10. Swadeshi

Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote. Thus, as for religion, in order to satisfy the requirements of the definition, I must restrict myself to my ancestral religion. That is, the use of my immediate religious surround-ing. If I find it defective, I should serve it by purging it of its defects. In the domain of politics I should make use of the indigenous institutions and serve them by curing them of their proved defects. In that of economics I should use only things that are produced by my immediate neighbours and serve those industries by making them efficient and complete where they might be found wanting. It is suggested that such Swadeshi, if reduced to practice, will lead to the millennium. . . .

Let us briefly examine the three branches of Swadeshi as sketched above. Hinduism has become a con-servative religion and, therefore, a mighty force because of the Swadeshi spirit underlying it. It is the most tolerant because it is non-proselytizing, and it is as capable of expansion today as it has been found to be in the past. It has succeeded not in driving out, as I think it has been erroneously held, but in absorbing Buddhism. By reason of the Swadeshi spirit, a Hindu refuses to change his religion, not necessarily because he considers it to be the best, but because he knows that he can complement it by introducing reforms. And what I have said about Hinduism is, I suppose, true of the other great faiths of the world, only it is held that it is specially so in the case of Hinduism. But here comes the point I am labouring to reach. If there is any substance in what I have said, will not the great missionary bodies of India, to whom she owes a deep debt of gratitude for what they have done and are doing, do still better and serve the spirit of Christianity better by dropping the goal of proselytizing while continuing their philanthropic work?

Following out the Swadeshi spirit, I observe the indigenous institutions, and the village Panchayats hold me. India is really a republican country, and it is because it is that, that it has survived every shock hitherto delivered. Princes and potentates, whether they were Indian born or foreigners, have hardly touched the vast masses except for collecting revenue. The latter in their turn seem to have rendered unto Caesar what was Caesar's and for the rest have done much as they have liked. The vast organization of caste answered not only to the religious wants of the community but it answered to its political needs. The villagers managed their internal affairs through the caste system and through it they dealt with any oppression from the ruling power or powers. It is not possible to deny the organizing ability of a nation that was capable of producing from the caste system its wonderful power of organization. One has but to attend the great Kumbha Mela at Hardwar ... to know how skilful that organization must have been which, without any seeming effort, was able effectively to cater for more than a million pilgrims. Yet it is the fashion to say that we lack organizing ability. This is true, I fear, to a certain extent, of those who have been nurtured in the new traditions.

We have laboured under a terrible handicap owing to an almost fatal departure from the Swadeshi spirit. We, the educated classes, have received our education through a foreign tongue. We have, therefore, not reacted upon the masses. We want to represent the masses, but we fail. They recognize us not much more than they recognize the English officers. Their hearts are an open book to neither. Their aspirations are not ours. Hence there is a break. And you witness not in reality failure to organize but want of correspondence between the representatives and the represented. If during the last fifty years we had been educated through the vernaculars, our elders and our servants and our neighbours would have partaken of our knowledge; the discoveries of a Bose or a Ray would have been household treasures as are the Ramayana and the Mahabharata. As it is, so far as the masses are concerned, those great discoveries might as well have been made by foreigners. Had instruction in all the branches of learning been given through the vernaculars, I make bold to say that they would have been enriched wonderfully. The question of village sanitation etc. would have been solved long ago. The village Panchayats would be now a living force in a special way, and India would almost be enjoying self-government suited to her requirements, and would have been spared the humiliating spectacle of organized assassination on her sacred soil. It is not too late to mend.

And now for the last division of Swadeshi. Much of the deep poverty of the masses is due to the ruinous departure from Swadeshi in the economic and industrial life. If not one article of commerce had been brought from outside India, she would be today a land flowing with milk and honey. But that was not to be. We were greedy and so was England. The connection between England and India was based clearly upon an error. But she does not remain in India in error. It is her declared policy that India is to be held in trust for her people. If this be true, Lancashire must stand aside. And if the Swadeshi doctrine is a sound doctrine, Lancashire can stand aside without hurt, though it may sustain a shock for the time being. I think of Swadeshi not as a boycott movement undertaken by way of revenge. I conceive it as a religious principle to be followed by all. I am no economist, but I have read some treatises which show that England could easily become a self- sustained country, growing all the produce she needs. This may be an utterly ridiculous proposition, and perhaps the best proof that it cannot be true, is that England is one of the largest importers in the world. But India cannot live for Lancashire or any other country before she is able to live for herself. And she can live for herself only if she produces and is helped to produce everything for her requirements within her own borders. She need not be, she ought not be, drawn into the vortex of mad and ruinous competition which breeds fratricide, jealousy and many other evils. But who is to stop her great millionaires from entering into the world competition? Certainly not legislation. Force of public opinion and proper education, however, can do a great deal in the desired direction. The handloom industry is in a dying condition. I took special care during my wanderings. . . to see as many weavers as possible, and my heart ached to find how they had lost, how families had retired from this once flourish-ing and honourable occupation.

