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PGPS S1 03

Indian Political Thought

SEMESTER - I

POLITICAL SCIENCE

BLOCK - 1

KRISHNA KANTA HANDIQUI STATE OPEN UNIVERSITY

Indian Political Thought (Block-1) 1


Subject Experts
Professor Jayanta Krishna Sarmah, Gauhati University
Dr. Shantanu Chakravorty, Cotton University
Dr. Dhruba Pratim Sharma, Gauhati University
Course Coordinator : Dr. Bipul Das, KKHSOU
SLM Preparation Team

UNITS CONTRIBUTORS

1&2 Arpita Das, Pragjyotish College, Kamrup

3 Nilmi Konwar, Research Scholar, Gauhati University

4 Amreen Razzaq, Ph. D. Research Scholar, NEHU, Shillong.

5 Nilmi Konwar, Research Scholar, Gauhati University

6&7 Sabrina Iqbal Sircar, Cotton University

Editorial Team
Content : Dr. Manashi Sarma, Arya Vidyapeeth College, Guwahati
Language : Dr. Bipul Das , KKHSOU
Structure, Format & Graphics : Dr. Bipul Das, KKHSOU

April , 2018
ISBN NO 978-93-87940-15-4

This Self Learning Material (SLM) of the Krishna Kanta Handiqui State Open University is made available
under a Creative Commons Attribution-Non Commercial-Share Alike 4.0 License (international): http:/
/creativecommons.org/licenses/by-nc-sa/4.0/
Printed and published by Registrar on behalf of the Krishna Kanta Handiqui State Open University.

The University acknowledges with thanks the financial support provided by the
Distance Education Bureau, UGC for the preparation of this study material.

Headquarter :Patgaon, Rani Gate, Guwahati - 781017


City Office : Housefed Complex, Dispur, Guwahati-781006; Web: www.kkhsou.in

2 Indian Political Thought (Block-1)


MASTER OF ARTS
POLITICAL SCIENCE
CONTENTS
Pages

Unit 1: Manu 7-18


Philosophical Foundation of Manu’s Thought; Four Varna’s of Manu; Political
Ideas of Manu

Unit 2 : Kautilya 19-31


Saptanga Theory of Kautilya; Kautilya’s Views on Kingship; Kautilya’s
Views on States; Comparison between Kautilya and Machiavelli

Unit 3 : Raja Ram Mohan Roy 32-42


Political Ideas of Raja Ram Mohan Roy : Theory of Personal and Political
Freedom, Roy’s Ideas on Educational, Economic and Political Issues, As
a Progressive and Liberal Thinker, Subjects of Law and Morality, Brahmo
Samaj

Unit 4 : M. K. Gandhi 43-59


Satya and Ahimsa; Satyagraha- Scope and Significance; Gandhian
Perspective on Peace; Gandhian Perspective of the Nature of the State

Unit 5 : Jawaharlal Nehru 60-71


The Ideas of Nehru: Nehru’s Views on Nationalism, Nehru on Democracy,
Nehru’s Views on Modernism, Nehru’s Views on Internationalism

Unit 6 : Madan Mohan Mallaviya 72-85


Mallaviya as an Educationist and Social Reformer; Political Views and
Role in Freedom Struggle; As a Liberal Nationalist; Critical Appreciation

Unit 7 : M. N. Roy 86-96


M.N. Roy and the Communist Movement; Humanist Ideology; Roy’s
Materialism; Radical Humanism ; Roy’s Involvement in the National
Struggle; Party-less Democracy

Indian Political Thought (Block-1) 3


COURSE INTRODUCTION

The third course of the First Semester of MA Programme in Political Science of KKHSOU is
titled as “Indian Political Thought”. It is designed to help the learners to have a deep understanding of
the various dimensions of the Indian Political Thought. It is supposed that the learners of the Master
Degree Programme in Political Science should have thorough knowledge about various aspects of the
political thought of the prominent thinkers of the country where he/she resides. Keeping this in view,
the course begins with the political ideas of different political thinkers of ancient as well as modern
India. Their ideas and contributions have significantly helped in the development of Indian Political
Thought. The first unit of the course deals with the political ideas of Manu who is regarded as the father
of ancient Indian polity and the author of the famous book “Manu Smriti”. In this unit, we have discussed
Manu’s contributions towards the development of political ideas in ancient India. The second unit of the
course discusses the political ideas of Kautilya who is known as the father of Indian Political Thought
and also known by the name ‘Chanakya’. In this unit, Kautilya’s views on State, King and his theory of
Saptang are discussed. In the third unit, the political ideas of Raja Ram Mohan Roy are explained.
Through this unit, the learners will be familiar with the various theories of Roy specially his views on
Brahmo Samaj. The fourth and fifth units are related with the political ideas of M. K. Gandhi and Jawaharlal
Nehru. Gandhi’s views on Satya and Ahimsa, State, Satyagraha and perspective on Peace are discussed
in the fourth unit. Similarly, Nehru’s views on Nationalism, Democracy, Modernism and Internationalism
are analysed in the fifth unit. The sixth unit deals with the political ideas of Madan Mohan Malaviya. This
unit is related with the contributions of Malaviya as an educationist and social reformer, his views and
role in freedom struggle and his views as a liberal Hindu nationalist. The seventh unit discusses the
political ideas of M. N. Roy. Here, Roy’s views on humanist ideology, materialism, party-less democracy
and his involvement in India’s freedom struggle are elaborately explained. The unit eighth deals with
Ambikagiri Raicoudhury’s ideas of humanism, freedom and state, Assamese nationalism, etc. along
with his contributions to the freedom struggle of India. Subsequently, the ideas of Jyotiba Phule and B.
R. Ambedkar are discussed in the ninth and tenth units respectively. Phule was a social reformer who
contributed a lot towards the development of the Indian political thought. Phule’s views on religion,
Indian economy, varna and caste system and solution to the Agrarian problem are analysed in unit
nine. The views of another social reformer and the father of the Indian Constitution, Dr. B. R. Ambedkar
are discussed in the tenth unit. Throughout his life, he tried to eradicate all social evils like untouchability
and caste restrictions, problems of women and labour etc. which are explained in this unit. The eleventh

4 Indian Political Thought (Block-1)


unit deals with the political ideas of Maulana Abul Kalam Azad. He was one of the foremost leaders of
India’s freedom struggle. Azad was also critical of the British raj and communal issues. Azad’s views
on Hindu-Muslim unity, Nationalism, non-violence, Democracy and partition of India are discussed in
this unit. In unit twelve, the contributions of Jay Prakash Narayan are explained. Narayan was influenced
by Marxism as well as Gandhian thoughts. In this unit, discussions are made on Narayan as a socialist
and the impact of Gandhian thoughts upon him and Narayan’s views on Sarvodaya and Total Revolution.
The thirteenth unit highlights the contributions of Acharya Vinoba Bhave. He is known as the father of
Bhoodan Movement. Bhave’s religious and social work, his relationship with Gandhi and his views on
Bhoodan Movement, Brahma Vidya Mandir are analysed in this unit. The fourteenth unit focusses the
contributions of Ram Manohar Lohia. He has been one of the most original and ingenious modern
Indian thinkers who advocated for decentralised socialism. In this unit, Lohia’s ideas on socialism and
Gandhism and his concept of International Society are discussed.The fifteenth unit deals with the
concepts of Development as Freedom and Missing Women put forward by Amartya Sen.

The course “Indian Political Thought” is divided into two blocks- Block 1 and Block 2. Block 1
contains seven units (Unit 1 - 7) and Block 2 contains eight units (Unit 8 - 15).

Indian Political Thought (Block-1) 5


INTRODUCTION TO BLOCK- 1

This is the first block of the third course of Krishna Kanta Handiqui State Open University’s M.
A. First Semester Programme in Political Science.The third course of the MA First Semester
Programme in Political Science is titled as “Indian Political Thought”. The first block of this course
contains seven units- (Units 1-7).
The first unit introduces the learners with the political ideas of Manu and his contributions
towards the development of political ideas in ancient India. The second unit of the course highlights
the political ideas of Kautilya. In the third unit, the political ideas of Raja Ram Mohan Roy are explained
including his views on BrahmoSamaj. Gandhi’s views on Satya and Ahimsa, State, Satyagraha and
perspective on Peace are discussed in the fourth unit. Similarly, Nehru’s views on Nationalism,
Democracy, Modernism and Internationalism are analysed in the fifth unit. The sixth unit deals with the
political ideas and contributions of Madan Mohan Malaviya. The seventh unit discusses the political
ideas of M. N. Roy. Here, Roy’s views on humanist ideology, materialism, party-less Democracy and
his involvement in India’s freedom struggle are elaborately explained.
While going through the units of the block, you will find that the units are further divided into
certain sections and sub-sections, wherever necessary, for your better understanding. Besides, in
order to give you additional information on certain relevant topics, you will find a category called “LET
US KNOW”after the sections in each unit. Another category that has been included at the end of each
section of a particular unit is “CHECK YOUR PROGRESS”. The purpose of this category is to help
you to asses for yourself as to how thoroughly you have understood a particular section. You may then
match your answers with “ANSWERS TO CHECK YOUR PROGRESS” given at the end of each unit.
The section “FURTHER READING” in each unit contains the names of a few books which you might
want to consult if you are interested in learning more elaborately about the concepts discussed in a
particular unit. Furthermore, the category called “POSSIBLE QUESTIONS” is intended to give you a
hint of the type of questions you are likely to get in the examination.

6 Indian Political Thought (Block-1)


UNIT 1 : MANU

UNIT STRUCTURE

1.1 Learning Objectives.


1.2 Introduction.
1.3 Philosophical Foundation of Manu’s Thought.
1.4 Four Varna’s of Manu.
1.5 Political Ideas of Manu.
1.5.1 Manu’s Conception of Kingship
1.5.2 Manu’s Views on Danda and Justice
1.5.3 Manu’s Views on Dharma
1.6 Let Us Sum Up
1.7 Further Reading
1.8 Answers to Check Your Progress.
1.9 Possible Questions

1.1 LEARNING OBJECTIVES

After going through this unit, you will be able to -


l explain the political ideas of Manu.
l describe the realism in his outlook with some strands of
conservatism.
l analyse the element of rationality in his outlook to build a better
way of life for the people.

1.2 INTRODUCTION

Manu, the father of ancient Indian polity and the author of the book
“Manu Smriti” had analysed the different aspects of administration. He was
the great thinker of ancient Indian political ideas and thought. In this unit,
we will discuss Manu’s contributions towards the development of political
ideas in ancient India. After reading this unit, you will be able to analyse the
major contributions of Manu to Indian political thought.

Indian Political Thought (Block-1) 7


Unit 1 Manu

1.3 PHILOSOPHICAL FOUNDATION OF MANU’S


THOUGHT

The very essence of Manu’s Philosophy was rooted in his belief that
in the universe there exists only one ultimate reality which he termed it as
the ‘supreme spirit.’ This supreme spirit of Manu was transcendental and
infinite. In it itself as the ‘Upanishads’ describe; it is Nirguna, i.e. it has no
shape. The social and political order which Manu envisaged is designed
with a view to help the human souls to attain their ultimate goal i.e. merging
one’s identity in the supreme Infinite spirit. To Manu, the purpose of any
social organization is to create conditions so that the individual living in the
society can reach its destination ‘the ultimate goal. If any social organization
however fails to deliver this service, then Manu considers such an
organization meaningless. It needs to be mentioned here that Manu was
very much aware of the fact that attainment of this goal i.e. the state supreme
reality is not possible within a span of a single life. It is therefore Manu
postulated the notion of rebirths and held the view that the process of rebirth
shall continue till the purpose of life is achieved. Manu herein highlights the
significance of ‘Karma’ or deals. To him what body the soul would take in
subsequent births would be determined by one’s deeds in his previous life
span.
Thus it can rightly be stated from the above discussion that Manu
believed in spiritual Monoism and also in the doctrine of ‘Karma’ and
reincarnation.

1.4 FOUR VARNA’S OF MANU

Manu’s concept of Four Varna’s is a clear reflection of his class


orientations and impressions. Manu has divided the society into four Varna’s
(class), each class representing one distinctive social groups. Manu has
categorized these four classes on the basis of the bodily composition. To
Manu the human body is qualities of ‘Sattva’, ‘Raja’ and ‘Tama’. The three
aspects of consciousness interacting with these three qualities of the
8 Indian Political Thought (Block-1)
Manu Unit 1

material body determine the various types of men and their characteristics.
On this basis Manu has divided the society into four classes. According to
Manu, the man in whom the element of ‘Sattva’ predominates over the other
two is a Brahmin; he who has the ‘Rajas’ Kshatriya; and the man in whom
the ‘Tamas’ element is more marked than other elements is a vaishya. To
Manu, the fourth class do not posses any significant proportion of these
elements. This class is the Shudra class, who in the view of Manu lacks
personality of his own. Infact to Manu the mind and thinking pattern of this
class is like that of a child who constantly needs guidance and assistance
in every step of life. As much Manu debars them from participation in the
higher life of society.

Thus the social order as envisaged by Manu is a hierarchical one


with the Brahmins at the top, followed by Kshatriyas, the Vaishyas and the
Shudra’s respectively. Brahmins are the men who occupy the most important
positions in the society. This group constitute mostly of the teachers and
preachers and their duty is to read and teach the Vedas. They in fact
represent the intellectual cream of the society and as such they are entrusted
with the responsibility of guiding the destinies of the state. Kshatriyas are
the men of action. By temperament they are energetic and are the rulers of
the society. As for the Vaishya’s are concerned this class is represented by
the traders and agriculturalist.They are motivated by what Plato calls appetite.
To Manu the fourth class i.e. the Shudra’s one meant to render service to
the people occupying higher positions in the society.

Manu’s classification of society into four Varna’s however was not


based on the doctrine of ascription. Infact Manu assigned role to the people
in the social system on the basis of their own intrinsic qualities. He infact
allowed mobility of Varna’s from one group to another. To him, by possession
and acquisition of distinctive qualities, a person could move himself upwards
in that social order. For example, Vishvamitra, although a Kshatriya by birth
could acquire Brahminhood because he believed that people could move
up to the social order based on their intrinsic qualities rather than be confined
to their own castes by virtue of their birth. Accordingly like in the human

Indian Political Thought (Block-1) 9


Unit 1 Manu

organism, the feet are not despised and treated in a discriminative manner
because they occupy the lowest position and have to carry the entire burden
of the body. Likewise the Shudra’s should also not be looked down upon.

In the context of discussion of Manu’s view of four Varna’s, reference


could also be drawn to Manu’s division of human life into four stages or
‘Ashrams’. Manu has offered a four fold division of human life. The first
stage is of Brahmacharya. This stage is devoted purely to the acquisition of
knowledge as well as spiritual values. Besides these, one is expected to
grow and nurture qualities like humanity, discipline, sincerity, purity of thought,
cleanliness, and soft-heartedness. The second stage is the
Grihasthashrama( household life ). One enters this state after marriage.
Herein both the husband and wife are expected to be committed to one
another and sincerely fulfill and discharge their duties towards the family
and children. Vanaprastha( Retired life ) constitutes the third stage where
the individual is expected to leave behind all his social and professional
obligations and starts a new life devoting time on the study of scriptures
and meditation. The last stage of life is the Sanyasa( Renounced life ). This
stage means total renouncement from worldly pleasures including the bare
necessities of life. Attainment of moksha becomes the sole purpose of life
in this stage.

The social system envisaged by Manu was to a great extent a


stratified one, yes of course with ample scope for mobility. Manu also sought
to effect a divorce between economic and political power, as it seems he
was aware of the evil consequences which accrue from the concentration
of these two kinds of power in one person or in a body of persons. Manu
also believed that the social system which existed in ancient India and which
he had rationalized was divinely ordained. To him, it is God who has assigned
the duties which each Varna has to deliver. However, Manu regarded that
this system of Varnashrama Dharma may not be strictly based on hereditary
line. On the other hand, to him it depends upon quality and character of the
person and not on his birth.

10 Indian Political Thought (Block-1)


Manu Unit 1

1.5 POLITICAL IDEAS OF MANU

The epic work ‘Manu Smriti’ by Manu is a reflection of Manu’s wide


array of thoughts and concerns about the people and the social order in
that age. This book speaks in volume the mind set and throws lights upon
the vision of Manu. The political ideas of Manu are much contained in his
epic Manusmriti some of which may be discussed as follows:

1.5.1 Manu’s Conception of Kingship

Manu treats the king as a divine creation. In words of Dr. D.


R. Bhandarkar “For the first time therefore we find a trace of the real
divine origin of the kingship similar to that propounded by the western
thinkers.” ( D. R. Bhandakar, some Aspects of Ancient Hindu Polity.
P. 147. ). Manu believed in the divine origin of kingship. According to
him, this institution was created by God for the protection of the
people against insecurity. In fact ‘Lord Brahma, the creator, decided
to give the King with the duty to Maintain law and order and punish
those who encroached upon the rights of others. This implies that
in his opinion there existed some sort of state of nature prior to the
emergence of the state, where life was miserable and there was no
authority which could maintain peace and order. According to Manu,
the king is no ordinary human mortal, he is in reality, a great deity in
human form, a person possessing the elements of Indra, Vaya (god
of wind ), Yara, the sun, Agni, Varuna, moon and kubera. As such
the king symbolized 8 elements and that he ( the king ) was created
out of the particles of the eight guardians of the world. The king to
Manu is therefore no ordinary human mortal; he is in reality a deity in
human formand therefore he should not be despised in any
circumstances. From this it follows that the subjects should always
obey and follow the king and for those who disobeys or disrespects
the king Manu has prescribed capital punishment.

Indian Political Thought (Block-1) 11


Unit 1 Manu

However, the divine logic of kingship of Manu, does not


necessarily denote that Manu was a staunch supporter of absolute
authority of kings. It is true that the king deserves obedience, loyalty
and respect from the people, but it is also undeniable that the king of
Manu, was entrusted by prime duties, which in the opinion of Manu,
the king was bound to deliver. These duties included protection of
subjects, in term of providing security to the people, ensuring that
there is no thief, no adulterer no man guilty of violence, dispensation
of justice to Name a few. Manu held’s the view that the king who fails
to deliver his duties takes all the sins of the people upon himself.
Besides these functions Manu also wants the king to perform certain
social welfare functions like looking after the helpless and needy
such as the poor, the sick, the old aged, widows, childless women
so on and so forth. To Manu, the King is duty bound and obligated to
discharge these aforesaid functions as because the people looks
upto him and owe him loyalty only on the condition that he should
discharge his duties effectively. Manu further says the king who
oppresses the people, forfeits his kingdom and even life.

Manu did not only emphasized upon the duties and obligation
of the king towards his subjects or vice-versa, but also prescribed
certain do’s and don’ts for the king. Manu specified certain things
which the king should avoid, such as drinking , dice, woman, hunting,
gambling, inordinate love for singing wroth, violence, treachery, envy,
slandering, seizure of property, assault to name a few. He declasses
greed to be the root cause of all vices and therefore a wise rules
should sheen and avoid. Among the do’s prescribed by Manu to the
king, Manu emphasized upon the role of the king in appointment of
his ministers. As in his opinion, it is the most critical aspect of
administration. The king should appoint seven or eight ministers
talking into account the principles of hereditary and virtues of courage
and wisdom. Besides appointment of ministers, the king must also
appoint ambassadors to other states so that the king remains

12 Indian Political Thought (Block-1)


Manu Unit 1

informed about the activities of the other states. Manu also has given
guidelines which the king needs to follow while collecting revenues,
organizing local government, maintaining army, appointing civil
servant and other important matters thus in the opinion of Manu, the
king should regulate both the social and political life of the subjects
and protect them from all possible aggression and keep them fully
safe.

