was bom in Porbandar on 2 October 1869 and died in Gandhi
Delhi on 30 January 1948. He is commonly regarded as one of the greatest men of
the 20th century. An apostle of non-violence, he nevertheless lead India's struggie
against the greatest and most powerhl empire in human history. That is why he has
been called the father of the nation and given the appellation, "Mahatma," or great
soul. The outline of his life is known to every Indian. but some impoitmt details
need to be remembered. However. before we recount these, let me suggest that no
retelling of his life can be as effective as reading it in his own words in his
autobiography, The Story ofMy Experiments with Truth.

The very title of that book points to what is perhaps the most important thing about
Gandhi's life. The whole life was lived as an experiment. Now what is an
esperiment? It is a cuherent, consciously conducted set of actions to test a
hypothesis. The word has achieved its currency in modem times as a part of the
scientific vocabulary. The conduct of modem science is based on a cleai method, It
is based on making precise observations and recording results. If a hypothesis, or
initial assumption, is verified under test conditions, it can be repeated. The scientific
method thus offers predictability; it gives the experimenter a certain degree of
definite knowledge and control.

No doubt, the word "experiment" in Gandhi's autobiography need not be seen as

embodying such scientific precision, but its drift is similar. In other words, Gandhi's
life was lived according to certain assumptions and in order to demonstrate certain
results. It is up to us to find out how strictly conducted this experiment was and how
successful its results. That Gandhi was himself aware of this dimension of his life is
clear from one of his most quoted and well-known statements, "My life is my
message."

What I have been suggesting all along is that the experiences in Gandhis life, unlike
most others, were not merely a series of random events, but a carefully crafted and
shaped story in which he was both author and actor. The actual occurrences in
Gandhi's life, hence, however great, unique, or interesting are not of panmount value
in themselves--at least this is what Gandhi would have liked us to believe. Instead,
they are important in so far as they illustrate the validity of certain eternal principals
or "laws." These are spiritual and ethical laws, but, according to Gandhi, they are as
"true" as laws of nature which science seeks to uncover and delineate,

It follows, &erefore, that the other key word in the title of Gandhi's autobiography, in
addition to "experiment" is "Truth." It is Truth, then, to which Gandhi's esperiments
are directed at and it is Truth which the events in story of his life illumine. But this
still begs the question, "what is Truth." To Gandhi, Truth, is sat, the first component
of the trinity Satchitananda, which is the Vedic definition of the Ultimate Reality.
Truth is simply that which is; Truth is what exists, what is real. It is the ground of
being, it is the substance of whish the cosmos is made. Truth, therefore is objective,
valid, and eternal, irrespective of one's subjective perceptions of it. Of course, how
one perceives it conditions one's attitude to it.

Finally, Gandhi's life is a story; it is not a cut and dried or lifeless recold of d m . In
other words, it is full of richly subjective detailing and narration. Gandhi is not
superhuman per se, but superbly human. He rises higher and higher through endless
striving and discipline. He is not born superior to us. In fact, he has the same failings
and weakness as that of the rest of us, but it is his struggle against these that makes
him shine as beacon of hope and the leader of millions. What I have been stressing
throughout is that Gandhi's life is exemplary: all the extraordinary events in it are
meant to uplift and inspire us. As such, Gandhi is a great modem hero, just as Rama,
Krishna, Buddha, Jesus, and many others after them, were great heroes.
Non-Fidiorrd Rose We do not have the space here for an adequate biographical overview, but I wish to
stress a couple of points which have special bearing on Hind Swaraj. Most of us
know a good deal about Gandhi's life in India, especially about his leadership of the
freedom struggle. Actually, Gandhi came back to India rather later, in 1915. when he
was over forty-five years of age and already a great hero Gandhi was formed in
South Africa; he was already a Mahatma when he returned to India.

But let us back track a bit. After his early schooling in Rajkot and marriage to
Kasturba ip 1883, Gandhi left for England in 1888 to study law. After qualifyins for
the Bar in 1891, he came back to India but found no satisfactory work. He thercfore
set sail to South Africa in 1893 to take up his practice as a lawyer. South Africa,
then, though,a part of the British Empire, suffered from severe racial discrimination.
Gandhi, soon, became involved in a struggle for justice for the entire Indian
population. &haps, the turning point was his being thrown out of the first class
compartment of a train at Pietermaritzburg in 1893, even though he possessed a valid
ticket. That opened his eyes to the extent of the injustice prevalent in South Africa.

In any event, W d h i soon organized the Indians against some of the unjust laws of
the land. His struggle culminated in the Great March of 1913 from Charlstown to
Volksrust. This forced the South African government to accede to his demands in the
Gandhi-Smuts pact of 1914. It was after this crowing achievement of Gandhi's non-
violent campaign that he decided to return to India.

