Unit-5 Swaraj Notes | Bal Gangadhar Tilak, Mohandas Karamchand Gandhi | BA Hons Political Science Semester 5
- Krati Sahu
- Dec 18, 2024
- 8 min read
Bal Gangadhar Tilak
Introduction
The term was popularized by nationalist leaders like Dadabhai Naoroji, Bal Gangadhar Tilak, and Mahatma Gandhi, emphasizing India's need for independence from British colonial rule.
Early uses of Swaraj often highlighted opposition to foreign rule (negative aspect), while later, leaders like Tilak and Gandhi infused it with a positive focus on self-reliance, spiritual freedom, and social responsibility.
Before Swaraj became central, terms like "Swadeshi" were used, notably by Bengali nationalists, to promote patriotism and justify boycotts of British titles and goods.
Concept of Swaraj
Ancient Indian Roots: Swaraj, meaning "self-rule" or "freedom," is deeply rooted in ancient Indian thought, encompassing not only political independence but also self-determination and moral advancement for individuals and society.
Social and Moral Dimension: Leaders like Tilak and Gandhi believed Swaraj represented more than political freedom; it was about self-control, responsibility, and inner strength for both individuals and communities.
Gandhi’s Interpretation: Gandhi saw Swaraj as personal self-reliance, aligning with his philosophy of “Gandhism.” He connected self-rule to self-reliance and internal strength, aspiring to make Indian society economically and morally self-sufficient.
Tilak’s Concept of Swaraj
Tilak’s Definition: For Tilak, Swaraj meant "the rule of the people, by the people, and for the people." He viewed it not merely as freedom from foreign rule but as the establishment of a responsible, democratic political system.
Spiritual and Nationalist Perspective: Tilak regarded Swaraj as a “birthright” with a spiritual dimension, emphasizing freedom as essential to the "soul of a person." He saw it as a force for achieving internal harmony and spiritual fulfillment.
Call to Action: Tilak’s famous declaration, “Swaraj is my birthright, and I shall have it,” in 1916, rallied Indians, inspiring them to see independence as a natural right rather than a privilege to be granted.
Tilak’s Swaraj
Social Foundation: Swaraj, according to Tilak, required social cohesion. He encouraged Indians to reclaim their heritage, advocating for unity and pride in Indian identity.
Political Empowerment: Tilak’s Swaraj was based on the belief that political freedom is essential for moral and intellectual progress. He argued that only through self-rule could Indians achieve their full potential.
Moral and Spiritual Sovereignty: Tilak emphasized that Swaraj includes moral integrity and spiritual freedom. He believed the Indian nation must achieve self-rule not only politically but also morally and spiritually, embodying the values of Hindu philosophy.
Realistic Nationalism: Tilak avoided idealistic goals, instead focusing on achievable objectives and connecting Swaraj with practical social, political, and economic actions for the common people.
Tilak’s Four-Point Program for Swaraj
Swaraj (Self-Governance): Aimed at achieving full political control for Indians, with a government responsive to the people's needs and free from British interference.
Swadeshi (Economic Independence): Promoted Indian-made goods to reduce reliance on British imports, stimulating the Indian economy and reinforcing national pride.
Boycott of British Goods and Services: This boycott became a symbol of resistance, intended to economically weaken British rule while fostering solidarity and discipline among Indians.
National Education: Emphasized establishing Indian-controlled schools to teach values, culture, and skills necessary for an independent nation, distancing Indians from British-influenced educational content.
Tilak’s Rationale for Boycott
By boycotting foreign goods, Tilak believed Indians could support local industries, fostering a self-sustaining economy that aligned with the principles of Swadeshi.
Boycotts were a means to challenge British control, specifically targeting unjust taxes and policies that burdened Indians.
Tilak viewed boycotts as a non-violent approach to challenging British rule, believing they could serve as an effective tool of resistance without resorting to armed conflict.
Boycotts served as a democratic tool, uniting people across classes and regions to collectively resist British rule, cultivating a sense of shared purpose and national unity.
Legacy and Influence on Indian Nationalism
Tilak used traditional celebrations like Ganpati Utsav and Shivaji Utsav to inspire unity and pride, weaving India's spiritual heritage into the freedom movement.
His work, Geeta Rahasya, served as a source of inspiration for nationalists, intertwining moral and spiritual ideals with political objectives.
Tilak believed in fostering a strong, independent spirit within Indians, asserting that self-respect was crucial to achieving true Swaraj.
