PSIR Optional (Indian Thinkers) by Viraj C Rane

Model Answer

Question #1. Satyagraha is more than just civil disobedience. 10 marks (150 words)

Approach:

• Introduction: Gandhi’s definition and its basic tenets.
• Body: What civil disobedience is and how it’s a component of Satyagraha.
• Conclusion: The importance and the relevance in the current times.

Satyagraha, popularly known as a “technique of non-violent public protest”, is one of the greatest contributions Gandhi made to the modern world. Gandhi’s contribution was unique in that it offered a solution to conflicts without the use of physical force. Further, in contrast to the traditional means – physical force or violence, Satyagraha emphasized more on the means - non-violence - than on the end - attainment of truth. Gandhi’s uncompromising insistence on non-violence in the pursuit of satyagraha made it a distinctive as well as a controversial technique of social and political change.

Satyagraha, when used as a tool for social and political change, aims to win over an opponent. There are three stages in this process: The first stage is that of persuasion through reason. The second stage is characterized by persuasion through suffering. The satyagrahi, at this stage, dramatizes the issues at stake by willingly undergoing self-suffering instead of inflicting suffering on the opponent as a test for the truth element in his cause. If neither persuasion through reason nor self-suffering does succeed to win over the opponent, the satyagrahi resorts to non-violent coercion characterized by tools such as non-cooperation or civil disobedience.

For Mahatma Gandhi, civil disobedience is a public, non-violent and conscientious act contrary to law, usually done with the intent to bring about a change in the policies or laws of the government. Civil Disobedience is a political act in the sense that it is an act justified by moral principles, which define a conception of civil society and the public good. It rests then, on political convictions as opposed to a search for self or group interest. In the case of a constitutional democracy, we may assume that this conviction involves the conception of justice that involves the constitution itself.

The Gandhian concept of civil disobedience and Satyagraha is considered the greatest contribution to mankind in our times. Gandhi called his concept of civil disobedience as the doctrine of ‘Satyagraha’ or ‘Truth Force’. For him, the adjective ‘civil’ in the phrase ‘civil disobedience’ referred to peaceful, courteous, and a ‘civilized’ resistance.

In the concept of ‘civil disobedience and satyagraha’ both ‘civil disobedience’ and ‘satyagraha’ are deeply interlinked as a theory of conflict resolution. The Gandhian concept of Satyagraha is the product of his faith in religion and spiritual values. He was convinced that the supreme law that governs all living beings and the universe is nothing but love and non-violence. The Gandhian concept of Satyagraha is not merely an instrument of conflict resolution or non-violent resistance to injustice. It is an integrated concept, covering the whole life process of a satyagrahi. It includes: truth, non-violence, chastity, non-stealing, swadeshi, fearlessness, bread-labour, removal of untouchability, and so on. Civil disobedience is a ‘branch’ of ‘satyagraha.’ All ‘satyagrahas’ can never be civil disobedience, whereas all cases of civil disobedience are cases of Satyagraha.

Criticism: However, several critics of Satyagraha have maintained that non-violence and self-suffering are impractical methods against violent oppression. In his famous letter to Gandhi, Tilak wrote that politics is 'a game of worldly people and not of sadhus' against such contentions; Gandhi boldly maintained that Satyagraha is an effective way of bringing about a truly democratic transformation of the society.

Conclusion:

According to Aldovs Huxley, in his book 'Ends and Means', Satyagraha is not only a practical proposition but it is possibly the only way out of the encircling gloom of violence and hatred. He argued that Satyagraha may take roots in the west because it provides the masses with their only practicable form of political action. In a violent international climate, with struggle for economic hegemonism and ever escalating systemic process of violence, not to mention about human rights violations, poverty, and hunger, the concept of civil disobedience and Satyagraha of Gandhi is relevant and is gaining momentum

Question #2. The Political thought of Sri Aurobindo covered in its sweep not only the doctrine of passive resistance but also the cult of revolution. Do you agree with this view? Discuss 15 marks (250 words)

Approach:

• Introduction: Aurobindo’s rejection of moderate views and his proposition of passive resistance.
• Body: The basic premise of passive resistance and how violence is a justified addition to it in achieving the goal.
• Conclusion: His patriotic fervour and his dream to create a nationalistic self-conscience.

Chittaranjan Das called Aurobindo “a poet of patriotism, as the prophet of nationalism and the lover of humanity”. Ghosh’s political endeavour in India began in the 1890s. His ideology evolved during the Swadeshi movement of the early 1900s when he urged people to follow the path of passive resistance. He was one of the first leaders to insist on PurnaSwaraj or complete sovereignty for the country. He rejected the petitioning policy of the congress and built up a scheme of political action called Passive resistance. Aurobindo’s theory was influenced by the Irish Home rule movement. Later Mahatma Gandhi further developed it into the doctrine of Satyagraha.

Passive resistance as conceived by Aurobindo:

The first step is to immobilise colonial administration by organised refusal to do anything which help British exploitation, until conditions are changed as demanded by people. This involved larger program of boycott, which included four-fold non-cooperation: economic, educational, judicial and boycott of executive administration. It was devised as an economic weapon to hit the British rulers.

However, this all-round boycott was kept within the bounds of law, unless it became imperative for the nationalists.

Aurobindo programme of passive resistance eventually embraced the cult of revolution.

• Instead of solely relying on the principle of non-violence (Ahimsa), Aurobindo believed that legal agitation must be supported with violent means.
• He articulated that “twin methods of violence and nonviolence, constitutionalism and revolution” in the path towards Swaraj.
• The question of violence and non-violence did not trouble him much, as it did many others like Gandhi.
• This view of Aurobindo is implicit Alipore Bomb case which led to his imprisonment

Haridas and Uma Mukerjee have observed that “political thought of Aurobindo covered in its sweep not only the doctrine of passive resistance but also cult of revolution.” However, Gandhi in later years of Indian national movement prefers non-violent means of action. Though both differ in their means their ends are same, Swaraj for India

Conclusion

Aurobindo methods of passive resistance and revolution reflect the intensely patriotic fervour in his thought when he explains that any method is justified in the cause of motherland. Aurobindo’s ultimate goal was that through passive resistance movement, the aspirations of the people would grow and they would acquire the capacity to actualise national self-consciousness and national will in their day-to-day activities.