CHAPATER –I

INTRODUCTION
The concept of swaraj, or self-rule, was developed during
the Indian freedom struggle. In Gandhi’s book Hind Swaraj
(1909), Gandhi was emphatic that swaraj "much more than
simply wanted [systems of] English rule without the Englishman;
the tiger's nature but not the tiger." His argument centered on
the belief that the socio-spiritual underpinnings of British
political, economic, bureaucratic, legal, military, and educational
institutions were inherently unjust, exploitative and alienating.
As Pinto explicates, "The principal theme of Hind Swaraj is the
moral inadequacy of western civilization, especially its
industrialism, as the model for free India." Gandhi was
particularly critical of the deeply embedded principles of might is
right and survival of the fittest. On another level, the call for
swaraj represents a genuine attempt to regain control of the 'self'
- our self-respect, self-responsibility, and capacities for self-
realization - from institutions of dehumanization. As Gandhi
states, "It is swaraj when we learn to rule ourselves." The real
goal of the freedom struggle was not only to secure
political azadi (independence) from Britain, but rather to gain
true swaraj (liberation and self-rule).1
Swaraj is a basic concept of Gandhian philosophy. This
concept is more basic than even non-violence, a concept with
which his name is universally associated. There is no doubt that
he made an original contribution to the theory and practice of
non-violence and that the world is grateful to him for it. The fact
remains, however, that non-violence for all its importance, is
only a means to Swaraj whereas Swaraj, according to Gandhi is
“a state of being of individuals and of nations.” 2

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 Swaraj, a Sanskrit word compounded of Swa and Raj, “self”
and “rule” has the first meaning of “self-ruling” and the
secondary meaning of “self-resplendent” of “self-luminous”.
Gandhiji used the term Swaraj for both the individual and the
nation. By personal Swaraj it is meant rule over one’s self. The
first condition which Gandhiji laid down for personal Swaraj
was. Control over lust and says that “Swaraj is the visible
immediate fruit of sacrifice.” Man cannot rule over himself
without conquering the lust with in him. Rule over oneself
implies that there should be minimum rule of the government
and the society, but it means that the individual will rule over
himself in such way that he will not come in the way of others.
Anybody's is and body’s enemy, everybody contributes his or her
quota to the common goal, all can read and write, and their
knowledge keeps growing from day to day. This rich will use
their richness wisely and successfully, and not squander them in
increasing their pomp and worldly pleasures. It should not
happen that a handful of rich people should live in jewelled place
and the millions in miserable hovels devoid of sunlight and
ventilation.3
Gandhiji used the term National Swaraj in a winder sense.
National Swaraj means national self-rule and self-restraint in
political, social, economic and moral fields. It is the sum total of
all activities which go up to build an ideal state based on moral
force. The quality and the vitality of such national Swaraj depend
on the quality and the vitality of its people. The people of such
state are conscious of their moral strength in its collectively
Gandhiji tried to identify his concept of Swaraj state with the
Ramraj, the ideal state of Shri Rama.

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 Gandhi, like influential liberals of the twentieth century of
the statue of Laski, equated political with economies freedom.
Gandhi’s model is like Maggine’s Italy where the basic
necessities should be available to all, irrespective of status,
whether prince or an ordinary wage earner. “The Swaraj of my
dream” remarked Gandhi,” is the poor man’s Swaraj”. Not only
Gandhi made a general commitment to people’s welfare, but with
remarkable acumen and foresight he also prepared a blue print
for rejuvenating and moribund Indian society and life.4
Gandhiji proclaism that “Real Swaraj” will come not by
acquisition of authority when it is abused. In other words Swaraj
is to be all to resist authority when it is abused. In other words
is to be obtained by educating the masses to a sense of their
capacity to regulate and control authority. For achieving this, is
people should be educated so that they can regulate and control
authority. Gandhiji, like plato and Mill, placed enormous
importance on education as a precondition to the enjoyment of
democratic freedom and the ability to fulfill obligations. The
concept of Swaraj was to be achieved through non-violence,
production of Khadi on mass scale by men and women living
not only in turns, but in lakhs of far-flung villages, boycot of
government and government-aided institutions, courts and
councils and picketing of wine, opium ganja and today shops?.
Gandhiji also laid emphasis on Hindu-Muslim unity and thus
sought the support of each community during the long-drawn
struggle for independence. As nationalism or Chauvinism but is
“Consistent with the broadest good of humanity at large.”
On the pillars of truth and non-violence Gandhiji erected a
political, economic, moral and social structure. His entire
thinking was based on the ethical vision in which individual had

