Palli Samiti*

                  THE resolution on which I have been asked to speak is from one point of view the most important of all that this Conference has passed. As one of the speakers has already said, the village Samiti is the seed of Swaraj. What is Swaraj but the organisation of the independent life of the country into centres of strength which grow out of its conditions and answer to its needs, so as to make a single and organic whole? When a nation is in a natural condition, growing from within and existing from within and in its own strength, then it develops its own centres and correlates them according to its own needs. But as soon as for any reason this natural condition is interrupted and a foreign organism establishes itself in and dominates in the country, then that foreign body draws to itself all the sources of nourishment and the natural centres, deprived of their sustenance, fail and disappear. It is for this reason that foreign rule can never be for the good of a nation, never work for its true progress and life, but must always work towards its disintegration and death. This is no new discovery, no recently invented theory of ours, but an ascertained truth of political science as taught in Europe by Europeans to Europeans. It is there laid down that foreign rule is inorganic and therefore tends to disintegrate the subject body politic by destroying its proper organs and centres of life. If a subject nation is ever to recover and survive, it can only be by reversing the process and establishing its own organic centres of life and strength. We in India had our own instruments of life and growth; we had the self-dependent village; we had the Zemindar as the link between the village units and the central governing body and the central governing body itself was one in which the heart of the nation beat. All these have been either destroyed or crippled by the intrusion of a foreign organism. If we are to survive as a nation we must restore the centres of

                * This is a lecture delivered by Sri Aurobindo speaking on the Palli Samiti resolution at Kishoregunj.

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strength which are natural and necessary to our growth, and the first of these, the basis of all the rest, the old foundation of Indian life and secret of Indian vitality was the self-dependent and self-sufficient village organism. If we are to organise Swaraj we must base it on the village. But we must at the same time take care to avoid the mistake which did much in the past to retard our national growth. The village must not in our new national life be isolated as well as self-sufficient, but must feel itself bound up with the life of its neighbouring units, living with them in a common group for common purposes. Each group again must feel itself a part of the life of the district, living in the district unity, so each district must not be engrossed in its own separate existence but feel itself a subordinate part of the single life of the province, and the province in its turn of the single life of the country. Such is the plan of reconstruction we have taken in hand, but to make it a healthy growth and not an artificial construction we must begin at the bottom and work up to the apex. The village is the cell of the national body and the cell-life must be healthy and developed for the national body to be healthy and developed. Swaraj begins from the village.

            Take another point of view. Swaraj is the organisation of national self-help, national self-dependence. As soon as the foreign organism begins to dominate the body politic, it compels the whole body to look to it as the centre of its activities and neglect its own organs of action till these become atrophied. We in India allowed this tendency of alien domination to affect us so powerfully that we have absolutely lost the habit and for sometime had lost the desire of independent activity and became so dependent and inert that there can be found no example of such helplessness and subservience in history. The whole of our national life was swallowed up by this dependence. Swaraj will only be possible if this habit of subservience is removed and replaced by a habit of self-help. We must take back our life into our own hands and the change must be immediate, complete and drastic. It is no use employing half-measures, for the disease is radical and the cure must be radical also. Our aim must be to revolutionise our habits and leave absolutely no comer of our life and activities in which the habit of dependence is allowed to

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linger or find refuge for its insidious and destructive working; education, commerce, industry, the administration of justice among ourselves, protection, sanitation, public works, one by one we must take them all back into our hands. Here again the village Samiti is an indispensable instrument, for as this resolution declares, the village Samiti is not to be a mere council for deliberation, but a strong organ of executive work. It is to set up village schools in which our children will grow up as good citizens and patriots to live for their country and not for themselves or for the privilege of dependent life in a dependent nation. It is to take up the work of arbitration by which we shall recover control of the administration of justice, of self-protection, of village sanitation, of small local public works, so that the life of the village may again be self-reliant and self-sufficient, free from the habit of dependence rooted in the soil. Self-help and self-dependence, the first conditions of Swaraj, depend for their organisation on the village Samiti.

