This book is a compilation of six articles written by Mahatma Gandhi. These articles are:
~ Third Class in Indian Railways
~ Vernaculars as media of instruction·
~ Swadeshi
~ Ahimsa
~ The Moral Basis of Co-operation
~
National Dress
Having returned to India (from his legal practice in South Africa), Mahatma Gandhi traveled the length and breadth of the country – by third class. His stated purpose being to study the conditions under which the common man commutes. The travel conditions were uncomfortable as the compartments were overcrowded, the railway guards were rude, the toilets were dirty and no attention was paid even to basic hygiene. When Mahatma Gandhi spoke to his fellow passengers, they expressed helplessness about the general state of affairs. Worse, passengers had to pay bribes to procure their tickets. Mahatma Gandhi says that the third-class fare is one-fifth of the first-class fare; therefore, he argues that third-class passengers should be entitled to at least one-fifth of the comforts of traveling first class! Mahatma Gandhi suggests that the Rajas and Maharajas who rule the land should travel third class now and then. If only they did so, would we come to see an improvement in this sordid state of affairs.
Mahatma Gandhi says that the use of vernaculars (indigenous languages) as a medium of instruction is a matter of national importance. In fact, he argues that it is a matter of life and death. Mahatma Gandhi cites the example of the Jewish people who – even though they are scattered throughout the world - have forged Yiddish (written in the Hebrew script) into a common language. Mahatma Gandhi says that the Jews have understood that this is a matter of their national dignity. Why then, bemoans Mahatma Gandhi, are we not able to do the same – especially when our vernaculars are established literary languages? Mahatma Gandhi says that if we have no faith in our mother-tongues, it can only mean that we have no faith in ourselves.
Mahatma Gandhi begins his discussion on Swadeshi (self-reliance) by saying that he is not preaching what he does not practice. Mahatma Gandhi further says that the religion – and the politics – of this nation can only be served by curing them of their ills; not by abandoning them. He says that a similar approach should be adopted with regards to the nation’s economy. Mahatma Gandhi compares politics devoid of religion (he probably means religious inspiration) to a corpse only fit to be buried! Mahatma Gandhi says that if politics had not been separated from religion, it would not have degenerated as it has done. Mahatma Gandhi says that a breach has opened between the representatives and the people that they represent. Mahatma Gandhi believes in the strength of indigenous institutions – especially the panchayat system – to manage their own internal affairs, and to resist external oppression. Mahatma Gandhi says that Swadeshi is not a movement for the boycott of foreign-made goods; it is a movement for self-sufficiency. He says that – first and foremost – India must live for herself, and not for any other country (England). The basic thrust of his argument is that unless and until India’s myriad villages become economically viable units, they will continue to be mired in poverty.
Mahatma Gandhi says that Ahimsa (non-violence) is not the same as want of courage; the proper practice of Ahimsa requires one to protect the victim from the wrong-doer. In the political sphere, Ahimsa calls for passive resistance against the oppressor.
Mahatma Gandhi has somewhat mixed feelings about the co-operative movement; he feels that its benefits have probably been exaggerated – and that it depends (to a large part) upon the character of the individuals involved. In any case, he says that material prosperity does not necessarily lead to moral growth.
Mahatma Gandhi says that the wearing of national dress is not just a matter of self-respect or national pride; he says that our national dress is most natural and most becoming for an Indian. Mahatma Gandhi fears that educated Indians (by that he means Indians who have received a western education) are abandoning their traditional manners, habits and customs for no reason whatsoever – except that these are not English manners, habits and customs...