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the central position. He did not agree with the views that
material advancement leads to moral development. He stated, “If
inward change is achieved, outward change take care of itself. At
political level, he dismissed liberal democracy as a fish market,
parliament a prostitute in which people complete for his own-self
interest. He believed in the qualitative and not quantitative
aspect of democracy. He visualized Swaraj at the individual level
Gram Swaraj at the local level and Sarvodya, at Global level. At
ethical level, there is much degradation of ethical norms and
moral principles in our life. The corruption has rampant in our
society. Moral values have been commercialized. We have almost
reached a point where people have lost faith in the integrity of
the rules. So, to remove this antagonism the moral basic of
development is required which lies in truth, non-violence, non-
possession, bread labour, fearlessness, Swedeshi, toleration of
faith, nature care and simplicity of life.5
RESEARCH DESIGN
Review of Literature:
Hind Swaraj or Indian Home Rules written by Ganghiji
gives the essence of Gandhiji’s principles like truth, non-
violence, purity of means, simplicity, Satyagraha, Swaraj,
Swadeshi, village industries etc. Modern civilization has no place
for self restraint, which was extremely important for Ganghiji,
the book is a senere condemn nation of the Hind Swaraj lays
emphasis important for Gandhiji, the book is a senere condemn
nation of the modern civilization and presents Gandhian idea
about the alternative. The Hind Swaraj lays emphasis on that a
country is not nearly a geographical configuration but it consists
of its people both rich and poor and patriotism means welfare of
all the people.

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 Sadiq Ali’s book. The Vision of Swaraj is a collection of
thirty three recent articles on varied subjects by a veteran
freedom fighter of the Gandhian era. The writer has keenly
observed the developments all through the years in apparent
from these articles. By virtue of his close association with the
leaders and deep involvement in policy framing he is rightly in a
position to evaluate the present situation existing in India
authoritatively.
Ramshray Roy’s work, Gandhi Soundings in Political
philosophy demonstrates how the whole conventional thought
and based upon the concept of unlimited progress has become
pathetically irrelevant, and how the Gandhian ideas prove
adequate to the complese problems the world in confronting
today. The book takes up certain key issues in political
philosophy such as man and Religion and Nation, and shows
how Gandhi with his unique world views offerd entirely new
approaches to them.
Anthony J. Parel’s book Gandhi;s four meanings of
freedom: as original accounts of Mahatma Gandhi’s four
meanings of freedom: as sovereign national independence, as the
political freedom of the individual, as freedom. Gandhi taught
human well being, both for individual and fore the collective,
requires the simultaneous enjoyment of all four of these aspects.
In this volume, seven leading Gandhi scholars write on the four
meanings of Gandhian freedom engaging the reader in the
ongoing debates in the East and the west and contributing to a
new comparative political theory.
S.R. Bakshi’s book having the title Gandhi and concept of
Swaraj, deals with Gandhi’s concept of Swaraj which depicts
Gandhian political ideology and techniques of satyagraha. The

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chapters deal with the policy and plans executed by Gandhi and
his numerous associates. The author also laid emphasis on
Hindu-Muslim unity and thus sought the support of each
community during the long drawn struggle for independence.
Thakurdas Bang’s book ‘Aasli Swarajya is an attempt to
examine the Indian democracy in the context of Swaraj. The
author made comments that there is no decentralization of
powers in Indian democracy. And he points out that what is real
Swaraj and what types of method would be adapted to
establishment of Swaraj.
Subrata Mukherjee’s edited Book Facts of Mahatma
Gandhi Economics and Social Principle, contents include:
Gandhian social philosophy, of Sarvodya, Satyagarh, Socialism
and Conflict resolution, gandhi’s critique of the old ideas of
economies, Gandhi’s at Sevgram: India in a village, Mahatma
Ghandi and the language equation, Individual Freedom and
social action, relevance of Gandhi today etc.
Nripendra Chandra banerji’s book the Idea of Swaraj is
useful to understand the concept of Swaraj given by Gandhiji.
The author observed that under Swaraj the new social order will
bring alone with it high ideas of responsibility of equality, justice,
springing out of renewed faith and charity. Petty class jealousies,
narrowing predispositions, small ambitions will vanish and in
their place will rise a sense of human solidarity and love.
V.T. Pstil’s book problem and Issues in Gandhism the
present volume are contained in four parts. Parts one covers
Gandhi’s ideas on religious and ethics which constitutes an
intrinsic part of Gandhi philosophy. The third part discusses the
Gandhian interpretation of an existing world order world peace

