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Sri Aurobindo

Bande Mataram

Early Political Writings. 1890 — May 1908.

Bande Mataram. 20 April, 1907

The Doctrine of Passive Resistance
VI. Its Limits

The three canons of the doctrine of passive resistance are in reality three necessities which must, whether we like it or not, be accepted in theory and executed in practice, if passive resistance is to have any chance of success. Passive resisters, both as individuals and in the mass, must always be prepared to break an unjust coercive law and take the legal consequence; for if they shrink from this obligation, the bureaucracy can at once make passive resistance impossible simply by adding a few more enactments to their book of statutes. A resistance which can so easily be snuffed out of being is not worth making. For the same reason they must be prepared to disobey an unjust and coercive executive order whether general or particular; for nothing would be simpler than to put down by a few months' coercion a resistance too weak to face the consequences of refusing submission to Government by ukase. They must be prepared to boycott persons guilty of deliberate disobedience to the national will in vital matters because, if they do not, the example of unpunished treason will tend to be repeated and destroy by a kind of dry rot the enthusiastic unity and universality which we have seen to be necessary to the success of passive resistance of the kind we have inaugurated in India. Men in the mass are strong and capable of wonder-working enthusiasms and irresistible movements; but the individual average man is apt to be weak or selfish and, unless he sees that the mass are in deadly earnest and will not tolerate individual treachery, he will usually, after the first enthusiasm, indulge his weakness or selfishness to the detriment of the community. We have seen this happening almost everywhere where the boycott of foreign goods was not enforced by the boycott of persons buying foreign goods. This is one important reason why the boycott which has maintained itself in East Bengal, is in the West becoming more and more of a failure.

The moment these three unavoidable obligations are put into force, the passive resistance movement will lose its character of inoffensive legality and we shall be in the thick of a struggle which may lead us anywhere. Passive resistance, when it is confined as at present to lawful abstention from actions which it lies within our choice as subjects to do or not to do, is of the nature of the strategical movements and large manoeuvrings previous to the meeting of armies in the field; but the enforcement of our three canons brings us to the actual shock of battle. Nevertheless our resistance still retains an essential character of passivity. If the right of public meeting is suspended by Magisterial ukase, we confine ourselves to the practical assertion of the right in defiance of the ukase and, so long as the executive also confines itself to the dispersal of the meeting by the arrest of its conveners and other peaceful and legal measures, we offer no active resistance. We submit to the arrest, though not necessarily to the dispersal, and quietly take the legal consequences. Similarly, if the law forbids us to speak or write the truth as we conceive it our duty to speak it, we persist in doing our duty and submit quietly to whatever punishment the law of sedition or any other law coercive ingenuity may devise, can find to inflict on us. In a peaceful way we act against the law or the executive, but we passively accept the legal consequences.

There is a limit however to passive resistance. So long as the action of the executive is peaceful and within the rules of the fight, the passive resister scrupulously maintains his attitude of passivity, but he is not bound to do so a moment beyond. To submit to illegal or violent methods of coercion, to accept outrage and hooliganism as part of the legal procedure of the country is to be guilty of cowardice, and, by dwarfing national manhood, to sin against the divinity within ourselves and the divinity in our motherland. The moment coercion of this kind is attempted, passive resistance ceases and active resistance becomes a duty. If the instruments of the executive choose to disperse our meeting by breaking the heads of those present, the right of self-defence entitles us not merely to defend our heads but to retaliate on those of the head-breakers. For the myrmidons of the law have ceased then to be guardians of the peace and become breakers of the peace, rioters and not instruments of authority, and their uniform is no longer a bar to the right of self-defence. Nor does it make any difference if the instruments of coercion happen to be the recognised1 and usual instruments or are unofficial hooligans in alliance or sympathy with the forces of coercion. In both cases active resistance becomes a duty and passive resistance is, for that occasion, suspended. But though no longer passive, it is still a defensive resistance. Nor does resistance pass into the aggressive stage so long as it resists coercive violence in its own kind and confines itself to repelling attack. Even if it takes the offensive, it does not by that mere fact become aggressive resistance, unless the amount of aggression exceeds what is necessary to make defence effective. The students of Mymensingh, charged by the police while picketing, kept well within the right of self-defence when they drove the rioters off the field of operations; the gentlemen of Comilla kept well within the rights of self-defence if they attacked either rioters or inciters of riot who either offered, or threatened, or tried to provoke assault. Even the famous shot which woke the authorities from their waking dreams, need not have been an act of aggression if it was fired to save life or a woman's honour or under circumstances of desperation when no other means of defence would have been effective. With the doubtful exception of this shot, supposing it to have been fired unnecessarily, and that other revolver shot which killed Mr. Rand, there has been no instance of aggressive resistance in modern Indian politics.