1.5.2 Manu’s Views on Danda and Justice

With a view to regulate the political affairs, Manu attached


utmost importance to Danda or punishment. According to Manu,
harmony and order in a state is possible only if the element of
punishment or Danda is made an integral part in running the
administration otherwise there will be disharmony and disorder in
the society everywhere. To quote his own words-”for the wing’s sake,
the lord formerly created his own son, punishment, the protector of
all creators, (an incarnation of) law, form or Brahmas glory’’. He
again states,”the whole world is kept in order by punishment, for a
guiltless man is hard to find; through rear of punishment the whole
world yields the enjoyments.” According to Manu,Danda is a means
that paves the way for orderliness in a state.

Though, Manu advocated the use of Danda, he never


supported the indiscriminate use of Danda or punishment by the
ruler, for he believed that if Danda is used indiscriminately than it
would lead to displeasure and promote unrighteousness among the
people, so Manu was in favour of impartial use of danda by the ruler,
so as to please his subjects. Manu wanted that the king should use
punishment and force at an appropriate time for the good of the
community and not use it for the promotion of his personal interest.
According to Manu if a king uses force to promote his personal ends
than it was bound to collapse very soon.

Indian Political Thought (Block-1) 13


Unit 1 Manu

Along with Danda, Manu also laid importance on the principle


of justice. In fact Manu considered it as one of the most important
duties of the king. Manu also insisted that the king should personally
supervise the administration of justice and should strive consistently
to make it more effective and efficient. In fact if any wrong doer went
unpunished, it is the king who is responsible. Dharma is related
with the concept of justice as per Manu’s view. He suggested that
justice should be based on dharma or righteousness with the
principles in dharma, as adherence to Dharma principles would
enable the ruler to disburse justice in a right manner.

1.5.3 Manu’s Views on Dharma

As discussed above, Manu emphasized on the principle of


Dharma to implement the principle of justice. He was an ardent
believer of Justice and Dharma. He, however did not believe in
equal treatment for members of all the classes. In fact, he suggested
special treatment for the Brahmins. Manu did not believe in equality
of all human beings. To Manu, the Brahmins are superior category
of human beings who deserves special treatment. To quote Manu-
“The Brahmin is declared to be the creator of the world, the punisher,
the teacher, a benefactor; to him let no man say anything
unpropitious; nor use any harsh worlds.” Manu even does not permit
the king to show disrespect to the Brahmin and says- “ Let him ( the
king ) not though faller into the deepest distress provoke Brahmins
to anger: for they when angered, could instantly destroy him together
with his army and his vehicles.” Again Manu was also seen
combining the principle of righteousness with political expediency.
Manu did not disapprove wars which is necessary for expansion
and protection of territory. To Manu the king should use force only as
a last resort. The king should use it to protect his kingdom and also
to destroy its opponents. However he suggested that the ruler should
use force only as a last resort.

14 Indian Political Thought (Block-1)


Manu Unit 1

CHECK YOUR PROGRESS

Q 1 : Write a note on the concept of four varnas given by Manu.


.............................................................................................................
.............................................................................................................
Q 2 : What are the things that a king should avoid according to Manu?
.............................................................................................................
.............................................................................................................
Q 3 : Explain Manu’s views on Danda.
.............................................................................................................
.............................................................................................................
Q 4 : Discuss the concept of Dharma as per Manu’s view.
............................................................................................................
..............................................................................................................

1.6 LET US SUM UP

l Manu in his epic work Manusmriti expressed various views on the


state, the role and qualities of kinship, Dandaniti and other aspects
which he considered as equally relevant and practical in running
the administration. Manu has undoubtedly made significant and
valuable contribution to the development of Indian political thought,
in fact it would not be wrong to say that the ancient Indian political
thought achieved a significant milestone with the writings of Manu.

l The very essence of Manu’s Philosophy was rooted in his belief


that in the universe there exists only one ultimate reality which he
termed it as the ‘supreme spirit.’ This supreme spirit of Manu was
transcendental and infinite.

l Manu postulated the notion of rebirths and held the view that the
process of rebirth shall continue till the purpose of life is achieved.
Indian Political Thought (Block-1) 15
Unit 1 Manu

Manu herein highlights the significance of ‘Karma’ or deals. To him


what body the soul would take in subsequent births would be
determined by one’s deeds in his previous life span.

l Manu’s concept of Four Varna’s is a clear reflection of his class


orientations and impressions. Manu has divided the society into four
Varna’s (class), each class representing one distinctive social
groups. The social order as envisaged by Manu is a hierarchical
one with the Brahmins at the top, followed by Kshatriyas, the
Vaishyas and the Shudra’s respectively.

l The social system envisaged by Manu was to a great extent a


stratified one, yes of course with ample scope for mobility.However,
Manu regarded that this system of Varnashrama Dharma may not
be strictly based on hereditary line. On the other hand, to him it
depends upon quality and character of the person and not on his
birth.

l Manu attached utmost importance to Danda or punishment.


According to Manu, harmony and order in a state is possible only if
the element of punishment or Danda is made an integral part in
running the administration. Along with Danda, Manu also laid
importance on the principle of justice.

l Manu did not disapprove wars which is necessary for expansion


and protection of territory. The king should use it to protect his
kingdom and also to destroy its opponents. However he suggested
that the ruler should use force only as a last resort.

l Thus we can rightly conclude with the words of Prof. V. Chroshal


who stated that in the historical development of our ancient
civilization, the law of the smriti of Manu occupies a position of
exceptional significance.

1.7 FURTHER READING

1) The Laws of Manu : Brian, K. Smith, Penguin Classics (1991)

16 Indian Political Thought (Block-1)


Manu Unit 1

2) The Laws of Manu : Georg Buehler, Library of Alexandria, 1970

3) Manusmriti : Ghosal, U.N. 2004, New Delhi, Sage Publication

1.8 ANSWERS TO CHECK YOUR PROGRESS

Ans to Q. No. 1 : Manu’s concept of Four Varna’s is a clear reflection of


his class orientations and impressions. Manu has divided the
society into four Varna’s (class), each class representing one
distinctive social groups. Manu has categorized these four
classes on the basis of the bodily composition. To Manu the
human body is qualities of ‘Sattva’, ‘Raja’ and ‘Tama’. The three
aspects of consciousness interacting with these three qualities
of the material body determine the various types of men and
their characteristics. On this basis Manu has divided the society
into four classes. According to Manu, the man in whom the
element of ‘Sattva’ predominates over the other two is a
Brahmin; he who has the ‘Rajas’ Kshatriya; and the man in whom
the ‘Tamas’ element is more marked than other elements is a
vaishya. To Manu, the fourth class do not posses any significant
proportion of these elements. This class is the Shudra class,
who in the view of Manu lacks personality of his own. In fact to
Manu the mind and thinking pattern of this class is like that of a
child who constantly needs guidance and assistance in every
step of life. As much Manu debars them from participation in the
higher life of society.

Ans to Q. No. 2 : According to Manu the king should avoid certain things
as drinking , dice, woman, hunting, gambling, inordinate love for
singing wroth, violence, treachery, envy, slandering, seizure of
property, assault to name a few. He declasses greed to be the
root cause of all vices and therefore a wise rules should sheen
and avoid.

Ans to Q. No. 3 : With a view to regulate the political affairs, Manu attached
utmost importance to Danda or punishment. According to Manu,

Indian Political Thought (Block-1) 17


Unit 1 Manu

harmony and order in a state is possible only if the element of


punishment or Danda is made an integral part in running the
administration otherwise there will be disharmony and disorder
in the society everywhere. Thus to Manu, Danda is a means that
paves the way for orderliness in a state.

Ans to Q. No. 4 : Dharma is related with the concept of justice as per


Manu’s view. He suggested that justice should be based on
dharma or righteousness with the principles in dharma, as
adherence to Dharma principles would enable the ruler to
disburse justice in a right manner.
Manu emphasized on the principle of Dharma to implement the
principle of justice. He was an ardent believer of justice and
Dharma. He, however did not believe in equal treatment for
members of all the classes. In fact, he suggested special
treatment for the Brahmins. Manu did not believe in equality of all
human beings. To Manu, the Brahmins are superior category of
human beings who deserves special treatment.

1.9 POSSIBLE QUESTIONS

Q1: Critically examine the political ideas of Manu.


Q2: Explain Manu’s views on the principle of Danda and Justice.
Q3: “Manu is the father of ancient Indian political thought.” Do
you agree with this view? Give reasons for your answer.
Q4: Discuss the four Varnas given by Manu.
Q5: Analyse the principle of Dharma as depicted by Manu.

***********

18 Indian Political Thought (Block-1)


UNIT 2 : KAUTILYA

UNIT STRUCTURE

2.1 Learning Objectives


2.2 Introduction
2.3 Saptang Theory of Kautilya
2.4 Kautilya’s Views on the King
2.5 Kautilya’s Views on States
2.6 Comparison between Kautilya and Machiavelli
2.7 Let Us Sum Up
2.8 Further Reading
2.9 Answers to Check Your Progress
2.10 Possible Questions

2.1 LEARNING OBJECTIVES

After going through this unit, you will be able to:


l explain the political ideas of Kautilya
l analyse the contributions of Kautilya towards the development of
ancient Indian political thought
l make a comparative study between Machiavelli and Kautilya.

2.2 INTRODUCTION

Kautilya known as the father of Indian political thought, also known


by the name Chanakya (350 – 275 BC) since he was born in the Chanaka
village. He derived the name Kautilya since he was born in the ‘Kutala’
gotra. Kautilya was the chief adviser and prime minister to the Indian Emperor
Chandragupta, the first ruler of the Mauryan Empire. Born to a Brahmin
family of Northern Indian,Kautilya was a professor of political science and
economics at the University of Taxila. He was also well versed with the
Vedas and the Vedic literature.

Indian Political Thought (Block-1) 19


Unit 2 Kautilya

The political thoughts of Kautilya are summarized in a book he wrote


known as the Arthashastra, a Sanskrit name which when translated means
“The Science of Material Gain.” In fact the book is a hand book for running
an empire effectively and it contains detailed information about specific
topics, such as diplomacy, war, recommendations on law, prisons, taxation,
fortification, coinage, manufacturing trade administration and spys. In fact
it would not be wrong to say that Kautilya’s ‘Arthashastra’ is probably the
most important source about the ancient Indian political thought and
institutions as professor Altekar has put it “The Arthashastra is more a
manual for the administrator than a theoretical work on polity discussing
the philosophy and fundamental principles ofadministration or of the political
science. It is mainly concerned with practical problems of government and
describes its machinery and functions, both in peace and war, with an
exhaustiveness not seen in any later work, with the possible exception of
sukranitis.”

2.3 SAPTANGA THEORY OF KAUTILYA

One of the most significant contributions of Kautilya in the realm of


political thought is his Saptanga theory of the state. Kautilya held the view
that a state is a combination of seven elements i.e.

a) Swamin ( the Lord or the Sovereign )

b) Amatya-The ministers

c) Janapada-The population

d) Kosha-the treasury

e) Durga-the fort

f) Bala-the Army, and

g) Mitra-the ally.

This entire set of seven elements in the rajya (the state/kingdom) is


described as the Saptanga theory in ancient India.

A detailed discussion of the seven elements are referred as follows:

20 Indian Political Thought (Block-1)


Kautilya Unit 2

a) The Swamin (the king) : According to Kautilya the King is an


indispensable, integral and inspirable part of the state. The king
belonged to the noble and royal family who possessed both the
qualities of head and heart. The king must be able to gain confidence
in others. He must be easily accessible, truthful and pioneer. He
should have a sharp intellect, be brave, prompt and must possess
a strong mind.To Kautilya, the swamin could be one person or a
number of persons. However to Kautilya the swamin is a veritable
sovereign owing allegiance to none.

b) The Amatya (the Ministers) : According to Kautilya the Amatya


refers to a minister or any kind of high officials, who are involved in
all functioning of the government. It is their responsibility to ensure
that the government runs smoothly. Kautilya says that the Amtya
must be a native of the country and must possess devotion towards
the Swamin.

c) Janapada (the territory and the population) : Janapada to Kautilya


implies the land and the population. According to him fertility is an
essential component of janapada. In this element, Kautilya discussed
about the functioning of the village and towns including their
organization.

d) Kosa (the treasury) : Another element of the state is the Kosa or


treasury. Kautilya opined that a good state is one which is rich in
gold and silver, as well as big and variegated that it may be capable
of withstanding calamities for long and uninterruptedly. Kautilya
attached great importance to the growth of treasury as he believed
that treasury played an important part in the maintenance of internal
and external independence of a state.

e) Durga (the fort) : Durga or the fort is considered as an extremely


important element in a state, as it is related to the defence of the
empire. Usually forts were constructed on the borders of the territory.
Kautilya divided the forts into four categories water, hills, desert and
forest forts.

Indian Political Thought (Block-1) 21


Unit 2 Kautilya

f) Bala (the Army) : Bala refers to the armed forces to protect the
state from aggressions and maintain law and order within the state.
Kautilya divides the armies into six categories i.e.

1) Hereditary forces

2) Hired troops

3) Soldiers of fighting corporations,

4) Troops belonging to an ally

5) Troops belonging to an enemy

6) The soldiers of wild tribes.

The military force consist of cavalry, infantry and chariot


riders. He considered Kshatriyas as the excellent material for the
army as they are good warriors. He does not prefer the Vaishyas
and Shudras for joining army when the state is confronted with
emergency. The army is to be made effective by its proper equipment
at the time of invasion and keeping sons and wives of soldiers
protected through the provision of maintenance by the state. The
soldiers are to be skilled patiently and always at the back and call of
the king.

g) Mitra ( Ally ) : According to Kautilya there are two types of allies-

h) Sahaja mitra : It consists of those persons whose friendship was


derived from the time of father and grandfather and were situated
close to the territory of the immediately neighbouring enemy.

i) Kritrim mitra : Kritrim mitra refers to an acquired ally whose


friendship was resorted for the protection of the wealth and life.
Kautilya held that the ally of the first category was superior to the
ally of the second category.

Thus, Kautilya laid emphasis on the seven traditional


elements of the state and described them as the Prakritis or limb
like elements of the state.

22 Indian Political Thought (Block-1)


Kautilya Unit 2

2.4 KAUTILYA’S VIEWS ON KING

Kautilya entrusted immense responsibilities upon the king. To


Kautilya, the King do not posses absolute powers, though he occupies a
pre-eminent position in the empire. In fact Kautilya describes the swamin
as the servant of the people who receives payment in the shape of taxes in
lieu of the service rendered to the people. Kautilya identified certain qualities
which the Swamin should possess. These are-

1) The King should have the best qualities of both head and heart. The
entire Arthashastra is addressed to the King, who to Kautilya is the
role ruler of the state.

2) According to Kautilya, a King who is in the making must observe


celibacy till the age of 16. He should be well trained in the art of
ruling by the aged teachers or gurus.

3) The king of Kautilya should be well trained in all forms of martial


arts.

4) The king should get rid of the following six passions i.e. lust, anger,
greed, attachment jealousy and pride. In other words the King must
shun these six vices which affect every human beings.

5) Again the king should render selfless service to his subjects. It is


the first and foremost duty of the King to protect the life and property
of his subjects and to save the people from anti-social elements or
as well as natural calamities, such as fire, floods, earthquakes etc.
To Kautilya only when the subjects are happy, the King can be happy.

6) Kautilya also wanted that the prince should undergo a thorough


training related to intellectual and moral discipline. The intellectual
training involves the study of the traditional sciences under the
guidance of specialized teachers, while the moral discipline was to
be in collated by controlling the six senses which Kautilya termed
as six enemies (as has been discussed above).

7) The king should also avoid injuring the women and the property of
others and should shun falsehood, haughtiness and evil activities.

Indian Political Thought (Block-1) 23


Unit 2 Kautilya

8) Again Kautilya also suggested that the king should see through the
eyes of his aged ministers and follow the course of conduct that is
approved by them. Kautilya never wanted the King to depend on the
advice of any single minister because such an advice may be based
on selfish motives. He wanted that the king should consult a number
of ministers and then come to a conclusion.

Herein Kautilya also identified certain qualities which a


minister should possess. To him a minister should by nature be
born in a high family. He should be influential as well as well trained
in arts. He should have foresightedness. He should be wise, bold,
eloquent, skilled, intelligent, possess right spirit, dignity, sound
character, free from hesitation and fickle mindedness, firm in royal
devotion, endowed with excellent conduct to mention a few. The
ministers are meant for assisting the monarchs in the day to day
affairs of the state. It is the ministers responsibility to suggest the
king in matters of revenue, development of villages and cities,
matters related to defense, besides other tasks as desired by the
king.

Kautilya gives immense power to the king. He also attaches


an element of divinity. To Kautilya the powers of the king are derived
from three sources i.e.prabhushakti (Power of the Army and The
Treasury) Manta Shakti (advice of wise men specially the council of
minister) and Utsha Shakti ( Charisma). In Arthashasrtra Kautillya
never advocated the “Theory of Divine Origin” of monarch. Kautilya
was of the view that as the state is a human institution, so it should
be governed by human being. As such, the king should be the
protector of the whole society.

2.5 KAUTILYA’S VIEWS ON STATE

The state is the central point in the discourse of Kautilya’s approach


towards administration. According to Kautilya the primary objective of the
state is to ensure the welfare of the people, to protect them from natural
24 Indian Political Thought (Block-1)
Kautilya Unit 2

calamities, to destroy enemies, the work for promoting education among


its masses, besides providing law and order in the country. The state of
Kautilya should be based on sound economic foundations, so that the subject
residing are in a position to realize the aims of their life. The state should
also try to lessen the dependence of the community on the outside world,
and also be in a position to help other sections of humanity in distress,
paving the way to a brighter beyond. To Kautilya, the state is a mixture of
both material and spiritual elements. The objective of a state is not only to
manage religious means and work for people, but to create a situation where
all people can live in harmony without any discrimination based on colour,
creed, caste, etc. Kautilya has also identified certain areas wherein the
state plays or should play an active role.Some of these areas are mentioned
below :
1) Agriculture : Kautilya considers agriculture as the backbone of
state’s economy. A state must have cultivated land, so as to meet
the food requirements of the people living in it.
2) Administrative Appointments : According to Kautilya, it is the
responsibility of the king to make essential appointments, so as to
ensure good Administration.
3) Military function : The state’s safety is a major concern, and for
this there is a need for integrated and powerful military which is in a
position to respond boldly to an outsider’s attack.
4) Control over Trade and Commerce : Kautilya favoured state
control over trade and commerce. The state was also to regulate
and control foreign trade. The state has to ensure that the traders
does not smuggle goods. Kautilya also favoured state control in
areas like gold mines, gold, forest produce, manufacture and sale
of liquor. All these features seem to be common with state socialism.
He wanted the state to participate in trade and commerce, and
devise various laws to control prices and profits. He favoured the
appointment of Directors of shops for checking weights and
measures and favoured fixation of prices and commodities of day
to day use so that the people do not suffer from any hardship.

