Spirit Of Swadeshi
Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote. Thus, as for religion, in order to satisfy the requirements of the definition, I must restrict myself to my ancestral religion. That is, the use of my immediate religious surrounding. If I find it defective, I should serve it by purging it of its defects.
In the domain of politics, I should make use of the indigenous institutions and sere them by curing them of their proved defects. In that of economics I should use only things that are produced by my immediate neighbours and serve those industries by making them efficient and complete where they might be found wanting. It is suggested that such Swadeshi, if reduced to practice, will lead to the millennium...
…Hinduism has become a conservative religion and, therefore, a mighty force because of the Swadeshi spirit underlying it. It is the most tolerant because it is non-proselytizing and it is as capable of expansion today as it has been found to be in the past. It has succeeded not in driving out, as I think it has been erroneously held, but in absorbing Buddhism. By reason of the Swadeshi spirit, a Hindu refuses to change his religion, not necessarily because he considers it to be the best, but because he knows that he can complement it by introducing reforms. And what I have said about Hinduism is, I suppose, true of the other great faiths of t he world, only it is held that it is specially so in the case of Hinduism.
We have laboured under a terrible handicap owing to an almost fatal departure from the Swadeshi spirit. We, the educated classes, have received our education through a foreign tongue. We have, therefore, not reacted upon the masses. We want to represent the masses, but we fail. They recognize us not much more than they recognize the English officers. Their hearts are an open book to neither. Their aspirations are not ours. Hence there is a break. And you witness not, in reality, failure to organize but want of correspondence between the representatives and the represented.
If during the last fifty years we had been educated through the vernaculars, our elders and our servant and our neighbours would have partaken of our knowledge; the discoveries of Bose or a Ray would have been household treasures as are the RAMAYAN and the MAHABHARAT. As it is, so far as the masses are concerned, those great discoveries might as well have been made by foreigners. Had instruction in all the branches of learning been given through the vernaculars, I make bold to say that they would have enriched wonderfully…..
Much of the deep poverty of the masses is due to the ruinous departure from Swadeshi in the economic and industrial life. If not an article of commerce had been brought from outside India, she would be today a land flowing with milk and honey. But that was not to be. We were greedy and so was England. The connection between England and India was based clearly upon an error….
If we follow the Swadeshi doctrine, it would be your duty and mine to find out neighbours who can supply our wants and to teach them to supply them where they do not know how to proceed, assuming that there are neighbours who are in want of healthy occupation. Then every village of India will almost be a self-supporting and self-contained unit, exchanging only such necessary commodities with other villages as are not locally producible.
This may all sound nonsensical. Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mohammedan is ready to offer pure water to drink. And yet thousands of Hindus would rather die of thirst than drink water from a Mohammedan household. These nonsensical men can also, once they are convinced that their religion demands that they should wear garments manufactured in India only clothing or eat any other food…
It has often been urged that India cannot adopt Swadeshi, in the economic life at any rate. Those who advance this objection do not look upon Swadeshi, as a rule of life. With them it is a mere patriotic effort-not to be made if it involved any self-denial. Swadeshi, as defined here, is a religious discipline to be undergone in utter disregard of the physical discomfort it may cause to individuals. Under its spell the deprivation of a pin or a needle, because these are not manufactured in India, need cause no terror. A Swadeshist will learn to do without hundreds of things which today he considers necessary….
I would urge that Swadeshi is the only doctrine consistent with the law of humility and love. It is arrogance to think of launching out to serve the whole of India when I am hardly able to serve even my own family. It were better to concentrate my effort upon the family and consider that through them I was serving the whole nation and, if you will, the whole of humanity. This is humility and it is love.
The motive will determine the quality of the act. I may serve my family regardless of the sufferings I may cause to theirs. As, for instance, I may accept an employment which enables me to extort money from people. I enrich myself thereby and then satisfy many unlawful demands of the family. Here I am neither serving the family nor the State.