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and nuclear threat parts probes into a number of Gandhian
themes like truth, human habitat etc.
Bhiku Parekh’s book Colonilism, Tradition and Reform
divided in nine chapters. The first chapter discuss the evolution
of Gandhi’s own thinking and shows how he was deeply
influenced by a long line of distinguished Indian thinkers. The
remaining. chapter discuss a variety of topic including Gandhi’s
understanding the nature and causes of Indian degeneration, his
concept of yugadharama or a new moral and order, his concern
radicalize the traditional Hindu view of non-violence, his debate
with terrorist about the use of violence of secure independence,
Swaraj his concern about the practice of unsociability, and the
independence, Swaraj his concern about the practice of
unsociability, and the mobilization of sexual energy to attain
political adjectives.
S.H. Patil, Gandhi and Swaraj this outstanding book gives
a total picture of the Gandhian concept of Swaraj. Mahatma
Gandhi, the architect of our freedom, has through Swaraj
elaborated his concept of an ideal state. The author critically
discuss the life sketch of Mahatma Gandhi, his philosophy of
life, his concept of Swaraj, stable social order, society. Free from
diseases, towards new education, new economic order,
denaturalized political system, relevance of Gandhan thought,
etc.
L.M. Bhola’s study, Essays an Gandhian Socio-Economic
Thought analyzed the Gandhian thought and views on Swadeshi,
decentralization and Swaraj. The book carry the important
message that the guarantee of individual and social welfare.
Peace and harmony contained in Gandhi’s thought programme
and action. The book looked into Gandhi’s thought is an

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integrated whole in which various Gandhian concepts, thems,
programmes are closely inter-related.
M.K. Gandhi India of my Dreams complied by R.K. Prabhu.
This work an attempt has been made by assembling together
passage from writings and speeches of Mahatma Gandhi, to give
the redress an idea of the part which he expects a completely
free and independent India of his conception to play in her own
domestic affairs as well as in her relations with the rest of the
world.
Sandhya Arya’s book Bhartiya Chintan Mein Swaraj deals
with the comparative ideas of Bal Gangadhar Tilak, Mahatma
Gandhi and Pt. Jawaher lal Nehru about the meaning of Swaraj.
Gandhiasm after Gandhi the book written by Anil Dutta
Mishra is a attempt to interpret Gandhism keeping in view the
problems threading in 21st century. The present volume contains
thought provoking articles and research papers contributing by
eminent Gandhian Scholars and academicians.
B.Pradha, “Swaraj: The Gandhian Vision” in this article the
author views that Swaraj for Gandhi was not a mere negative
concept in the sense of freedom from alien domination and the
baneful influences of western materialistic and mechanistic
civilization, western sense of value and western political
institutions. Accordingly Gandhi included that Swaraj is positive.
This positive aspect of Swaraj was four dimensional, Political.
Social, Economic and Moral facets constituting the four
dimension of Swaraj.
K.J. mahal in his article, “society and State(Ramraj and
Swaraj)” examine the Gandhian concept of Swaraj and Ramraj.
Gandhiji wanted in his Ramraj perfect democracy in which
inequality based on possession and non-possession, color, race,