Indian Political Thought (Block-1) 25


Unit 2 Kautilya

However it may be noted that Kautilya attributed all these elements


to the state not out of socialistic motives of seeking to destroy the
existing economic environment on account of their restrictive and
oppressive nature but was motivated by the considerations of
intensifying and multiplying the resources of the state receipts.
5) Element of Punishment : In the state so as to ensure orderliness
Kautilya also favoured the use of punishment. According to Kautilya
severe punishment is not desirable, but milder forms can be used
in a state. He says- “He who inflicts severe punishments becomes
oppressive to all creatures; he who inflicts mild punishment is over
powered; he who inflict just punishment is respected.” He further
says “ Punishment when directed with consideration unites the
people with virtue, wealth and desire, but when it is misapplied under
the influence of greed and anger through ignorance, it irritates even
the hermits and ascetics, not to speak of house holders.

6) Foreign policy and state : How a state should maintain relations


with other states, Kautilya very well elaborated the process.
According to him if a king is losing strength in comparison with
another, should go for making peace. If a king is growing strong he
should not abstain from war, if a king feels that neither can he nor
the enemy can hurt him then the king should observe neutrality, if a
king has an excess of advantage he shall march, if a king is wanting
in strength he shall give protection. Finally, if a king who undertakes
work requires assistance should adopt the dual policy. To Kautilya,
in every state there are four categories of people greedy, timid, angry
and haughty. Therefore Kautilya suggests that the King should try to
win over them by appealing to the leading characteristics of each
class with the help of spys appointed for the purpose. The king should
design policies in such a way so as to get rid of impoverishment,
greed and dissatisfaction among the people. Kautilya again raises
the question as to which enemy should be marched against. To him
an enemy which is of wicked character but stranger should be
attacked by an enemy of righteous character but may be weak. To

26 Indian Political Thought (Block-1)


Kautilya Unit 2

Kautilya, when people are impoverished, they became greedy, when


they are greedy they became dissatisfied and when they are
dissatisfied they voluntarily go to the side of the enemy or destroy
their own master.

Kautilya also advises the king to keep his subjects happy,


because if the subjects are not happy, they their dissatisfaction
may render the king prone to attack from outside. The king shall be
considered as good when only he is successful in pleasing his
subjects, and for that purpose the king can resort to various tactics
like diplomacy, force etc. He says in the happiness of his subjects
lies the happiness of the king; in their welfare his welfare. However
it may be mentioned here that though Kautilya talks of war, but he
did not favour territorial aggrandizement. Kautilya warned the king
coveting the territory, wealth, sons and wives of one who was slain.
Kautilya advised the conqueror king to accord kind and considerate
treatment to the people of conquered territory. The king should
respect the established customs of the people of the territory
conquered and adopt same mode of living and participate in the
festivals of the people, so that the people can accept him as a part
of them and he can also identify him with that of the people.

Thus, Kautilya gave an elaborate interpretation as to the


activities and role of the state.

2.6 COMPARISON BETWEEN KAUTILYA AND


MACHIAVELLI

A Comparison is often made between Kautilya and Machiavelli, (the


great modern European thinker) as both these two thinkers evolved ways
and means to ensure practical administration in the state. Both Kautilya
and Machiavelli favoured a stranger ruler who is not only able to overcome
the anarchical conditions prevailing in the society but also to effectively
handle possible threats coming from neighboring states. Both Kautilya and
Machiavelli laid stress upon gathering first hand information about the

Indian Political Thought (Block-1) 27


Unit 2 Kautilya

activities, designs and strengths of the neighboring enemy states. Besides


another common element between Kautilya and Machiavelli was that they
both relied upon earlier records of historical evidences about the actions of
enemy states. Again both believed in the principle of political expediency.

However despite these commoness both Kautilya and Machiavelli


also disagreed upon certain principles of administration, rule of king, their
views of price to name a few. Herein it deserves to be mentioned that as
‘Arthashastra’ is recognized as the masterpiece of Kautilya; ‘The prince’
earned laurels for Machiavelli. However a comparison between these two
works shows that Kautilya’s ‘Arthashastra’ is much more elaborate than
Machiavelli’s prince.’ It is because Kautilya covered a wide range of issues
ranging from civil law, public administration, military science and so on.
While Machiavelli in his work concentrated primarily upon the ‘art of
government. Again while Kautilya was not in favour of territorial
aggrandizement, and cautioned the king against coveting the territory, wealth,
sons and wives of one who was slain, Machiavelli on the other hand was in
favour of territorial aggrandizement. The sovereign of Kautilya was not an
absolute ruler unlike Machiavelli, who favoured strong monarchy with
unrestrained powers. Kautilya no doubt wanted a powerful king but at the
same time held the view that the king should work within the limitations of
law (or Dharma). As regards the principles of morality, both Kautilya and
Machiavelli differed from one another. While Kautilya gave due importance
to moral principles in running the administration and only in exceptional
case permitted immoral statecraft, Machiavelli with a view to promote public
welfare sacrificed moral principles. Kautilya in fact pleaded for kind treatment
of subject by the king. Again as to the principles of individual liberty both
Machiavelli and Kautilya also differed from one another. Although Kautilya
projected a powerful king but at the same time he was in favour of allotting
maximum individual autonomy and freedom. He never wanted to sacrifice
the individual at the altar of the king. But this was not in case of Machiavelli.
For, Machiavelli believed that the individual liberty consisted in what the
state permitted him to enjoy. The individual could not claim any liberty from
the state as a matter of rights.
28 Indian Political Thought (Block-1)
Kautilya Unit 2

CHECK YOUR PROGRESS

Q1: How Kautilya defined Swamin?


............................................................................................................
Q2: Write a note on Bala as given by Kautilya.
............................................................................................................
Q3: Name the book written by Kautilya.
............................................................................................................
Q4: Write the qualities of a minister depicted by Kautilya.
............................................................................................................

2.7 LET US SUM UP

l Much of our knowledge about state policy under the Mauryas comes
from the Arthashastra written by Kautilya. Though it was written at the
end of the fourth century B.C, it appears to have been rediscovered
only in 1905. Kautilya is described by historians as both the emperor’s
prime Minister and economist of the Mauryan state. Most agree that
his work can be read as an adequate description of his time yet also
serving as a practical manual of how to govern. Kautilya stresses on
the importance of religion as an important force to depoliticize the
masses when confronted with state power, thus reducing the risk of
rebellion.
l Again Kautilya’s insistence on clear and just laws that must be
backed by force are reminiscent of Hobbes, who warned of the perils
of internal anarchy and strife. However Kautilya’s policy making
remains his ‘mandala’ theory. Kautilya’s major concern was to always
have enough money available to finance. In sum, what is perhaps the
most fascinating is how many ideas Kautilya articulated that would
appear in the western centuries later- while Kautilya wrote Arthashastra

Indian Political Thought (Block-1) 29


Unit 2 Kautilya

briefly after Thucydides, he long preceded Machiavelli and Hobbes


which thought along similar lines.

2.8 FURTHER READING

1) “Kautiliya Arthasastra” (2008) : Publication Board, Assam,


Guwahati-781021.

2) Kautiliya’s Arthasastra : J.F. Fleet & R. Shamasastri.

2.9 ANSWERS TO CHECK YOUR PROGRESS

Ans to Q. No. 1 : The Swamin (the king) : According to Kautilya the King is
an indispensable, integral and inspirable part of the state. The king
belonged to the noble and royal family who possessed both the
qualities of head and heart. The king must be able to gain confidence
in others. He must be easily accessible, truthful and pioneer. He
should have a sharp intellect, be brave, prompt and must possess
a strong mind. To Kautilya, the swamin could be one person or a
number of persons. However to Kautilya the swamin is a veritable
sovereign owing allegiance to none.

Ans to Q. No. 2 : Bala (the Army) : Bala refers to the armed forces to
protect the state from aggressions and maintain law and order
within the state. Kautilya divides the armies into six categories i.e.

7) Hereditary forces

8) Hired troops

9) Soldiers of fighting corporations,

10) Troops belonging to an ally

11) Troops belonging to an enemy

12) The soldiers of wild tribes.

30 Indian Political Thought (Block-1)


Kautilya Unit 2

The military force consist of cavalry, infantry and chariot riders. He


considered Kshatriyas as the excellent material for the army as
they are good warriors. He does not prefer the Vaishyas and Shudras
for joining army when the state is confronted with emergency. The
army is to be made effective by its proper equipment at the time of
invasion and keeping sons and wives of soldiers protected through
the provision of maintenance by the state. The soldiers are to be
skilled patiently and always at the back and call of the king.

Ans to Q. No. 3 : Arthasastra.

Ans to Q. No. 4 : Kautilya identified certain qualities which a minister should


possess. To him a minister should by nature be born in a high family.
He should be influential as well as well trained in arts. He should
have foresightedness. He should be wise, bold, eloquent, skilled,
intelligent, possess right spirit, dignity, sound character, free from
hesitation and fickle mindedness, firm in royal devotion, endowed
with excellent conduct to mention a few. The ministers are meant
for assisting the monarchs in the day to day affairs of the state. It is
the ministers’ responsibility to suggest the king in matters of revenue,
development of villages and cities, matters related to defence,
besides other tasks as desired by the king.

2.10 POSSIBLE QUESTIONS

Q 1 : Discuss the political ideas of Kautilya.

Q 2 : Critically examine the contributions of Kautilya towards the


development of Indian political thought.

Q 3 : Explain the qualities and duties of a king according to Kautilya.

Q 4 : Make a comparative study between Kautilya and Machiavelli.

Q 5 : Describe the Saptanga theory of Kautilya.

**************

Indian Political Thought (Block-1) 31


UNIT 3 : RAJA RAM MOHAN ROY

UNIT STRUCTURE

3.1 Learning Objectives

3.2 Introduction

3.3 Political Ideas of Raja Ram Mohan Roy

3.3.1 Theory of Personal and Political Freedom

3.3.2 Roy’s Ideas on Educational, Economic and Political issues

3.3.3 As a Progressive and Liberal Thinker

3.3.4 Subjects of Law and Morality

3.3.5 Brahmo Samaj

3.4 Conclusion

3.5 Let Us Sum Up

3.6 Further Reading

3.7 Answers to Check Your Progress

3.8 Possible Questions

3.1: LEARNING OBJECTIVES

After going through this unit, you will be able to:

l discuss about the Political ideas of Raja Ram Mohan Roy

l describe about his Educational ideas

l analyse the Economic ideas forwarded by Raja Ram Mohan


Roy.

3.2 : INTRODUCTION

Raja Ram Mohan Roy was born in the year 1772. He was a
contemporary of Hegel. He is regarded as the promulgator of the modern
age in the Indian history. Roy had studied Persian and Arabic at Patna. His
study of Islamic metaphysics and sociology made him critical of some of

32 Indian Political Thought (Block-1)


Raja Ram Mohan Roy Unit 3

the Hindu religious practices. He studied the ancient scriptures in Sanskrit,


at Benaras. He had a critical mind and a massive intellect and was a religious
encyclopaedist. The renaissance in Bengal was indeed a very creative as
well as complex movement and it included persons like Ram Mohan Roy,
Ishwar Chandra Gupta, Devendra Nath Thakur, Ramkrishna Paramhansa,
Vivekananda, Rabindranath Tagore, Bankim Chandra Chatterjee and several
others. But Ram Mohan Roy was the earliest spokesman of the Bengal
renaissance, and as a social and religious leader, he was an extraordinary
personality of that time. In 1816, he started the Atmiya Sabha-spiritual society.
In 1818, he started crusade for the abolition of sati which resulted in the
passing of a regulation by William Bentinck, the then British Governor-General
of India. In 1827, the British India Unitarian Association was formed. On
August 20, 1828, he founded the Brahma Samaj or the Congregation of the
Absolute which was of great importance. Through this Brahmo Samaj, he
was trying to change the society into a better one.

Roy denounced the social abuses and declared himself in open


opposition to orthodoxy. He repudiated the theory of ethical sensualism and
accepted ethical institutionism.

CHECK YOUR PROGRESS

Q 1 : When was Raja Ram Mohan Roy born?

……………………………………………………………...........………

............................................................................................................

Q2: His ……………….’ in Bengali is the best of his prose


works. (Fill in the blanks)

Q 3 : In 1818, he started crusade for the abolition of sati. (True/False)

……………………………………………………………………...........

Indian Political Thought (Block-1) 33


Unit 3 Raja Ram Mohan Roy

3.3 POLITICAL IDEAS OF RAJA RAMMOHAN ROY

3.3.1 Theory of Personal and Political Freedom

Ram Mohan Roy accepted the immutable sanctity of natural


rights. The most important event which brought fame to Raja Ram
Mohan Roy was the establishment of the Brahmo Samaj in 1828.
After the failure of the Unitarian Association, the followers of Ram
Mohan felt the urgent necessity of establishing an institution solely
devoted to Unitarian and monotheistic worship. As a result, the
Brahma Samaj, later known as the Brahmo Samaj, came into being
on august 20, 1828. He wanted the monotheists of all religions to
use the premises of the Sabha as their own. He wished this institution
to be the meeting ground of the people of all religious denominations
who believed in one God. He called himself as a follower of the
universal religion. However, the philosophy of Brahmo Samaj left its
decisive on the Indian thought.

3.3.2 Raja Ram Mohan Roy’s Ideas on Educational,


Economic and Political Issues

Ram Mohan Roy was not only the pioneer of religious reform
but he was also the first advocate of social reconstruction in India.
He is known as the father of all progressive moments in modern
India. He rendered a great service to the cause of education in India.
He realized that without a radical reform of educational system
prevailing in India at that time it would not be possible to awaken the
nation from the slumber of centuries. Ram Mohan Roy was very
keen about introducing scientific education in India which would throw
off superstition and ignorance and open the path of enlightenment.
He felt unhappy to see the economic plight of the Indian people under
the rule of East India Company. He pointed out that the zamindars
had greatly benefitted by the permanent settlement of 1793, the poor
peasants was no better off at all. Rent was exorbitantly high and it

34 Indian Political Thought (Block-1)


Raja Ram Mohan Roy Unit 3
left hardly any surplus for the cultivators. Ram Mohan Roy therefore
demanded not only the prohibition of any further rise of rent and
also reduction of rent. He suggested the decrease in revenue due
to a permanent fixation in the rent might be remedied by tax on
luxury goods, and by the employment of Indians as collectors in
place of the high salaried Europeans. He also fought against the
monopoly of the salt trade by the servants of East India Company.
The east India Company was draining money from India and Ram
Mohan Roy was one of the first to try to estimate how much money
was actually being driven out of India.

The Indian National Congress under the leadership of Gandhi


and Nehru raised its voice and fought against the economic
exploitation of the Indian people by the British rulers. Ram Mohan
Roy was the first to enunciate the rights and privileges of the people
and in the name of the nation to speak to the government of their
duties and responsibilities as the Sovereign power. The first stand
made by the people of India in defense of the civil rights was when
Raja Ram Mohan Roy in his own name and in the name of five of
his friends submitted a memorandum in the Supreme Court in
Calcutta on 31st March, 1823 against the Ordinance of the then
acting Governor-General, Mr. John Adam, prescribing that hence
forth no one should publish a newspaper or other periodical without
first having obtained a license from the Governor General-in-Council.
The petition, was however rejected by the Supreme Court, and as
a protest Ram Mohan Roy stopped the publication of his Persian
Weekly ‘Mirat-ul-Akhbar’.

In 1827, Ram Mohan Roy again made a spirited protest


against the illiberal policy of the Government. The occasion was
provided by the passing of the Indian Jury Bill by the British
Parliament on May 5, 1826.

Roy was a champion of freedom and democratic rights who


believed in Parliamentary democracy. He believed that the struggle
between the reformers and anti-reformers was nothing but a
Indian Political Thought (Block-1) 35
Unit 3 Raja Ram Mohan Roy

“struggle between liberty and tyranny throughout the world; between


justice and injustice, and between right and wrong. But …….we
clearly perceive that liberal principles in politics and religion have
been since long gradually but steadily gaining ground notwithstanding
the opposition and obstinacy of despots and bigots.’’ Roy championed
the struggle for freedom and democratic rights not for India alone
but for every country of the world. He was opposed to the British
occupation of Ireland, and in his Mirat-ul-Akhbar, he wrote against
this. He regarded freedom as indivisible and his love for freedom
embraced the entire mankind.

3.3.3 As a Progressive and Liberal Thinker

Ram Mohan Roy was a progressive and liberal thinker. He


had a deep passion for liberty and equality, yet he showed his respect
for property and believed in freedom of contract. He pleaded for
state intervention in suppressing various evil practices in society
and held that it was a duty of the state to protect tenants against the
oppression of the landlords, nevertheless he was not a believer in
the theory of Laissez faire. He was also not a socialist as he
maintained that the state should protect existing titles to property.
He was also in favour of a powerful middle class.

3.3.4 Subjects of Law and Morality

Ram Mohan Roy’s subjects of writing were varied in


nature.His views were even extended to cover subjects like custom,
laws and morality. He presented papers on Modern Encroachment
on the Ancient Rights of Females according to the Hindu Law of
Inheritance and the Rights of Hindus over Ancestral property
according to the Law of Bengal.

In his paper on the Rights of Hindus over ancestral property,


Ram Mohan Roy made a broad distinction between the spheres of
law and those of morality. He asked, “How shall we draw a line of
distinction between those immoral rights that should not be

36 Indian Political Thought (Block-1)


Raja Ram Mohan Roy Unit 3

considered invalid and those that should be regarded as null in the


eyes of the law’’,(Rights of Hindus over ancestral property according
to the law of Bengal, p. 145) and replied, “He must refer to the common
law and the established usages of every country, as furnishing the
distinction admitted between the one class and the other.”

3.3.5 Brahmo Samaj

Raja ram Mohan Roy established the Brahmo samaj in the


year 1828. This was one of the important event that brought fame to
Ram Mohan Roy. Earlier at the time of establishment on August 20,
1828, it was known as Brahmo Sabha. Roy wished this institution to
be the meeting ground of people of all religions who believed in one
God. Ram Mohan Roy believed in one supreme power which is
formless, eternal, immutable and unreachable. He called himself as
the follower of Universal religion.

One of the important long-term agenda of the Brahmo Samaj


was to purify Hinduism and to preach monotheism which was based
on the twin pillars of reason and the Vedas and Upanishads. Brahmo
Samaj also tried to incorporate teachings of other religions and kept
its emphasis on human dignity, opposition to idol worship and criticism
of social evils such as sati.

Roy’s progressive ideas met with strong opposition from Raja


Radhakant Deb who organised the Dharma Sabha to counter Brahmo
Samaj propaganda. Ram Mohan Roy’s death in the year 1833 was a
major setback for the Brahmo Samaj’s mission.

According to H.C. Sarkar, Raja Ram Mohan Roy was “neither


entirely a Hindu nor exclusively a Christian, but something beyond
larger and nobler than both. He led the way from the Hinduism of the
past, not to, but through Christianity into the universal Church of
Spiritual Theism, which embraced all that was precious and inspiring
in Hinduism as well as Christianity.” According to H.C.E. Zacharias,
“Raja Ram Mohan Roy and his Brahmo Samaj form the starting point

Indian Political Thought (Block-1) 37


Unit 3 Raja Ram Mohan Roy

for all the various reform movements whether in Hindu religion,


society or politics which have agitated modern India.”