During the South African years, Gandhi experimented with all the major ingredients
of his praxis: community living in the Tolstoy and Phoenix settlements, experiments
with diet and natural cure, the invention of satyagraha, the adoption of Truth and
nonviolence, the vow of brahmacharya or chastity, and finally, the giving up of
personal property. The South Africa years were thus, literally, the years of the
making of the Mahatma, years of self-formation. It was during this period that
Gandhi discovered his personal and political philosophy and hardly deviated from it
for the rest of his life. And it was during this period that Hind Swaraj came to be
Written.

3.2 WHAT IS HIND SWARQJ?

Hind Swaraj i$ one of the most important books that Gandhi wrote. It was originally
written in Gujarati and published in Indian Opinion, a journal that Gandhi used to
edit in South Africa. The ms. was written in 1909 (not in 1908 as the Navjivan
edition erroneously states) on deck of S. S. Kildare, the ship which & bringing
Gandhi back to South Afiica from London. It was written in long hand on the ship's
stationary in a burst of sustained irkpiration in ten days. When Gandhi's right hand
tired, he commenced writing with his left. The rns. was later translated into English
for the benefit of Gandhi's English friends. It was published as a booklet in Gujarati.
but immediately banned by the government of the Bombay Presidency. Its English
translation was published in book form in 1910.

What is the message of Hind Swaraj? As Gandhi himself says, "It teaches the gospel
of love in place of that of hate. It replaces violence with self-sacrifice. It pits soul
force against brute force." What was its immediate context? What provoked Gandhi
to Write this book with so much passion? While in London, Gandhi met, in his own
words, "every known anarchist." It is recorded that among these was Vinayak
Dm,odar Savarkar, the leading ideologue of the extremist group and later of the
Hindu Mahasabha. Savarkar was a brave and patriotic man, who wished to overthrow
British rule through violent revolution. His study of world history had convinced
Sarvarkar that no country had won its freedom without an armed insurrection.
the help of Shyamji Krishna Varrna, Sarvakar had instituted a scholarship for Indian Gandhi
students in Britain, but his object was to indoctrinate and prepare leaders for violent
revolt.

It was in one such meeting in London that Gandhi met Savarkar and actually shared ,

a common platform with him. Gandhi and Sarvakar had detailed discussion over the
means and ends of the struggie for India's freedom, but could not come to an
agreement. Gandhi, unlike Savarkar, was convinced that it was India's unique genius
and destiny not to imitate the other nations of the world, and that India, indeed,
would win its freedom through moral and spiritual force which was superior to
material force or the force of arms. Gandhi wrote Hind Swaraj to explain his point
of view.

3.3 THE FORM OF HIND SWARAJ

Hind Swaraj is written as a dialogue between an Editor and a Reader. The Editor is
none other than Gandhi himself, while the Reader is a prototype of the kind of angry,
young man that Gandhi met in London and wished to change. Gandhi adopts the
dialogic mode because he wanted to write a book which "can be put into the hands of
a child." Indeed, this studied simplicity went on to be the hallmark of Gandhi's style,
not just in his writing but in all that he did in life. Gandhi was the master of the
direct and plain style; in many ways, he was a minimalist, shunning excess,
unnecessary ornamentation, and needless complexity. Gandhi simplified things; he
dealt with very difficult topics and ideas in the language of common men and
women. In that sense, he was a great communicator.

Gandhi, though a ceaseless innovator, was also a traditionalist. The dialogue form
reminds us, at once, of both the Upanishadic and Socratic traditions. Gandhi, thus,
uses a tried and tested form to convey his thoughts. Hind Swaraj is made up of
twenty little chapters. The book itself is very small in volume, but packs in a very big
punch, so to speak.

3.4 A SUMMARY OF THE MAIN POINTS IN EACH

CHAPTER

Chapter I: The Cocgress and Its Officials

The Editor counsels the Reader to respect Congressmen like Hume, Wedderburn,
Naoroji, and Gokhale for laying the foundation for Indian Home Rule (or Swaraj).
He argues against hating every Englishman just because they rule India: "We who
seek justice will have to do justice to others."

Chapter 11: The Partition of Bengal

The Editor says that the real awakening of India took place with the partition of
Bengal by Lord Curzon: "The demand for the abrogation of the Partition is
tantamount to a demand for Home Rule." The Partition taught Indians that "petitions
must be backed up by force, and that they must be capable of suffering." The
partition also divided the Congress into two factions: the moderates and the
extremists.

Chapter 111: Discontent and Unrest

This chapter analyses how reforms take place. According to Gandhi, "Every reform
must be preceded by discontent."
8'on-kTWhalhse
Chapter IV: What is Swaraj?

Gandhi tries to define his idea of Swaraj in this chapter. Hle makes it clear that
Swaraj is not merely independence, but a different form of government altogether:
"Swaraj is not just the withdrawal of the British, it is not "English rule without the
Englishman."

Chqpter V: The Conditios of England

h $ h i argues that the condition of Europe is not worth copying: "the Mother of
Parliaments is like a sterile woman and a prostitute. ... If India copies England.. she
will be ruined." The pitiable condition of England is due to "modern civilization."
under which "the nations of Europe are becoming degraded and mined day by day "

Chapter VI: Civilization

Just materidwell-being is not a mark of civilization, Gandhi clarifies. Modern

civilization is not just purely r a ~ e r i dit, is also immoral and irreligious. Modern
civilization enslaves people with "the luxuries that money can buy."