Tilak’s vision of Swaraj extended beyond independence, calling for continuous self-improvement and nation-building through values like unity, discipline, and responsibility. His message remains relevant for young Indians, urging them to transcend materialism and use their freedom creatively for nation-building.
National Education
Tilak was strongly opposed to the Western-style education introduced by Lord Macaulay, which he felt was undermining the values and traditions of Indian civilization. He believed it distanced the younger generation from their families and heritage.
He advocated for establishing schools and colleges across India that would provide affordable, meaningful education aligned with Indian values. This vision of education would foster self-help and self-reliance among young Indians.
For Tilak, national education was not only about academics but an essential element of India’s nationalist agenda, empowering the youth to challenge colonial policies and advocate for India's interests.
Swadeshi, Boycott, and Passive Resistance
Tilak promoted swadeshi (use of Indian-made goods) and boycott of foreign goods as forms of passive resistance, replacing the purely constitutional methods adopted by moderate leaders. This form of resistance, according to Tilak, allowed Indians to exert pressure on the British administration.
In 1902, Tilak publicly encouraged Indians to understand their power in resisting British rule through passive means, emphasizing that they could disrupt British administration without violence.
Though Tilak endorsed passive resistance, he did not advocate for strict non-violence as Gandhi did. While he refrained from supporting violent action, he viewed passive resistance as an alternative to constitutional measures and as a strategic tool for independence.
Tilak referenced Shivaji’s defense against Afzal Khan to illustrate that passive resistance could include assertive, calculated actions when necessary, distinguishing it from strict non-violence.
Initially intended to address the division of Bengal, Tilak’s strategy of passive resistance, alongside swadeshi and boycott, expanded to become a nationwide movement aimed at Indian independence and cultural revival.
Mohandas Karamchand Gandhi
Introduction
Mahatma Gandhi’s idea of Swaraj (self-rule) played a pivotal role in shaping India's independence movement and its political philosophy. More than a call for political freedom from British rule, Swaraj represented a transformative vision for self-governance that emphasized moral, spiritual, and economic independence. Gandhi believed that genuine freedom required personal discipline, moral integrity, and social responsibility. His influential book, Hind Swaraj (1909), outlined his vision for Swaraj as a form of self-mastery and self-respect for individuals and the nation.
Key Aspects of Gandhi’s Swaraj
Swaraj Beyond British Rule:
Gandhi’s Swaraj went deeper than replacing British rulers with Indian ones. Instead, he advocated transforming the oppressive structure itself to eliminate exploitation and injustice.
He emphasized that true Swaraj involved individual self-rule, personal responsibility, and self-respect. According to Gandhi, “Swaraj is when we learn to rule ourselves.”
Moral and Spiritual Foundation:
Gandhi believed that for Swaraj to be meaningful, it required moral and spiritual freedom, which he linked to detachment and fearlessness.
Drawing inspiration from the Bhagavad Gita, he saw detachment as essential for focusing on duty without desiring specific results.
Fearlessness, achieved through surrender to divine will, empowered individuals to act ethically without succumbing to worldly fears or greed.
Self-Reliance and Economic Independence:
Gandhi argued that economic freedom was crucial to Swaraj. He supported the Swadeshi movement, which encouraged Indians to use locally made goods, strengthening the local economy and reducing dependency on British imports.
For him, economic freedom meant creating sustainable livelihoods for the masses and addressing widespread poverty. Political freedom would be hollow without economic independence for India’s poorest.
Swaraj as Social and Political Unity:
Gandhi envisioned Swaraj as a collective goal, achievable only through social solidarity and voluntary discipline. He believed social unity was essential for political freedom, emphasizing the need for a unified Indian society to resist oppression.
He also saw voluntary self-discipline as foundational for Swaraj. By promoting social harmony and opposing divisive social practices, Gandhi aimed to create a strong, cohesive community capable of self-rule.
Poorna Swaraj (Complete Independence):
Poorna Swaraj represented Gandhi’s ultimate vision of complete independence—freedom from foreign rule and internal oppression. He envisioned a society where every citizen, regardless of background, shared in the responsibilities and benefits of self-rule.
For Gandhi, Poorna Swaraj was also a moral and spiritual awakening, where people were united by selflessness, discipline, and a commitment to equality and social justice.
Swaraj and Sacrifice:
Gandhi believed Swaraj required suffering and sacrifice from all, advocating for strict self-control and patient endurance as tools for achieving freedom.
He emphasized that true Swaraj would not be handed over as a gift; instead, it would be achieved through continuous effort and personal sacrifice.
