A Great SentinelOctober 13, 1921
The Bard of Shantiniketan has contributed to The Modern Review* a brilliant essay on the present movement. It is a series of word pictures which he alone can paint. It is an eloquent protest against authority, slave-mentality or whatever description one gives of blind acceptance of a passing mania whether out of fear or hope. It is a welcome and wholesome reminder to all workers that we must not be impatient, we must not impose authority no matter how great. The poet tells us summarily to reject anything and everything that does not appeal to our reason or heart. If we would gain Swaraj, we must stand for truth as we know it at any cost. A reformer who is enraged because his message is not accepted must retire to the forest to learn how to watch, wait and pray. With all this one must heartily agree, and the Poet deserves the thanks of his countrymen for standing up for truth and reason. There is no doubt that our last state will be worse than our first, if we surrender our reason into somebody’s keeping. And I would feel extremely to discover, that the country had unthinkingly and blindly followed all I had said or done. I am quite conscious of the fact that blind surrender to love is often more mischievous than a forced surrender to the lash of the tyrant. There is hope for the slave of the brute, none for that of love. Love is needed to strengthen the weak, love becomes tyrannical when it exacts obedience from an unbeliever. To mutter a mantra without knowing its value is unmanly. It is good, therefore, that the Poet has invited all who are slavishly mimicking the call of the Charkha boldly to declare their revolt. His essay serves as a warning to us all who in our impatience are betrayed into intolerance or even violence those who differ from us. I regard the Poet as a sentinel warning us against the approach of enemies called bigotry, lethargy, intolerance, ignorance, inertia and other members of that brood.
But whilst I agree with all that the Poet has said as to the necessity of watchfulness lest we cease to think, I must not be understood to endorse the proposition that there is any such blind obedience on a large scale in the country today. I have again and again appealed to reason, and let me assure him, that if happily the country has come to believe in the spinning-wheel as the giver of plenty, it has done so after laborious thinking, after great hesitation. I am not sure, that even now educated India has assimilated the truth underlying the Charkha. He must not mistake the surface dirt for the substance underneath. Let him go deeper and see for himself whether the Charkha has been accepted from blind faith or from reasoned necessity.
I do indeed ask the Poet and the page to spin the wheel as a sacrament. When there is war, the poet lays down the lyre, the lawyer his law reports, the schoolboy his books. The Poet will sing the true note after the war is over, the lawyer will have occasion to go to his law books when people have time to fight among themselves.
When a house is on fire, all the inmates go out, and each one takes up a bucket to quench the fire. When all about me are dying for want of food, the only occupation permissible to me is to feed the hungry. It is my conviction that India is a house on fire, because its manhood is being daily scorched, it is dying of hunger because it has no work to buy food with. Khulna is starving not because the people cannot work, but because they have no work. The Ceded Districts are passing successively through a fourth famine, Orissa is a land suffering from chronic famines. Our cities are not India. India lives in her seven and a half lakhs of villages, and the cities live upon the villages. They do not bring their wealth from other countries. The city people are brokers and commission agents for the big houses of Europe, America and Japan. The cities have co-operated with the latter in the bleeding process that has gone on for the past two hundred years. It is my belief based on experience, that India is daily growing poorer. The circulation about her feet and legs has almost stopped. And if we do not take care, she will collapse altogether. To a people famishing and idle, the only acceptable form in which God can dare appear is work and promise of food as wages. God created man to work for his food, and said that those who ate without work were thieves. Eighty per cent of India are compulsorily thieves half the year. Is it any wonder if India has become one vast prison? Hunger is the argument that is driving India to the spinning-wheel.
The call of the spinning-wheel is the noblest of all. Because it is the call of love. And love is Swaraj. The spinning-wheel will "curb the mind" when the time spent on necessary physical labour can be said to do so. We must think of millions who are today less than animals, who are almost in a dying state. The spinning-wheel is the reviving draught for the millions of our dying countrymen and countrywomen. "Why should I, who have no need to work for food, spin?" may be the question asked. Because I am eating what does not belong to me. I am living on the spoliation of my countrymen. Trace the course of every pine that finds its way into your pocket, and you will realize the truth of what I write. Swaraj has no meaning for the millions if they do not know how to employ their enforced idleness. The attainment of this Swaraj is possible within a short time, and it is so possible only by the revival of the spinning-wheel.