Or I may recognize that God has given me hands and feet only to work with for my sustenance and for that of those who may be dependent upon me. I would then at once simplify my life and that of those whom I can directly reach. In this instance, I would have served the family without causing injury to anyone else. Supposing that every one followed this mode of life, we should have at once an ideal state. All will no reach that state at the same time. But those of us who, realizing its truth, enforce it in practice, will clearly anticipate and accelerate the coming of that happy day. (SW, pp.336-44)
Service Of Neighbours
My definition of Swadeshi is well known. I must not serve my distant neighbour at the expense of the nearest. It is never vindictive or punitive. It is in no sense narrow, for I buy from every part of the world what is needed for my growth. I refuse to buy from anybody anything, however nice or beautiful, if it interferes with my growth or injures those whom Nature has made my first care.
I buy useful healthy literature from every part of the world. I buy surgical instruments from England, pins and pencils from Austria and watches from Switzerland. But I will not buy and inch of the finest cotton fabric from England or Japan or any other part of the world because it has injured and increasingly injures the million of the inhabitants of India.
I hold it to be sinful for me to refuse to buy the cloth spun and woven by the needy million of India's paupers and to buy foreign cloth although it may be superior in quality to the Indian hand-spun. My Swadeshi, therefore, chiefly centers round the hand-spun Khaddar and extends to everything that can be and is produced in India. (YI. 12-3-1925, p. 88)
[The votary of Swadeshi will,] as a first duty, dedicate himself to the service of his immediate neighbours. This involves exclusion or even sacrifice of the interests of the rest, but the exclusion or the sacrifice would be only in appearance. Pure service of our neighbours can never, from its very nature, result in disservice to those who are far away, but rather the contrary.
'As with the individual, so with the universe' is an unfailing principle which we would do well to lay to heart. On the other hand, a man who allows himself to be lured by 'the distant scene', and runs to the4 ends of the earth for service, is not only foiled in his ambition, but also fails in his duty towards his neighbours..... (FYM, pp. 62-63)
I believe in the truth implicitly that a man can serve his neighbours and humanity at the same time, the condition being that the service of the neighbours is in no way selfish or exclusive, i.e., does not in any way involve the exploitation of any other human being. The neighbours will then understand the spirit in which such service is given. They will also know that they will be expected to give their services to their neighbours. Thus considered, it will spread like the proverbial snow-ball gathering strength n geometrical progression, encircling the whole earth. It follows that Swadeshi is that spirit which dictates man to serve his next-door neighbour to the exclusion of any other. The condition that I have already mentioned is that the neighbour, thus served, has, in his turn, to serve his own neighbour. In this sense, Swadeshi is never exclusive. It recognizes the scientific limitation of human capacity for service. (H, 23-7-1947, p. 79)
Under this plan of life, in seeming to serve India to the exclusion of every other country, I do not harm any other country. My patriotism is both exclusive and inclusive. It is exclusive in the sense that, in all humility, I confine my attention to the land of my birth, but is inclusive in the sense that my service is not of a competitive or antagonistic nature. SIC UTERE TUO UT ALIENUM NON LAEDAS is not merely a legal maxim, but it is a grand doctrine of life. It is the key to proper practice of ahimsa or love. (SW, p. 344)
I have never considered the exclusion of everything foreign under every conceivable circumstance as a part of Swadeshi. The broad definition of Swadeshi is the use of all home-made things to the exclusion of foreign things, in so far as such use is necessary for the protection of home industry, more especially those industries without which India will become pauperized. In my opinion, therefore, Swadeshi which excludes the use of everything foreign, no matter how beneficial it may be, and irrespective of the fact that it impoverishes nobody, is a narrow interpretation of Swadeshi. (YI, 17-6-1926, p. 218)
Even Swadeshi, like any other good thing, can be ridden to death if it is made a fetish. That is a danger that must be guarded against. To reject foreign manufactures, merely because they are foreign and to go on wasting national time and money in the promotion in one's country of manufactures for which it is not suited would be criminal folly and a negation of the Swadeshi spirit.
A true votary of Swadeshi will never harbour ill-will towards the foreigner; he will not be actuated by antagonism towards anybody on earth. Swadeshism is not a cult of hatred. It is a doctrine of selfless service that has its roots in the purest AHIMSA, i.e., love. (FYM, p. 66)