• Dr. Anil Dutta Mishra

Swaraj’ is the one of the most fundamental philosophies of Gandhi and Indian National Congress. For Gandhi, ‘Swaraj is a state of being of individuals and nation’. ‘Swaraj’, a Sanskrit word, comprising of ‘swa’ and ‘raj’ means ‘Self-Rule’. ‘Swaraj’ is a Vedic term. It frequently appears in ancient shastras and other literatures. It indicates highest spiritual state of mind. ‘Swarajya’ means ‘Independent Domain’ or ‘Sovereignty’. The ancient Indian political thought laid the concept of ‘Swaraj’ or ‘Self-Rule’ connected with the notion of ‘Swarajya’ which referred to a particular mode of securing self-determination in a polity comprised of several distinct sectors. In modern India, the term ‘Swaraj’ was exclusively identified by Swami Vivekananda, Dadabhai Naoroji, B. G. Tilak and Sri Aurobindo, Gandhi and Pandit Jawaharlal Nehru with the goal of national independence and building of modern and vibrant India.

‘Swaraj’ is non-subjection to anyone. Non-subjection and self- subjection together will make a better sense of ‘Swaraj’. It may also mean freedom from bondage of any kind. Political Swaraj meant to be able to manage one’s affair. For Tilak, ‘Swaraj’ was the birthright of every Indian. In Tilak’s value system, ‘Swaraj’ was a moral necessity. ‘Swaraj’ is not only a right but also the exercise of one’s dharma and one’s Karma which in contemporary India is followed by Shri Rahul Gandhi in true spirit. Shri Rahul Gandhi is echoing the voice of poor, marginalized, downtrodden, unemployed youths and general masses inside the parliament and outside on street. Shri Rahul Gandhi has been compelled to take up issues in defense of weaker section because no one is talking about them and their problems. A true ‘Swaraj’ is related to the social reform for empowerment and democratization of political institutions.

Gandhi rightly said that in 1947 we did not achieve ‘Swaraj’. The end of British rule was not the beginning of ‘Swaraj’. ‘Swaraj’ is self-control, self-regulation & self-restraint. It is both ‘means’ as well as the ‘end’. It’s a kind of struggle within one’s self as well as without one’s self. In contemporary India, there are various obstacles in the attainment of ‘Swaraj’. ‘Swaraj’ should be gained with the help of non-violent & truthful means. It must aim at the creation of the capacity of all the people. Nehru wanted to develop the feature of modern civilization society. Pandit Jawahar Lal Nehru’s concept of ‘Swaraj’ was parliamentary institution & political independence in which there is fair play of democracy.

‘Swaraj’ represents a genuine attempt to regain control of the self - our self-respect, self-responsibility and capacities for self-realization - from institutions of dehumanization. As Gandhi states, “It is ‘Swaraj’ when we learn to rule ourselves.” The real goal of the freedom struggle was not only to secure political azadi (independence) from Britain, but rather to gain true ‘Swaraj’ (liberation and self-rule). Self-rule is the term used to describe a people or group being able to exercise all of the necessary functions of power without intervention from any authority which they cannot themselves alter. Self-rule is associated then in contexts where there is the end of colonial rule, absolute government or monarchy, as well as demands for autonomy by religious, ethnic or geographic regions which perceive themselves as being under represented in a national government. Self-rule is therefore a fundamental tenet of republican government and democracy as well as nationalism.” Further Gandhi said, “The ‘Swaraj’ of my dreams is the poor man’s ‘Swaraj’. The necessaries of life should be enjoyed by you in common with those enjoyed by the princes and the moneyed men. But that does not mean that you should have palaces like theirs. They are not necessary for happiness. You or I would be lost in them. But you ought to get all the ordinary amenities of life that a rich man enjoys. I have not the slightest doubt that ‘Swaraj’ is not ‘Poorna Swaraj’ until these amenities are guaranteed to you under it.”

Gandhi’s concept of ‘Swaraj’ emerges out from what he said in ‘India of My Dreams’. According to Gandhi, ‘The Swaraj of my…our…dream recognizes no race or religious distinctions. Nor is it to be the monopoly of the lettered persons or yet of moneyed men. ‘Swaraj’ is to before all, including the former, but emphatically including the maimed, the blind, and the starving, toiling millions.’ Further Gandhi said “. . . What we mean and want through ‘Poorna Swaraj’ is an awakening among the masses, knowledge among them of their true interest and ability to serve that interest against the whole world, harmony, and freedom from aggression from within or without, and a progressive improvement in the economic condition of the masses. . .” In fact, Gandhi said “Real ‘Swaraj’ must be felt by all man, woman and child. To labour for that consummation is true resolution. India has become a pattern for all exploited races of the earth, because India’s has been an open, unarmed, effort which demands sacrifice from all without inflicting injury on the usurper. The millions in India would not have been awakened but for the open, unarmed struggle. Every deviation from the straight path has meant a temporary arrest of the evolutionary revolution.” It has been said that Indian Swaraj will be the rule of the majority community, i.e., the Hindus. There could not be a greater mistake than that. If it were to be true, I for one would refuse to call it ‘Swaraj’ and would fight it with all the strength at my command, for to me ‘Hind Swaraj’ is the rule of all people, is the rule of Justice. Whether, under that rule, the ministers were Hindus or Mussalmans or Sikhs and whether legislatures were exclusively filled by the Hindus or Mussalmans or any other community, they would have to do even handed justice. Today our minds are clouded by delusion. In our ignorance, we quarrel with one another and indulge in rowdyism against our own brethren. For such as these, there is neither salvation nor Swaraj. Self discipline or rule over self is the first condition of self rule or ‘Swaraj’.