3.4 CONCLUSION

Ram Mohan Roy was remarkable personality with a vision and


foresightedness who was also a dedicated spirit with concern for man and
faith on God. He was a person who preached his convictions with courage
and sincerity. He was a feminist in modern India who opposed to the
subjection of woman and voiced against the encroachments of the rights of
Hindu females in inheritance. Ram Mohan viewed education as a medium
to implement social reforms for which he came to Calcutta in 1815 and the
very next year started an English College. He wanted the students to learn
the English language and scientific subjects and criticized the government’s
policy of opening only Sanskrit schools. According to Roy, Indians would
lag behind if they do not get to study modern subjects like Mathematics,
Geography and Latin. Government accepted this idea of Ram Mohan and
also implemented it but not before his death. Ram Mohan was also the first
person to give importance to the development of the mother tongue. His
‘Gaudiya Byakaran’ in Bengali is the best of his prose works. Rabindranath
Tagore and Bankim Chandra also followed the footsteps of Ram Mohan Roy.

CHECK YOUR PROGRESS

Q 4 : Ram Mohan Roy was a feminist in modern India who opposed


to the subjection of woman (True/False)
......…………………………………………………………………
Q 5 : Raja Ram Mohan Roy established BrahmoSamaj in the
year…...........................…… (Fill in the Blank)
Q 6 : He fought against the monopoly of the salt trade by the
servants of East India Company.(True / False)
......…………………………………………………………………

38 Indian Political Thought (Block-1)


Raja Ram Mohan Roy Unit 3

Q 7 : Write a few lines on Ram Mohan Roy’s view on law and


morality. (within 50 words).
......…………………………….........……………………………………
Q 8 : Write a note on Ram Mohan Roy as a progress and liberal
thinker.
......…………………………………………...........………………………
Q 9 : Explain Roy’s theory of personal and political freedom.
......……………………………………………….........…………………

3.5 LET US SUM UP

l Raja Ram Mohan Roy was born in the year 1772 .

l He was contemporary of Hegel.

l In 1816, he started the Atmiya Sabha-spiritual society. In 1818, he


started crusade for the abolition of sati which resulted in the passing
of a regulation by William Bentinck, the then British Governor-General
of India.

l Ram Mohan Roy accepted the immutable sanctity of natural rights.

l The most important event which brought fame to Raja Ram Mohan
Roy was the establishment of Brahmo Samaj in 1828.He is known
as the father of all progressive moments in modern India.

l He fought against the monopoly of the salt trade by the servants of


East India Company.The east India Company was draining money
from India and Ram Mohan Roy was one of the first to try to estimate
how much money was actually being driven out of India.

l Roy was a champion of freedom and democratic rights who believed


in Parliamentary democracy.

l Ram Mohan Roy was a progressive and liberal thinker.

l He had a passion for liberty and equality.

l He was in favour of a powerful middle class.

Indian Political Thought (Block-1) 39


Unit 3 Raja Ram Mohan Roy

l Ram Mohan Roy rendered a great service to the cause of education


in India.

l In his paper on the Rights of Hindus over ancestral property, Ram


Mohan Roy made a broad distinction between the spheres of law
and those of morality.

l Ram Mohun Roy was remarkable personality with a vision and


foresightedness who was also a dedicated spirit with concern for
man and faith on God.

l He was a person who preached his convictions with courage and


sincerity.

l He was a feminist in modern India who opposed to the subjection


of woman and voiced against the encroachments of the rights of
Hindu females in inheritance.

l Ram Mohan viewed education as a medium to implement social


reforms for which he came to Calcutta in 1815 and the very next
year started an English College.

l According to Roy, Indians would lag behind if they do not get to


study modern subjects like Mathematics, Geography and Latin.

l Ram Mohan Roy was remarkable personality with a vision and


foresightedness who was also a dedicated spirit with concern for
man and faith on God.

l Ram Mohan was also the first person to give importance to the
development of the mother tongue.

l Ram Mohan Roy’s death in the year 1833 was a major setback for
the Brahmo Samaj’s mission.

3.6 FURTHER READING

1) V.R. Mehta. Foundations of Indian Political Thought. Manohar


Publications, New Delhi,1986.

2) Varma,V.P. Modern Indian Political Thought. Lakshmi Narayan Agarwal,


Educational Publishers, Agra, 2013
40 Indian Political Thought (Block-1)
Raja Ram Mohan Roy Unit 3

3) Gupta, R.C., Great Political Thinkers, Lakshmi Narain Agarwal


Educational Publishers, Agra, 2009-10.

3.7: ANSWERS TO CHECK YOUR PROGRESS

Ans to Q. No. 1 : Raja Ram Mohan Roy was born in the year 1772.

Ans to Q. No. 2 : Gaudiya Byakaran

Ans to Q. No. 3 : True

Ans to Q. No. 4 : true

Ans to Q. No. 5 : Raja Ram Mohan Roy established Brahmo Samaj in the
year 1828.

Ans to Q. No. 6 : True

Ans to Q. No. 7 : Ram Mohan Roy’s subjects of writing were varied in


nature. His views were even extended to cover subjects like custom,
laws and morality. He presented papers on Modern Encroachment
on the Ancient Rights of Females according to the Hindu Law of
Inheritance and the Rights of Hindus over Ancestral property
according to the Law of Bengal.

In his paper on the Rights of Hindus over ancestral property,


Ram Mohan Roy made a broad distinction between the spheres of
law and those of morality. He asked, “How shall we draw a line of
distinction between those immoral rights that should not be
considered invalid and those that should be regarded as null in the
eyes of the law’’,(Rights of Hindus over ancestral property according
to the law of Bengal, p. 145) and replied, “He must refer to the
common law and the established usages of every country, as
furnishing the distinction admitted between the one class and the
other.”

Ans to Q. No. 8 : Ram Mohan Roy was a progressive and liberal thinker.
He had a deep passion for liberty and equality, yet he showed his
respect for property and believed in freedom of contract. He pleaded

Indian Political Thought (Block-1) 41


Unit 3 Raja Ram Mohan Roy

for state intervention in suppressing various evil practices in society


and held that it was a duty of the state to protect tenants against
the oppression of the landlords, nevertheless he was not a believer
in the theory of Laissez faire. He was also not a socialist as he
maintained that the state should protect existing titles to property.
He was also in favour of a powerful middle class.

Ans to Q. No. 9 : Ram Mohan Roy accepted the immutable sanctity of


natural rights. The most important event which brought fame to
Raja Ram Mohan Roy was the establishment of the Brahmo Samaj
in 1828. After the failure of the Unitarian Association, the followers
of Ram Mohan felt the urgent necessity of establishing an institution
solely devoted to Unitarian and monotheistic worship. As a result,
the Brahma Samaj, later known as the Brahmo Samaj, came into
being on august 20, 1828. He wanted the monotheists of all religions
to use the premises of the Sabha as their own. He wished this
institution to be the meeting ground of the people of all religious
denominations who believed in one God. He called himself as a
follower of the universal religion. However, the philosophy of Brahmo
Samaj left its decisive on the Indian thought.

3.8 POSSIBLE QUESTIONS

Q1: When did Roy establish the Brahmo Samaj?

Q2: When did Raja Ram Mohan Roy establish an English


college?

Q3: Discuss the Educational ideas forwarded by Roy.

Q4: Examine the Economic ideas of Ram Mohan Roy.

Q5: Discuss about the Political ideas of Raja Ram Mohan Roy

Q6: “Ram Mohan Roy was a progressive and liberal thinker. He


had a deep passion for liberty and equality.” – Discuss.

*** ***** ***

42 Indian Political Thought (Block-1)


UNIT 4 : M. K. GANDHI

UNIT STRUCTURE

4.1 Learning Objectives

4.2 Introduction

4.3 Satya and Ahimsa

4.4 Satyagraha- Scope and Significance.

4.5 Gandhian Perspective on Peace

4.6 Gandhian Perspective of the Nature of the State

4.7 Let Us Sum Up

4.8 Further Reading

4.9 Answers to Check Your Progress

4.10 Possible Questions

4.1 LEARNING OBJECTIVES

After going through this unit you will be able to:

l understand the meaning of Satya and Ahimsa and the relationship


between the two.

l discuss about Satyagraha, its scope and significance.

l describe about Swaraj and Swadeshi

l explain the Gandhian idea on peace

l discuss the Gandhi’s perception of the nature of state

4.2 INTRODUCTION

This unit introduces you to Mohandas Karamchand Gandhi popularly


known as ‘Mahatma’ (meaning great soul). M.K. Gandhi, the pioneer of non-
violence was born on 2nd October 1869, at a place named Porbandar in
Gujarat. His father Karamchand Gandhi (1822-1885) was the Diwan of
Porbander state, a small princely state in Kathiawar Agency of British India.

Indian Political Thought (Block-1) 43


Unit 4 M. K. Gandhi

Putulibai, his mother was a religious minded lady who influenced Gandhi a
lot. He was married to Kasturba Gandhi at the age of 19.

He was sent to England to be trained as a Barrister and soon after


his return from England in 1891 Gandhi first practiced law in Bombay
(between1893-1893) and then later joined as the legal adviser in the Colony
of Natal, in South Africa, then part of the British Empire (between1893-
1914). His experience of Racism in South Africa proved to be a turning
point in his life, awakening him to social injustice and influencing his
succeeding social activism. It was then in South Africa that he first
advocated Satyagraha i.e. the tactics of non-violent resistance. In 1915,
Gandhi returned to India got increasingly closer with the Indian National
Congress and played a major role in India’s freedom struggle. He employed
non-cooperation, non-violence and peaceful resistance as his weapons in
the struggle against the British.

Unfortunately, Gandhi died on January 30,1948 from an injury caused


by bullet fired from a close range by Nathu Ram Godse. “Hey Ram” was
the last word of Mahatma Gandhi. He is known as the architect of Indian
independence movement. Rabindranath Tagore called Gandhi as
‘Mahatma’. His birthday, 2nd October (Gandhi Jayanti) is celebrated as a
National Holiday in India every year. Gandhi considered Leo Tolstoy as his
spiritual teacher. The period 1915-1948 is considered as the Gandhian
Era.

4.3 SATYA AND AHIMSA

The word ‘Satya’ is a Sanskrit word for Truth.

The word ‘Satya’ implies being truthful in one’s thought speech and
action. Gandhi always described his religion as the religion of truth.
According to Gandhi,

“God is Truth and Truth is God”, it implies that in reality nothing exists

except truth. Thereby, Satya or Truth is possibly the most important


name of God. It is an essential and defining element of Gandhism.

44 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

Infact, Gandhi realized that Satya or Truth is the sign or name of


God. Further, the word is related to Chit (Knowledge) as it is said that Truth
is eternal so where there is true knowledge, there is always Ananda (bliss).
There is no place for sorrow. Hence, Satya (Truth) in Gandhi’s philosophy
is God i.e. God as Sat- Chit- Ananda a combination of Truth, Knowledge
and bliss in himself. The observation of the law of Truth or Satya can be
understood as we must speak the Truth. There should be Truth in thought,
speech and action.

With Gandhi, the concept of Ahimsa attained a special statue.


Gandhi adopted non-violence as a philosophy and an ideal way of life. Non-
violence was not Gandhi’s invention. He is however called the father of
non-violence because according to Mark Shepard ‘He raised non-violent
action to a level never before achieved.’ He was the first person to apply it
for a political purpose. Gandhi’s greatest contribution, therefore, is the use
of Ahimsa (non-violence) into a successful technique for direct mass action.
The concept of nonviolence was not a new one. It has its roots in all space
and time. Before the teachings of Gandhi, the notion of ahimsa finds an
important place in Holy Scriptures, teachings of Gautama Buddha to Prophet
Mohammad and works of various philosophers. At the societal as well as
in the individual level, principles of non-violence not only has the potent
force for resolving conflict but can be also directed towards bringing change
in the society. However it was Gandhi who converted it into a social and
political technique and super humanitarian method of resolution to all type
of crisis and problems. For Gandhi, truth and non-violence (ahimsa) are
inseparable and he regards non-violence as the means and truth as the
end. According to Gandhi, ahimsa is the greatest force available to
humankind. Gandhi was committed to follow this principle and therefore,
he made every possible effort to achieve this goal with the help of non-
violent action. He practiced and prescribed it as a remedy against all social
evils and helps to create a peaceful society as well. According to him, both
are two sides of a same coin and are complementary to each other having
same value. The difference consists in approach only. Hence, Gandhi’s

Indian Political Thought (Block-1) 45


Unit 4 M. K. Gandhi

roots on non-violence stayed on truth and it becomes a principle because


for him, non-violence was the belief in the sacredness of life and the refusal
to do harm to living things, it is a means to honour the inherent worth of
every human being. In non-violence one naturally seeks to understand each
other, build friendship and community believing that our lives are linked
together, what one does it impacts the lives of everyone. In other words,
one should be responsible to and for one another. One should trust the
other and work towards the common good. Non-violence means dedicating
ourselves to the fundamental rights of every human being namely justice,
equity and equality. It is courageously choosing to practice compassion
with one’s adversaries and opposes injustice, not people. Recognizing love
as the power of the human spirit to triumph over injustice, inequity, suffering
and a journey of personal-social change.Gandhi regarded it as the law of
the human race and an infinitely greater than and superior to brute force. It
affords the fullest protection to one’s self-respect and sense of honour.The
Gandhian principles of non-violence included respecting others and the
interconnectedness of all life. Individuals or the nations who would practice
non-violence must be prepared to sacrifice their all except honour because
if individually practiced, than it can be a more significant as a tool and a
counter-force in ending conflict in society. The power of Ahimsa is greater
than the power of intellect and he who practices Ahimsa develops a strong
will power and can rule over the whole world. It leads to the attainment of all
virtues.

Thus, Ahimsa (Non- violence) is said to be the spiritual food that


one should take in continually and every moment one needs to be conscious
about it while pursuing the goal. It has to be followed in face of violence
raging around us. He also stressed on non-violence offering a practical
means to struggle efficiently against injustice and indifferences and as a
universal human value that ought to be cultivated not merely at a personal
level, but also at the social, national and international levels only if one wishes
to avoid personal, social, national and international conflicts.

46 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

CHECK YOUR PROGRESS

Q 1 : What is the full name of Mahatma Gandhi?


......................………………………...........……………………………

Q 2 : Gandhi is known as the………………............……….. of India.


…………………………………………………...........…………………
Q 3 : When did Gandhi die?
………………………………………………...........……………………
Q 4 : Write a short note on Ahimsa. (Within 50 words).
………………………………………………...........……………………

4.4 SATYAGRAHA - SCOPE AND SIGNIFICANCE


Gandhi sought to operationalize his ideology of non- violence through
the instrument of Satyagraha as an instrument of social change. He proposed
as well as adopted it as a moral equivalent against all kinds of conflicts in
the society. It is an Indian word coined by Gandhi during his movement of
resistance in South Africa against the Asiatic law amendment ordinance
introduced in Transvaal Legislative council in 1906. “The word Satyagraha
literally means ‘agraha’ for ‘satya’. The word ‘agraha’ comes from the root
‘grah’ which means ‘to get hold of’, ‘to hold fast to’, and ‘to seize up on’.
‘agraha’ for ‘satya’ therefore, means holding on to or holding fast to or seizing
upon truth. He even regarded it as a method of non-violent direct action,
and the most cultured way of bringing desirable social change. He cites the
example of satyagraha which he first practised in Champaran, Bihar in 1917.
Satyagraha is the technique of resisting all that is evil, unjust, impure,
untruth and resolving all difficulties in human relations by love, self-suffering
and self-purification. Even though Satyagraha originated as a method to
counter social discrimination and injustice, it was effectively implemented
by Gandhi in political, economic and religious fronts. Gandhi’s Satyagraha
aims at the search towards truth. The two virtues Truth and Ahimsa are the

Indian Political Thought (Block-1) 47


Unit 4 M. K. Gandhi

core of Gandhian Satyagraha. Satyagraha is a relentless search for truth


and a determination to reach truth. To Gandhi it is not a negative term; it
does not merely means the abstaining from causing physical injury to living
beings by action or thought rather it also implies a positive state of love and
doing good even to the evil doer. It does not mean meek submission to the
will of the evil doer or co-operating with him in his action of doing evil by
tolerating it by passive acquiescence. It is not a negative or passive concept
of mere peaceful demonstration or prayers and petitions. Non-violent
Satyagraha is active and effective. Gandhi’s approach to human conflict is
based on his belief in converting the heart of an opponent by moral
persuasion. The opponent may use physical force to the satyagrahi but
through self-suffering one should overcomes all the suppression. By inviting
self-suffering one can appeal to the reason and conscious of the opponent.
This is possible through soul force putting against the might of the oppressor.
Satyagraha is no doubt a powerful weapon of dealing with conflict situation.
The technique of Satyagraha is an action based on truth love and non-
violence which can be implemented in resolving any kind of conflict. By
inflicting self-suffering, the satyagrahi purifies self and open a chance to
the evil doer to purify him too. Gandhi devised Satyagraha because he
believed that, striving for conversion is a morally correct way to conduct
conflict. The Gandhian philosophy of Satyagraha articulates a spiritualised
con-ceptualisation of peace. Satyagraha, interpreted as a positive peace
building strategy, is aimed at the pursuit of welfare for all; truth and wisdom;
self-discipline and civil disobedience directed at unjust laws and policies
because only through a dialectical process truth can be arrived at and such
quest for truth is according to him should be the aim of human life. He
developed the technique of Satyagraha on the basis of double dynamics of
non-violent direct agitational programmes on one hand and constructive
programme on the other. In conflict situations, Satyagraha is just a means
that Satyagrahi’s follows, adherence to non-violence and has no other goal
than to reach the truth. While adopting Satyagraha for conflict resolution,
there is no threat, coercion or punishment. The technique of direct agitational
programme is Non-cooperation that is to be directed towards the various
48 Indian Political Thought (Block-1)
M. K. Gandhi Unit 4

systems of evil, rather than towards individuals. The method of Non-


cooperation includes hartal, boycott, strike, hijrat and fast- unto- death
because Satyagraha attempts to resolve disputes by the process of
appealing the opponent, a way of love for all that eschews violence absolutely
in all forms. The idea behind is not to destroy the opponent but to convert
one by sympathy, patience and self- suffering. The Satyagrahi instead
undergoes self-suffering with the optimistic belief that the opponent can be
converted to see the truth of his or her claim by touching the opponent’s
conscience. But it must be clear that just any kind of suffering is not likely to
set in motion the processes which may lead to changes in the opponent’s
feelings, attitudes and beliefs. For suffering should lead to one’s conversion.
As a constructive programme, it is a process to establish co-operation,
self- reliance unity, remove social abuses etc. and in general a concerted
work promoting the common good.
Therefore, Satyagraha, as discussed and used by Gandhi, can be
understood on at least two levels. First, it refers to the process of developing
an understanding of any situation from all viewpoints with individuals involved
with it. Secondly, Satyagraha, can be translated as ‘soul force’ serving in
this regard as a process to vindicate the truth that can be interpreted as
the ‘devotion of truth’ or as ‘truth force’ implying a relentless search for truth
and a determination to reach the truth in a non- violent manner. For Gandhi,
a satyagrahi achieves a correct insight for seeking the truth through non-
violence with the spirit of love and peace and thereby encounters truth in an
absolute manner. In a more philosophic terminology, it is the triumph of the
soul-force over the brute- force where the goal is to pursue gains for all
through harmony and to maintain peace in the society.