If we follow the Swadeshi doctrine, it would be your duty and mine to find out neighbours who can supply our wants and to teach them to supply them where they do not know how to proceed, assuming that there are neighbours who are in want of healthy occupation. Then every village of India will almost be a self-supporting and self-contained unit, exchanging only such necessary commodities with other villages as are not locally producible. This may all sound nonsensical. Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mohammedan is ready to offer pure water to drink. And yet thou-sands of Hindus would rather die of thirst than drink water from a Mohammedan household. These non-sensical men can also, once they are convinced that their religion demands that they should wear garments manufactured in India only and eat food only grown in India, decline to wear any other cloth-ing or eat any other food.

There is a verse in the Bhagavadgita which, freely rendered, means masses follow the classes. It is easy to undo the evil if the thinking portion of the community were to take the Swadeshi vow, even though it may for a time cause considerable inconvenience. I hate legislative interference in any department of life. At best it is the lesser evil. But I would tolerate, welcome-indeed, plead for a stiff protective duty upon foreign goods. Natal, a British colony, protected its sugar by taxing the sugar that came from another British colony, Mauritius. England has sinned against India by forcing free trade upon her. It may have been food for her, but it has been poison for this country.

It has often been urged that India cannot adopt Swadeshi in the economic life at any rate. Those who advance this objection do not look upon Swadeshi as a rule of life. With them it is a mere patriotic effort- not to be made if it involved any self-denial. Swadeshi, as defined here, is a religious discipline to be undergone in utter disregard of the physical discomfort it may cause to individuals. Under its spell the deprivation of a pin or a needle, because these are not manufactured in India, need cause no terror. A Swadeshist will learn to do without hundreds of things which today he considers necessary. More-over, those who dismiss Swadeshi from their minds by arguing the impossible, forget that Swadeshi, after all, is a goal to be reached by steady effort.

And we would be making for the goal even if we confined Swadeshi to a given set of articles allowing ourselves as a temporary measure to use such things as might not be procurable in the country.

There now remains for me to consider one more objection that has been raised against Swadeshi. The objectors consider it to be a most selfish doctrine without any warrant in the civilized code of mora-lity. With them to practise Swadeshi is to revert to barbarism. I cannot enter into a detailed analysis of the proposition. But I would urge that Swadeshi is the only doctrine consistent with the law of humi-lity and love. It is arrogance to think of launching out to serve the whole of India when I am hardly able to serve even my own family. It were better to concentrate my effort upon the family and consider that through them I was serving the whole nation and, if you will, the whole of humanity. This is humility and it is love. The motive will determine the quality of the act. I may serve my family regardless of the sufferings I may cause to others. As, for instance, I may accept an employment which enables me to extort money from people. I enrich myself thereby and then satisfy many unlawful demands of the family. Here I am neither serving the family nor the State. Or I may recognize that God has given me hands and feet only to work with for my sustenance and for that of those who may be dependent upon me. I would then at once simplify my life and that of those whom I can directly reach. In this instance I would have served the family without causing injury to anyone else. Supposing that every one followed this mode of life, we should have at once an ideal state. All will not reach that state at the same time. But those of us who, realizing its truth, enforce it in practice, will clearly anticipate and acce-lerate the coming of that happy day. Under this plan of life, in seeming to serve India to the exclusion of every other country, I do not harm any other country. My patriotism is both exclusive and inclusive. It is exclusive in the sense that in all humility I confine my attention to the land of my birth, but is inclusive in the sense that my service is not of a compe-titive or antagonistic nature. Sic utere tuo ut alienum non laedas is not merely a legal maxim, but it is a grand doctrine of life. It is the key to a proper prac-tice of Ahimsa of love.

Natesan, p.336-44

Even Swadeshi like any other good thing can be ridden to death if it is made a fetish. That is a danger that must be guarded against. To reject foreign manufactures, merely because they are foreign and to go on wasting national time and money in the promo-tion in one's country of manufactures for which it is not suited, would be criminal folly and a negation of the Swadeshi spirit. A true votary of Swadeshi will not harbour ill-will towards a foreigner and not be actuated by antagonism towards anybody on the earth. Swadeshi is not a cult of hatred. It is a doc-trine of selfless service that has its roots in the purest Ahimsa, i. e., love.

From Yeravda Mandir, 1957, Chap.XVI, p.66