Page:The Modern Review (July-December 1925).pdf/711

684 of home-spun thread and cloth will result in the alleviation of the country’s poverty. But, after all, that is a gratuitous assumption. Those who ought to know, have expressed grave doubts on the point. It is however better for an ignoramus like myself to refrain from entering into this controversy. My complaint is, that by the promulgation of this confusion between Swaraj and Charka, the mind of the country is being distracted from Swaraj.

We must have a clear idea of the vast thing that the welfare of our country means. To confine our idea of it to the outside, or to make it too narrow, diminishes our own power of achievement. The lower the claim made on our mind, the greater the resulting depression of its vitality, the more languid does it become. To give the Charka the first place in our striving for the country’s welfare is only a way to make our insulted intelligence recoil in despairing inaction. A great and vivid picture of the country’s well-being in its universal aspect, held before our eyes, can alone enable our countrymen to apply the best of head and heart to carve out the way along which their varied activities may progress towards that end. If we make the picture petty, our striving becomes petty likewise. The great ones of the world who have made stupendous sacrifices for the land of their birth, or for their fellow men in general, have all had a supreme vision of the welfare of country and humanity before their mind’s eye. If we desire to evoke self-sacrifice, then we must assist the people to meditate thus on a grand vision. Heaps of thread and piles of cloth do not constitute the subject of a great picture of welfare. That is the vision of a calculating mind; it cannot arouse those incalculable forces which, in the joy of a supreme realisation, cannot only brave suffering and death, but reck nothing, either, of obloquy and failure.

The child joyfully learns to speak, because from the lips of father and mother it gets glimpses of language as a whole. Even while it understands but little, it is thereby continually stimulated and its joy is constantly at work in order to gain fulness of utterance. If, instead of having before it this exuberance of expression, the child had been hemmed in with grammar texts, it would have to be forced to learn its mother tongue at the point of the cane, and even then could not have done it so soon. It is for this reason I think that if we want the country to take up the striving for Swaraj in earnest, then we must make an effort to hold vividly before it the complete image of that Swaraj. I do not say that the proportions of this image can become immensely large in a short space of time; but we must claim that it be whole, that it be true. All living things are organic wholes at every stage of their growth. The infant does not begin life at the toe-end and get its human shape only after some years of growth. That is why we can rejoice in it from the very first, and in that joy bear all the pains and sacrifices of helping it to grow. If Swaraj has to be viewed for any length of time, only as home-spun thread, that would be like having an infantile leg to nurse into maturity. A man like the Mahatma may succeed in getting some of our countrymen to take an interest in this kind of uninspiring nature for a time because of their faith in his personal greatness of soul. To obey him is for them an end in itself. To me it seems that such a state of mind is not helpful for the attainment of Swaraj.

I think it to be primarily necessary that, in different places over the country small centers should be established in which expression is given to the responsibility of the country for achieving its own Swaraj, — that is to say, its own welfare as a whole and not only in regard to its supply of home-spun thread. The welfare of the people is a synthesis comprised of many elements, all intimately interrelated. To take them in isolation can lead to no real result. Health and work, reason, wisdom and joy, must all be thrown into the crucible in order that the result may be fulness of welfare. We want to see a picture of such welfare before our eyes, for that will teach us ever so much more than any amount of exhortation. We must have, before us, in various centres of population, examples of different types of revived life abounding in health and wisdom and prosperity. Otherwise we shall never be able to bring about the realisation of what Swaraj means simply by dint of spinning thread, weaving khaddar, or holding discourses. That which we would achieve for the whole of India must be actually made true even in some small corner of it, — then only will a worshipful striving for it be born in our hearts. Then only shall we know the