The Meaning of Swaraj1Sri Aurobindo
Bande Mataram
Political Writings and Speeches. 1890–1908
Part Five. Speeches (22 December 1907 – 1 February 1908)
The Meaning of Swaraj1
Thank you for the welcome you have accorded me, which I do not deserve, because whatever I do is not done by me of my own accord. My actions are dictated by God. I am simply an instrument in His hands. The welcome2 should, therefore, be presented to Him and not to me. Let us thank Him.
I have hitherto been a writer and not an orator, but circumstances forced me to try my hand at oratory.
I have not fixed the subject of my speech, but at the request of some friends I will speak to you on Swaraj.
Unfortunately I am not accustomed to make speeches and may deviate from the subject.
Within the past two or three years, either by a stroke of fortune or by divine inspiration, a new movement or, in other words, power has been created in our country, but the goal to be attained was vague until last year when the old patriot Dadabhai Naoroji3 in his Presidential address at the National Congress in Calcutta said, “We must have Swaraj on the lines granted to Canada and Australia, which is our sole aim.”
The true definition of Swaraj was given by Dadabhai Naoroji4 in his speech after the session of the Congress.
Swaraj means administration of affairs in a country by her own people on their own strength in accordance with the welfare of the people without even nominal suzerainty, which is the object which we wish to attain.
We had forgotten it for a time and feared to speak about it.
We were far away from the truth and we had forgotten it, and on that account we have been reduced to a bad condition.
If we do not acquaint ourselves with the object in view, viz., Swaraj, I am afraid we, thirty crores of people, will become extinct.
The people of Maharashtra must 
have some recollection of Swaraj, because a century ago you represented it.
Swaraj is life, it is nectar and salvation. Swaraj in a nation is the breath of life. Without breath of life a man is dead. So also without Swaraj a nation is dead. Swaraj being the life of a nation it is essential for it. History shows the fate of nations without Swaraj. In ancient times the Romans had extended their sovereignty over many countries as England has done at present, and under their sovereignty the people of other countries enjoyed as we are now enjoying all the comforts of a peaceful reign. Their lives and properties were all secure as ours are, but in spite of all this, it was said that the people under the sway of the Roman Empire came to grief with its downfall, and were harassed by savage people. The reason is, they had no Swaraj. After a lapse of centuries they stood on their own legs and established for themselves Swaraj and became happy. It is for this reason that Swaraj is essentially needed, and is to be gained by our own exertions. If it is gained otherwise, which is impossible, it cannot last long for want of strength in us. One way of gaining it is to implore the sovereign, who holds our realm, but he won’t give it. Unfortunately there still exists a party of men who still cling to the idea that we shall obtain Swaraj by asking for it, which is to be regretted. This party thinks that we are not capable of managing our own affairs, that we are being trained in that direction and that our benign English Government will extend Swaraj to us by degrees. But they do not understand that it is against human nature – Indians excepted. The English value the importance of India. Its possession gives them status. If they once allow India to slip from their grasp, they will become a nonentity. Under such circumstances it is silly to say that the English will train us and entrust us with Swaraj. By reposing confidence in the English people we are already reduced to a miserable condition and in the end will become extinct. Another way of obtaining Swaraj is to seek aid from a neighbouring nation. But this means jumping from the frying-pan into the fire. No matter from whom we seek assistance their own interests will first be considered. We should, therefore, acquire it by our own efforts.
The question therefore arises as to how we should do it.
We do not possess Swaraj nor have we the power to retain it.
The answer is, we cannot master the art of swimming unless we struggle in the water.
We should, therefore, be prepared to undergo hardships in the struggle for Swaraj, as there is no other alternative.
We want Swaraj, which means independence, but independence cannot be had unless we are independent.
As God created us independent we should be full of inspirations.
With full faith in God we should preach independence through the length and breadth of the country and a beginning should be made to impart national education.
The English erred in the beginning in spreading their education, which they now regret, and on this account Lord Curzon adopted a new policy.
People should take into their own hands judicial and executive work.
They should get their disputes settled by arbitration.
Look at the change which has been wrought during the past two years by the Swadeshi movement and boycott.
With these two measures we are bound to obtain good results.
We, Bengalis, have adopted all these measures and have been successful.
If these measures are universally adopted, we shall have more than half of Swaraj in our hands.
The opposition will not sleep over it.
It’s all known in England.
Our idea of the struggle for Swaraj is that it is the commandment of God, which we must obey.
To oppose it is not in our power.
That Bengalis inspired with this idea do not fear fine, incarceration, deportation or the extreme penalty of the law, is a well-known fact.
If a Bengali lad is punished in connection with the Swadeshi movement, he smiles and says it does not matter much; we have gone another step in the direction of our goal.
O5 inhabitants of Maharashtra, since you and Bengalis are stirring to attain one end and as we are all sons of Aryabhumi, let us all jointly set ourselves to the task of bringing about a state of things in accordance with the commandment of God.
We, Bengalis, depend upon you because the sons of Maharashtra were brave soldiers a short while ago.
You enjoyed Swaraj when you were harassed by Mahomedans6.
A similar commandment was conveyed to you through Tukaram, Ramdas and others, 
and in obedience to this commandment all Marathas joined.
Shivaji, the warrior, came from you, and Swaraj was established in Maharashtra.
The poor were rescued from molestation by the wicked and the country prospered.
The present state of affairs is similar.
The present agitation is not the creation of man.
It is divine inspiration.
It is the commandment of God.
Human beings are the instruments to carry it out.
There must be unity among us and we are getting7 united.
If we, thirty crores of people, unite with a firm resolution for the sake of truth, the commandment of God and His will will be done and the foe will share the fate of the mountain of ashes which disappeared with a strong current of wind.
We are all God’s creatures, and if all from the Himalayas to Kanyakumari (Cape Comorin) are brought together, it will be seen that our country is just as big as it is described in our kavyas8.
If we, imbued with this idea, become united with a firm resolution to obey the commandment of God, I feel sure we shall gain our Swaraj in twenty years.
It won’t take centuries as our enemies, the Anglo-Indians, imagine, nor will it take half a century as predicted by our Moderates.
We, the Bengalis, whom the English consider effeminate, have commenced our work and we shall, by the grace of God, prove ourselves to be the sons of brave men in the eyes of the world.
Earlier edition of this work: Archives and Research: A biannual journal.- Volume 1, No1 (1977, April)
1 Delivered in Nasik on 24 January 1908. Text published in Marathi translation in the Nasik Vritta the next day. Retranslated into English and included in the Bombay Presidency Police Abstract of Intelligence.
2 A&R. 1971, 1: address
3 A&R. 1971, 1: Nowroji
4 A&R. 1971, 1: Nowroji
5 A&R. 1971, 1: Oh
6 A&R. 1971, 1: Muhammadans
7 A&R. 1971, 1: being
8 A&R. 1971, 1: kaas
The meaning of the word kaas is not known. It may be a typographical error. In another Marathi report the phrase in question reads, in our translation: "as described in the Veda". Also "Kaas" may be a misprint for Kavyas ("poems", i.e. the Mahabharata, Ramayana, Puranas etc.). Perhaps the "vy" dropped off accidentally at the police press.