I do want growth, I do want self-determination, I do want freedom, but I want all these for the soul. I doubt if the steel age is an advance upon the flint age. I am indifferent. It is the evolution of the soul to which the intellect and all our faculties have to be devoted. I have no difficulty in imagining the possibility of a man armoured after the modern style making some lasting and new discovery for mankind, but I have less difficulty in imagining the possibility of a man having nothing but a bit of flint and a nail for lighting his path or his matchlock, ever singing new hymns of praise and delivering to an aching world a message of peace and goodwill upon earth. A plea for the spinning-wheel is a plea for recognizing the dignity of labour. I claim that in losing the spinning-wheel we lost our left lung.
We are therefore suffering from galloping consumption. The restoration of the wheel arrests the progress of the fell disease. There are certain things which all must do in all climes. The spinning-wheel is the thing which all must turn in the Indian clime for the transition stage at any rate and the vast majority must for all time.
It was our love of foreign cloth that ousted the wheel from its position of dignity. Therefore I consider it a sin to wear foreign cloth.
I must confess that I do not draw a sharp or any distinction between economics and ethics. Economics that hurt the moral well-being of an individual or a nation are immoral and therefore sinful. Thus the economics that permit one country to prey upon another are immoral. It is sinful to buy and use articles made by sweated labour. It is sinful to eat American wheat and let my neighbour the grain-dealer starve for want of custom. Similarly it is sinful for me to wear the latest finery of Regent Street, when I know that if I had but worn the things woven by the neighbouring spinners and weavers, that would have clothed me, and fed and clothed them. On the knowledge of my sin bursting upon me, I must consign the foreign garments to the flames and thus purify myself, and thenceforth rest content with the rough khadi made by my neighbours. On knowing that my neighbours may not, having given up the occupation, take kindly to the spinning-wheel, I must take it up myself and thus make it popular. I venture to suggest to the Poet, that the clothes I ask him to burn must be and are his. If they had to his knowledge belonged to the poor or the ill-clad, he would long ago have restored to the poor what was theirs. In burning my foreign clothes I burn my shame. I must refuse to insult the naked by giving them clothes they do not need, instead of giving them work which they sorely need. I will not commit the sin of becoming their patron, but on learning that I had assisted in impoverishing them, I would give them a privileged position and give them neither crumbs nor cast-off clothing, but the best of my food and clothes and associate myself with them in work. Nor is the scheme of non-co-operation or Swadeshi an exclusive doctrine. My modesty has prevented me from declaring from the house top that the message of non-co-operation, non-violence and Swadeshi is a message to the world. It must fall flat, if it does not bear fruit in the soil where it has been delivered. At the present moment India has nothing to share with the world save her degradation, pauperism and plagues. Is it her ancient Shastras that we should send to the world ? Well, they are printed in many editions, and an incredulous and idolatrous world refuses to look at them, because we the heirs and custodians do not live them. Before, therefore, I can think of sharing with the worlds I must possess. Our non-co-operation is neither with the English nor with the West. Our non-co-operation is with the system the English have established, with the material civilization and its attendant greed and exploitation of the weak. Our non-co-operation is a retirement within ourselves. Our non-cooperation is a refusal to co-operate with the English administrators on their own terms. We say to them, "Come and co-operate with us on our terms, and it will be well for us, for you and the world." We must refuse to be lifted off our feet. A drowning man cannot save others. In order to be fit to save others, we must try to save ourselves. Indian nationalism is not exclusive, nor aggressive, nor destructive. It is health giving, religions and therefore humanitarian. India must learn to live before she can aspire to die for humanity. The mice which helplessly find themselves between the cat’s teeth acquire no merit from their enforced sacrifice. True to his poetical instinct the Poet lives for the morrow and would have us do likewise. He presents to our admiring gaze the beautiful picture of the birds early in the morning singing hymns of praise as they soar into the sky. These birds had their day’s food and soared with rested wings in whose veins new blood had flown during the previous night. But I have had the pain of watching birds who for want of strength could not be coaxed even into a flutter of their wings. The human bird under the Indian sky gets up weaker than when he pretended to retire. For millions it is an eternal vigil or an eternal trance. It is an indescribably painful state which has to be experienced to be realized. I have found it impossible to soothe suffering patients with a song from Kabir. The hungry millions ask for one poem— invigorating food. They cannot be given it. They must earn it. And they can earn only by the sweat of their brow. . .
- Young India, 13-10-1921
* Of October, 1921
- WE AND OUR VILLAGE
- Village interventions.
- Village - a deeply cultured place
- The inner strength of the village
- The purpose of charity
- Annapurna and Others
- Stories of my children
- Day by day in the village.
- Health in the Village
- Schooling and education
- Enounters with the modern
- Learnings from Narmada
- Village stories and philosophy
- Learnings Down the Years