CHECK YOUR PROGRESS

Q 5 : Gandhi lovingly is called as ‘Bapu’ by his countrymen. (True/


False)
……………………………………………………….......………………

Indian Political Thought (Block-1) 49


Unit 4 M. K. Gandhi

Q 6 : When and where was first Satyagrah in India carried out?


…………………………………………………………........……………
Q 7 : ……………….....…. called Gandhi as ‘Mahatma’ (Fill in the Blank)
....………………………………………………………………............…
Q 8 : Mention any two features of Satyagraha.
....………………………………………………………………...........…

4.5 GANDHIAN PERSPECTIVE ON PEACE

The term peace has been defined in several ways and as such
peace has a variety of meanings that are different in accordance with the
context of usage. Historically, the word peace was essentially defined as
the absence of war i.e. ‘negative peace.’ Over a period of time it is seen
that, the definition of negative peace was becoming insufficient for proper
understanding of peace. Hence, the scholars put forward another definition
of peace which they termed as ‘positive peace’. It is seen that, mainly from
1950’s onwards the divide between negative and positive peace in peace
studies emerged. Positive peace has been defined as selflessness, a
pattern of co-operation and integration between major human groups, as
well as a willingness to see fellow humans as brothers and sisters. It aims
at establishing a peaceful world where wars are made impossible and the
people of the world stays together as one family.

In Gandhi’s theory of peace, human values take great prominence.


Non-violence (ahimsa) is a way of life rather than a tactic, and the search
for truth (satyagraha), become the core principles of Gandhian peace.
Satyagraha excludes both physical violence and casting the opponent in
the role of enemy and hence pre-supposes compassion and self-criticism.
The notion of welfare to all (sarvodaya) is a key element of Gandhian peace.
Peace is not seen as an end state, but as a continuous process, where
ends cannot be separated from means. Gandhi believed that a pro-human
culture and moral solution of the problems can lead to a peaceful society.
From Gandhi’s views on peace we can thus understand that he was
concerned primarily with what has been defined as positive peace. In the

50 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

modern world the relevance of Gandhian approach to peace has been


supported by several scholars and political leaders. Gandhian ideas of peace
was used by Martin Luther King in his movement against racial discrimination
in U.S.A., Aung San SuuKyi in Myanmar against militarism, Dalai Lama
against the illegal occupation of Tibet by China and several other ecological
movements in India like- Chipko movement, Narmada Bachao Andolan
(NBA) etc. These are the examples of movements based on Gandhian
peace.

For Gandhi, peace is a state of positive and constructive world order


where individuals, groups and nations do not exploit or dominate one another
rather live in co-operation and mutual aid. Peace is always a positive state
of affairs where people can resolve their differences by interacting with
each other in a peaceful manner instead of using violent means against
each other. Thus, he believed that conflicts are product of mental illusions,
mis-perceptions and are just temporary irregularities in the normal flow of
life that can be avoided by individual in order to maintain peace in the society.

However, Gandhian ideas of peace have been criticized by many


scholars who describe Gandhi’s philosophy as native, utopian, escapist,
negative, and completely irrelevant. Even some of Gandhi’s admirers stated
that his ideas are limited and may not have much relevance for twenty-first
century. Despite these criticisms, support for Gandhian ideas continues
Douglas Allen for example argues that in this era of religious, economic,
environmental, social, and moral challenges, Gandhi’s philosophy of non-
violence, satyagraha, inter-religious dialogue, religious ethics and communal
unity, adopting Gandhian ideas is the need of the time.

4.6 GANDHIAN PERSPECTIVE OF THE NATURE OF


THE STATE

In the political philosophy of Gandhi, a completely different outline of


the nature of the state could be found. It is true that Gandhi was an anarchist
who did not believe in the institution of state. He was of the view that the
state is an institution of force and a necessary evil.

Indian Political Thought (Block-1) 51


Unit 4 M.K. Gandhi

l Basic framework of Gandhian perspective: Gandhi, as such did


not offer a theory relating to the institution of the state but he sincerely
felt from his actual experience that the state was very much against
the basic spiritual, religious and human values. That is why; he
developed a political philosophy based on actual experience where
he declared that the institution of the state was based on force. It
means that the institution of the state was not a voluntary association
but an organization based on force and dominance.

l Vision of an ethical state : Gandhi believed that the state should


have an ethical dimension but in actual practice, it is based on
violence and force. Gandhi was of the view that wherever there is
violence, there would be severe exploitation and oppression of the
common man. The individual in the state is the embodiment of the
exploitation inflicted on him by the state. It is mainly because of this
that the state has been rejected by him. By rejecting the existing
institution of the violent state, Gandhi wanted to build up the basis of
an ethical state.

l State as a necessary evil : In the Gandhian perspective of the


state, the state is to be considered as a necessary evil. While
regarding the state as an evil, Gandhi did not advocate the elimination
of the state through violent activities.

He was of the view that the state would perform the minimum
protective functions. Moreover, it should not be entrusted with so
much of functions that the individuality of the man and his values
could be kept intact. It may be mentioned here that Gandhi was in
favour of making the state as Rama Rajya or Welfare State. In the
Rama Rajya, there would be the total domination of the principle of
Ahimsa and freedom of the people.

l Voluntary Co-operation : The Gandhian vision of the state wanted


to incorporate voluntary co-operation as a major component of his
perspective of the state. In Gandhi’s vision of the non-violent society
there would be groups settled in villages. These groups would offer

52 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

voluntary co-operation to each other. It was to be a self-regulating


society. It would be marked by equality, justice, non-violence etc.
and a democratic government i.e. free from all kinds of exploitation
and there would be total emphasis on the internal freedom and
autonomy of man.

l De-Centralization of power : Gandhi always emphasized on the


state, favouring decentralization of power. In general, the state always
favours centralized power whereby the state can exercise its power
without any resistance from any quarter. Moreover, in this set up,
the freedom and liberty of the people is also effectively exercised. In
the Gandhian set-up of a de-centralized society, the Panchayati Raj
Institutions (PRI’s) would perform grass-root activities leading to
that of a perfect de-centralized system.

l State not an end in itself : In Gandhian perspective, the state is


not an end in itself. It means that to achieve certain objectives that
would ensure the welfare of the people. In such a situation the state
is expected to implement the policy decisions aimed to ensure the
welfare of the people. But it was mainly because of the inherent
limitations of the state that it fails to achieve the desired objectives.
Thus, in the Gandhian perspective of the state, the state is being
sought to be used to promote the overall interest of the individuals.

l Operation of the principle of non-violence : The advocates of


non-violence believe that Ahimsa ensures the dignity and the
autonomy of the human beings. So it is considered as a principle
that operates in the Gandhian state.

l Trusteeship : Gandhian perspective of the state believes that the


institution of the property should be regulated by a trust. No individual
should possess property on its own. In fact, property is to be
considered in the form of a collective entity in trusteeship. It may be
noted that property trusteeship would be used to ensure the welfare
of the people.

Indian Political Thought (Block-1) 53


Unit 4 M.K. Gandhi

l Emphasis on village and cottage industries : Gandhi emphasized


on village and cottage industries to ensure the welfare of the people.
If the economy is dominated by big industries, then the people would
be alienated from the economic system. Gandhi was confident that
only through the village economy, self-reliance would build up. That
is why, in Gandhian perspective of the state the common people
are to be involved actively in economic activities.

l Opposition to the absolute nature of state sovereignty : Gandhi


opposed the theory of absolute sovereignty of the state. He believed
that the ultimate sovereignty is vested in the people. In other words,
Gandhi was in favour of popular sovereignty during the course of
his Experiments with Truth, Gandhi had the opportunity to involve
the people of India in various phases of anti-imperialist movement.
Moreover, the concept of Rama Rajya of Gandhi’s vision is also
indicative of people’s power in a polity.

l Politics and Ethics : as a moral philosopher Gandhi had always


treated ethics as the guiding principle of all human behaviour
including politics. Gandhi’s ethics was based on moral teachings of
all religion, he expressed his firm faith in the spiritualization of politics.
It indicates that politics should be based on the highest ethical and
spiritual principle. In other words, politics should be guided by high
moral standards and not experienced considerations.

l Special status for the untouchables : in the Gandhian perspective


of the state there will be a special status for the so called
untouchables (Harijans). Gandhi had observed that in the Hindu
scheme of social hirerchy, the harijans were considered as
untouchables and were accorded a very inferior social status. But
contrary to this arrangement that Gandhi made special provisions
for the upliftment of the depressed classes. Thus, the features as
cited above broadly constitute the Gandhian perspective of the State.

54 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

LET US KNOW

l The word ‘Satya’ is a Sanskrit word for Truth.


l The word ‘Peace’ is derived from the original Latin
word ‘pax’, which means a pact, a control or an
agreement to end war or any dispute and conflict between people
nations etc.
l The word ‘Rama Rajya’ implies the kingdom of God. Here Gandhi
acknowledged no other God but the one God of truth and
righteousness.

l The Story of My Experiments with Truth is the autobiography of


M.K. Gandhi. It was written in Gujarati, weekly installments and
published in his journal Navjivan from 1925-1929. Its English
translation appeared in his other journal Young India.
l Harijan is a term that was coined by Gujarati poet-saint Narasimha
Mehta but it was popularized by Mahatma Gandhi referring to Dalits,
traditionally considered to be untouchable.

CHECK YOUR PROGRESS

Q 9 : Gandhi called the untouchables Harijans. (True/False)


...............................…………............……………………………………
Q 10 : Mention any two sources of the Gandhian Peace.
...............................………………......……………………........…………
...............................…………………......………………….….......………
Q 11 : Sarvodaya stands for ……………………..(Fill in the Blank)
Q 12 : What does the word “Rama Rajya” implies?
...............................……………………….........……………….......………
...............................……………………...........…………………...……….....
...............................……………………......………………………….......

Indian Political Thought (Block-1) 55


Unit 4 M. K. Gandhi

4.7 LET US SUM UP

l Mahatma Gandhi was born on 2-10-1869 in Porbandar. His full name


was Mohandas Karam Chand Gandhi.

l From 1893-1914 Gandhi spent his years in South Africa. In 1906 he


first protests against the Asiatic ordinance in South Africa. In 1908,
he went to jail for the first time at1908 Johannesburg in South Africa.

l Gandhi returned India on January 9, 1915 and the protest of 1917


Champaran, Bihar was his first Satyagraha. He established a weekly
newspaper named Young India and Navjeevan. Harijan (1933) was
his weekly magazine.

l Gandhi always wanted to create an ideal state of ‘Rama Rajya’ in


India. He opposed a state as an institution based on coercion and
force.

l He always stood for truth, peace and non-violent for securing every
objective in the society.

l His thoughts and deeds were based on two main pillars named as
Ahimsa and Satyagraha.

l Gandhi never offered any theory on peace. He was a spiritual man


who was against violence and wanted to establish non-violence,
peace in the society.

l He wanted a society free from force, exploitation based on self-


contained, self-reliant and self- regulated village communities.

l However, Gandhian ideas have been criticized by many scholars


who describe Gandhi’s philosophy as native, utopian, escapist,
negative and completely irrelevant. Even some of Gandhi’s admirers
stated that his ideas are limited and may not have much relevance
for the 21st Century.

l Despite the criticism, it can be stated that this philosophy has its
own importance and it involves a spiritual and moral view of social
life.

56 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

4.8 FURTHER READING

1) Bharati, K.S., (1995):Thoughts of Mahatma.Vol.1, Nagpur: Dattsons.

2) Gandhi, Mohandas K., (1957):Non-Violence in Peace and War. Vol.


II, Ahmedabad: Navajivan Publishing House.

3) Gandhi, Mohandas K., (1938) : Indian Home Rule and Hind


Swaraj.Ahmedabad : Navajivan Publishing House.

4) Gandhi, Mohandas K.,(1932): FromYeravdaMandir. Ahmedabad:


Jitendra T. Desai Navajivan Mudranalaya.

5) Karriem, Razack, Peace, (2010) : Its Indices and Implications for


Swaraj. Los Angeles : Sage Publication.

6) Kochhar, Sangeeta,(2007) : My Life, My Words: Remembering


Mahatma Gandhi. New Delhi : Natraj Publishers.

7) Narayanasamy,S., (2003) : The Sarvodaya Movement: Gandhian


Approach to Peace and Non-violence. New Delhi: Mittal Publications.

8) Parekh, Bhikhu,(1997):Gandhi: A Very Short Introduction. New Delhi:


Oxford University Press.

9) Parel, Antony J.(ed.), (2011): Gandhi, Freedom and Self- Rule. New
Delhi: Vistaar Publication.

10) Raghavan N. Iyer, (1973), The Moral and Political Thought of


Mahatma Gandhi. Delhi: Oxford University Press.

4.9 ANSWERS TO CHECK YOUR PROGRESS

Ans to Q. No. 1 : Mohandas Karamchand Gandhi

Ans to Q. No. 2 : Father

Ans to Q. No. 3 : January 30, 1948

Ans to Q. No. 4 : The concept of ‘Ahimsa’ was not originated by Gandhi,


but he was the first person to apply it for a political purpose i.e.
use of Ahimsa (non-violence) into a technique for direct mass

Indian Political Thought (Block-1) 57


Unit 4 M.K. Gandhi

action. It was he who converted it into a social and political


technique and super humanitarian method of resolution to all
type of crisis and problems. For Gandhi, truth and non-violence
(ahimsa) are inseparable and he regards non-violence as the
means and truth as the end. According to Gandhi, ahimsa is
the greatest force available to humankind. Gandhi was
committed to follow this principle and therefore, he made every
possible effort to achieve this goal with the help of non-violent
action. Therefore he believes that Ahimsa ensures the dignity
and the autonomy of the human beings and people should
practice and prescribe it as a remedy against all social evils
that helps to create a peaceful society.

Ans to Q. No. 5 : True

Ans to Q. No. 6 : 1917, at Champaran.

Ans to Q. No. 7 : Rabindranath Tagore

Ans to Q. No. 8 : (i) Gandhi’s Satyagraha aims at the search towards


truth. The two virtues Truth and Ahimsa are the core of Gandhian
Satyagraha. Satyagraha is a relentless search for truth and a
determination to reach truth. To Gandhi it is not a negative term;
it is not merely means the abstaining from causing physical
injury to living beings by action or thought rather it also implies a
positive state of love and doing good even to the evil doer.

(ii) Satyagraha by Gandhi, can be understood on at least two


levels namely, as it refers to the process of developing an
understanding of any situation from all viewpoints with individuals
involved with it. It can be also translated as ‘soul force’ serving
in this regard as a process to vindicate the truth that can be
interpreted as the ‘devotion of truth’ or as ‘truth force’ implying a
relentless search for truth and a determination to reach the truth
in a non- violent manner.

Ans to Q. No. 9 : True.

58 Indian Political Thought (Block-1)


M. K. Gandhi Unit 4

Ans to Q. No. 10 : (i) The Gandhian vision of peace is borrowed from


different sources and traditions that include writings of Henry
Thoreau, Leo Tolstoy and also from (ii) Philosophical traditions
of Hinduism, Jainism and Christianity

Ans to Q. No. 11: Upliftment of all.

Ans to Q. No. 12 : The word ‘Rama Rajya’ implies the kingdom of God.
Here Gandhi acknowledged no other God but the one God of
truth and righteousness with the presence of equality for all in
the society.

4.10 POSSIBLE QUESTIONS

Q 1 : At which place Gandhi born?


Q 2 : When did Gandhi return to India?
Q3: Which period was considered as ‘Gandhian Era’?
Q4: What were Gandhi’s last words?
Q5: What did Gandhi mean by Swaraj.
Q6: Write short notes on (a) Satya (b) Ahimsa.
Q7: Gandhi considered Khadi as a symbol of economic
independence- Explain.
Q8: Write a note on the concept of ‘Harijan’?
Q9: Write a note on the Gandhian visions of a State?
Q 10: Discuss the features of Satyagraha.

****

Indian Political Thought (Block-1) 59


M.K. Gandhi Unit 4

UNIT 5 : JAWAHARLAL NEHRU

UNIT STRUCTURE
5.1 Learning Objectives

5.2 Introduction

5.3 Nehru : A Brief Profile

5.4 The Ideas of Nehru

5.4.1 Nehru’s Views on Nationalism

5.4.2 Nehru on Democracy

5.4.3 Nehru’s Views on Modernism

5.4.4 Nehru’s Views on Internationalism

5.5 Let Us Sum Up

5.6 Further Reading

5.7 Answers to Check Your Progress

5.8 Possible Questions

5.1 LEARNING OBJECTIVES

After going through this unit you will be able to :


l discuss Nehru’s philosophical foundation of political thought
l explain political thoughts and ideas of Nehru
l analyse Nehru as a modern thinker

5.2 INTRODUCTION

Nehru was one of the greatest leaders of the freedom struggle of


India. He contributed a lot towards the development of the Indian political
thought. His views and ideas on different subjects influenced the political
system of India to a great extent. With the help of this unit, you will be able
to learn about various ideologies of Nehru including his role in the freedom
struggle of India.

60 Indian Political Thought (Block-1)


Jawaharlal Nehru Unit 5

5.3 NEHRU : A BRIEF PROFILE

Jawaharlal Nehru was born on November 14th, 1889 in Allahabad


into an aristocratic and westernized Kashmiri Brahmin lawyer Motilal Nehru.
Nehru received education in some of the best schools and universities of
the world. He studied under the tutelage of his teachers. At the age of
fifteen he was taken to England by his parents and he started his studies at
Harrow. In 1907 he joined the Trinity college of Cambridge.
In his nearly seven years stay in England, the traditions of British
Humanist Liberalism imbibed him. He subscribed to the philosophical ethos
of Mill, Morley and also Gladstone. The writings of Bernard Shaw and
Bertrand Russell had a great influence on Nehru. Nehru was a man of
ideas. He was not a political philosopher in the academic sense. He was
one of the chief figures who brought the Indian independence struggle to a
successful termination. He was one of the indomitable fighters of Indian
freedom who pioneered the concepts of socialism, complete independence
and Indian Constituent Assembly. Jawaharlal’s Autobiography and his A
Bunch of Old Letters showed his deep and firm attachment for his father.
For him, Motilal Nehru remained the symbol of magnificence and an
aloofness from the pettiness of life.
Jawaharlal Nehru’s political activities began through his association
with the Home Rule League which was established by Mrs. Annie Besant
and Tilak. The main contribution of Nehru in the late twenties was his stand
for complete independence in India. With Mahatma Gandhi’s blessings
Nehru became the President of the Indian National Congress at Lahore
where the historic independence resolution was passed on the midnight of
December 31, 1929. He was the President of the Congress again in 1936,
1937 and 1946.
Nehru’s notable contribution to the realm of learning in Indian history
and Indian political thought were Glimpses of World History, Autobiography
and The Discovery of India. He played a key role in building modern India.
He became the first Prime Minister of India.