Chapter VII: Why Was Hdia Lost?

"The Efiglish have not taken India; we have given it to them." We must riot blame
others but scrutinize and correct our miin weaknesses. The English "wish to convert
the whole world into a vast market for their goods."

Chapter VIII: Ths Condition of India

"India is ground down, not under the English heel, but under that of modern
civilization. ... We are turning away from God." India's suffering is due to our
turning away from a religious life and accepting modem civilization.

Chapxer IX: The Condition of lndia (Continued): Railways

"Railways, lawyers, and doctors have i~npoverishedthe country." Mlways help

spread all sorts of evil because while "good requires a long time" to travel. "evil has
wings." It was the British who perpetuated the myth of divided India; bcfore t k ~ r
advent India was one culturally.

Chapter X: The Condition of lndia (Continued): The Hindus and the Mahomedans
lndia is one nation because it has the "hculty for assimilation." Religion and
nationality are not synonymous. Hindus and Muslims are blood [Link] and must
learn to coexist.

Chapter XI: The Condition of India (Continued): Lawyers

Lawyers are often immoral because their profession thrives on quarrels cmd disputes.
Thc British also use law courts to strengthen their illegitimate rule.
Chapter XII: .The Condition of India (Continued): Doctors

Likewise, the medical profession has aided imperialism. Most diseases are caused by
lack of discipline and by indulgence, which is encouraged through medication.
Modem medicine is cruel because it vivisects animals. Doctors use their profess~on
not to help people but to make money.
Chapter XIII: What is True Civilization'?

"Civihzation is that mode of conduct which points out to man the path of duty." in
this sense, lndia has nothing to Ieam fiom anyofie else. "ne tendency of&!: Indian
civilization is to elevate the moral being, that of the Western civilization is to
propagate immotality."

Chapter XIV: How Can India Become Free?

f~stm
"It is Swaraj when we learn to rule ourselves." Only by freeing ou~scl~res
we dream of freeing others. hdia's strength is unique: instead of Europeznising
ourselves, we can Indimise the British.

Chapter XV: Italy and India

Unlike Italy, India -ot easily rise up in armed rebellion. "Moreover, tu mI ~ d i a

on a large scale is to Europeanize it." If assassination, terrorism,and violence is used
to free lndia, we will make this holy land unholy. Though the English are
influenced by "gunpowder ... what is granted under fcar can be retained ,~nl;.so long
as the f a r lam."

Chapter XVI: Brute Force

The Reader argues in favour of brute force, of obtaining the right end through
whatever means. Thz Editor replies that there is "thesame "inviolable esnw~tiora.
between the means and the end as there is between the seed and the tree. ... !Ye map
exactly as we sow. ... The force of love and pity is infinitely greater than the force of
arms." A petition which is not backed by force is, admittedly, useless, but instead of
being backed by brute force, it should be backed by "love-force, soul-fsrcx, or, more
popularly but less accurately, passive resistance."

Chapter XVII: Passive Resistance

The Reader asks what historical evidence there is to prcve that passive resistance
works. The Editor replies by defining history not as a r w r d of wars and of the reins
of Kings, but as the story of humanity. The fact h a t h e w ~ r l dlives on inspite of
wars proves that the force of love is greater than the force of h;[Link] and violence.
"Passive resistance is a method of securing rights by personal suffering."

Passive resistance is not the weapon of the weak, but actually i? requires more
courage thin the use of brute force. Is it h e r to kill others or smilingly to die fcr
one's beliefs? I'assive resistance is for everyone: mcn md women. those weak in the
bod!; and those whc are strong, singly or jointly. Passive rcsistmce "blsses him
uho uses it and him against whom it is used." Passive rmistance is an lndian
speciality beca~rsethe common people of India have d~ziysused it down the ages.
'We cease to cs-operate with our rulers when they displease us."

This d m not mean that we neglect our bodies; it is our duty to make our bodies
strong too. Passive resistance c;un be perfected only throagh the practice of chast~~ty,
poverty, truth, and fearlessness.

Chapter XVII'I: Fduciltion

Education is not merely the acquisition of letters, but the building of character.
English education has enslaved the nation. Though valuable English books may be
translated into our languages, religious or ethical ducation should take firs? place.
Hindus should learn Sanskrit; Muslims, Persian or Arabic; and vice versa too;
Northerners and Westerners s h o ~ l dlean Tamil; the national language should be
Hindi. whether in Persian or Nagari script. Religious education should net be left in
Non-Fichchond
Prose
the hands of the hypocritical clergy alone, but should be an instrument of driving out
Western civilization.

Chapter XIX: Machinery

Machinery, or rather the use by Indians of machine-de good's, has enslaved us.
Capitalism is aligned to imperialism; both oppress the common man. Though
machine-made products cannot be given up all at once, we must make a beginning
without waiting for the world to change. "Machinery is bad"--we must keep this in
mind even when we use it against itself.

