CHAPTER-2

POLITICAL IDEAS OF BAL GANGADHAR TILAK’S

Among the many great figures of the British Period of Indian History there is
none more impressive of distinctive than Bal Gangadhar Tilak’s the only Lokmanya of
India. In the course of his career of 64 years this versatile man achived not only India
wide but also world- wide fame as a patriot, a politician, an educationist, a scholar and a
philosopher which no other personality equalled or excelled. 1

Shri Bal Gangadhar Tilak popularly know as the Lokmanya, was one of the
greated personalities in the political history of Modern Asia. He was a great scholar,
journalist, educator, partriot and the leader of the Extremist Sections of the Indian
National Congress. Tilak was the first who converted the Indian National Congress in to
a mass organization. In the words of Pandit Jawahar Lal Nehru, “The early founders of
the National Congress were great man but the rather made the intellectual foundation in
the early stages of the freedom Movement. I don’t think that it is unfair to them to say
that they were not massleader in the sense that some subsequent great leaders becomes. I
think the first mass leader of this new state of our revolutionary movement was lokmanya
Tilak.” He was the great guide and the leader of the nationalist movement in
contemporary India. In the words of T.L. Sahay:’ For Gandhiji and the congress he left a
philosophy of struggle and a clearly demarcated goal, for free India he left the broad
outlines of a new political philosophy integreated with the value system of his people.2
However, a study of the works and speeches of Tilak does provide us with an insight into
the fundamentals of the xtremist school of political thought in Modern India.

INFLUENCES ON TILAK:

Bal Gangadhar Tilak was influenced by many sources. He was born in an

orthodox Chitpavan Brahman family and as such he was the product of Indian culture and
civilization. He led a simple life. Tilak was highly influenced by his father. The
Lokmanya was not only a front rank politician and patriot, Tilak was also a great
Orientalist, a great Sanskrit scholar and the author of one of the most famous,
comprehensive and original commentaries on the Gita. The Gita contains the essence of

1
Indian Spirituality and applies it to human life and action, it places before manking a
philosophy of life which inspires us to heroic action in a spirit of dedication to the lord. It
is this philosophy which underlay the thinking and activities of Tilak and which he
sought to infuse in Indian politics. Tilak was an a embodiment of the teachings the Gita:
he bore his sufferings and sacrifices calmly and quietly and as a metter of course. 3

Tilak also come under the influence of Swami Dayanand Saraswati Swami Rama
Krishna Parmhansa and Swami Vivekanand. Tilak appreciated the views and philosophy
of Justice M. G. Ranande. Another influence on Tilak was a Vishnu Shastri Chiplunkar.
In the words of Tilak, the development of our language is a principle means of the
country’s regeneration and it is an accepted fact that no one did this work as fully as
Vishno Shartri did- During the last 25 years there have been movements like that of the
Indian National Congress but it is indisputable that Shastri Buura, Chiplunkar, removed
the chaos and stupor which had come with the first drought of English education and
every impartial person will have to admit that it is not a small matter to turn the peoples
mind towards good behavior and religious patriotism arresting with his pen the
undesirable tendency that was the result of early English education and that the men who
did this before completion of 32 years, cannot be counted as of the common kind. 4

Tilak was also influenced by British liberals and western Ideas. Moreover, Tilak
in his educational career had devoted much time to the study of the western thinkers,
Hegel, Kant, Spencer, Mill, Bentham, Voltaire, Rouseau etc. But he combined western
influences with the influence of ancient India. Tilak was a great scholar of the Vedas.
Tilak believed in the superiority of Indian culture and civilization.

Tilak’s political philosophy has its roots both in the Indian tradition as well as in
some of the currents of contemporary western political and legal thought. It should not be
forgotten that he was a graduate of the Bombay university and had a first class Bachelor’s
Degree in law. But Tilak was also nurtured in a great Sanskritic tradition and cultural
environment permeated with old Hindu values. 5 The Mahabharata had a great influence
on Tilak’s thought . In his writings in the Kesari, Tilak’s has at a few places, quoted the
Manusmriti, and Nitishataka of Bhartuhari. Their realism come to Tilak’s support. Tilak
was deeply rooted in the Hindu tradition. For his religious traditionalism he did draw

2
sustenance and support from the writings of the large number of Maratha Saints,
including people like Dnganeshwar, Tukaram and Ramadas. 6

BASIS OF TILAK’S POLITICAL THOUGHT:

Bal Gangadhar was not an idealistic thinker like Plato or Aristotle. Tilak never
depicted any picture of the ideal State. His main aim was the political mancipation of
India. Tilak was realistic in his political thought. Tilak was a Vedantist and believed in
metaphysical assumptions. Tilak was of the view that metaphysics of the Vedanta, was
the political conception of natural rights. All men have the same autonomous spiritual
potentiality. Tilak regarded freedom as a divine attribute, without which on spiritual and
moral life was possible. That is way he regarded Swarajya as Dharma. Politicaly,
Swarajya, according to Tilak meant Home Rule and morally, it meant the attainment of
the perfection of self control. For Tilak, Swaraj was a moral necessity. It was the duty of
every men to achieve Swaraj or self rule. 7 In his own words: “it is a life centered in self-
rule. There is Swarajya in this world as well as in the world here after.The Rishis who
laid down the law of duty be took themseleves t because the people were already
enjoying Swarajya or people’s dominion which was administered and defended in the
first instance by the Kshatriya Kings.” Tilak was a deeply religious man and held the
conviction that India must be re-created on the foundations of her own greatnes in the
past.