Struggle Against Social Inequality and Exploitation:
Gandhi’s Swaraj was inclusive, calling for equality across race, religion, class, and economic status. It aimed at uplifting the poor, marginalized, and disabled.
His campaigns for the rights of indigo farmers in Champaran, textile workers in Ahmedabad, and farmers in Kheda demonstrated his commitment to fighting economic exploitation and empowering the oppressed.
Conclusion
Gandhi’s Swaraj was not just a call for political independence but a holistic movement for India’s moral, economic, and social transformation. His vision stressed self-discipline, social unity, and economic self-sufficiency, shaping a concept of freedom rooted in ethical governance, equality, and collective welfare. Through Swaraj, Gandhi aimed to establish a society where each individual could live with dignity, purpose, and freedom.
Comparison of Gandhi and Tilak’s Concepts of Swaraj
Both Bal Gangadhar Tilak and Mahatma Gandhi played pivotal roles in India's struggle for independence, and though they both emphasized Swaraj (self-rule), their interpretations had significant differences rooted in their ideologies, approaches, and visions for India’s future.
Scope of Swaraj
Tilak's Swaraj: For Tilak, Swaraj primarily signified political independence from British rule. He famously declared, "Swaraj is my birthright, and I shall have it," emphasizing self-governance as a national entitlement and necessity. His Swaraj was focused on political liberation and the restoration of Indian control over its administration.
Gandhi's Swaraj: Gandhi’s view of Swaraj went beyond political freedom. He envisioned Swaraj as a deeper transformation encompassing moral, spiritual, and social renewal. Gandhi emphasized Swaraj as self-rule, where individuals cultivated self-discipline and moral integrity. For him, political freedom would only be meaningful if it enabled Indians to develop self-reliance and ethical strength.
Approach to Resistance
Tilak: Tilak promoted a more assertive, nationalistic approach. He supported techniques like Swadeshi (use of indigenous goods) and boycott of British goods and institutions to undermine colonial authority. Though he did not advocate violence, he saw passive resistance as a way to mobilize public opposition and exert pressure.
Gandhi: Gandhi’s approach was rooted in non-violence (ahimsa) and truth (satya). His concept of resistance, Satyagraha, involved non-violent civil disobedience and moral persuasion, aiming to win over opponents rather than defeat them. He believed that suffering and sacrifice, rather than aggression, would lead to real and lasting freedom.
Social and Economic Vision
Tilak: While Tilak recognized the importance of social reform, his primary focus was on political independence. He called for national education to cultivate self-reliant, educated youth. However, his Swaraj was less concerned with economic and social restructuring and focused more on gaining immediate political freedom.
Gandhi: Gandhi’s Swaraj deeply involved economic self-sufficiency and social reform. Through initiatives like Khadi (hand-spun cloth) and village industries, he aimed to revive India’s rural economy and make it self-sustaining. Gandhi also worked toward social equality, focusing on uplifting marginalized communities, such as Dalits (whom he called Harijans, or “children of God”) and promoting unity across religions and castes.
Role of Individual Self-Discipline and Morality
Tilak: While Tilak emphasized unity and collective action, he did not focus as strongly on individual moral reform. His Swaraj was oriented more toward mobilizing collective action against colonial rule.
Gandhi: Gandhi believed that Swaraj began with the self, and thus individual morality and self-discipline were central to his vision. He felt that a society of individuals practicing self-restraint, truth, and non-violence could achieve true freedom. For him, Swaraj was an inward journey toward self-control that would eventually lead to outward political and social freedom.
Relation to Western Institutions and Ideals
Tilak: Tilak was cautious but open to the idea of using Western ideas and institutions, provided they supported India's self-governance. He was influenced by Western education and legal frameworks but saw them as tools for achieving Indian goals.
Gandhi: Gandhi was critical of modern Western civilization, which he viewed as materialistic and morally bankrupt. His Swaraj rejected reliance on Western systems, advocating instead for an India rooted in its own cultural values and simple living. His goal was to create a new India that did not mimic the West but followed its own, spiritually grounded path.
Goal of Swaraj
Tilak: For Tilak, the ultimate goal of Swaraj was to establish an independent India, politically free from British rule. His Swaraj was primarily about reclaiming control and governance from foreign powers.
Gandhi: Gandhi’s goal for Swaraj went beyond independence; it was about achieving Poorna Swaraj or complete independence—not just politically, but morally, spiritually, and socially. For Gandhi, Swaraj meant a holistic transformation that would make India a model of peace, self-reliance, and moral integrity.
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