Chapter XX: Conclusion

Moderates and Extremists must join hands to work for Swaraj. The English must be
asked to stop exploiting India; they cannot rule us against our will. Indians, in order
to be free, must reform and discipline themselves. We must eschew the English
language; lawyers and doctors must use their knowledge for the benefit of others;
European civilization must be resisted at every step even through personal sacrifice
and suffering; all must take to the hand loom. "Real home-rule is self-rule or self-
control. The way to it is passive resistance: that is soul-force or love-force. In order
to exert this force, Swadeshi in every sense is necessary. ... I bear no enmity towards
the English but I do towards their civilization,"

3.5 DETAILED STUDY OF SELECTED CHAPTERS

In this section, let us take a closer look at the chapters prescribed for detailed study.

3.5.1 Chapter lV: What is Swaraj?

in this brief, but important Chapter, Gandhi tries to define his concept of Swaraj.
Gandhi clearly indicates that driving the British out is not the sarnt: as attain~ng
Swaraj. Though it is clear that British rule impoverished and ruined India Gandh~
still does not make the mistake of arguing that Swaraj can be achieved s~mplyby
substituting the British imperialists with the native bourgeoisie. The latter is, in fact.
what the Reader wishes. "English rule without the English," Gandhi calls this
position succinctly: this means the same sort of government, with armed forces and
the whole bureaucratic machinery of the modem nation-state. But it is precisely this
kind of system of governance that Gandhi opposes. He believes that it is exploitative
and extremely harmfbl to the general interests of the population.. W i l e the Reader
wants a whole scale incorporation of English, that is modem institutions, Gandhi has
a totally different view of Swaraj. This view takes time to emerge; ~tis not fully
defined in this particular Chapter. For this we shall have to look elsewhere in
Gandhi's speeches and writings. Gandhi believed that Swaraj or self'hle should
begin with at the bottom of society, with the poorest of the poor. What he had in
mind was not a pyramidal society in which a few dominated and lived off the rest. but
a society of ever expanding oceanic circles whose individual is the individual.

3.5.2 Chapter VI: Civilization

One of the most interesting things about Hind Swaraj is its cross-culttiral comparison
between modern Western civilization and the traditional Indian civilizalion. Gandhi
realized that most educated Indians were totally awed and overwhelmed by the
glamour and power of the former. How to wean them away from it and reorient them
to their own cultural moorings was a question that exercised him. In this chapter, he
Gandhi argues that modern civilization caters only to the body and totally ignores
Gamdbl
moral development. As such, it is degenerate. He says that Europe in the olden days
was not all that different from India of today. Most people laboured with their hands
to till the soil, plant the crops, and harvest the grain. It was an @an and religious
civilization. Precisely what some Europeans called the Dark Ages, Gandhi thinks of
as a worthy way of living. All that the modem developments have done is to enable a
few to amass a great deal of wealth while the condition of the rest is "worse than that
of beasts." While Gandhi is aware of the positive side to modernity, he
acknowledges it only grudgingly and partially. This is because he is more consern
with the negative Wlout; what womes him the most is the official, value-neutral line
such as scientists and engineers adopt even to this day. Gandhi is concerned with the
dehurnanisation tbat industrialism produced, but he does not concede the manner in
which it freed botb women and men from traditional, rather limited lifestyles and
livelihoods. Gandhi does not envisage the possibilities of moving beyond the
drudgery of industrialism through advancing technology. Instead he focuses on self-
destructiveness of modernity, on its immorality and greed. In other words, far fiom
regarding it as a panacea, he looks at modem civilization as a disease, but a curable
disease.

In his indictment of modern civilization, perhaps Gandhi goes too fsr. After all the
very English Parliament which he called a "sterile woman and a prostitute," both of
which Images are sexist,became the model for Indian democracy t . . In this chapter,
he says that "Parliaments are emblems of slavery," a view which those who don't
have them will certainly not endorse. In other words, what I am suggesting is that
Gandhi's remarks need to be viewed in the context of his timss. Then it was verv
necessary to expose the hideous underbelly of modem civilization, especially to those
Indians who were enamoured of it. That is what Gandhi succeeds in doing in this
chapter. Of course, we should remember that Gandhi's remarks are not merely
tactical; he genuinely believed that a simple way of life based on manual labour was
the most conducive to moral and spiritual advancement.

3.5.3 Chapter VII: Wliy W m India Lost?

The key statement in this chapter is both simple and astonishing: "The English have
not taken India; we have given it to them.' The idea contained in this statement
undermines all the conventional wisdom on imperial conquest. Here Gandhi focuses
on the innate, inner strength of the oppressed. He wants us to know that no one can
rule us without our consent. That is why he once called Swaraj nothing but a process
of self-purification: we have permitted foreign rule to sully us; by purifying ourselves
of it, we are merely returning to our mtud, pristine state. Such a theory of self-
cleansing assumes that our original natures are not corrupt or fallen, but perfect and
divine. What Gandhi does is to build a theory of decolonization which stresses self-
realization and self-scrutiny, instead of attacking the oppressors as Afiicm and other
anti-colonial struggles all over the world did.