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Unit 5 Jawaharlal Nehru

5.4 IDEAS OF NEHRU

5.4.1 Nehru’s Views on Nationalism

Nehru had not propounded any new theory of nationalism.


His article “Unity of India” depicts that, he believed in the objectivity
of the fundamental unity of India. He was of the view that inspite of
various diversities, there is a unity running through the veins of Indian
history. He was also influenced and inspired by the concepts of
cultural pluralism and synthesis. To him nationalism was a phase of
self magnification. He was a firm believer in the concept of self
determination.
He wrote: “Nationalism is essentially a group memory of past
achievements, traditions and experiences, and nationalism is
stronger today, than it has ever been…..Whenever a crisis has
arisen, nationalism has emerged again and dominated the scene
and people have sought comfort and strength in their old traditions.
One of the remarkable developments of the present age has been
the rediscovery of the past and the nation.”(The Discovery of India,
p. 455)
Jawaharlal Nehru has been responsible for popularizing the
idea of a constitutional assembly as a sole legitimate organ for the
formation of an Indian constitution. In his presidential speech at the
Lucknow Congress, Nehru said on April 12, 1936, “I am convinced
that the only solution of our political and communal problem will
come through such an assembly, provided it is elected on an adult
franchise and a mass basis. That Assembly will not come into
existence till at least a semi-revolutionary situation has been created
in this country, and the actual relationship of power, apart from paper
constitution are such that the people of India can make their will
felt.”
Nationalism is an issue that has been widely debated and
discussed in political philosophy. In India too, the issue of nationalism

62 Indian Political Thought (Block-1)


Jawaharlal Nehru Unit 5

was discussed at length by the political thinkers and the presence


of a religious approach to nationalism could be clearly found. But
unlike those who interpreted nationalism in narrow terms, Nehru
was instrumental in developing a secular approach to nationalism
and politics. His secularism developed from his liberal cultural
upbringing. He was a strong advocate of the unity amongst various
religious groups and strongly condemned the Hindu Mahasava for
promoting a communal interpretation of nationalism. Nehru was of
the view that there was utmost necessity of Harmony amongst all
religions and particularly between the Hindus and Muslims. He felt
that in the light of the anti-imperalist movement in India is only a
secular and nationalist approach could be able to challenge the
authority of imperialism those promoting the concept of secular
nationalism. Nehru demonstrated his nationalist and modernist
orientation to life.

Nehru’s theory and practice of nationalism have been


nurtured on three foundations. The racial arrogance of the British
rulers touched him. The second source of Nehru’s nationalism was
economic. Jawaharlal Nehru blamed the British for the rampant
poverty and exploitation of the country. The third root of Nehru’s
nationalism was political and administrative. The foreign imperialist
rulers had the monopoly of decision making which concentrated all
initiative and control mechanisms in their hands.

Nehru’s secularist approach proceeds from his liberal


cultural upbringing. In his Autobiography, he condemned the
protagonist and leaders of the Hindu Mahasabha as spokesmen
and reactionaries of upper class interest. He was a critic of Hindu
Mahasabha. Nehru as a social realist was not satisfied with the
prevalent religious explanations of Hindu-Moslem tensions and
struggles in pre- independence India. During the post- Independence
era, Nehru emphasized National integration.

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Unit 5 Jawaharlal Nehru

5.4.2 Nehru on Democracy

Nehru firmly believed in the theory of parliamentary


democracy. He as a political successor of Mahatma Gandhi was a
deep votary of the creed of nobility of means. He wanted India to
catch up with the advanced industrial nations of the west. Nehru’s
faith in and commitment to democracy is also an indication of his
modern political outlook. Nehru firmly believed in the theory and
practice of parliamentary democracy as the political successor of
Mahatma Gandhi, he had full faiths in the Gandhian philosophy of
nobility of means. He wanted India to compete with the western
world and to resolve the issues in the most democratic spirit. At the
same time while trying to achieve the goal of a socialistic India in the
most colonial period, Nehru clearly underlined the importance of
nobility of means that is one of the most important of the democratic
approach to achieve such goals. It is a clear indication of his sense
of modernism that he completely sidelined the non – democratic
approach and wanted to ensure a path of developments with
effective participation of the people. These has certainly given him
the status of a modern political thinker.

CHECK YOUR PROGRESS

Q 1 : When was Nehru born?


.......……………………………………………………........................
Q 2 : Nehru firmly believed in the theory of parliamentary democracy.
( True/False)
.......……………………………………………………........................
Q 3 : Non-interference in each other’s …................……….affairs.
(fill in the blanks)

64 Indian Political Thought (Block-1)


Jawaharlal Nehru Unit 5

Q 4 : “Nehru’s theory and practice of nationalism have been nurtured


on three foundations.” What are they? (within 50 words).
………….............…………………………………………………………
………………………………...........…………………………………….....
……………………………..........……………………………………….....
…………………………………...............…………………………………

5.4.3 Nehru’s Views on Modernism

Jawaharlal Nehru was a modern political thinker and the trace of


modernism could be found in a series of ideas that the emphasized
as an integral part of his political philosophy. Here we will like to
make an assessment of the modernist orientation of the political
philosophy of Nehru as well as his liberal upbringing was largely
responsible for the present of modernist ideas in the political
philosophy of Nehru. Nehru received at his hometown Allahabad as
well as in the Cambridge University in Great Britain at the higher
lanesdge , he was highly influenced by the traditions of the British
Humanist Liberalism. It provided the infrastructure of modern spirit
and ideas in the political philosophy of Nehru. This modernism was
free from the narrow and parochial perspective of life.

5.4.4 Nehru’s Views on Internationalism

Nehru’s views of internationalism is also an indication of his


modernism as an integral component of his philosophy. It was Nehru
who took leading role for developing the concept of ‘Panchsheel’ as
the framework of maintaining relationship with China both in the bi-
lateral as well as multilateral context. Reference could also be made
to the philosophy and practices of non-alignments of which Nehru
was one of the principal architects along with the president Tito and
Nasser. It was a kind of unique strategy with maintaining relationship
with the super powers on the bases of the principle equidistance.
The philosophy of non-alignment from the very beginning has been

Indian Political Thought (Block-1) 65


Unit 5 Jawaharlal Nehru

a major emphasis of India’s foreign policies. The view of Jawaharlal


Nehru as discussed above clearly indicate that Nehru had a scientific,
modern, realist and a rational frame of mind that made him the status
of the most modern political thinker and leader of the Indian sub-
continent.

Nehru was one of the leading spokesmen of Asian and


African aspiration for absolute economic and political freedom. He
was an internationalist who was aware of the dangers of racial
chauvinism. His aversion to narrow, expansionist and egoistic
nationalism had been great. During the later period, of the Indian
national struggle he associated the Indian National Congress with a
generous international outlook. Nehru was of the view that to lessen
the world tensions and to create international equilibrium there “must
be kind of fusion” between the concepts of nationalism and the ideals
of proletarianism and internationalism. (“National and
Internationalism”, The Discovery of India, p. 33).

Nehru was a firm believer in the ideals of United Nations and


was opposed to the bipolarization of world politics and refused to
join any of the blocs. There are three basic characteristics of Nehru’s
policy of non alignment in the foreign politics. First, India was a
newly emergent nation-state which has to concentrate on economic
and social reconstruction. This made her unaffordable to join in the
problematic alliances of rival power systems. Non alignment thus
was the natural policy for a new nation-state like India. Non alignment
is regarded as the political expression of India’s traditional policy of
peace and goodwill for all. Secondly, the non alignment is supported
on historical grounds as throughout history India has never
sanctioned expansionist power politics. Thirdly, non alignment is
supported by the exigencies of international power politics. The
strengthening of the peace areas would act as necessary deterrent
to the clash of two groups. When freedom would be threatened and
the security of the state would be jeopardized, he would not hesitate
to modify the concept of non alignment.
66 Indian Political Thought (Block-1)
Jawaharlal Nehru Unit 5

The fundamental concepts of Nehru’s internationalism were


curved as the five tenets of Pancha sila or the international amity
and concord. In June 1, 1954, the fundamental concepts of Pancha
sila were laid down in the course of join declaration by Nehru and
Chou-En-Lai. They are:

1. Mutual respect for each other’s territorial integrity and


sovreignty;

2. Non-aggression;

3. Non-interference in each other’s internal affairs;

4. Equality and mutual advantage; and

5. Peaceful co-existence and economic co-operation.

These principles of Pancha sila were strongly pleaded by


Nehru for solving many Indian problems and reducing international
tension. Nehru insisted on a policy of constructive cooperation and
peaceful co existence both for India and the world.

According to Dr. Radha Krishnan, “Nehru was an


enfranchised human being and a great emancipator, a man deep
humanity, who had led a consecrated life and built modern India as
a monument for himself” In the opinion of S. Gopal ( Nehru’s political
biographer and the son of Dr. Radha Krishnan), “Nehru made certain
objectives so much a part of the general consciousness of India
that they can today be taken for granted, even if they have not been
as yet fully obtained – unity, democracy, secularism, a scientific
and international outlook, planning to realize the vision of socialism.”
In the views of Dr. Rasheeduddin Khan, “ Nehru was not a mere
individual. He had a rare intellectual ability to subsume in his style of
articulation, political formulation and projection of national goals-
Gokhale’s parliamentarianism, Tilak’s vision of Swaraj. Gandhi’s
mass appeal and Swadeshi, the patriotic fervor of revolutionary and
militants, and the call of Merxist revolutionaries for land reforms and
radicalism.”

Indian Political Thought (Block-1) 67


Unit 5 Jawaharlal Nehru

Dr. Rasheeduddin Khan, was also of the view that, “In his
life and work Nehru reflected the great synthesis between the three
dominant trends and what may be called the heritage of enlightened
man. These may be identified as the vedantic vision imbued with a
sense of toleration and respect for many paths to truth, the composite
culture of India incorporating the elegance and the ethos of the Indian
Muslim, the passion of the tribal, the cosmopolitanism of the urban-
cultural streams and the vibrant propositions of liberty, nationalism,
secular polity and the democratic socialism that had governed the
modernisation process of contemporary civilization. His sense of
history, his mystic communion with the Indian people, his ever
present concern for the relevant, the rational and the progressive,
and the incessant longing for the transformation of the traditional
society into a modern polity committed him to a life long mission for
the completion of the socio-economic revolution in India. Nehru as
a Prime Minister contributed significantly to the strengthening of the
foundations of national unity, secularism and democracy. He laid
the base for a modern industrial society in our amidst, scientific in
temper, socialist in content, democratic in spirit and secular in its
ethos. He also launched India on the path of planned development.
He made economic planning an integral part of our political system.
The development of modern science in India is another field in which
he played a pivotal role. In the opinion of Prof. Bipan Chandra, “Nehru
was neither a party builder and organisor nor a political strategiest
but an ideologue, an inspirer and an agitator. He did not know how to
transform the party (congress) into a viable modern political party
with a strong institutional structure.”

68 Indian Political Thought (Block-1)


Jawaharlal Nehru Unit 5

CHECK YOUR PROGRESS

Q 5 : Nehru was the President of the Congress in 1936. (True/False)

……………………………………………………….........………………..

Q 6 : In June 1, 1954, the fundamental concepts of ……............………

were laid down in the course of join declaration by Nehru and Chou-
En-Lai. (Fill in the Blank)

Q 7 : Write down the five principles of Panchasila.

.......…………………………....…………………………........................

.......……………………………........………………………........................

5.5 LET US SUM UP

l Jawaharlal Nehru was born on November 14th, 1889.

l Nehru received education in some of the best schools and


universities of the world.

l He received his education at his home in Allahabad and at Harrow


and Cambridge.

l The writings of Bernard Shaw and Bertrand Russell had a great


influence on Nehru.

l Jawaharlal’s Autobiography and his A Bunch of Old Letters showed


his deep and firm attachment for his father.

l Jawaharlal Nehru’s political activities began through his association


with the Home Rule League which was established by Mrs. Annie
Besant and Tilak.

l With Mahatma Gandhi’s blessings Nehru became the President of


the Indian National Congress at Lahore where the historic
independence resolution was passed on the midnight of December
31, 1929.

Indian Political Thought (Block-1) 69


Unit 5 Jawaharlal Nehru

l He was the President of the Congress again in 1936, 1937 and


1946.

l Nehru’s notable contribution to the realm of learning in Indian history


and Indian political thought were Glimpses of World History,
Autobiography and The Discovery of India. He played a key role in
building modern India.

l He became the first Prime Minister of India.

l Nehru firmly believed in the theory of parliamentary democracy.

l Nehru was a firm believer in the ideals of United Nations and was
opposed to the bipolarization of world politics and refused to join
any of the blocs.

l Nehru views of internationalism is also an indication of his


modernism as an integral component of his philosophy.

l The five tenets of Pancha sila are-

1. Mutual respect for each other’s territorial integrity and soverignity;

2. Non-aggresion;

3. Non-interference in each other’s internal affairs;

4. Equality and mutual advantage; and

5. Peaceful co-existence and economic co-operation.

5.6 FURTHER READING

1) Nehru, Jawaharlal, Discovery of India , Penguin Books, 2004

2) Chandra,Prakash, Modern Indian Political Thought, vikas


Publications pvt. Ltd. NewDelhi, 1998.

3) Varma,V.P., Modern Political Thought, Lakshmi Narayan Agarwal,


Educational Publishers, Agra, 2013

4) Gupta, R.C., Great Political Thinkers, Lakshmi Narain Agarwal


Educational Publishers, Agra, 2009-10.

70 Indian Political Thought (Block-1)


Jawaharlal Nehru Unit 5

5.7 ANSWERS TO CHECK YOUR PROGRESS

Ans to Q. No. 1: Jawaharlal Nehru was born on November 14th, 1889.


Ans to Q. No. 2 : True
Ans to Q. No. 3 : Non-interference in each other’s internal affairs.
Ans to Q. No. 4 : Nehru’s theory and practice of nationalism have been
nurtured on three foundations. The racial arrogance of the British
rulers touched him. The second source of Nehru’s nationalism
was economic. Jawaharlal Nehru blamed the British for the
rampant poverty and exploitation of the country. The third root of
Nehru’s nationalism was political and administrative. The foreign
imperialist rulers had the monopoly of decision making which
concentrated all initiative and control mechanisms in their hands.
Ans to Q. No. 5 : True
Ans to Q. No. 6 : Pancha sila
Ans to Q. No. 7 :
1. Mutual respect for each other’s territorial integrity and
sovreignty;
2. Non-aggression;
3. Non-interference in each other’s internal affairs;
4. Equality and mutual advantage; and
5. Peaceful co-existence and economic co-operation.

5.8 POSSIBLE QUESTIONS

Q 1 : Name two principles of Panchashila.


Q 2 : Name two books of Nehru.
Q 3 : Discuss the principles of Panchashila.

Q 4 : Critically explain Nehru’s view on democratic socialism.

Q 5 : Discuss the political ideas of Nehru.

*** ***** ***

Indian Political Thought (Block-1) 71


UNIT 6 : MADAN MOHAN MALLAVIYA

UNIT STRUCTURE

6.1 Learning Objectives

6.2 Introduction

6.3 Mallaviya as an educationist and social reformer

6.4 Political Views and Role in Freedom Struggle

6.5 Mallaviya as a Liberal-Hindu Nationalist

6.6 Critical Appreciation

6.7 Let Us Sum Up

6.8 Further Reading

6.9 Answers to Check Your Progress

6.10 Possible Questions

6.1 LEARNING OBJECTIVES

After going through this unit you will be able to:

l understand Mallaviya’s contribution to education, social reform


as well as freedom struggle

l understand Mallaviya’s views on politics

l comprehend Mallaviya as a Hindu nationalist

l critically evaluate Mallaviya’s thoughts and ideas.

6.2 INTRODUCTION

Indian freedom struggle, like many others across the world, have
produced leaders of immense repute, caliber, and strength. From leaders
like Dadabhai Naoroji, Gopal Krishna Gokhale, and Bal Gangadhar Tilak
who held the commands of the freedom movement in the initial phase, to
Mahatma Gandhi, Subhash Chandra Bose and Jawaharlal Nehru who
commanded later on, each one of them and several other leaders have
72 Indian Political Thought (Block-1)
Madan Mohan Malaviya Unit 6

contributed in their own unique style to India’s independence. While the


contribution of such leaders are well documented and is popular among
the masses, few leaders who had also played their part in the freedom
struggle in various capacities, remain ignored in history. One such leader
of outstanding qualities is Pandit Madan Mohan Mallaviya, lovingly called
‘Mahamana’ by Gandhi. A multi-faceted and multi-talented leader, who
combined in himself an educator, a social reformer, a lawyer, an
exceptionally skilled orator, a writer and an editor of several newspapers,
Mallaviya remains largely overlooked and neglected due to his Hindu
nationalist tilt. The present unit is an attempt towards learning the various
facets of Mallaviya, especially his political views, his work on social reform,
contribution to freedom struggle and education, as well as his views as a
Hindu nationalist.
Born in 1861 in Prayag (Allahabad) in an orthodox Hindu Brahmin
family, Mallaviya was raised in a very traditional environment.The family
had six children and was not very financially well off. His father, Pandit
Brijnath Singh was a scholar of ancient Sanskrit texts who recited the
‘Bhagavat Katha’ for his living. Mallaviya initially joined a Mahajani school at
the age of 5, after which he was shifted to a religious school, Dharma
Gyanopadesh Pathsala, under Pandit Haradeva. This institution largely
shaped his outlook on Hindu culture and religion. He later on went to
Allahabad District School, where he wrote poems under the pen name
‘Makarand’. Being from a poor family Mallaviya had to take up the job of a
teacher after completion of his BA from Calcutta University. However, he
later on pursued further studies in Law. The young Mallaviya portrayed his
talent early in life in playing sitar and as a ‘forceful speaker with excellent
pronunciation’. (Tanwar, 2015)
He played an important role in the freedom struggle and also served
as the President of Indian National Congress for four times between 1909-
1933. In 1930, he participated in Gandhi’s Salt Satyagraha and Civil
Disobedience and was even imprisoned for it. A believer in morality and
ethics in public life, he had popularized ‘Satyameva Jayate’ which implies
into ‘Truth only triumphs’. Mallaviya was awarded the Bharat Ratna, the
highest awarded for civilians in India, by the government of India on 30
March 2015.

Indian Political Thought (Block-1) 73


Unit 6 Madan Mohan Mallaviya

6.3 AS AN EDUCATIONIST AND SOCIAL REFORMER

Mallaviya is best known as an educationist who played a very


important role in foundation of Banaras Hindu University (BHU) in Uttar
Pradesh.The motivation behind establishing this university was ‘essentially
nationalist’ as he believed that the other universities in the country, were
producing intellectuals to help and perpetuate the British colonial rule.