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creed or sex would vanish. The nation of purna Swaraj of
Gandhiji that there is no isolated independence but healthy and
dignified interdependence. Gandhiji often used the word Ramraj
and Swaraj for indicating this concept of an ideal state and
society.
“Swaraj though Panchyati Raj-Some Consideration” the
paper written by V.S. Hedge and M.B. Harjan is an attempt to
examine Gandhiji’s concept of Panchayati Raj in its totality.
Firstly they discussed the meaning and purpose of Panchayati
Raj as depicted by Gandhiji. How all round development of a
village(gram Swaraj) can be brought about by Panchayati raj is
attempted. And then the difference between Gandhiji’s approach
to Panchayati Raj is briefly discussed. In the end the author tries
to show that Panchayati Raj is the best way to achieve real
Swaraj.
Thakurda Bang in his article” Let independence Flower into
Swaraj.” Analyzed that something has been done during the lost
fifty years but our liberty did not flower into swaraj of the
masses. The author Points out that Gandhiji had washed as a no
the eve of the independence that we have won only political
freedom and the social, economic and moral freedom is yet to be
achieved. But we forget the old man’s working. The author
emphasized on the psychological transformation of the nation.
Since every revelation beings with a change in psychology, we
must change air psychology. Besides we must understand the
limitations of government. Our programme should be
constructive.
N.N. Panicker’s article, “Swaraj”: The Ends and Means in
One” examined that the problem in each part of the country may
seem to be very different, but it is only in appearance. The root

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cause of all problems is the lack of freedom and power in the
people for self rule, and exploitative control on them by the
manipulating few. Unless basic integrity reasserts itself, the
problems of the country can’t be solved. People in general all
over the country realize it’s necessary/ It is their cultural trait
and it sustains them. The time has come for a catharsis of the
people level it sustains them. Own initiatives. Empowerment of
the people through decentralization of power with emphasis on
self-reliance is the ways. In other words, Swaraj is not only the
goal, it also the way.
Mahatma Gandhi is his article; “Basic Principle of Village
Swraj” reveals that village Swaraj can be achieved under
decentralization. Every human being has a right to live even as
birds and beasts have.
From the above discussion it has been observed that many
authors have highlighted the Gandhian concept of Swaraj with
special reference to political, economic and social content. In the
present age of problem redden society his concept of Swaraj is
highly relevant to address the contemporary realities. With his
background the present researcher has taken up this study.
Objectives of the Study:
 To analysis contemporary Indian problems.
 To analysis Swaraj in different perspectives.
 To analysis Gandhian notion of Swaraj in contemporary
Indian politics.
 To analysis the relevance of Gandhian concept of Swaraj.
Hypothesis
 Notion of Swaraj as given by Gandhi is still relevant.
 Gandhian concept of Swaraj is a solution for many of the
contemporary problems.

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 Contemporary needs a paradigm shift for a participatory
democracy is in terms of Swaraj.
Research Problem:
Gandhian concept of Swaraj is a complex one. There are
several reasons for this. It has already soft referred to the first,
which is that Swaraj has four distinct aspects. The second
reasons have to do with his sources, for Gandhiji derived the all
important notion of self rule. Almost all of the classifiable
system of Indian Philosophy-the Vedanta and the Yoga systems
for example-deal with the ways and means of attaining self rule,
known also as self realization or moksha.
Gandhi’s reinterpretation of the meaning of self rule of
Swaraj also had a historical context. In the ninetieth century and
early twentieth century, the traditional notion of Swaraj met with
a serious crisis, the like of which it had never faced. At the heart
of the crisis was the equation of whether Swaraj was compatible
political and economic activities. According to the ancient and
medieval traditions of India, self rule was a political and a social
state of affairs. A self rules person was supposed to remain
indifferent to any political oppression or poverty that may be
around him or her. Those who aspired to self rule tended to seek
it outside the around him or her. Those who aspired to self were
thought to require world renunciation if not world negation a
point made rather powerfully by Albert Schweitzer in his India.
Thought and its development Swami Vivekananda, for instance,
was opposed to taking any part in politics whereas Sarvepalli
Radhakrishnan actively, if judiciously,
Engaged in politics. But no one spoke more fervently of the
need to harmonize political action with Swaraj, nor did any one
demonstrate a more practical way of meeting that need, That did