If we examine Gandhi's arguments carefilly, we see that he is changing the very

equation between the oppressed and the oppressor The former considers himself
powerless, helpless, abject, disarmed, and therefore unable toehiinge his destiny.
Gandhi blames not the victor, but the victim: "If I am in the habit of drinking bhang
and a seller thereof sells it to me, am I to blame him or myself? By blaming the
seller, shall I be able to avoid the habit?" Even if Gandhi held the seller of bhang, or
the imperialist, responsible, he still wishes to drive home to the victim the latter's
own complicity in his exploitation. To give the oppressed a sense of agency, to
suggest to them that they are in charge of their own lives, that in fact, they could
change their lives and end their oppression was a great gift that Gandhi gave to the
people of Mi.

Gandhi doesn't stop there but offers the reasons why the British can retain their hold
over India. He makes a very important point that British imperialism is, above all, an
 economic system. The miiitary is there only to support this system, but that it is not
Non-Fii'o~~al
Rose primarily militaristic. He wants Indians to recognize that to the British, "money is
their God." The British, says Gandhi, "wish to convert the whole world into a vast
market for &eir goods." So, you can see how Gandhi anticipates what we call
globdisatioil today. In other words, power according to Gandhi is not maintained
with armies but with economic control. While we quarrel amongst ourselves, the
British strengthen their hold on our economy. That is why, for Gandhi, swadeshi or
economic self-reliance and i n t e d unity are the two necessary ingredients of Swaraj.

3.5.4 Chapter XIIP: What is True Civilization?

This chapter should be read in conjunction to the earlier one, Chapter V1
"Civilization." Here Gandhi defines his idea of civilization after having already
demolished the prevalent notions of it. For Gandhi civilization is simply sirdhnro, the
G u j a . word, which means "good conduct." It consists of "performance of duty and
observance of morality." In this respect, Gandhi feels that India has "nothing to lean1
from anybody else" because since times immemorial the mighty river of Dharma has
flown through this land. For Gandhi, India was a land of Rishis and Fakirs, of the
*
exemplars and preceptors of renunciation and righteousness. The common people
lived in villages, away from the corruption of large cities. It is "this cursed modem
civilization" that has spoiled India. Where it has not reached, the traditional ways of
life continue as before, says Gandhi. He pursues the contrast fbther by saying that
while "the tendency of Indian civilization is to elevate the moral being, that of thc
Western civilization is to propagate immorality. The latter is godless, the former IS
based on a belief in God." This is a rather severe condemnation, but is based on
Gandhi's belief that modernity fimdamentally changes the human being's equation
with the cosmos by alienating us from the natural order and placing up on top While
he ;* not blind to the numerous faults of the traditioml way of life, he considers these
to be "defects," which are not integral to it. But, what would Gandhi have said if
someone made the same arguments about modem civilization? If we said that the
latter's defects, such as he identifies, need not be ccnsidered integral to it? I suppose
Gandhi would have argued that colonialism, slavery, wage labour, moral decay and
degeneration and many other problems are not merely the defects of modernity, but
somehow central to it. Without them, there would be no modernity as we know ~ t I.
think each of you w ~ lhave
l to make up your own minds on this vital issue, but do
examine the complexities of the debate carefblly.

3.5.5 'ChapterX W : Passive Resistance

This chapter brings us to the heart of Ganclhi's praxis or method of action and
activism. As such, it is probably the most important chapter in Hind Swarnj It is also.
I think, the longest chapter. AAer ysu finish reading it you realize that "passive
resistance" is anything but passive. In fact, it is a very proactive way of intervening
in the world. That is why Gandhi preferred to call it "Satyagraha" or soul-force. It
rather calls for extraordinary courage and self-disciplize, not to speak of several othcr
qualities. Passive resistance, thus, isn't easier, but much, much harder than violent
reaction. I

Gandhi argues that soul-force or truth force is a sciehtific principle without which d ~ e
world would not have survived. Unfortunately, our history books merely chronicle
the endless wars and mindless violence of ruthless kings and conquerors. Soul-force.
on the other hand, is present in every family; indeed, it has ensured the survival of the
human species itself. History, on .the'other hand, "is redly a record of every
interruption [emphasis added] of the even working of the force of love upon the
soul." Gandhi defines passive resistance as "a method of securing rights by persolla1
suffering; it is the reverse of resistance by arms."

Next, the discussion moves to law, especially to unjust laws. Like Henry David
Thoreau before him, Gandhi argues for the moral basis of civil disobedience when ~t
IS directed against unjust laws. He says, "A man who has realized his manhood, who
Gandlhi
fears only God, will fear no one else. Man-made laws are not necessarily binding on
him." Sandhi believes that just because the majority supports something or just
because it has been inade into a law it does not automatically become right.

