The Idealist Stream of Indian Political Thought – O.P Gauba

General Introduction

• The idealist stream of modern Indian political thought focused on rediscovering the cultural identity of India and building the national movement on that foundation.

• Indian liberal thought was directly inspired by Western liberalism, whereas Indian idealist thought was not directly derived from Western idealism.

• However, the logical structure of Indian idealism was somewhat similar to the reasoning behind Western idealism.

• According to this logic, idea, consciousness, or spirit is considered the essence of the universe, and all social institutions are manifestations of the prevailing ideas.

• Consciousness plays a central role in forming human communities, as it induces groups of people to constitute a community.

• Each community gradually develops its own traditions and culture, which together shape and determine its identity.

• Based on this reasoning, Indian idealists argued that India should be viewed as a distinct community possessing:

  • its own traditions

  • its own culture

  • its own identity

• Maintaining this national identity was considered essential so that India could perform its appropriate role in the universal moral order.

• Therefore, Indian idealists concentrated on identifying and defining the national identity of India.

• They aimed to build the Indian national movement in a way that would reinforce and protect this identity.

• During the late nineteenth and early twentieth centuries, India faced two major problems:

  • moral degeneration caused by evil social practices and blind faith

  • political subjugation under foreign rule

• In response, Indian idealists emphasized the revival of ancient Indian culture.

• This revival was intended to:

  • spread national consciousness among Indians

  • mobilize people to eliminate social evils

  • inspire the struggle to achieve independence from foreign rule

• Important thinkers associated with the Indian idealist tradition include Swami Dayanand Saraswati, Lala Lajpat Rai, Bal Gangadhar Tilak, Bipin Chandra Pal, Sri Aurobindo, and Veer Savarkar.

Idealism

As a philosophical doctrine, idealism regards ‘idea’, ‘consciousness’ or ‘spirit’ as the essence of the universe; and treats all social institutions as the manifestations of the prevailing idea. It recognizes dynamic character of the idea, and holds that the idea keeps on moving ahead in the direction of a perfect moral order. As a political outlook, idealism calls for identification of a perfect moral order and requires the individual to abide by the dictates of that moral order.

G.W.F. Hegel (1770-1831), famous German philosopher, is regarded the chief exponent of idealism. Idealism is the opposite of materialism which comprises the basic principle of Marxism. Materialism regards ‘matter’ as the essence of the universe, and treats ‘conciousness’ as mere reflection of the prevailing condition of the matter.

Swami Dayanand Saraswati

Introduction

• Swami Dayanand Saraswati (1824–83) was a prominent modern Indian social reformer and thinker.

• He aimed to liberate Hindu society from the shackles of inert customs and blind faith, while also striving to revive its past glory.

• He was a profound Vedic scholar and a highly skilled master dialectician.

• In the religious sphere, he strongly opposed idolatry and the worship of multiple gods and goddesses.

• Instead, he emphasized belief in one Formless God, rejecting polytheistic practices.

• To unite a society fragmented into numerous faiths, sects, and factions, he founded the Arya Samaj in 1875.

• Arya Samaj was a Hindu reform movement that advocated a return to the Vedas, the earliest scriptures of India.

• The movement emphasized the temporal as well as spiritual authority of the Vedas.

• Through these efforts, Swami Dayanand played an important role in the process of the Indian Renaissance.

• His most famous and influential work is Satyarth Prakash (Light on the Meaning of Truth).

Reform of the Caste System

• Swami Dayanand Saraswati was a strong supporter of the teachings of the Vedas and ancient Aryan conventions.

• He accepted the principle of Varnashrama Dharma, an ancient social system organizing Hindu society and individual life.

• According to this system, Hindu society was divided into four Varnas (castes) and the life of each caste Hindu was divided into four Ashramas (stages of life).

• The four Varnas included:

  • Brahmans – their primary duties were learning, teaching, and advising the king in performing his responsibilities.

  • Kshatriyas – responsible for fighting in battles and ruling the country.

  • Vaishyas – engaged in trade, commerce, and industry.

  • Shudras – their duty was to serve the other castes.

• The four Ashramas represented different stages in the life of an individual:

  • Brahmacharya – the stage of self-restraint and dedication to learning.

  • Grihastha – the stage of marriage and household responsibilities.

  • Vanaprastha – the stage when a person abandons household life and lives in the forest as a hermit.

  • Sannyasa – the stage of renunciation, where a person rises above worldly matters and lives as an ascetic, providing spiritual guidance to others.

• Swami Dayanand observed that the existing caste system was a distorted form of the original ancient system.

• He attempted to reform the caste system in order to restore its pure and rational basis.

• He argued that during the Vedic age, a person’s Varna was determined by:

  • Guna (qualities or merit)

  • Karma (actions or functions)

  • Swabhava (nature or temperament)

  • and not by birth.

• In the modern period, the caste system had become irrational because caste was determined solely by birth.

• This distorted system created social injustice:

  • some individuals claimed higher status only because of their birth, despite lacking merit or appropriate function.

  • others with high merit and noble temperament were denied proper social status.

• Dayanand therefore proposed restructuring the caste system by restoring its original merit-based foundation.

• He encouraged inter-caste mobility, allowing individuals to change their caste according to merit and ability.

• This idea was revolutionary for the rigid and conservative Hindu society of that time.

• The most severe distortion of the caste system appeared in the practice of Untouchability.

• Dayanand condemned Untouchability, arguing that:

  • it was unjust and inhuman

  • it was contrary to Vedic teachings.

