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I
It is not possible to understand
Nehru's ideas and actions except in
the light of his mental and spiritual
make-up, which governed even his
views on socialism. If one wants to
trace his thoughts and actions to their
mainspring, one would not be wrong
in saying that this mainspring was his
sense of pride and dignity as a man.
Anything that was not consistent with
his sense of pride and dignity, he instinctively abhorred. This led him to
reject asceticism, accept life and make
it richer and fuller; rejection of life
or asceticism' implied for him a negation of the dignity of man. That is
why with Rabindranath he could find
ecstacy "in the midst of thousands of
bonds of delight" rather than in Gandhi's austerity. It was again the same
sense of pride and dignity of human
existence that made him rebel against
ideas and institutions that tended to
degrade and dehumanise man. To
Nehru, it was unmanly to reconcile
one's self with injustice that endangered human dignity; ideas and institutions which supported such injustice
must be changed and it does not be-
II
Consistently with his conception of
human dignity and pride, Nehru held
that man is his own master and is
capable of conquering the forces of
the ruthlessness and violence associated with Marxist revolutions were hardly in harmony with the deep current
of humanity which motivated his
thought and action. No creed or dogma appealed to him and he did not
like even the Marxist dogma, which
he considered imperfect and incompatible with the atomic age. Socialism
meant to him a just society which
respected human dignity. Hence even
the complex of socialism, he felt, has
to grow and change with the changing
circumstances,
No Merit in Poverty
Nehru was appalled by India's poverty and revolted by it because such
poverty was inconsistent with selfrespect and dignity of man. It hurt
Karachi Congress
his pride as an Indian. A social system
Because he pinned his faith in
which permits such poverty and toleIn
the
1931
Karachi Congress resoscience and technology as the solvent
rates such wide disparities of income
lution
on
socialism,
which Nehru pilotof India's problem of poverty it docs
and wealth degrades not only the poor
not follow that Nehru failed to realise ed, the Congress "took a step, a very
but also the rich.
the importance of agriculture and han- short step, in a socialistic direction by
To remove this abysmal poverty and dicrafts in her economic life. That he advocating the nationalisation of key
to create a just society, this was the did, particularly the importance of industries and services and also other
motivation for the Indian Struggle for handicrafts for providing employment. measures to lessen the burden on the
Independence and he was the only one But Nehru had no sympathy for the poor and to increase it on the rich"
perhaps along with Gandhi who at- view that the handicrafts should be ("Autobiography"). But "this was not
tached to the problems of poverty and supported for their own sake. Khadi socialism at a i r , Nehru adds, "a capisocial justice paramount significance. to him was a 'livery of freedom': it talistic state could easily accept almost
But Gandhi's and Nehru's ways dif- had no other implications for him as everything contained in that resolufered. Gandhi's emphasis on the evils it had for Gandhi. Support to and en- tion". It was Subhas Bose, however,
of the industrial system and his insis- couragement of handicrafts as provi- who gave a concrete content to socialtence that these were an integral part der of employment was to him only ism in terms of economic development
of the system, Nehru could never ac- a stop-gap policy, till production tech- in his presidential speech at the Haricept. His mind was quite made up by niques could be completely modernis- pura session of the Congress. It was
the end of the 'thirties on industrialis- ed. Any social or economic structure Subhas again who appointed the
ation based on modern science and that failed to take advantage of science National Planning Committee to work
technology as the only radical cure and technology was repugnant to him. out the implications of planning. Nehru
for India's economic problems
and If men can produce more, earn more even till Independence had not given
since industrialisation had to subserve and lead a richer life through the ap- much thought to problems of developa social purpose, it had to be carried plication of science and technology, ment, excepting that he favoured planout in a socialist framework. Nehru's why should they not do so? Poverty ning in the framework of a socialist
debate on industrialisation and social- to him was an evil and however much society.
ism with Gandhi went on till Inde- he might detest vulgar ostentation or
This was in a, sense a handicap.
pendence and they agreed to differ. In excessive indulgence, Nehru never ac- When the Planning Commission was
1945 Gandhi expressed his views on cepted Gandhi's principle of restrain- set up in 1950 no strategy of planning
these problems in a letter to Nehru ing wants, nor did he share Gandhi's was given to it. As a result, the First
and asked Nehru for his views on them vision of self-sufficient village repub- Plan became merely a summary stateas it was he who would have to bear lics.
ment of all the projects that had althe responsibility for the task. Nehru
ready been taken on hand. There was
Ill
politely refused to discuss these isno clear statement even of the broad
sues, as he thought that it was preWhat was then the content of philosophy of planned development.
mature to deal with them at that time. Nehru's socialist planning?
True, consistent with socialism, the
At one time Marxism had appealed social overheads and some basic inAny way his mind was made up and
immediately the situation became nor- to him and as a tool of analysis for dustries like steel, etc, were to be
mal after Independence, Nehru set up understanding historical processes, he developed by the State; but in the Inthe Planning Commission and by 1955 had used Marxist terminology and dian situation this task even in a capigot the Congress to accept socialism analysis in his "Glimpses of World talist economy would have devolved
as the objective. He carefully nurtur- History". Nehru's passion for socialism on the State in practice. Missing in
ed the planning apparatus and ma- originated from his desire to wipe out the Plan was the vital statement of
chinery and it was largely due to him poverty and make the socio-economic the actual measures to be taken for
that India has succeeded in her plan- system subserve the needs of man in economic development and for attainning efforts much more than any other a just and equitable way. This he ing the socialist objective.
under-developed country. It is again thought was being done in Russia in
What is, indeed, the socialist conbecause of Nehru that socialism has 1929 when he visited Moscow and tent of the Plans? Excepting progresat least been formally accepted by the wrote a book praising Russian achieve- sive income taxation (which in practice
Indian people and the various policies ments. Later on his views on Marxism is evaded), the much-publicised but
and measures have come to be judged changed; he came to look upon it as relatively ineffective taxes on wealth,
by this criterion. Gandhi's Saivodaya too narrow a doctrine, which ignored inheritance and gifts, the ineffective
a word coined from 'Unto This Last' powerful non-economic factors. And and irrationally designed subsidy pro1229
IV
It is given to very very few to attain so much in a life-time as Nehru
did, and yet, how many of his dreams
did he realise? He had a tryst with
destiny and he became a man of destiny. But as with Gandhi, so with him,
the results did not satisfy him. But
more than for his attainments, Nehru
will be remembered and his memory
cherished for what Tagore called the
"deep current of humanity" in
his
make-up, which made the person
"greater than his deeds and truer than
his surroundings". His name will be
enshrined along with the galaxy of
those great seers and sages, who since
the days of the Vedas have tried to
shape the destiny of this ancient land.
Such men never die; they are part
of the heritage of mankind.