G:\Lessons\Lesson (2020-21)\M.A

M.A. (POLITICAL SCIENCE) PART-I PAPER- V (SEMESTER-II) (MODERN INDIAN POLITICAL THOUGHT)

Lesson No. 1.2

GOPAL KRISHAN GOKHALE: [AS A MODERATE THINKER, POLITICAL GOALS AND TECHNIQUES, ECONOMIC PHILOSOPHY AND EDUCATIONAL REFORMS] Gopal Krishan Gokhale, was one of the most respected of India’s statemen. Gokhale combined in his character rare qualities of intelligence with courage, patriotism with honesty, statesmanship with liberal outlook, political shrewdness with clear foresight of the future. Without being born in to rich family, Gokhale rose to extraordi- nary eminence in national and international life due to his personal character and ability hard labour and public spirit. His political life and career served as an ideal for Mahatma Gandhi. He accepted Gokhale his ‘Guru’ because of the truthful and straight- forward means he employed in the pursuit of his political objectives. It is for this reason that he described him as ‘Gokhale the good’ and ‘India’s great servant’. Early Life and Training Gopal Krishan Gokhale was born on 9 May, 1876 in small Village of Kotluk of Ratnagiri district in the then Bombay Presidency. The family connected with Chiptpavan Brahmins of brave Maratha race was extremely poor. His parents had only small unprofitable plot of land. His father Krishan Rao who first served as a low paid clerk and later an as sub inspector of police, could not get good education due to poverty. So his only ambition was to give modern education to his two son Gobind and Gopal. After initial education in the village where Krishan Rao was living, both the brother were sent to Kolhapur in 1876 for doing high school. Unfortunately the boys lost their father in 1879. The elder brother left his studies and took up a job, in order to support his family but made up his mind to fulfil the desire of his father in education his younger brother Gopal despite all hardships. So Gokhale tasted poverty and its effects very early in life and during studies. Gokhale passed his Matriculation in the year 1885 and thought of leaving his studies to help his brother in supporting the family. But his brother did not agree. The fulfilment of the desire of his father and his own desire and hopes of lifting the family from the state of poverty, were two reasons, due to which he wanted his younger brother Gopal to continue his studies. A university degree in those days was a sure way of landing into a good job. So he joined the Raja Ram Mohan College at Kolhapur and later on shifted to the Deccan Poona for graduation. For the final year of degree course he joined Elphinstone College Bombay. Gokhale had to manage with Rs. 8 per month for all his expenses during the college days. He had to go without meals quite often to save mess expenses and study under street lamp whenever he had no money to buy kerosene. Poverty brought Gokhale nearer to the poor whose case he pleaded throughout his life. As a student Gokhale had a keen competitive spirit and always tried to excel. He had an excellent memory and would often memorise chapter or even the entire book. He graduated in Mathematics in 1884. In January, 1885 he took up a job of teaching in New English School in Poona. This school was started by some adventurous young Brahmins including B.G. Tilak. Fired with the spirit of nationalism these people thought of starting a national initiative through private efforts to educate people to be self dependent. Education, they thought, must become the true liberting force of the country. When Gokhale Joined the New English School of Poona as a teacher, he was already under the 6 M.A. (POLITICAL SCIENCE) SEMESTER-II 7 PAPER - V influence of new ideas of nationalism. In 1886, he become a member of the Deccan Education Society. During this time he was also appointed a professor of Economics and History at the Fergusson College, Poona. For several years he edited the ‘Sudharak’ a journal brought with an aim of Social Reforms and national awakening. It was during these formative years that he came in contact with M.G. Ranade and become his life long disciple. Ranade was the moving spirit behind the social reform movement of his time. He brought Gokhale in association with Poona Sarvjanik Sabha. It was also due to Ranade that he joined Indian National Congress in 1889 and rose rapidly in public life of the country as political leader and social reformer. Gokhale’s intelligence, dedication to duty and transparent sincerely helped him in winning the appreciation from all these who come in his contact. He visited England seven times, in 1897, 1905, 1906, 1908, 1912, 1913 and 1914, as representative of Indians, with the aim of putting their problems and claims before the British leadership and public. Due to his winning personality he made great influence of British leaders. His patriotism was impecable. The nobility of his soul, his deep sincerity and his earnest passion to serve the mother land brought him numerous admirers in India and abroad. Mahatma Gandhi used to call him ‘Gokhale the good’. He became a member of the Indian Legislative Council in 1902 and continued to be there till 1915 i.e. till his death. The secret of his success as legislator was his mastery over facts and figures, detailed knowledge of administrative problems as also the ability to put forward his ideas in clear, forthright and expressive manner. The establishment of the famous ‘Servants of Indian Society’ in 1905 was another very significant service rendered by Gokhale. The aim was in the aim of his institution was to train educated Indians in the responsibilities of public service. So as is evident from whatever we have studied, that” whole life of