In a vast country like this, there must be room for all schools of honest thought. And the least, therefore, that we owe to ourselves, as to others, is to try to understand the opponent’s view point and, if we cannot accept it, respect is as fully as we expect him to respect ours. It is one of the indispensable tests of a healthy public life and, therefore, fitness for ‘Swaraj’. Freedom of speech and pen is the foundation of ‘Swaraj’. If the foundation stone is in danger, you have to exert the whole of your might in order to defend that single stone. Gandhi’s scheme of comprehensive freedom as elucidated in the Hind- Swaraj can thus represented:

1. True Swaraj = Kingdom of the soul (Spiritual and Moral Freedom).
2. Satyagraha as the key to it (Political Freedom). (Satyagraha = Dayabala or Atmabala)
3. Swadeshi = (Economic Freedom) (Necessary for putting Satyagraha into practice). At the Belgaum Congress in 1924, Gandhi said that ‘Swaraj’ is part of Truth. This view amounts almost to a sanctification and spiritualization even of the work of national emancipation or freedom. Freedom is the essence of man’s spiritual personality. Like Rousseau in the Social Contract, Gandhi also considers freedom as the essence of man. If freedom is renoun­ced, Man becomes an “automaton”. Any attempt to build a society by the denial of liberty is “contrary to the very nature of man.” One may enjoy what is his but should never attempt to rob others of what is theirs. He says: “Humility, earnestness, thoughtfulness these are the foundations of ‘Swarajya’.” Political freedom also postulated social cohesiveness besides disciplined suffering. It is essential to combine the quest for political individuality with the voluntary acceptance of social and political discipline which is the basis of social solidarity and cohesiveness. A divided and disrupted social structure could not wage successful political struggles. Only a community constituted by persons imbued with a sense of deep social cohesiveness can attain the benefits of ‘Swaraj’. Hence, Gandhi stressed communal unity and the absolute elimination of unsociability among the foundations of political freedom.

Gandhi stressed the economic pre-requisites and foundations of freedom since he would accept that economic resources act as an effective apparatus for the realization of man’s will. He felt that freedom was bound to remain a mere philosophical abstraction unless the vast masses had some gainful employment. Unemployment snatches the morsel from the mouth of the poor villagers and completely damages the personality of the victims. Hence Gandhi wrote: “Political freedom has no meaning for the millions if they do not know how to employ their enforced idleness.” As a moral prophet of Ram Rajya, Gandhi accepted the doctrine of equal distribution. A fundamental item in actualizing genuine equality, as discussed earlier, will be the revolutionary step of the acceptance and practice of equality of wages for the lawyer, the doctor or the teacher who are entitled to no more than the Bhangi. This would provide the key to true civilization and be the basis of the reconstruction of an ideal humanity. The essential characteristics of ‘Swaraj’ as follows: ‘Swaraj’ is based on inward Freedom; ‘Swaraj’ belongs to the individual alone: ‘Swaraj’ means Freedom for all or Sarvodaya: ‘Swaraj’ is eternal vigilance on the part of the individual: ‘Swaraj’ involves Equality: and ‘Swaraj’ involves Non-violence.

To sum up, it can be said that, Tilak was one of the dominant political figures in the early years of freedom struggle who gave to the people of India the first lesson in the consciousness of the right of ‘Swaraj’. He enlightened the population of India into a political recognition of the general will of the nation. At time when apathy and prostration & frustration were rampant in the country, he appeared as the prophet of ‘Swaraj’. After Tilak’s death, Gandhi further enriched the concept of ‘Swaraj’ and popularized in mass and ultimately, we got independence. Pandit Jawahar Lal Nehru laid the strong foundation of ‘Swaraj’ in post independent India. He built everything which India needed at that time that is industrial complexes, BARC, AIIMS, ISRO, DRDO, IITs and what not. What we are today all credit goes to Nehru and Congress Party. We cannot think of India and Indian democracy without Congress Party, along with its leaders and dedicated workers. Congress Party has a history of sacrifice, sharing and caring ideology, commitment for secular and liberal values and vision for new vibrant and united India. Congress Party and its governments gave power to the powerless, voice to voiceless and empowered women, Dalits, STs and SCs to live with dignity.

For real ‘Swaraj’, the fight is still going on under the leadership of Shri Rahul Gandhi. The goals of real ‘Swaraj’ will be achieved by fulfilling the dream of the father of the Nation, Mahatma Gandhi and the architect of modern India, Pandit Jawahar Lal Nehru. It is high time for both our policy makers and the people to turn the torch within, so that they may be inspired to adopt the Gandhian way, if not for any other consideration, but for its pragmatic strength to solve our present-day maladies of India. There is need to reiterate Gandhian values, and instead of merely garlanding the portraits of Gandhiji, India must translate his ideals into real life and make India free from unemployment, hunger, poverty and exploitation. The hope lies with the selfless and relentless work of Smt. Sonia Gandhi and Shri Rahul Gandhi for people’s cause in the present times.

Dr. Anil Dutta Mishra is a renowned Gandhian scholar and author of ‘Reading Gandhi’