Next Gandhi refutes the idea that soul-force is the weapon of the w&, on the
contrary, he says, it requires greater courage to practise it than to practice violence.
After all, it is easier to injure. even kill someone else instead of being injured or being
killed oneself, Moreover, passive resistance, unlike violence, benefits both the
subject and the object of it, that is both she who uses it and he against whom it is
used. According to Gandhi, the Indian people have always used it against kings and
governments, disregarding laws that they found unjust or obnoxious.

But. what are the qualities necessary for a passive resistor? If one looks at their list
they include chastity, poverty, truth, fearlessness, and so on, d l ef which are very
difficult to attain. The passive resistor, the satyagrahz, therefore, is like a saint; he is
no ordinary person.

You may argue that no one \ m t s to be a saint; instead all of us wish to lead "normal"
lives. In Gandhi's scheme of things "normal" life requires the qualities listed above;
without them, human beings will become akin to beasts. What is "normal" for Gandhi
may be extraordina~for us, but we must ask ourselves if we should strive towards it
or remain as we are.

3.5.6 Chapter XVIIX: Education

This chapter on Education is directly connected with our own realities today. We
h v c inherited a colonial system of education, which is hardly relevant to out real
needs. The result is so many ignorant and job-less graduates, all af whom are too
qualified to do any hard work. Many of us want cushy and smure government jobs
by virtue of which we can live happily. We seldom realize that any of us are
actually burdens on society. Gandhi anticipated this problem. He believed that true
education was not merely literacy or the knowledge of Mathematics, but the
development of high moral character. In fact, he believed that not everyone needs
what we call education today. Most of those, for instance, who live in villages and
practice farming, may make do with some rudimentary knowledge of letters; they
don't need to go to school or college to earn degrees or &plomas.

The worst f&re in the racket that is educati~nis what was known as "English
education." This was a system devised by Lord Macaulay and his successors to
produce a "class of persons, Indim in blood and colour, but English ir! taste, in
opinions. in morals, and in intellect." Gandhi knew that English education would
alienate the classes from their native culture. This is precisely what has happened.
Those of us steeped in this type of education, therefore, need to work extra-hard to
reconnect with our roots, to offer our advatages to the service of those on whose
bchalf we enjoy d l our privileges.

Gandhi is not exactly anti-English, but mlshes English to be given its rightful place,
which is as an international link language. English sh~illdnot dominate us as it has
come to do today. Moreover, Gandhi wants every Indian to 1ca.m one classical
language. like Sanskrit or Persian, and one more language other than mother tongue.
This is the only way of avoiding linguistic chauvinism or fanaticism and encouraging
a multilingual, multiethnic sensibility.
Gandhi also touches briefly on religious education. He believes that we need to
return to India's pristine civilization by throwing out Western civilization, but also by
cleansing our own traditions of the dirt and filth that has accumulated in them. If
they could be deansed, religious education would naturally substitute the kind of
 secular education that we have. Gandhi's dream, however, was not to be realized
Nor-FkiionalRose Education still remains woehlly'inadequate and ineffective.

3.6 THE IMPORTANCE OF HIND SWARAJ

We have already seen how, strictly speaking, Hind Swaraj cannot be considered n
part of Indian writing in English. It was written originally in Gujarati, but what is
equally important, translated by Gandhi himself into English. This is the only book
of his which he himself translated. That is why, we need to remember that we have
to discard narrow yardsticks of what constitutes Indian English literature. All of
Indian English literature, more properly speaking, is a translated literature.
Therefore, considering Hind Swaraj as a valid text, we have done well to include it
in the syllabus. It's literary value, as I suggested earlier, is its direct and simple style
The sentences are short and avoid excessive coordination or subordination. This is a
plain style with little or no ornamentation. It is prose of thought which does not
strive after needless elegance. It is the same style that we find in Gandhi's later
works, whether translated or written originally in English.

Yet,the importance of Hind Swaraj extends far beyond its literary value. It is. in my
opinion, a seminal text for all those who wish to understand Gandhi. What is more.
it is nothing less than a non-violent revolutionary's handbook. It should be
compulsory reading for all Indians. Why do I make such a sweeping statement?
That's because this book has the power to make us wake up from our stupor. We.
who are intoxicated by modernity and westernization, who are continuing to be
brainwashed daily via the mass-media to get entangled hrther into self-destructive
lifestyles of consumerism, require the kind of jolt that Hind Swaraj offers.

The text extends much beyond its immediate political message, which, as we have
already observed, concerns the achievement of Swaraj and the best means thereof.
We have also seen how Gandhi clearly says that Swaraj obtained by violence will be
no Swsuaj at all, but will demean us to the level of our firmer colonizers. But,
Gandhi's concerns are not merely political. Indeed, we need to recognize clearly that
Gandhi's approach is not fragmentary, but holistic. In Gandhian thought what helps
us attain political independence should also help us develop spiritually.