Gokhale was an offering at the alter of service to the Motherland. True to the pledge he took as the First Member of the Servants of India Society, the country was always the first in his thought, and he gave to its service the best that was in him. Personal comforts and pleasure had no place in his life. In February, 1915 he died at a premature age of 49, perhaps due to over work. He contribution to public life is legendary. Political Thought of Gokhale The political principles which guided and inspired the thinking and activities of Gopal Krishan Gokhale throughout his life find expression in the Preamble to the rulers framed by him for the Servants of India Society. They make it very clear that he was a liberal like his guru Justice Mahadev Govind Ranade. Under the influence of Dr. Wordsworth the principal of Elphinstone College Bombay, he studied considerable English Literature, he also imbibed philosophy of liberalism from this literature. Franternal contracts with Ranade, and other liberal leaders like Dada Bhai Naoroji, Ferozshah Mehta, Dinsha Wacha, Principal Selby of Fergusson College and Englishment like Sir William Wedderburn Confirmed and deepened it. One of the most important feature of the political thinking of Gokhale was that it combined idealism with realism. So his political ideas can be understood in the light of these three principles i.e. Liberalism, Idealism and Realism. In his political views Gokhale was moderate, liberalist and constitutionalist. He was a realist or what we may call practical idealist stressing on the possible, desirable and attainable. As Dr. Bali put it his political philosophy was based on ethics, Gokhale transformed the field of practical politics into one of the political ethics. He was against fruitless political agitation. Though loyal to British government, he wanted it to work for M.A. (POLITICAL SCIENCE) SEMESTER-II 8 PAPER - V

the welfare to the people of India. The welfare of people was the maxim of Gokhale’s activities, utterances, deliberations and the resolutions he placed in Imperial Legislative Council. He told Britishers, “It is not wrong to love one’s country.” Combing idealism with realism was thus one of the most important features of the political thinking of Gokhale. He never allowed his mind to roam in the airy regions of abstract idealism, but always thought of what was possible under given circumstances provided it was in line with the desirable. He has been rightly described as a ‘master of desirable’. His adherence to the concept of self government for India as a part of the British Empire and his faith in the policy of gradualism can not be properly understood and appreciated without bearing in mind his political realism. To a critic who criticised his emphasis on loyalty to the crown and insistence on the retention of India’s connection with the British Empire, his reply was, “Do you think we are so devoid of self respect and so base as to be happy at our country being under foreign Yoke? I would have my country free today if it were possible. But is it possible?” For both Ranade and Gokhale, the basic task was the liberalism of man by the development and enhancement of his moral, intellectual and physical abilities and talents. This as an ideal could be concretized through the adequate and dedicated harnessing of the energies of those who regarded themselves as servants of people. This required that public duty and political work had to be viewed as path ways to consecrated national service. Without suffering and a true spirit of comradeship and simpl!city of life. Gokhale used to say, “Nationalism could become a living force.” The political faith of Gokhale had following ingredients or aspects. (i) Belief in the providential character of British rule and the maintenance of connection With Britain for good of India (ii) the superiority of the constitutional over the method of obstruction and violence. (iii) Spiritualisation of politics. (iv) Hindu Muslim Unity. (v) Necessity of Social reform. We will take up each one of these in detail :- Belief in Providential Character of British rule and Maintenance of Connection with Britain Gokhale strongly believed in the necessity of the British connection with India. Dominion status or self government as an integral part of the British Empire was the goal he placed before himself and his countrymen. The thought of India severing political connections with Great Britain was never ever entertained by him even for a moment. In this respect Gokhale followed his guru Mahadev Govind Ranade, Dada bhai Naoroji, Ferozshah Mehta and othe liberal leaders. Gokhale believed that the British rule was divinely ordained and it was his firm conviction that through it (British rule) God was preparing India for self government. He had a firm belief that there was a moral purpose behind the British rule over our country. It was to associate people with the work of administration, which was destined to become ours in due course of time. Peace and Order and Western education, the two prerequisites of progress, felt Gokhale, were given to Indians by the Britishers and India must remain the member of British Empire as both of these were absolutely necessary for its future progress. Gokhale attached great importance to preservation of peace and order because, he felt that it was only under peaceful and orderly conditions of life that a community can engage itself in the task of removing its own defects and short comings and introduce social reforms. It was his firm conviction that in the past Indians fell easy prey or victims to foreign invaders because of the social and moral evils that had crept into our M.A. (POLITICAL SCIENCE) SEMESTER-II 9 PAPER - V