• The abolition of untouchability was also advocated by other reformers such as Swami Vivekanand and Mahatma Gandhi.

• The practice of Untouchability was finally abolished under the Indian Constitution (1950).

• After its abolition, the state introduced various measures to ensure the implementation of this constitutional provision.

Untouchability

Untouchability refers to a widespread practice of orthodox Hindu society under which certain outcaste Hindus were treated as untouchable by the caste Hindus; their touch was believed to pollute the caste Hindus; they were refused entry into temples, and were not allowed to use common wells, ponds, inns and other common services.

Among the many rich legacies that Swami Dayanand has left to us, his unequivocal pronouncement against untouchability is undoubtedly one. ~ Mahatma Gandhi

Principles of Political Organisation

• Swami Dayanand Saraswati developed his scheme of political organization based on the teachings of the Vedas and Manusmriti.

• He supported the idea of enlightened monarchy in accordance with ancient Indian political tradition.

• According to his view, the King should be an ideal Kshatriya, embodying qualities of courage, righteousness, and responsibility.

• The institution of kingship and political power was regarded as being created by God.

• Danda (the rod) symbolized political authority and power.

• The primary duties of the King included:

  • protection of the subjects

  • maintenance of Dharma (rules of righteousness and moral order).

• The King derived the authority to perform these duties through Danda, which represented concrete political power.

• The majesty and importance of Danda were elaborated in Manusmriti, which Dayanand cited as an authoritative source.

• According to Manusmriti:

  • Danda itself is the ruler.

  • It is the founder and administrator of justice.

  • It is the protector of the four Varnas and four Ashramas.

  • Even when the world sleeps, Danda remains awake to ensure order and justice.

• Because of this function, Danda is regarded as a synonym of Dharma.

• Dayanand warned that when Danda is used with noble intentions, it brings prosperity and blessings to the people.

• However, when Danda is used unjustly or indiscriminately, it leads to the destruction of kingship.

• In such cases, a depraved king ultimately perishes through the very power of Danda he misuses.

• Dayanand proposed that the King and the subjects together should organize three councils to ensure proper governance:

  • Vidyarya Sabha – the Educational Council.

  • Dharmarya Sabha – the Religious Council.

  • Rajarya Sabha – the Administrative Council.

• These councils should function collectively to promote:

  • learning and education

  • freedom

  • right conduct

  • moral discipline

  • prosperity and welfare of all people.

• Neither the King nor any of the Councils should possess absolute power.

• The King would preside over the councils, but both the King and the councils would exercise mutual control over each other.

• Dayanand warned that absolute power in the hands of the King could lead to oppression and atrocities.

• He compared an autocratic king to a wild animal like a lion that destroys other creatures, similarly an oppressive ruler destroys his own subjects.

• An ideal king should treat his subjects like his children, and the subjects should respect the king like their parents.

• Dayanand also emphasized the importance of village administration.

• According to Satyarth Prakash, a structured hierarchy of officials should be created to manage village governance.

• The King should appoint chiefs at different levels:

  1. Chief of one village

  2. Chief of ten villages

  3. Chief of twenty villages

  4. Chief of hundred villages

  5. Chief of thousand villages

• Each Chief would report any crime or irregularity within his jurisdiction to the higher authority, ensuring that all matters ultimately reach the King.

• This hierarchical system would ensure efficient administration and proper maintenance of law and order.

• The political system proposed by Dayanand did not resemble a theocracy (rule of priests representing different gods).

• Instead, it was closer to the concept of a welfare state.

• The system emphasized:

  • maintenance of Dharma and morality

  • universal education

  • protection of widows and orphans

  • abolition of social evils such as child marriage and polygamy.

• Whether Dayanand’s political scheme would be practicable in the modern world remains a debatable issue.

• Nevertheless, his emphasis on justice, clean politics, and public welfare remains highly valuable and relevant for contemporary society.

The subjects are the kings of the king and the king is only their protector…. They should be independent in their own affairs and interdependent in common affairs. The absence of good government is sure to lead to chaos, quarrel and total destruction. ~ Swami Dayanand

Swami Dayanand, the great path-maker in modern India, who through bewildering tangles of creeds and practices the dense undergrowth of the degenerate days of our country – cleared a straight path that was meant to lead the Hindus to a simple and rational life of devotion to God and service for man. ~ Rabindranath Tagore

Conclusion

• Swami Dayanand Saraswati was primarily a religious and social reformer, rather than an active political leader.

• He did not directly participate in political activities, yet he possessed a strong sense of patriotism.

• Through his ideas and writings, he sought to promote nationalism in India.

• His deep love for the country led him to describe India as Aryavarta, recalling the glory of the Vedic age.

• He glorified the Indian land (Bharat Bhumi) by referring to it as Suvarna Bhumi (land of gold).

• In his commentaries on Vedic prayers, he invoked divine blessings for the independence of India.

• In his famous work Satyarth Prakash, he clearly stated that foreign rule, no matter how kind, beneficent, or just, could never bring true happiness to the people.

• He strongly praised the concept of Swarajya, which meant both independence and self-government.

• An English critic interpreted Dayanand’s ideas as a form of resistance against foreign influences that threatened to denationalize Indian culture.

• The organization founded by him, Arya Samaj, continued to play a major role even after his death.

• Arya Samaj spread social, religious, cultural, and national awakening across many parts of India.

• Lala Lajpat Rai later carried forward the mission of Swami Dayanand into the political sphere.

• He successfully connected the ideals of Arya Samaj with the broader Indian national movement.