The new politics, therefore, while it favours passive resistance, does not include meek submission to illegal outrage under that term; it has no intention of overstressing the passivity at the expense of the resistance. Nor is it inclined to be hysterical over a few dozen of broken heads or exalt so simple a matter as a bloody coxcomb into the crown of martyrdom. This sort of hysterical exaggeration was too common in the early days of the movement when everyone who got his crown cracked in a street affray with the police was encouraged to lift up his broken head before the world and cry out, “This is the head of a martyr.” The new politics is a serious doctrine and not, like the old, a thing of shows and political theatricals; it demands real sufferings from its adherents, imprisonment, worldly ruin, death itself, before it can allow him to assume the rank of a martyr for his country. Passive resistance cannot build up a strong and great nation unless it is masculine, bold and ardent in its spirit and ready at any moment and at the slightest notice to supplement itself with active resistance. We do not want to develop a nation of women who know only how to suffer and not how to strike.

Moreover, the new politics must recognise the fact that beyond a certain point passive resistance puts a strain on human endurance which our natures cannot endure. This may come in particular instances where an outrage is too great or the stress of tyranny too unendurable for anyone to stand purely on the defensive; to hit back, to assail and crush the assailant, to vindicate one's manhood becomes an imperious necessity to outraged humanity. Or it may come in the mass when the strain of oppression a whole nation has to meet in its unarmed struggle for liberty, overpasses its powers of endurance. It then becomes the sole choice either to break under the strain and go under or to throw it off with violence. The Spartan soldiers at Plataea endured for some time the missiles of the enemy and saw their comrades falling at their side without any reply because their general had not yet declared it to be the auspicious time for attack; but if the demand on their passive endurance had been too long continued, they must either have broken in disastrous defeat or flung themselves on the enemy in disregard of their leader's orders. The school of politics which we advocate is not based upon abstractions, formulas and dogmas, but on practical necessities and the teaching of political experience, common sense and the world's history. We have not the slightest wish to put forward passive resistance as an inelastic dogma. We preach defensive resistance mainly passive in its methods at present, but active whenever active resistance is needed; but defensive resistance within the limits imposed by human nature and by the demands of self-respect and the militant spirit of true manhood. If at any time the laws obtaining in India or the executive action of the bureaucracy were to become so oppressive as to render a struggle for liberty on the lines we have indicated, impossible; if after a fair trial given to this method, the object with which we undertook it, proved to be as far off as ever; or if passive resistance should turn out either not feasible or necessarily ineffectual under the conditions of this country, we should be the first to recognise2 that everything must be reconsidered and that the time for new men and new methods had arrived. We recognise3 no political object of worship except the divinity in our Motherland, no present object of political endeavour except liberty, and no method or action as politically good or evil except as it truly helps or hinders our progress towards national emancipation.

 

Later edition of this work: The Complete Works of Sri Aurobindo.- Set in 37 volumes.- Volumes 6-7.- Bande Mataram: Political Writings and Speeches. 18901908 .- Pondicherry: Sri Aurobindo Ashram, 2002.- 1182 p.

1 2002 ed. Vol. 6-7: recognized

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2 2002 ed. Vol. 6-7: recognize

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3 2002 ed. Vol. 6-7: recognize

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