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Mahatma Gandhi. Western sources supplied Gandhi with the
starting points of his notions of independence and political and
economic freedoms. And there is good reason for this. Classical
Indian political philosophy, being a theory of monarchy, lacked a
tradition of political freedom and a notion that people are the
repository of power and authority. In classical India the king and
his encourage alone were thought of as being politically free,
while the people were treated as the passive element of the
monarchical regime. This was true also of the Islamic political
tradition of medieval India. It was only in the nineteenth
emperors, were the legitimate source of power and authority. The
Indian National congress, from its very inception in 1885 gave
this concept formal recognition. And Gandhi in his turn adopted
it his part of his own philosophy. His training in London as a
lower and his later readings and activities both in South Africa
and India made him a staunch advocate of national as well as
individual freedom.
The third factor that adds complexity to Gandhi’s meaning
of Swaraj or self rule arise from the language in which he
expressed them-Gujrati and English, Gandhiji wrote his major
works-Hind Swaraj or Indian Home Rule, the Autobiography. In
Gujrati of these, he himself translated only one into English,
Hind Swaraj or Indian Home Rules, which for that reason alone
remains an irreplaceable source for deciphering Gandhi’s
meaning.
In addition to the major works mentioned above, Gandhiji,
over a period of four decades, wrote editorials on a regular basis
for his three weekly journals. Indian Opinion, Young India, and
Harijan. These editorials written in English, remains & excellent
sources of information on how he used the English language to

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express his ideas of Swaraj. A close reading of these editorials
indispensable for getting a sound grasp of Gandhi’s meanings.
Consulting the dual linguistic of his ideas, then, is part of
any serious study of Gandhi’s political philosophy. Thus, in
Gujrati he normally used the same word, Swaraj, to express all
four aspects of freedom. In his English writings, however, he
freely used such different words as “home rule”, “self-rule”,
“independence”, “freedom of the individual”, “liberty”, “right”,
“fundamental rights” and “economic freedom” as well as Swaraj,
which he now used as on English word. The context in which the
terms occur in often important.
A fourth factor that adds to the complexity of Gandhi’s
concept of Swaraj is the fact that he was not a philosopher in
any formal sense of the term. He was primarily and Certainly a
philosophy underlies his thought and actions, but that does not
make him a philosopher. The task of giving a philosophers
themselves.
Thus it can be concluded that Swaraj is a dynamic and
multidimensional concept. The other problem is how far
Gandhian concept of Swaraj is relevant in the light of the
contemporary world as well as Indian polities are facing the
problems and how this concept can be applied in liberalization.
Privatization and Globalization period. The existing problems of
political, social and economic are communal and sectarian
among the communities and sets, environment the individual
and collectivities, escalating social tension etc. National economy
has been regulated by few individuals. The edifice of political
institutions has been crumbling. In this process, instead of co-
operation conflicts are mounting up in an unimaginable
proportions. How far Gandhian concept of Swaraj be helpful in

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creating an ethical and decentralized society? Hence the need for
this type of study becomes desirable.
Scope of the Study :
Indian polity is known for three C’s that is Castism.
Communication and corruption, Gandhiji provided an alternative
and he always stood for transparency legitimacy and responsive
administration. This study will cover the views of Gandhiji about
Swaraj and generally it will include the problems which persist
and ones rear their ugly heads in Indian politics. Besides, this
research work will also study, how the solution of these problem
will be possible in Gandhian concept of Swaraj . The origin of the
concept of Swaraj and theoretical and pragmatic dimensions of
Swaraj will also be studied. The concluding section seeks to
underscore the continuing relevance of Gandhian Swaraj of
comparing that notion with, on profiling it against, significant
recent initiatives in Western ethical and political thought. Above
all the study will also help in resolving the present problems on
the basic of various dimensions like political, social and
economic philosophy of Gandhiji. Last but not least the study
will also analysis how the Gandhian concept of Swaraj will be
useful in reconstructing the contemporary Indian policy.
Methodology
This research will be based on library research, content
analysis and desk research. For this purpose the primary and
secondary both the sources will be used. The primary sources
include the writings of Mahatma Gandhi, his speeches, D.G.
tendulkar’s volume. Manubhan’s diaries, Mahadev Desai’s
diaries, collected works of Mahatma Gandhi, young India,
Harijan and Indian opinion. The secondary sources will be the