            Another essential condition of Swaraj is that we should awaken the political sense of the masses. There may have been a time in history when it was enough that a few classes, the ruling classes, the learned classes, at most the trading classes should be awake. But the organisation of the modern nation depends on the awakening of the political sense in the mass. This is the age of the people, the millions, the democracy. If any nation wishes to survive in the modern struggle, if it wishes to recover or maintain Swaraj, it must awaken the people and bring them into the conscious life of the nation, so that every man may feel that in the nation he lives, with the prosperity of the nation he prospers, in the freedom of the nation he is free. This work again depends on the village Samiti. Unless we organise the united life of the village we cannot bridge over the gulf between the educated and the masses. It is here that their lives meet and that they can feel unity. The work of the village Samiti will be to make the masses feel Swaraj in the village, Swaraj in the group of villages, Swaraj in the district, Swaraj in the nation. They cannot immediately rise to the conception of Swaraj in the nation, they must be trained to it through the perception of Swaraj in the village. The

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political education of the masses is impossible unless you organise the village Samiti.

            Swaraj, finally, is impossible without unity. But the unity we need for Swaraj is not a unity of opinion, a unity of speech, a unity of intellectual conviction. Unity is of the heart and springs from love. The foreign organism which has been living on us, lives by the absence of this love, by division, and it perpetuates the condition of its existence by making us look to it as the centre of our lives and away from our Mother and her children. It has set Hindu and Mahomedan at variance by means of this outward outlook; for by regarding it as the fountain of life, however, we are led to look away from our brothers and yearn for what the alien strength can give us. The Hindu first fell a prey to this lure and it was the Mahomedan who was then feared and held down. Now that the Hindu is estranged, the same lure is held out to the Mahomedan and the brother communities kept estranged because they look to the foreigner for the source of prosperity and honours and not to their own Mother. Again, in the old days we did not hear of this distress of the scarcity of water from which the country is suffering now so acutely. It did not exist and could not exist because there was love and the habit of mutual assistance which springs from love. The Zemindar felt that he was one with his tenants and could not justify his existence if they were suffering, so his first thought was to meet their wants and remove their disabilities. But now that we look to a foreign source for everything, this love for our countrymen, this habit of mutual assistance, this sense of mutual duty has disappeared. Each man is for himself and if anything is to be done for our brothers, there is the government to do it and it is no concern of ours. This drying up of the springs of mutual affection is the cause which needs most to be removed and the village Samiti is again the first condition of a better state of things. It will destroy the aloofness, the separateness of our lives and bring us back the sense of community, the habit of mutual assistance and mutual beneficence. It will take up the want of water and remove it. It will introduce arbitration courts and, by healing our family feuds and individual discords, restore the lost sense

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of brotherhood. It will seek out the sick and give them medical relief. It will meet the want of organisation for famine relief. It will give justice, it will give protection and when all are thus working for the good of all, the old unity of our lives will be restored, the basis of Swaraj will have been laid in the tie which binds together the hearts of our people.

            This is therefore no empty resolution, it is the practice of Swaraj to which you are vowing yourselves. Bengal is the leader of Indian regeneration, in Bengal its problems must be worked out and all Bengal is agreed in this — whatever division there may be among us — that the recovery of our self-dependent national life is the aim and end of our national movement. If you are really lovers of Swaraj, if you are not merely swayed by a blind feeling, a cry, but are prepared to work out Swaraj, then the measure of your sincerity shall be judged by the extent to which you carry out this resolution. Before the necessity of these village Samitis was realised there was some excuse for negligence, but now that the whole of Bengal is awakened to the necessity, there is none. You have assembled here from Kishoregunj, from all quarters of the Mymensingh district and on behalf of the people of Mymensingh are about to pass this resolution. If by this time next year you have not practically given effect to it, we shall understand that your desire for Swaraj is a thing not of the heart but of the lips or of the intellect at most. But if by that time Mymensingh is covered with village Samitis in full action, then we shall know that one District at least in Bengal has realised the conditions of Swaraj and when one District has solved the problem, it is only a question of time when over all Bengal and over all India, Swaraj will be realised.

April 26, 1908

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