community and seeped its vitality. Before they could rise and achieve freedom these evils had to removed. British rule provided the best opportunity for it. The rise of numerous movements of social and religious reforms during the later half of the nineteenth century amply proved this. I recognise no limits to my aspirations for our Motherland. I want our people to be in their own country what others are in the theirs. I want our men and women to have opportunities to grow to the full heights of their stature, unhampered by cramping and unnatural restrictions...... I feel that the whole of this aspirations can, in its essence and reality, be realised with in this Empire Gokhale expressed these views in a speech delivered in Allahabad early 1907. For liberating the Indian mind from the slavery of old ideas, Gokhale attached the highest value to western education. In a speech delivered at the second Bombay Provincial Congress Conference, Gokha1e expressed his great faith in western education as a liberating force in these words, “in 1833 England was called upon to make her choice between two courses - to try to bring up people of India in ignorance and superstition or open to them the flood gates of western knowledge and thereby aim at gradually raising them to the level of her own noble instincts. Guided by her noblest instincts, she deliberately preferred to instruct the people of the country in western learning. So, we can say, while summing up, that Gokhale stood for Dominion Status for India as an integral part of the British empire because, he recognised that for better or worse, desting of India was linked with that of England and that it was only under British rule that Indians could acquire that sense of responsibility and that training, which are indispensable for the working of democratic institutions. A long and laborious period of apprenticeship in the principles and practices of responsible government, according to him, was absolutely necessary for acquiring capacity for self government and this could best attained under British tutelage. Superiority of Constitutional Means As for the question of means by which the goal of the self government within the British empire could be attained, Gokhale was of the view that if this question was considered in a practical spirit by Indians that is without their being led away by abstract considerations, they could not but arrive at the conclusion that constitutional means are recommended and employed by moderates were much better then the ones adopted by the newly constituted extremists wing. The greatest advantage of adopting constitutional methods was that they involved the minimum disturbance in existing ideas and enable people to proceed along the lines they understood. Progress along these line might be slow and difficult, but it alone could help them reach the goal. Gokhale was convinced that nothing was impossible under British rule, that wrongs could be righted and constitutional reforms obtained by cooperating with the duly constituted authorities and by persuading and negotiating with them. He would always work for honourable compromise with the government and was everyday to meet the government’s point of view with an open hearted consideration and would try all proper means and methods to change the mind and heart of rulers. He never favoured violent and obstructionist methods, for resort to them was likely to have a highly adverse effect on peace and order in the country but at the same he would also never compromise national a honour and demands for justice. He stood for conciliation with the government, for that alone would range India on the side of law, order, ‘stability and peace. Moreover, he was convinced that the method of violence and opposition antagonised the government and added to the already high sufferings of the people. To Tilak’s comment that history provided no instance where ruling power freely and voluntary parted with power in favour of the ruled; Gokhale’s reply was, “it may be M.A. (POLITICAL SCIENCE) SEMESTER-II 10 PAPER - V that the history of the world does not furnish any instance where a subject race has risen by agitation. If so, we shall supply that example for the first time. The history of world has not yet come to an end; there are more chapters to be added; therefore we must not be discouraged by the lessons which some people profess to draw from history.” The essence of the constitutional means recommended and adopted by Gokhale is set forth by him in the following words, ‘constitutional agitations is agitation by methods, which we are entitled to adopt to bring about the changes we desire through the actions of constituted authorities. Positively considered it means exerting pressure on the constitutional authorities by the creation of a strong public opinion in the country and its expression through all the constitutional means available; namely free speech, free association, free press, meetings, processions, delegations etc. Constructive criticism of the government is an integral part of it. It also includes all those activities which go to demonstrate the fitness of people for self government. Negatively considered, it excludes the use of violence, preaching of hatred, siding with the enemies of the government and abetting foreign invasion.’ It is pertinent to note here that moderates (like Gokhale) considered Britishers freedom loving and had deep faith in their sense of justice and fair play. They believed that as they (Britishers) do not tolerate injustice and wrong to themselves, they would not the perpetrate in on British subjects abroad i.e. in British colonies. Work in England with a view of informing British statesmen and public opinion and getting their support, was an essential part of constitutional agitation. Gokhale paid several visits to England specially when liberals were in power, because he expected substantial assis- tance from liberal than from conservative party. The opponents of this method characterised it is one of begging or mendicancy. The liberal tried to refute the charge. Firstly on the ground that’ petitions or representa- tions made by liberals were ‘claims for rights’ as British subjects and not just humble requests for favours. Secondly, the methods adopted by liberals involved a great deal of sacrifice and was highly arduous. It demanded a degree of patience which cannot be associated with begging and without which one would not be able to stand the crushing effect of severe disappointments, which are its normed accompaniment. We all know that liberal leaders were greatly disappointed by the meagre results their labours achieved. They however, did not give up hope, because of their deep faith in British sense of justice and also due to faith in their cause being just. We may add here, while concluding our discussion on constitutional means that constitutional methods demand caution and belief in gradualism. The goal of self government could not be achieved in big leap and all at once; progress could be gradual and piecemeal. Gokhale was not a dreamer, he did not ask for what was impracticable under the conditions of these days. He demanded what he thought was practicable and what Indians could manage after obtaining it. Spiritualisation of Politics Gokhale always insisted on the primacy of means over ends. He had a firm view that politics could be means of serving people only if it were spiritualised. Servants of India Society was established by him mainly with a view to the spiritualisation of politics. Much of the work it was expected to do was directly towards the building up in the country a higher type of character and capacity than was available. He was of the opinion that Swarajya by it self was no panacea if the people did not develop there quisite type of character and that before a nation would win liberty it has to deserve it. This aspect of his political philosophy is relevant even today. M.A. (POLITICAL SCIENCE) SEMESTER-II 11 PAPER - V

Hindu Muslim Unity Gokhale was the great advocate of Hindu Muslim unity; he firmly believed that there was not future for India as a nation, unless there develop between the two great communities a spirit of cooperation of a sufficiently stable character. He asked members of both the communities to exercise forbear once and self restraint and to create and foster opportunities of friendly cooperation between them instead of harping upon their differences. He was of the view that a special responsibility lay with the Hindus-being a major community and having advantage of over Muslims are regards education-in matter of helping their Muslim brethren in developing the sentiment of common nationality; they could do so by devoting themselves to educational and other useful work among Muslims for the special benefit of the community.Since the gulf between Hindus and Muslims was already wide enough, Gokhale was opposed to all movements which tended to develop among the Hindus the spirit of class consciousness against Muslims. He was not enamoured of the Shivaji and Ganpati festivals started by Tilak. This made him rather unpopular with masses; he however did not care for popularity. He turned down the proposed of knighthood being conferred on him, he also declined the offer of a seat on the council of secretary of state for India. These honours, he felt, would have been a bar to his dedication to the service of the country. Swadeshi Gokhale was a great advocate of Swadeshi also. He viewed it not merely as an economic movement but essentially patriotic and to him it meant “deep exalted, deep and all embracing love for India.” In his speech at Banaras Congress in 1905 he said, “The true Swadeshi movement is both a patriotic and an economic movement. The idea of Swadeshi or ‘one’s own country’ is one of the noblest conceptions that has ever stirred the heart of humanity. The devotion of motherland which is enshrined in the highest swadeshi, is an influence so profound and so passionate that its very thought thrills and its actual touch lifts one out of oneself. India needs today above everything else that the gospel of this devotion should be preached high and low, to prince and to peasant, in town and in helmet, till the service of mother land becomes with us as over mastering a passion as it is in Japan.” The Swadeshi movement as ordinarily understood presents one part of this gospel to the mess of people in a form which brings it within their comprehension. It turn their thought to their country, accustoms them to voluntarily making some sacrifice for her sake, enables them to intelligent interest in her economic development and teaches them the important lesson of cooperating with one another for national interest. But the movement an its material side is an economic one; and through self denying ordinances extensively entered into, must serve a value able economic purpose, namely to ensure a ready consumption of such articles as are produced in the country and to furnish a perpetual stimulus to production by keeping the demand for indigenous things largely in excess to supply, the difficulties that surround the question economically are so great that they require the cooperation of every available agency to surmount them.” Faith in Liberty Gokhale had full and abiding faith in the principle of liberty as a factor of human progress. He strongly criticised the administration of Lord Curzon for having laid aside the principle of liberty in favour of that of efficiency. He often reminded British statesman that they had pledged their word so to govern India as to enable the Indian people to govern themselves according to the higher’ standards of the west. M.A. (POLITICAL SCIENCE) SEMESTER-II 12 PAPER - V