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books and other commentary written by other authors on the
subject.
The present study will take the aid of a methodological
approaches, such as the historical, comparative, descriptive-
cum-analytical. Historical approach would be helpful to
understanding conceptual framework of Swaraj. Through
analytical method Gandhian meant for Swaraj will be evaluated.
Different dimensions such as political, economic, social and
spiritual are also be studied. Comparative method would be
useful to understand these various dimensions of Swaraj. These
methods will also be used for collecting and analyzing the data.
RELEVANCE OF STUDY
Day by day violence, corruption, hypocrisy, frustration
selfishness, gundaism, power politics and bulging cities
dominant role where no body’s is safe, nobody craves for
principles and more-over every one is made after momentary
opportunities. To encounter these problems, it is the need of the
hour to bring Gandhiji’s principles of non-violence, truth,
fearlessness, sarvodya, trusteeship, swadeshi, occasional fasting,
prayer, confession, and brahmachrya into practice from micro
level to macro level. It alone can save the whole of mankind and
creates a feeling of intension. Preaching and practice must see
eye to eye without any kind of economic deepen where the
means and ends are pure. There is no shadow of doubt that his
life is his message to all of us.
According to Gandhiji earth has enough to satisfy
everybody’s need but not any body’s greed. His core of
philosophy lies in loving all mankind without any distinction and
helps to have faith in God i.e. truth. Non-violence which is
attribute of all soul is might heir than the mightiest weapon. His

15
experience communicates that morality is the basic of things and
truth is the substance of the morality like true equality is the
only morality or true is the wisdom. Service to the needy
downtrodden and leper is service to God.
Gandhism is a living thought for solving the social,
economic and political problems of the day. Gandhism is
becoming more and more relevant with the passing of time due
to the use of moral principles in each and every field. Infect, the
future generations will recall Gandhi’s idea particularly in two
broader specific areas: like the use of non-violent methods and
for reflecting violence for the resolution of social and political
conflicts; and secondly, for trying to come to grips with the
problems of the culture of “consumerism” in the post industrial
era. Not only that his ideas will be relevant in 21st century
because he combined theory with public activity, non-
cooperation with evil with adherence to non-violence, developing
methodology of action with effective force but without malice
towards the opponents and rational and experimental attitude
together with the fundamental acceptance of an ethical position.
If there is anything that can solve the problem in 21st, is
the Gandhian path, along with the opportunities which will
emerge from modern science and technology. Out approach to
development and economic growth must be harmonized with
human value. Out aim should be to have worth living place and
worth living life which can be achieved through change of our life
style and controlling our unlimited needs and greed’s. We must
our follow the Indian tradition of self-sacrifice. We require a
proper synthesis of science and spirituality to usher in an era of
welfarism in 21st century i.e. Bahujna, hitaya, Bhujana
Sukhaya. The Indian tradition has a great resilience and Indian

16
mind a great capacity to overcome hurdles. We have to start
somewhere to come to right-path the Gandhian path.
Appraisal of Gandhi’s idea of Swaraj illustrates this well.
Swaraj of Gandhi’s conception with its firm grounding in God, an
entity that is anathema to the modern mind, is either dismissed
as belong to the dunghill of history of obscurantist of as
something to be made floatable by dirempting it from is
metaphysical ground. It is argued that since the metaphysical
ground of Swaraj is beyond our reach-both historically and
ontogically, it must be restricted to its political meaning , that is
self-rule. Thus dirempted, Swaraj mens nothing else but
democracy as an apt political arrangement in modern times
appears to be a helpless recognition that nothing better is really
available. It also points to an uncritical declaration, an article
of faith, that democracy is the only political institutional
arrangement that protects and promotes moral dignity of the
individual person.
Thus our understanding of Gandhi’s idea of Swaraj is
influenced both by epistemological and pragmatic factors.
Epistemologically, we tend to interpret Gandhi’s experienced or
intended reality in terms of a language of discourse dealing with
a reality shorn of divine presence. Pragmatically, our
understanding of swaraj is shaped by what we consider desirable
and possible in a radically changed world, in any case, our
predilection prevents us from critically evaluating and properly
understanding Gandhi’s idea of Swaraj.

17
 REFERENCES
1. M.K. Gandhi, Self-Restraint v. Self-Indulgence, Ahmedabd:
Nava-jivan Publishin House, 1947, p.196
2. M.K. Gandhi, My Religon, Ahmedabad: Navajivan
Publishing House, 1955, p.6
3. M.K. Gandhi, My Religon, Ahmedabad: Navajivan
Publishing House, 1955, p.19
4. M.K. Gandhi, My Religon, Ahmedabad: Navajivan
Publishing House, 1955, p.41
5. M.K. Gandhi, My Religon, Ahmedabad: Navajivan
Publishing House, 1955, p.47

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