In 1911, Mallaviya and Dr Annie Besant decided to work together


towards building this university. Thus, the Hindu University Society was
established with Maharaja Rameshwar Singh Bahadur as the president.
The vision of the university was clear as the founders knew what they exactly
wanted from this University. As opined by S.K. Maini, Vishwanath Pandey
and K. Chandramouli in their book on Mallaviya : Most of the leaders and
nationalists had no specific ideas for the building up of a modern India. It
was only leaders like [Gopal Krishna] Gokhale and Mallaviyaji who thought
of education as the basic foundation for this huge task. The finest example
of his vision can be seen in the wonderful clarity of the prospectus of the
Banaras Hindu University. The true result of his [Mallaviya’s] action can be
seen in the products of the university, who championed the cause of progress
all over the country in many fields immediately before and after
Independence(S K Maini et al, 2015).The BHU sought to ‘to preserve and
popularise all that was good and great in the ancient civilization of India
and, at the same time, to impart instructions along lines of the best of Modern
Universities’ (Tiwari, 2015). The idea was towards imparting education which
would combine knowledge of science and technology with religious teachings
that would help towards economic development of the country.

Towards this end, Mallaviya along with Annie Besant worked very
hard for almost eleven years. Initially, on 10th December 1908, Mallaviya
had proposed to the Government of the United Province about establishing
three colleges: a Vaidik College, which would train teachers of religion; an
Ayurvaidik College for training Vidayas (ayurvedic medical practitioners);
and a technical institute for teaching those sciences which would promote

74 Indian Political Thought (Block-1)


Madan Mohan Mallaviya Unit 6

industries. Along with this scheme, there was two other proposals submitted
by Besant and Maharaja Rameshwar Singh of Darbhanga for establishing
a University in Benaras. The government, however, rejected all the three
schemes as impracticable. Mallaviya, in the mean time toured the country
and started his campaign for enlisting support of the population towards
this noble goal. Maharaja Ganga Singh of Bikaner, extended his support, on
the condition that there should be only one scheme (and not three as it
existed), for the establishment of this university. He felt that having three
distinct schemes for the same university rendered the situation complex
and unlikely to be accepted by the government. Most of the Indian states
such as Mysore, Gwalior, and Bikaner agreed with Mallaviya’s proposals
and the British government finally assented to it.

By the year 1911, Mallaviya had collected huge amount of funds,even


as the government softened its stance, putting down certain conditions for
the establishment of the University. The next year, 1912 saw the formation
of the management committee of the Hindu University Society which
included Rameshwar Singh (President), Madan Mohan Mallaviya, Annie
Besant, Tej Bahadur Sapru, Sunder Lal, Ras Behari Bose and Gurudas
Banerjee. This committee drafted the bill and submitted it to the government,
which finally was approved on 1st October 1915. (Tiwari, 2015)

Mallaviya promoted education with a vision for a developed India,


which would have a strong industrial and agricultural set up. He realised
two basic flaws which marred India: one, the prevalent social evils; and
second, economic backwardness. To address the first problem, he sought
the way of legislations in the Assembly as well as appealed to the masses
to adopt rational practices. On 20 March 1916, he gave a remarkable speech
at the Imperial Council meeting for the abolition of indentured labour.
Indentured labour was just another form of slavery which entailed the
labourers (who were mostly illiterate) to sign a contract to work in the British
colonies. The work conditions faced by these labourers were very harsh
and were treated just like slaves. Mallaviya, in his speech, highlighted these
realities and appealed for its complete abolition. To quote him, ‘My Lord, no
reforms will prove sufficient; tinkering will not do; the system must be

Indian Political Thought (Block-1) 75


Unit 6 Madan Mohan Mallaviya

abolished root and branch. During the last three-quarters of a century a


policy of tinkering has been tried and has failed.’ (Malaviya, p. 345)

Mallaviya also worked towards uplift of women. He established a


women’s college in BHU for their education. He appealed to women to be
fearless and daring, by evoking the characters from mythology, viz., Sita,
Draupadi, Maitreyi, Gargi and Savitri. He also emphasized on social equality
between different castes and appealed to different Hindu caste organisations
to grant children from lower castes access to schools, to provide dalits’
access to temples and public wells.

The problem of economic backwardness, Mallaviya believed, could


be addressed by encouraging more industries and a state policy which
supported such an enterprise. He held industrial conferences and meetings
at several places, viz., Industrial conference at Banaras in 1905, Uttar
Pradesh Industrial conference in 1907, meeting of U.P. Industrial Association
of Allahabad in 1907. He encouraged the establishment of Prayag Sugar
Company and worked hard towards initiating the sugar researchstation at
Coimbatore. Committed to Swadesh Movement, Mallaviya wanted to revive
industries in India. It is to be noted here that his support for swadeshi was
not based on hatred towards anyone, and had no narrow political goal;
rather he considered it to be the responsibility of every Indian to end poverty
and provide employment to the countrymen.

So deeply moved was Mallaviya by the social evils of the country


that he left politics in 1937 to devote himself completely to social causes.
He also stopped his practice as a lawyer in order to carry out social service
and devote time towards the cause of education.

6.4 POLITICAL VIEWS AND ROLE IN FREEDOM


STRUGGLE

Jawaharlal Nehru once remarked : ‘Mallaviyaji was a giant among


men, one of those who laid the foundation of Modern Indian Nationalism
and year by year built up brick by brick and stone by stone, the noble edifice

76 Indian Political Thought (Block-1)


Madan Mohan Mallaviya Unit 6

of Indian freedom.’ (Tiwari, 2015). Indeed, Mallaviya’s role in India’s freedom


struggle is remarkable.

Mallaviya was one of the early and active members of the Congress
party and participated in its work since its formation. He attended the second
session of the Congress in Calcutta in 1886 and spoke on the matter of
representation of Indians in the Councils. Dadabhai Naoroji, the chairman
of this session was highly impressed with Mallaviya’s speech, so was the
ruler of Kalakankar estate in UP, Raja Rampal Singh. The latter thereby
offered Mallaviya the post of editor of the weekly ‘Hindustan’. He worked
there as an editor for two and half years before going ahead to pursue his
Bachelor of Law degree. This speech helped Mallaviya get recognition in
the political arena. Further, he also opposed the Press Bill and justified his
stance with very strong arguments, speaking in the Council on April 4, 1910.
In a similar vein he also opposed the Seditious Meeting Act by arguing that
such a law could be easily misused by the government. He supported the
motion on education put forward by Gopal Krishna Gokhale’s, portraying
his resolve towards supporting education. To ensure the entry of Indians in
the Civil Service, Mallaviya appealed for simultaneous conduct of Civil
Service examination in India as well as England. During this period, Indians
who wanted to enter this service had to travel all the way to England to
appear in the civil services exam, which many of them could not afford.

Mallaviya did not always approve of the Congress party’s policies or


of Gandhian programmes. The instances which substantiated his views
were the Lucknow Pact, 1916 which sought to grant separate electorate to
the Muslims; the Khilafat Movement of 1919-1922, and the Communal
Award, 1932. Mallaviya did not agree completely with the Non-cooperation
movement, 1919, although he half-heartedly participated in it. He left
Congress in 1934 protesting against separate electorates. He opposed these
policies on the ground that they were divisive and would create rift between
the religious communities. Mallaviya had even warned Gandhi about its
repercussions.
Yet both the Congress and Mallaviya respected each other.
Mallaviya’s suggestions were taken into consideration by the party. He was

Indian Political Thought (Block-1) 77


Unit 6 Madan Mohan Mallaviya
also held in high regard by Gandhi who referred to him as ‘Mahamana’ (one
with a noble mind) and as Bharat Ratan (Jewel of India).He was the only
member who held the post of President of Congress for four times-1909,
1918, 1932, 1933. He also actively took part in the protest against Simon
Commission in 1930 and represented India at the First Round Table
Conference in 1931. Although he stopped practising law in the year 1911,
yet he successfully represented those freedom fighters who were sentenced
to death in the Chauri Chaura case, getting 156 of them acquitted.
Mallaviya was not a supporter of extreme views. He was neither
completely liberal nor an extreme nationalist. He was somewhere in between
the Extremists and the Moderates. He preferred the path of compromise
and restraint wherever necessary. He did not budge from openly criticising
what he felt was wrong; justifying his arguments with the help of facts. He
realised the multi-dimensional character of the nationalist struggle, which
had to take into consideration various aspects, viz., education, economic
development, self-respect, social equality and unity. For instance, long back
in 1893, Mallaviya talked about how the British rule had led to the ruin of
local Indian trade and business, and how Indians had to eke out their living
through unprofitable agriculture and small trade. To quote an address he
made at a Congress session, he said : ‘Everyone sitting here is clothed in
cloth of British-make, almost everyone, and wherever you go you find British
manufactures and British goods staring you in the face. All that is left to the
people [of India] is to drag out a miserable existence by agricultural
operations and make infinitesimal profit out of the little trade left to
them’(Mallaviya, p.7). Mallaviya was one of the earliest leaders to emphasize
on the need to adopt Hindi as the official language of the country. He was
basically opposed to the idea of popularizing English as the medium of
instruction in schools and colleges, which was foreign to India and which
he felt would distance an Indian from his own culture. In 1909, in an article
which got published in ‘Leader’, Mallaviya argued that, ‘In the first place it is
impossible that a person pursues most of his studies in a foreign language.
Moreover, to compel a person to give up his own language… cuts off a

78 Indian Political Thought (Block-1)


Madan Mohan Mallaviya Unit 6

person from his national and cultural traditions. An attempt is made to turn
him into an Englishman.’ (Tanwar, 2015)

6.5 AS A LIBERAL HINDU NATIONALIST

Mallaviya is also branded as a Hindu nationalist by various scholars.


This is because he was one of the founders of the Hindu Mahasabha.
However, it has to be noted that he was not anti-Muslim or any other religious
belief. His nationalism called for unity across all religion and castes. He
argued against domination of one group or community against another. He
thus argued that, ‘No Indian is entitled to the honour of being called a patriot,
be he a Hindu, Mohammedan, Christian or Parsi who desires for a moment
that any fellow-countrymen of his, whatever his race or creed may be, should
be placed under the domination of the men of his own particular persuasion
or community, or that any one section should gain an undue advantage
over any other section … Patriotism demands that we should desire equally
the good of all our countrymen alike.’ (Mallaviya, p.114)

He also did not favour giving undue advantage to any community or


religion and was completely against appeasement of any religious
community. He predicted that appeasement and granting special advantages
to the minorities would lead to division of the country in the future. As opposed
to the divisive policies of various parties, Mallaviya called for unity and
reconciliation between the Hindus and the Muslims. In 1909, during his
presidential address at the Indian National Congress, he criticised all those
who instigated division between various religious communities and called
for unity amongst all, irrespective of religious beliefs. For him, ‘Days of
Hindu Raj and Muslim Raj are long past. We shall have Hindustani Raj in
Hindustan…’ (Aaj, October 10, 1941, cited in Tanwar, 2015). He did not shy
away from publicly criticising the Hindu Mahasabha, when it resolved to
create a ‘Hindu Nation’, minus the Muslims and Christians. (Aaj, November
15, 1941, cited in Tanwar, 2015)

Although he was a devout Hindu, he did not consider other religions


in bad faith. Quoting Veda Vyasa, he wished, ‘May all enjoy happiness; may

Indian Political Thought (Block-1) 79


Unit 6 Madan Mohan Mallaviya

all be the source of happiness to others; may all see auspicious days; may
none suffer any injury.’ He believed that,

‘That is the ideal which the Congress has placed before us


all since the moment of its birth. I am a Hindu by faith, and I mean
no disrespect to any other religion when I say that I will not change
my faith for all the possessions of this world or of any other. But I
shall be a false Hindu, and I shall deserve less to be called a Brahmin,
if I desired that Hindus or Brahmins should have any advantage as
such over Mohammedans, Christians, or any other community in
India. ...How ennobling it is even to think of that high ideal of patriotism
where Hindus, Mohammedans, Parsees and Christians stand
shoulder to shoulder as brothers and work for the common good of
all. ...we cannot build up in separation a national life such as would
be worth living; we must rise and fall together (Nandi, 1999,p.144)

Mallaviya realised that the country can progress only when it people
lived in harmony with each other. Unity provided strength while discord and
division weakened the country. A proud Hindu, he did not consider it to be
antagonistic to his nationalistic zeal. He believed in equal treatment of all
people irrespective of one’s faith and that even minorities should feel proud
of India’s ancient culture and heritage.

Two incidents largely impacted Mallaviya’s thoughts: the Moplah


riots in 1921 and the Multan riots in 1922. These riots were communal in
nature and was directed against the Hindus. Apart from the violence and
killings of the Hindus in both the cases, the Moplah riots was also
characterised by forced conversion of the Hindus. Mallaviya visited Multan
and was highly disturbed by the amount of killings and destruction there.
Dr. Rajendra Kumar persuaded him to chair a special session of the Hindu
Mahasabha in Gaya in 1922, which was organised so that it coincided with
the Annual Session of the Congress(Dr Rajendra Prasad, Autobiography,
1959, p.180, cited in Tanwar, 2015). The riots made Mallaviya believe that
unity would be possible only when both the Hindus and the Muslims sensed
that the other was very strong and would strike back with ease in case of
any unjust attack(New India, January 1, 1923, cited in Tanwar, 2015).Writing

80 Indian Political Thought (Block-1)


Madan Mohan Mallaviya Unit 6

a new constitution for the Hindu Mahasabha, he helped reorganise it.


However, he did not want the Hindu Mahasabha to be involved in politics as
it would then come into conflict with the Congress.These changes in
Mallaviya’s thoughts did not mean that he had turned communal, because
he still believed in working in harmony with other communities. The first
resolution passed by the Hindu Mahasabha in 1924 under his presidentship
reflected this idea‘to work … in friendliness and harmony with other
communities in all matters of national interest…’(New India, December 29,
1924, cited in Tanwar).

Mallaviya is also considered to be a liberal Hindu who believed in


equality of all castes. He was completely against the practice of untouchability
and did not believe in maltreatment of the Harijans (those castes which are
considered to be outside the formal Varna system and thus untouchable).
He initiated the ‘Shuddhi Movement’(purification) through ‘Mantra
Diksha’(chanting of mantras), so that the untouchables could be brought
within the fold of Hinduism.He also organised an event with 200 dalits including
their leader P N Rajbhoj to chant Hindu mantras and bathe in the Godavari
river so that they are allowed to enter the Kalaram temple.

Mallaviya believed in the omnipresence of God and therefore


supported inculcation of religious spirit of duty and dedication towards
achievement of nationalistic goals. He also wanted that religious instruction
should be imparted in schools and colleges so that this spirit can be created
amongst the youth. In his words, he argued that:

‘I believe that instructions in the truth of religion whether it


be Hindu or Musalman, whether it be students of Banaras Hindu
University or Aligarh Muslim University will tend to produce men
and women who if they are true to their religion will be true to their
God and their country… I look forward to the time when students
who pass out of such Universities will meet each other in closer
embrace… as citizens of the same motherland…’.(Mallaviya, p. 29)

Indian Political Thought (Block-1) 81


Unit 6 Madan Mohan Mallaviya

6.6 CRITICAL APPRECIATION

Having co-founded the Hindu Mahasabha in 1915, Mallaviya is often


dubbed a hero of Hindu nationalism. His difference with the Congress party
is often considered to be due to his inclination towards the Hindu nationalism.
He parted ways with Congress twice, once in 1926 and then again after the
Communal Award was announced in 1932. In 1926, along with Lala Lajpat
Rai, he found the Independent Congress Party as a protest against the
policy of non-cooperation in the Legislature, which both felt was against the
interests of the Hindus. They, however returned to the Congress, after they
won a considerable number of seats in the 1926 elections and justifying
their stance. Differences of opinion regarding the Communal Award of 1932
made Malaviya leave Congress once again as he demanded that the Hindu
members should be permitted to vote on the issue separately. Thereby, he
formed the Congress Nationalist Party in 1934 along with Madhav Shrihari
Aney. These incidences are attributed to Mallaviya’s Hindu nationalist stance
(Nair, 2015).

It is argued that Mallaviya played a very crucial role in ‘construction


of a politicized Hindu identity’. Marzia Casolari’s work shows Mallaviya’s
role in this process. Mallaviya was associated with Hindu organisations such
as the Prayag Hindu Samaj established in 1880 and ‘Bharat Dharm
Mahamandal’,established in 1887 since their inception. Mallaviya held the
position of ‘mahopadeshak’ (chief preceptor) in the latter organisation,
Mahamandal.

Casolari attributes even the foundation of BHU to Mallaviya’s Hindu


outlook to ‘strengthen the Hindu sense of identity and cohesiveness.’ Through
the platform of BHU, he could propagate his ideas at the national level. His
support for Hindu primary schools, grass root Hindu organisations, and
conduct of ‘shuddi’ movement to bring the lower caste within its fold, indicates
his Hindu nationalist stance (Noorani, 2015).

According to Walter K. Anderson and Shridhar K. Damle, in the


Benaras Session of the Hindu Mahasabha in 1923, Mallaviya specified the

82 Indian Political Thought (Block-1)


Madan Mohan Mallaviya Unit 6

need to ‘devise means to arrest the deterioration and decline of Hindus and
to effect the improvement of the Hindus as a community’. He further stated
that, ‘If the Hindus made themselves strong and the rowdy section among
the Mahomedans were convinced they could not safely rob and dishonour
Hindus, unity would be established on a stable basis.’ Therefore, it is important
that the untouchables be included and accepted by the caste Hindus as
‘true Hindus’, abolishing untouchability and providing them access to public
places such as schools, public wells and temples. He further provided that
those Hindus who had been converted, either forcibly or willingly, should be
brought back within the Hindu fold through ‘Shuddhi’(The Brotherhood in
Saffron, 1987, pages 28-29, cited in Noorani, 2015).

However, all these are not to deny Mallaviya’s contribution to the


freedom struggle. He vehemently opposed the colonial rule and fought
against it. Addressing the government, he wrote a pamphlet in 1919,
‘Searching Questions upon Martial Law in the Panjab’, in which he asked
the government to provide details regarding people who were detained,
imprisoned, and executed during the prevalence of martial law in Punjab
(Nair, 2015).

CHECK YOUR PROGRESS

Q 1: Write a short note on Mallaviya’s efforts in the field of uplift of


women and social equality.

..........................................................................................................

Q 2: Mallaviya appealed for simultaneous conduct of Civil Service


examination in India as well as England. (True/False)

..........................................................................................................

Q 3: Mallaviya called for unity and reconciliation between the Hindus


and the Muslims.(True/False)

..........................................................................................................

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Unit 6 Madan Mohan Mallaviya

6.7 LET US SUM UP

l It is clear from the above discussion that Madan Mohan Malaviya


emerges from history as a multifaceted personality who has
contributed to our freedom struggle by raising stringent questions
against the government on issues like Martial Law in Punjab, The
Seditious Activities Bill, and demanded the conduct of simultaneous
Civil Services Examination both in England and India.

l Mallaviya also participated in Gandhi’s Non-cooperation movement


in 1919 and opposed the Simon Commission in 1928. His
contribution at social reform and education is also
remarkable.Mallaviya always talked about religious tolerance and
harmony. Appreciating his service towards the nation, Gandhi
compared himto the pure and sacred ‘flow of Ganga’.While Malaviya
is renowned for his role as a social reformer, his role in legislative
matter is often ignored. His association with the Congress party for
more than 50 years, and that he held the position of the President
four times is usually forgotten.