Economic Ideas of Gokhale Industrial and agricultural problems of India bothered Gokhale a lot. He had a keen perception of the economic problems engendered by clash between the monetary capitalistic economics of the, west and the demands and social economic criteria of an underdeveloped country. He was in favour of more balanced adjustment of the expenditure and income of Government of India. He favoured a more equitable distribution of income. He was extremely sad to see the increasing destitution of masses. So he advocated relief to agrarian population. He wanted Indian industries to foster their efficiency by rationalising the allocation of their resources. He favoured systems of protection to new infant industries by the state. He was in favour of orienting the fiscal policy of the government to enhancing educated middle class employment and increasing production. He also pleaded for the reduction of self duty and abolition of excise duty on cotton goods. In the budget speech of 1907, he raised his voice of protest against the accumulation of Gold Standard Fund for the purpose of converting Indian rupee into British Sovereigns on the introduction of gold currency in India. Necessity of Social Reforms Though Gokhale had no ambition to enlist himself as a social reformer, still he developed a definite social philosophy and gave free expression to his views. He was bold enough to point out the evils of the Indian society and to advocate reforms in the same. He could not tolerate injustice and was deeply concerned for women, oppressed and weaker sections of society. He was deeply worried about social inequalities and effects of the caste system. He felt that Indian society could not progress with tremendous heterogeneity caused by the castes and sub-castes, therefore he raised his voice against the caste system. “If you want to stand where you were a thousand years ago, the system of caste need not be modified in any material degree. If, however, you want to emerge out of the slough in which you have long remained sunk, it will not be for you to insist on a rigid adherence to caste. The large humanity of these days requires that we should acknowledge its claims by seeking the amelioration of the helpless conditions of our downtrodden countrymen.” Gokhale firmly believed that India could not progress with large number of people living in poverty, ignorance and life of segregation. Like other social reformists, Gokhale also felt that illiteracy was at the root of all social evils. He saw in expansion of education an important and effective medium for the welfare of masses. No measure of social reform, he felt, could bring a bout necessary social change and progress when ignorant millions could not distinguish between the good and bad of the society. He worked hard for the spread of literacy because for him education had to wide spread social purpose. As an important factors of social enlightenment education could help shaking off dogmas and superstition, resisting exploitation of poor by rich, in improvement of sanitation and in raising general standard of living. Education also increased social efficiency besides creating interest in public affairs. Therefore, spreading education among the Indian masses was in Gokhale’s opinion was great national task in which people and government could cooperate. For setting the Indian Society on the road of progress Gokhale wanted to make public service the business of people. He called upon people to realise the blessings and borns of cooperation and discipline, to minimise differences and to strengthen public spirit. He thought of building up a band of selfless public servants dedicated to the welfare of the people and service of the country. Gokhale decided to set up the ‘Servant of India Society’ for regeneration of Indian Society based on political faith of common nationality. M.A. (POLITICAL SCIENCE) SEMESTER-II 13 PAPER - V

Summing up A professor of economics and historian, Gopal Krishan Gokhale was a keen student of science of political economy like his contemporaries, Ranade and Dada Bhai Naoroji. Again, despite being keen economist interested in finance and income, he had a moral approach to politics. Temperamentally, he was a spiritualist and convinced idealist. As a public leader his mission was ‘Spiritualisation of politics’ - an ideal that was also sought by Mahatma Gandhi, who considered Gokhale his political guru. He would never approve of using evil means for achieving a good end. He believed in nobility of human nature. He always encouraged the moral approach to political questions and public obligations. But though an idealist, Gokhale was not a Platonic or Utopian idealist; rather he accepted the concepts of negotiation, moderation and compromise. He had won the affection of British statesmen public figures due to his this approach. He would never advocate extreme measure in his speeches and actions and would always prefer to work out a synthesis between idealism and realistic demands of the situation. That is why he always favoured constitutional methods of agitation. Gokhale’s contribution can be summed up in two basic propositions (i) He stood for the introduction of moral values in Indian politics; and (ii) he advocated moderation, reason and compromise as political techniques.