Gandhi's thought springs from a deep perspective which is not just intra-civilization.
but transcivilizational. He identifies India as a spiritual and religious civilization.
whose culture is superior to that of modem western civilization. Here Gandhi makes
a crucial point that western civilization today is merely modem civilization: at one
time, before the onset of modernity, Europe was not much different from India. Why
is modern civilization condemned by Gandhi? It is condemned not only because it is
materialistic, but because it is essentially immoral. It encourages vice and makes us
forget the purpose of life which is the cultivation of virtue. Modern life regards the
human being as essentially a physical entity the aim of whose life is to accu~nulate
comforts. In order to give us the comforts that we seek modern civilization adopts a
predatory and destructive approach to nature. All the progress and development. \ve
will realize, is at the cost of enormous damage to our environment. Some of this
damage is irreversible. The other way in which much of what we call modern
development happens is through the exploitation of human beings. Slavery,
colonialism, indentured labour, and other forced or ill-paid systems have been
evolved so that the majority of the poor toil for the comforts of the rich few. Gandh~
shows us that modernity is driven by the baser instincts of greed, lust for power. urge
to dominate over others, and so on. If all of us succumb to the CF~Z:: for modernity,
the whole species would be dehumanized. Gandhi recognizes this and therefore
He wants Indians to regain their lost pride in themselves and their culture, which he Gmdbi
believes is superior to that of the modem West. That is because traditional Indian
culture. at its best, was designed to ensure the moral and spiritual evolution of each of
its members. Gandhi wants modem Indians to get rid of the colonial mentality which
makes us worship everything that comes from the West. Instead, Gandhi
deglamourizes the opponent, so that we can evaluate it afresh. The so-called
backwardness of traditional India, according to Gandhi, was no backwardness at all,
but a proof of its higher culture.

Gandhi considers the craze for machinery to be inappropriate to India. Here we have
a surplus of labour, so labour saving machinery will actually render millions jobless.
It will dehumanize and enslave those who are bound to machines in lifeless routines.
It will concentrate the wealth in the hands of those few who own machines. Instead
of so much centralization of power and wealth, Gandhi advocates decentralization.
Each one must attempt to attain self-sufficiency; we should become both producers
and consumers, or to use postmodern jargon, we should all become "prosumers."

Self-sufficiency, self-respect, self-realization are thus the planks of Gandhi's idea of

Swaraj. Swaraj itself is a concept more deep and wide than independence. Swaraj is
a Vedic word which means more thanjust self-rule. It suggests not just individual
autonomy but a very high level of moral and spiritual development. Such Swaraj is a
life-long project and includes every aspect of our lives. It is interactive and
evolutionary, not just static or inert. By Gandhi's yardstick, we are still far fiom
attaining Swaraj. Indeed, in the ultimate analysis, Swaraj is not just a self-centered
or negative concept. It embraces all of humankind. both the oppressed and the
oppressor. Political independence is merely the beginning. Swaraj will be
impossible before the whole world learns to co-exist in peace and prosperity; it will
be a world without the rampant inequalities, dehumanizing poverty, crippling
disease. internecine warfare of today.

3.7 LET US SUM UP

After giving you an overview of Hind Svaraj I would like to take up the question of
just how practical or impractical a text like Hind Swaraj is. To put it bluntly, of
course it is impractical. But was Christ practical? Was the Buddha practical? Is any
revolutionary ideal practical? Is the dream of transfom~ingthe world practical? No,
most of these things are not practical and that is one reason why they are so special.
Clearly, then, Hind Swaraj, is the work of an extremist. It is unique precisely
because it is so unreasonable and provocative. No one, not even Gandhi, could
practice in toto what it preaches. Gandhi himself used not just the railways but all
sort of machinery in his lifetime. Hind Swaraj aims at transforming our attitudes. It
cannot be followed literally. If we do so, we shall not be able to live for one minute.

Ninety years have passed since it was written. During these nine decades we have
moved closer to modernity and m e r away from Gandhi. But, at the same time, we
are in a much better position to ascertain the value of what Hind Swaraj preaches.
The whole world today speaks of protecting the environment. That is because the
earth as an eco-system has reached a crisis of survival. Gandhi was a visionary who
could foresee this crisis very clearly. He warns all of us against it. He calls on us to
change our attitudes and our lifestyles. It is up to us how much we can understand
him and follow his example.

Hind Swaraj, then, is an impractical text when seen from a limited perspective; when
seen from a broader perspective, what it advocates seems to be the only possible way
to survive.
 --
Non-Fictional Prose
3.8 GLOSSARY

Beacon: a person or thing thit warns, offers

encouragement or guidance &c, to light LIP

Bhang: an intoxicating drink

Hypothesis: a proposition. supposition etc tentaiively

accepted to explain certain facts.

Delineate: to mark out, sketch, or to trace the outline

Exemplary: servicg as a model or an ex'mplr, worth

imitating

Praxis: established practice crr custom

Insurrection: a rising up against established authority.

rebeliion

Indoctrinate: to ins+actin, or imbue with dw?rinesas of a

sect

Seminal: containing seeds of reproduction or

developmefit

Stupor: a state in which the mind and senses are

dulled, as Rom the use sf s narwiic or from
a shock

Intoxicated: being in a state of no control through thc use

of alcohol, or a drug, to zxcite to a po~nt
beyond self control.

