What is the ideal which we must set before us? The first and foremost is
the ideal of nationalism. Now what is Nationalism? It is, I conceive, a
process through which a nation expresses itself and finds itself, not in
isolation from other nations but, as part of a great scheme by which, in
seeking its own expression and therefore its own identity, it materially
assists the self-expression and self-realization of other nations as well.
Diversity is as real as Unity. And in order that the unity of the world
may be established it is essential that each nationality should proceed on
its own lines and find fulfilment in self-expression and self-realisation.
The Nationality of which I am speaking must not be confused with the
conception of nationality as it exists in Europe to-day. Nationalism in
Europe is an aggressive nationalism, a selfish nationalism, a commercial
nationalism of gain and loss. The gain of France is a loss of Germany, and
the gain of Germany is a loss of France. Therefore French nationalism is
nurtured on the hatred of Germany and German nationalism is nurtured in
the hatred of France. It is not yet realised that you cannot hurt Germany
without hurting Humanity and in consequence hurting France; and that you
cannot hurt France without hurting Humanity, and in consequence hurting
Germany. That is European nationalism; that is not the nationalism of
which I am speaking to you to-day. I contend that each nationality
constitutes a particular stream of the great unity, but no nation can
fulfil itself until it becomes itself and at the same time realises its
identity with Humanity. The whole problem of nationalism is therefore to
find that stream and to face the destiny. If you find the current and
establish a continuity with the past, then the process of self-expression
has begun, and nothing can stop the growth of nationality.
Throughout the pages of Indian history, I find a great purpose unfolding
itself. Movement after movement has swept over this vast country,
apparently creating hostile forces, but in reality stimulating the
vitality and moulding the life of the people into one great nationality.
If the Aryans and the non-Aryans met, it was for the purpose of making one
people out of them. Brahmanism with its great culture succeeded in binding
the whole of India and was indeed a mighty unifying force. Buddhism with
its protests against Brahmanism served the same great historical purposes
and from Magadha to Taxila was one great Buddhistic empire which succeeded
not only in broadening the basis of Indian unity, but in creating what is
perhaps more important, the greater India beyond the Himalayas and beyond
the seas, so much so that the sacred city where we have met may be
regarded as a place of pilgrimage of millions and millions of people of
Asiatic races. Then came the Mahomedans of divers races, but with one
culture which was their common heritage. For a time it looked as if there
was a disintegrating force, an enemy to the growth of Indian nationalism,
but the Mahomedans made their home in India, and, while they brought a new
outlook and a wonderful vitality to the Indian life, with infinite wisdom,
they did as little as possible to disturb the growth of life in the
villages where India really lives. This new outlook was necessary for
India: and if the two sister streams met, it was only to fulfil themselves
and face the destiny of Indian history. Then came the English with their
alien culture, their foreign methods, delivering a rude shock to this
growing nationality; but the shock has only completed the unifying process
so that the purpose of history is practically fulfilled. The great Indian
nationality is in sight. It already stretches its hands across the
Himalayas not only to Asia but to the whole of the world, not
aggressively, but to demand its recognition, and to offer its
contribution, I desire to emphasise that there is no hostility between the
ideal of nationality and that of world-peace. Nationalism is the process
through which alone will world-peace come. A full and unfettered growth of
nationalism is necessary for world-peace just as a full and unfettered
growth of individuals is necessary for nationality. It is the conception
of aggressive nationality in Europe that stands in the way of peace; but
once the truth is grasped that it is not possible for a nation to inflict
a loss on another nation without at the same time inflicting a loss on
itself, the problem of Humanity is solved. The essential truth of
nationality lies in this, that it is necessary for each nation to develop
itself, express itself and realise itself, so that Humanity itself may
develop itself, express itself and realise itself. It is my belief that
this truth of nationality will endure, although, for the moment, unmindful
of the real issue, the nations are fighting amongst themselves and, if I
am not mistaken, it is the very instinct of selfishness and
self-preservation which will ultimately solve the problem, not the narrow
and the mistaken selfishness of the present, but a selfishness
universalized by intellect and transfigured by spirit, a selfishness that
will bring home to the nations of the world that in the efforts to put
down their neighbours lies their own ruin and suppression.
We have, therefore, to foster the spirit of Nationality. True development
of the Indian nation must necessarily lie in the path of Swaraj. A
question has often been asked as to what is Swaraj. Swaraj is indefinable
and is not to be confused with any particular system of Government. There
is also the difference in the world between Swarajya and Samrajya. Swaraj
is the natural expression of the national mind. The full outward
expression of that mind covers, and must necessarily cover, the whole
life history of a nation. Yet it is true that Swaraj begins when the true
development of a nation begins, because, as I have said, Swaraj is the
expression of the national mind.
The question of nationalism, therefore, looked at from another point of
view, is the same question as that of Swaraj. The question of all
questions in India to-day is the attainment of Swaraj.