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Sri Aurobindo

Bande Mataram

Early Political Writings. 1890 — May 1908

Bande Mataram. March 5, 1908

Swaraj and the Coming Anarchy

Whoever tries to read the signs of the time, will be no little perplexed at first by their complexity. The beginnings of a great revolution which is destined to change the whole political, social, and economic life of a great country, are always full of ebb and flow, perplexing by the multitude of details and their continual interaction. The struggle going on at Tuticorin exemplifies this remarkable diversity and intermingling of numerous tendencies each of which would, in ordinary times, be a separate movement. Society is full of anomalies which clash and jostle together in an inextricable chaos of progress and reaction; economic India is in the throes of a violent transition from the old mediaeval basis of life to the modern; politics is at a parting of the ways. All these various and independent activities of the Indian body politic unite into a huge and confused movement of which the main impulse is political and the others are largely inspired, if not motived, by the passions which are at the root of the political upheaval. Great issues of economics wear the guise of a political conflict; immense political aspirations become mixed up with a purely industrial struggle between indigenous labour and foreign capital. So also in society the old reform movement which was a separate and ineffectual attempt to transform our society according to European ideas, has given place to disquiet and aspiration in the society itself. So long the educated men of the upper castes debated among themselves about the better ordering of society, and outside Bengal and the Punjab it was no better than an academic dispute on the Social Conference platform or between the reforming and orthodox Press. Even in Bengal and the Punjab, the movement was sectional, a revolt of a small minority of the educated few, and did not touch the heart of the people. So far as society as a whole was affected, it was by the new environments of the nineteenth century bringing an irresistible pressure to bear on its outworks, and sometimes by the force of economical necessity born of the modern conditions of India under British rule. The change was from outside and therefore injurious rather than beneficial, for an organism is doomed which, incapable of changing from within, answers only to the pressure of environment. But this immobile state of Hindu society has now begun to pass away and we see the beginning of a profound and incalculable life in the heart of the great organism. Yesterday we hardly needed to reckon with the lower strata of society in our political life; today they are beginning to live, to move, to have a dim inarticulate hope and to grope for air and room. That is a sign of coming social revolution in which neither the conservative forces of society nor the liberal sympathies of the educated few will have much voice. The forces that are being unprisoned will upheave the whole of our society with a volcanic force and the shape it will take after the eruption is over does not depend on the wishes or the wisdom of men. These social stirrings also are mingling with the political unrest to increase the confusion. The question of the Namasudras in Bengal has become a political as well as a social problem and in other parts of the country also the line between politics and social questions is threatened with obliteration.

The future is not in our hands. When so huge a problem stares us in the face, we become conscious of the limits of human discernment and wisdom. We at once feel that the motions of humanity are determined by forces and not by individuals and that the intellect and experience of statesmen are merely instruments in the hands of the Power which manifests itself in those great incalculable forces. In ordinary times, we are apt to forget this and to account for all that happens as the result of this statesman's foresight or that genius' dynamic personality. But in times like the present we find it less easy to shut our eyes to the truth. We do not affect to believe, therefore, that we can discover any solution of these great problems or any sure line of policy by which the tangled issues of so immense a movement can be kept free from the possibility of inextricable anarchy in the near future. Anarchy will come. This peaceful and inert nation is going to be rudely awakened from a century of passivity and flung into a world-shaking turmoil out of which it will come transformed, strengthened and purified. There is a chaos which is the result of inertia and the prelude of death, and this was the state of India during the last century. The British peace of the last fifty years was like the quiet green grass and flowers covering the corruption of a sepulchre. There is another chaos which is the violent reassertion of life and it is this chaos into which India is being hurried today. We cannot repine at the change, but are rather ready to welcome the pangs which help the storm which purifies, the destruction which renovates.

One thing only we are sure of, and one thing we wear as a life-belt which will buoy us up on the waves of the chaos that is coming on the land. This is the fixed and unalterable faith in an over-ruling Purpose which is raising India once more from the dead, the fixed and unalterable intention to fight for the renovation of her ancient life and glory. Swaraj is the life-belt, Swaraj the pilot, Swaraj the star of guidance. If a great social revolution is necessary, it is because the ideal of Swaraj cannot be accomplished by a nation bound to forms which are no longer expressive of the ancient and immutable Self of India. She must change the rags of the past so that her beauty may be readorned. She must alter her bodily appearance so that her soul may be newly expressed. We need not fear that any change will turn her into a second-hand Europe. Her individuality is too mighty for such a degradation, her soul too calm and self-sufficient for such a surrender. If again an economical revolution is inevitable, it is because the fine but narrow edifice of her old industrial life will not allow of Swaraj in commerce and industry. The industrial energies of a free and perfect national life demand a mightier scope and wider channels. Neither need we fear that the economic revolution will land us in the same diseased and disordered state of society as now offends the nobler feelings of humanity in Europe. India can never so far forget the teaching which is her life and the secret of her immortality as to become a replica of the organised1 selfishness, cruelty and greed which is dignified in the West by the name of Industry. She will create her own conditions, find out the secret of order which Socialism in vain struggles to find and teach the peoples of the earth once more how to harmonise2 the world and the spirit.

If we realise this truth, if we perceive in all that is happening a great and momentous transformation necessary not only for us but for the whole world, we shall fling ourselves without fear or misgivings into the times which are upon us. India is the guru of the nations, the physician of the human soul in its profounder maladies; she is destined once more to new-mould the life of the world and restore the peace of the human spirit. But Swaraj is the necessary condition of her work and before she can do the work, she must fulfil the condition.

 

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. CWSA, vol.6-7: organized

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2 2002 ed. CWSA, vol.6-7: harmonize

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