Demean: to lower in stsatus or character, degrade

Holistic: an intejptted whole or a complete view

Interactive: acting on each other, r w i p r d &Ion or

effect

Internecine: deadly or h d l tcr both sides, destroying

effect

3.9 OUESTIONS

1. Comment on Mahatma Gandhi's life and theories relating to Truth and

humanity in general. To what extent do you consider him as a true Indian or
as the Father of our Nation"?
2. Gandhiji himself says "My life is my message" What do you tl~lnlkwas the
message, and as an Indian or as a human being how has that message affected
you?
3. How far do you know about the formative years of Mahatma Gandhi in South Gandhi
Africa and the events and experiences that shaped his thinking and character?

4. When and why did Gandhi write the Hind Swavaj, and why was it banned?

5. Write a note on the form of Hind Swaraj? Do you think that writing in such
a form would make things clear to the readers?

6. Write an essav on your understanding of the Himi Swaraj. What according

to you [Link] trying to convey to the readers?

7. Explain Gandhi's view of the follo~lngconcepts: Swaraj, Cilvili tion, ,

'%
Passive Resistance and English education. What role did the parti 'on of
Bengal hsve on the political as well as social development of India?

8. Do you agree with the Gandhian view that "Every reform must be preceded
by discontent"? Substantiate your answer with proper examples.

9. What do you think of Gandhi's idea of Swaraj, with respect to your own
views of it?

10. As a child of the 21'' century, what do you feel about our culture and
civilization? What measures can be taken to preserve and save this
civilidon? .

1I . With reference to what Gandhi is saying in chapters XV,XM and XVII on

the idea of peace, brute force, passive resistance and the use of armed
rebellion in order to fiee India, analyse his views with respect to the present
Kargil Border conflicts and \.jar threats between two nuclear nations.

12. Socially, politically and religiously, what do you think about the unity and
diversity India. In what ways, do you think can we improve our present
situation.

3 . What does Gandhi say on various professions like that of the lawyers and the
Doctors?

14. What do you think about the role Education plays in our lives? What are the
views expounded by GandRi in Hind Swaraj on Education: scientific as well
as literary and religious?

I5 . In todqj's materialistic, modernist, mechanical world, where do you think

docs Ga~idfiijikidea of Swadeshi stand?

16. How can @andhi's views of Swaraj and Swadeshi be effectively used for the
benefit of India?

17, According to you, what is the relevance and importance of Hind Swaraj?

3.10 SUGGESTED READING

G.D, Birla. In the Shadow of the Mahatma, BomBay, 1953.

Bondurant, Joan. Conquest of Violence: The Gandhian Philosophy of conflict,

Berkeley, CA, 1965.
Bose, Nirmal Kurnar. Studies in Gandhism, Calcutta, 1962.

Brown, Judith. Gandhi and Civil Disobedience: The Mahatma in Indian Politics
1928-34, Cambridge, 1977.
...... ...Gandhi: Prisoner of Hape, New Haven, CT, 1989.

Carpenter, Edward. civilization: Its Causes and Cure und other Essays, London. I 897.

Chattejee, Margaret. Gandhi's Religious Thought, London 1983.

Chattejee, Partha. Nationalist Thought mi the Colonial World. London, 1986.

Dalton, Dennis. Mahatma Gandhi: Non-violent Power in Action, New York, 1993.

C.D.S., Devanesan. The Making of the Mahatma, New Delhi, 1969.

Doke, Joseph. An Indian Patriot in South Afica, London, 1909.

Erikson, Erik. Gandhi's Truth: On the Origins ofMilitant Non- Violence. New York.
1969.

Fischer, Louis. The Lfe ofMahatma Gandhi, London, 195 1

Richard G., Fox. Gandhian Utopia: Experiments with culture, Boston, 1989.

Gandhi, Rajmohan. The Good Boatman: a Portrait ofGandhi, New Delhi, 1995.

B.N., Ganguli. Gandhi's Social Philosophy: Perspective and relevance, New York,
1973.

Green, Martin. Gandhi: Voice of a New Age Revolution, New York, 1993.

Huxley, Thomas. Science and Education, London, 1893.

Iyer, Raghavan. (ed.), The Moral and Political Writings ofMahatma Gandhi. 3 vols..
Oxford, 1986-7.

Merton, Thomas. (ed.), Gandhi on Non Violence,New York, 1965.

Paranjape, Makarand. Decolonization and Development: Hind @araj Revisioned.

New Delhi: Sage Publications, 1993.

Parekh, Bhikhu. ~olonklism,Tradition, andReform: An Analysis of Gandhi's

Political Discourse, New Delhi, 1989.

Prasad, Nageshwar. (ed.), HindSwaraj: a Fresh Look, New Delhi, 1985.

Watson, Francis. The Trial ofMr. Gandhi, London, 1969.