6.8 FURTHER READING

1) Tanwar, Raghuvendra (2015) ‘Multifaceted Madan Mohan Malaviya’,


The Tribune, August 15, available at http://www.tribuneindia.com/
news/comment/multifaceted-madan-mohan-malaviya/60997.html,
accessed 21th July 2017.
2) Mallaviya, Madan Mohan, 1861-1946, Speeches and writings of
Pandit Madan Mohan Malaviya, G A Ganesan & Co.: Madras,
available https://archive.org/details/speecheswritings00malaiala.,
accessed 23 July 2017.
3) Tiwari, Manoj Kumar (2015), ‘Madan Mohan Malaviya: A Great Nation
Builder’, The Opinion, Vol.4, No.8, July-December.

84 Indian Political Thought (Block-1)


Madan Mohan Mallaviya Unit 6

4) Narasiah, K.R.A, (2015) ‘The many facets of Malaviya’, The Hindu,


March 22, available at http://www.thehindu.com/books/books-
reviews/the-many-facets-of-malaviya/article7019023.ece., accessed
21st July 2017.
5) Nandi, Proshanta (1999) ‘Visions of Nationhood and Religiosity
Among Early Freedom Fighters in India’, Sociological Bulletin, Vol.
48, No. 1/2, MARCH – SEPTEMBER, pp. 135-149 available at http:/
/www.jstor.org/stable/23619933,( accessed: 26-07-2017)

6.9 ANSWERS TO CHECK YOUR PROGRESS

Ans to Q. No.1 : Mallaviya also worked towards upliftment of women. He


established a women’s college in BHU for their education. He
appealed to women to be fearless and daring, by evoking the
characters from mythology, viz., Sita, Draupadi, Maitreyi, Gargi
and Savitri. He also emphasized on social equality between
different castes and appealed to different Hindu caste
organisations to grant children from lower castes access to
schools, to provide dalits’ access to temples and public wells.
Ans to Q. No. 2 : True
Ans to Q. No. 3 : True

6.10 POSSIBLE QUESTIONS

Q1: Discuss the contributions of Malaviya as an educationist and


social reformer of India.
Q2: Analyse the political views and ideas of Malaviya.
Q 3 : “Malaviya was a Liberal Hindu Nationalist” – Do you agree
with this view? Critically examine.
Q 4 : Evaluate the thoughts and ideas of Malaviya towards the
development of Indian political thought.
Q 5 : Critically examine the role of Malaviya in the freedom struggle
of India.
****************
Indian Political Thought (Block-1) 85
UNIT 7 : M. N. ROY

UNIT STRUCTURE

7.1 Learning Objectives


7.2 Introduction
7.3 Childhood and Early Life
7.4 Communist Movement
7.5 Humanist Ideology
7.6 Roy’s Materialism
7.7 Radical View
7.8 Roy’s Involvement in the National Struggle
7.9 Party-Less Democracy
7.10 Criticism
7.11 Let Us Sum Up
7.12 Further Reading
7.13 Answers to Check Your Progress
7.14 Possible Questions

7.1 LEARNING OBJECTIVES

After going through this unit, we will learn about:


l M.N Roy and his life
l The transition of Roy from a Marxist to a radical humanist.
l The contribution of Roy towards development of communism.
l Roy’s involvement in national struggle
l His views on party-less Democracy.

7.2 INTRODUCTION

M. N. Roy was a prominent Indian philosopher of the twentieth


century. He was famous as the Father of Indian communism and is viewed
as the first revolutionary leader of India. He was an Indian philosopher,

86 Indian Political Thought (Block-1)


M.N. Roy Unit 7

notably the founder of Mexican Communist Party and also one of the
members who founded the Communist Party of India. In the year 1940,
Roy was instrumental in the formation ofthe Radical Democratic Party, an
organisation in which he played a leading role for much of the decade of
the 1940s. Roy later moved away from Marxism to become an exponent of
the philosophy of radical humanism.

7.3 CHILDHOOD AND EARLY LIFE

Manabendra Nath Roy was born as Narendra Nath Bhattacharya,


and was a revolutionary, radical activist and political theorist, as well asa
noted philosopher in the 20th century India. He was born in the year 1887
in Arebelia, which is a village near Calcutta in the district of 24 parganas.
His father, Dinabandu Bhattacharya was the head-priest of the temple of
goddess Ksheputeshwari in the village.
He was an ardent follower of Swami Vivekananda. He was inspired
by Vivekananda’s philosophy of life and devotion towards the nation. Naren
Bhattacharya’s early schooling took place at Arbelia and after his parents
moved to another village named Kodalia, he started studying in Harinabhi
Anglo-Sanskrit school. Like any Bengali Brahman, he was attracted to
politics in his teens, and before he was twenty, he was deeply involved in
the struggle for independence. Young Naren was fully involved in the protest
movements opposing the partition of Bengal. He was eventually
expelled from School for doing so. Soon after,Naren developed contact with
the local revolutionary groups and got fully involved in politics. For his higher
studies, Naren joined the Bengal National College and after passing the
entrance test he studied in the Bengal Technical Institute for two years,
where he studied Engineering and Chemistry.

7.4 COMMUNIST MOVEMENT

Roy was also a founder of the Mexican Communist Party and the
Communist Party of India. He made sincere and meticulous efforts to
establish contact with the communist world and belonged to Congresses

Indian Political Thought (Block-1) 87


Unit 7 M.N. Roy
of the Communist International delegate and Russia’s aide to China.
However, Roy left the mainline communist movement to pursue an
independent radical politics following the rise of Stalin. He was also
instrumental in the formation of the Radical Democratic Party, an
organisation in which he played a leading role, and attracted the attention
of the scorching Indian revolutionaries and converted them into communists.
M.N.Roy introduced the process of displacing communism in India by
sending his trained representatives to different parts of the country. He
made it clear that they could accomplish their mission and liberate India by
embracing the path of communist revolution.

Roy was a creator of the Mexican Communist Party and the


Communist Party of India.

The groundwork of the Communist Party of India was significant in


the country’s political life and played an immense role in encouraging the
struggle of the Indian people for national freedom and social advancement
by organising the workers and the peasantry to work for the cause of National
Movement. M.N.Roy wanted to make the communist party of India a legal
and national political party like the Congress and Swaraj parties. Thus, the
foundation of the Communist Party of India was an important event in the
country’s political life.

7.5 HUMANIST IDEOLOGY

The concept of Humanism is not new. The crowning piece of Roy’s


original work which is designed to be man’s ultimate fulfilment is New
Humanism. The theory of new Humanism of Roy aims at inculcating a
sense of primacy of values and the urge for attaining eternal freedom. The
basic tenets of humanism were rationality, morality and freedom. The new
Humanist Ideology enunciates the importance of freedom, knowledge and
truth in one’s life. The re-assertion of the value foundations of politics and
society is a contribution welcome to the modern political thought and
behavioural political analysis. In his well known work, Reason,
Romanticism and Revolution, Roy wrote that “New Humanism is

88 Indian Political Thought (Block-1)


M.N. Roy Unit 7

cosmopolitan. A cosmopolitan common wealth of spiritually free men would


not be limited by the boundaries of nation states, capitalist, fascist, socialist,
communist or any other kind which will gradually disappear under the impact
of the twentieth century renaissance of Man”. However, Roy’s philosophy of
humanism was heavily criticised on various grounds. As Roy stated that all
living beings originated out of the matter and the mind is the product of
matter. But, critics argued that he had failed to give logical and adequate
reasons as to how the living bodies are created out of the matter. He was
also criticized for using religion as a hindrance in the development of freedom
to which the antagonists argued that religion played an important role in our
cultural and intellectual development.

7.6 ROY’S MATERIALISM

As a materialist in nature, he viewed life to be an end in itself.


According to him, the main purpose of life is to live and to live is to have the
power and resources to satisfy the desires that naturally spring in man’s
mind. Thus, Roy was an ardent follower of the philosopher Bentham, and
addressed Indians to believe in concepts like self-denial and simplicity, and
thejoy of satisfying one’s desires.

Actually, Roy’s concept of “materialism” is a revised concept of


traditional materialism in the light of contemporary scientific knowledge.

CHECK YOUR PROGRESS

Q 1 : When and where was M.N. Roy born and brought up?
.................................................................................................................
Q 2 : What are the basic tenets on which Roy’s humanism is based?
Explain about M.N. Roy’s concept of humanism.
.................................................................................................................
Q 3 : Write in brief how young Naren was involved in India’s freedom
struggle?
......................................................................................................................

Indian Political Thought (Block-1) 89


Unit 7 M.N. Roy

7.7 RADICAL VIEW

M.N. Roy and his wife, Evelyn established the Communist Party of
Mexico, the first such party to be formed outside of Russia. Roy played an
important role in the Mexican political scenario and was popular among
higher power circles. He also contributed several theoretical articles in
Spanish and wrote for El Heraldo de Mexico which had English sections
too.

In the last years of his life, he became severely inclined towards


Radical Humanism and was of the view that the progress of science and
technology had liberated man’s creative energies. He believed that politics
was much more than elections and more about upholding democracy.
According to him, democracy would be successful only when spiritually
free individuals assume the conduct of public affairs. He strongly believed
that greatest good of the greatest number that can be attained only when
members of the government are accountable in the first place to their
respective consciences.

He was also a critique of Marxism and valued the society to be


more important than just the individual in whole. According to him the
existence of a social organisation precedes the existence of an individual.
He also considered the Marxist model of revolution to be unnecessary.

7.8 ROY’S INVOLVEMENT IN NATIONAL STRUGGLE

Towards the end of the 19th Century, revolutionary nationalism began


to spread among the educated middleclasses of Bengal, inspired by the
writings of Bankim and Vivekananda.Naren Bhattacharya was also
influenced by this movement, and diligently followed both of these leading
luminaries extensively. M.N. Roy gained an appreciation from Bankim that
true religion required to work actively for the public good while Vivekananda
reinforced this notion of social service and further advanced the idea that
Hinduism and Indian culture was superior to any religion of the west. With
his cousin and few childhood friends, he formed a band of freethinkers.
90 Indian Political Thought (Block-1)
M.N. Roy Unit 7

Following his expulsion from high school for organising a meeting and a
march against the partition of Bengal, Bhattacharya then moved to Kolkata
and joined in the active work of the national freedom struggle.

The Indo German Conspiracy

Many Indian nationalists, including Roy, became convinced that only


an armed struggle against the British Raj would be sufficient to separate
India from the British Empire. They did not believe in peaceful methods
and followed extremist methods. To support their cause, they looked up to
a rival imperial power, that of Kaiser Wilhelm’s Germany, as a potential
source of funds and armaments.In August 1914, a massive European war
erupted between Britain and Germany where few Indian nationalists
organised as the Indian Revolutionary Committee in Berlin. They made an
informal approach to the German government in support of aid to the cause
of anti-British armed struggle. The task of obtaining funds and armaments
for the coming struggle was entrusted to Naren Bhattacharya. As a result,
Bhattacharya was dispatched first to Java, where over the next two months
he was able to obtain some limited funds. From there, he moved from
country to country, using fake passports and different names in his attempt
to secure German arms. Finally, after wandering through Malay, Indonesia,
Indo China, Philippines, Japan, Korea, and China, he landed in San
Francisco in the United States of America. However, his attempt to secure
arms failed. His arrival in San Francisco was published in a local paper
and for that, he had to go to Palo Alto, California near Stanford University. It
was there, he changed his name from Narendra Nath Bhattacharya to
Manabendra Nath Roy. While back in India, the police force shattered the
underground organisation that Roy had left behind. During his stay in Palo
Alto for about two months, Roy met his future wife, a young Stanford
University graduate named Evelyn Trent. Roy began to develop his interest
in Marxism in the New York City public library.

After his return to India for the first time in December 1930, Roy
began his work as a critical Marxist. However, his political activity in India
proved to be quite short as he was arrested in Bombay on an arrest warrant

Indian Political Thought (Block-1) 91


Unit 7 M.N. Roy
issued in 1924. Roy was taken to Kanpur to face charges under Section
121 A of the Indian Penal Code, “conspiring to deprive the King Emperor of
his sovereignty in India.”No trial was held in open court, rather the proceedings
were conducted inside the jail in which Roy was held. He was not allowed
any trial neither by jury nor defence witnesses, nor was he allowed to make
a defence statement. However, despite his imprisonment, Roy still managed
to contribute to the Indian independence movement where he wrote a 3000
pages draft manuscript provisionally titled The Philosophical Consequence
of Modern Science.

7.9 PARTY-LESS DEMOCRACY

Roy believed in the idea of party-less democracy. He attacked the


goal of power to be the main priority of politics. He also believed that the
party system is an inadequate medium to represent the people. He said
that political participation is not simply limited within casting of votes; political
parties eventually lead to corruption and dishonesty. He formulated the notion
of organised democracy and participant citizenship to overcome the defects
of parliamentary democracy. For this purpose, he visioned a new social
order. The economic activity of this new social order will be comprised of
the following:

I. Co operative planning

II. Centralized planning

III. Science and technology.

7.10 CRITICISM
Though, M.N. Roy is remembered as one of the most modern Indian
political thinker to challenge the traditional viewpoints,he was criticised in
certain areas. His Marxist view of the Indian society was criticised on the
grounds that it was not applicable in that time. Moreover, he was strictly
against liberal political institutions like political parties, elections, and
parliament and supported a new harmonious approach with a scientific

92 Indian Political Thought (Block-1)


M.N. Roy Unit 7

outlook. Even, the picture he drew of the Indian society was inconsistent
and superficial.

CHECK YOUR PROGRESS

Q 4 : Write a short note on Naren’s idea on politics and partyless


democracy.

............................................................................................................

Q 5 : What was Naren’s view of Radical Politics? Explain

..............................................................................................................
Q 6 : On what grounds M.N. Roy’s views are criticised?

................................................................................................................

7.11 LET US SUM UP

l Manabendra Nath Roy was born as Narendra Nath Bhattacharya, and


was a revolutionary, radical activist and political theorist, as well as a
noted philosopher in the 20th century India. He was born in the year
1887 in Arebelia, which is a village near Calcutta in the district of 24
parganas.

l M. N. Roy was a prominent Indian philosopher of the twentieth century.


He was famous as the Father of Indian communism and is viewed as
the first revolutionary leader of India.

l Roy was also a founder of the Mexican Communist Party and the
Communist Party of India.He was an ardent follower of the philosopher
Bentham, and addressed Indians to believe in concepts like self-denial
and simplicity, and the joy of satisfying one’s desires.

l He strongly believed that greatest good of the greatest number that


can be attained only when members of the government are accountable
in the first place to their respective consciences.

Indian Political Thought (Block-1) 93


Unit 7 M.N. Roy

l Roy believed in the idea of party less democracy. He attacked the goal
of power to be the main priority of politics. He also believed that the
party system is an inadequate medium to represent the people.

l Though, M.N. Roy is remembered as one of the most modern Indian


political thinker to challenge the traditional viewpoints,he was criticised
in certain areas.

7.12 ANSWERS TO CHECK YOUR PROGRESS

Ans. To Q. No. 1 : M.N. Roy was born in the year 1887 in Arebelia, which is
a village near Calcutta in the district of 24 parganas. His father,
Dinabandu Bhattacharya was the head-priest of the temple of
goddess Ksheputeshwari in the village. He was an ardent follower
of the Swami Vivekananda’s philosophy of life and national
devotion. Naren Bhattacharya’s early schooling took place at
Arbelia and after his parents moved to another village named
Kodalia, he started studying in Harinabhi Anglo-Sanskrit school.
Ans. To Q. No. 2 : The basic tenets of humanism were rationality, morality
and freedom.
The theory of new Humanism of Roy aims at inculcating a
sense of primacy of values and the urge for attaining eternal
freedom. The new Humanist Ideology enunciates the importance
of freedom, knowledge and truth in one’s life. The re-assertion of
the value foundations of politics and society is a contribution
welcome to the modern political thought and behavioural political
analysis.
Ans. To Q. No. 3 : Like any Bengali Brahman born in Calcutta, Roy was
attracted to politics in his teens, and before he was twenty he
was deeply involved in the struggle for independence. Young Naren
was fully involved in the protest movements opposing the partition
of Bengal. He was eventually expelled from School for doing
so. Soon after, Naren developed contact with the local revolutionary
groups and got involved full time in politics. Towards the end of
the 19th Century revolutionary nationalism began to spread among

94 Indian Political Thought (Block-1)


M.N. Roy Unit 7
the educated middle classes of Bengal, inspired by the writings
of Bankim and Vivekananda. Naren Bhattacharya was also
influenced by this movement, and diligently followed both of these
leading luminaries extensively. Roy gained an appreciation from
Bankim that true religion required to work actively for the public
good while Vivekananda reinforced this notion of social service
and further advanced the idea that Hinduism and Indian culture
was superior to any religion of the west. With his cousin and
few childhood friends, he formed a band of free thinkers.
Following his expulsion from high school for organising a meeting
and a march against the partition of Bengal, Bhattacharya had
moved to Kolkata and joined in the active work of the nationalist
freedom struggle.
Ans. To Q. No. 4 : Roy believed in the idea of party less democracy. He
attacked the goal of power to be the main priority of politics. He
also believed that the party system is an inadequate medium to
represent the people. He said that political participation is not
simply limited within casting of votes; political parties eventually
lead to corruption and dishonesty. He formulated the notion of
organised democracy and participant citizenship to overcome
the defects of parliamentary democracy. For this purpose, he
visioned a new social order. The economic activity of this new
social order will be comprised of the following:
A. Co operative planning
B. Centralized planning
C. Science and technology.
Ans. To Q. No. 5 : In the last years of his life, Roy became severely inclined
towards Radical Humanism and was of the view that the
progress of science and technology had liberated man’s creative
energies. He believed that politics was much more than elections
and more about upholding democracy. According to him,
democracy would be successful only when spiritually free
individuals assume the conduct of public affairs. He strongly
believed that greatest good of the greatest number that can be
attained only when members of the government are accountable
in the first place to their respective conscience.
Indian Political Thought (Block-1) 95
Unit 7 M.N. Roy
He was also a critique of Marxism and valued the society to
be more important than just the individual in whole. According to
him the existence of a social organisation precedes the existence
of an individual. He also considered the Marxist model of revolution
to be unnecessary.
Ans. To Q. No.6 : Though, M. N. Roy will be remembered as one of the
most modern Indian political thinker to challenge the traditional
viewpoints,he was criticised in certain areas. His Marxist view of
the Indian society was criticised on the grounds that it was not
applicable in that time. Moreover, he was strictly against liberal
political institutions like political parties, elections, parliament and
supported a new harmonious approach with a scientific outlook.
The picture he drew of the Indian society was inconsistent and
superficial.

7.13 FURTHER READING

1) Johari, J.C. M.N. Roy- The Great Radical Humanist.

2) Pantham,Thomas and Deutsch, Kenneth L. (ed). Political Thought


in Modern India.

7.14 POSSIBLE QUESTIONS

Q1: Name one literary work of M.N. Roy.


Q2: Who is the western philosopher whom Roy followed ardently
and imbibed his thinking in his works?
Q3: What are the three features of Roy’s idea for economic activity?
Q4: Explain in brief about Roy’s idea of materialism.
Q5: Why did M. N. Roy oppose Marxism? Explain.
Q6: What was the Indo-German conspiracy undertaken by Roy?
Q7: Write a short note on why Roy is named as the father of
communism in India?
***********

96 Indian Political Thought (Block-1)

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