TILAK AS A REVIVALIST:

Tilak was a revivalist in the sense that he wanted to revive all that was good and
noble in India’s past culture and civilization. Tilak never wanted to have a complete
break with the past. In his own words, … a proper knowledge of the old traditions and
philosophies must be imported the newly educated classes, and the Pandits and Shastris
must be given information about the newly changed and changing circumstances. Tilak’
criticized and repudiated the blind imitation of the west by the Indian moderates. 8
Lokmanya Tilak was partially, a revivalist, it must not be thought that he was a more
Hindu nationalist. As a person, Tilak had intense pride in Hindu religion and culture. As
a Political leader he wanted to preserve the legitimate interests of the Hindu people and

3
would not sanction cowardice and surrender. 9 The moderates like Ghokhale and Ranade
were of the opinion that the only way on the lines of western society. They wanted to
reform Indian society of the moderates. However Tilak was not a narrow-minded person.
Tilak appreciated the introduction of English education in India and he himself
propagated in favour of the some. Tilak also studies the works of western liberal thinkers
like Hegel, Kant, Spencers, Mill and Rousseaio.

TILAK’S VIEWS ON NATIONALISM:

Tilak’s nationalism had to some extent a revivalstic orientation. Tilak wanted to

bring to the front the message of Veds and the Gita for providing spiritual energy and
moral enthusiasm to the national. A recovery of the healthy and vital traditions, of the old
culture of India was essential. 11 His concept of nationalism was based on the synthesis
of the Vedantic of the Vedantic spirit as self contained freedom and the western
conception of Mazzini, Burke, Mill, and Wilson.

Like Aurobindo Ghosh, Bankim Chandra, Bipin Chandra Pal, Tilak was an
advocated of religious nationalism concern for motherland was his primary political
objective. Hence during the partition of Bengal, Tilak said, “The partition grievance,,for
the whole of India is at your back.The love of nation is ones first duty. Next comes
religious will be the edifice for the regeneration of India. Do not give up the partition
grievance, for the whole of India is at your back. The love of nation is ones first duty.
Next comes religion and next to it government.” Tilak advocacy of religious nationalism
was explicit from his statement which he said “I regard India as my motherland and my
Goddes ,the people of India my kith and kin and loyal and steadfast work for their
political and social emancipation my highest religion and duty.” Nationalism has
different foundations such as geographical area, language, religion, common felling etc.
Tilak’s nationalism highlighted psychological aspect. Nationalism according to Tilak, “is
not visible and concrete entity but is a kind of sentiment an idea and in generating this
idea, the historical memories of the great figures of country play a significant part.” 12

As a leader, Tilak wanted to creat a solid nationalistic following in Maharashtra

and for purpose Tilak wanted to symbolize the permanent religious and historical

4
traditions of the people. The Ganapti and the Shivaji festivals were the symbols of the
rising nationalism in Maharashtra and late on to some extent in other part of India also.
13 Tilak was of the view that the roots of Indian Nationalism must lie in the sentiments
and devotaions of the Indian people. In fact, Tilak tried to bring nationalism to the
masses, by inaugurating these festivals. Tilak was not only a patriot and a nationalist but
also an internationalist.14

TILAK’S POLITICAL METHOD PASSIVE RESISTANCE:

Bal Gangadhar Tilak substituted the use of passive resistance for constitutional
method to attain Swaraj. Tilak declared, ‘the congress agitation based on the so called
constitutional method is sheer-waste of time. Tilak was of the opinion that the
constitutional method used by the Moderates was not at all applicable under the
conditions then prevailing in India. The constitutional method was applicable only where
the people enjoyed the power of over throwing a government by the use of ballot box , a
government of whose policies the people disapproved and where there existed a strong
and virile public opinion. In the words of Tilak, there is no constitution in India. The
government in India is irresponsible and non-constitutional. Constituted authorities in
India are irresponsible and we have to take our rights from them. The legality of our
action is decided by this government. Tilak wanted the people to appose these laws
which were against justice and morality. But Tilak ruled out the use of violence in
attaining self rule. However, he was not a preacher of Ahisnsa a or non-violence. He said,
‘passive resistance was the means to an end but was not the goal in itself.’ To Tilak non-
violent resistance was at best a policy, a matter of convenience. 15

TILAK AND VIOLENCE:

As mentioned earlier, Tilak ruled out the use of violence in India’s struggle for
self rule. However, Tilak was not a preacher of Ahimsa or non-violence. Some people are
of the opinion that Lokmanya Tilak was a revolutionary as he wished to awaken the
people of India so that they could rise in revolt against the British. Some foreign critics of
Tilak’s philosophy also regarded him as a revolutionary. 16 There is no doubt that Tilak
was in touch with some of the revolutionaries of those days, Tilak also supported the

5
action of Shivaji in Killing Afzal Khan and some people believe that Tilak had a hand in
the setting up of an Arms Factory in Nepal in 1903. In spite of all that , Tilak was not a
revolutionary. He felt that the conditions in the country were not fit for revolutionary
activies.

Gandhiji was an apostle of non-violence, But Tilak did not have the same faith
non-violence, Tilak did not rule out the possibility of resorting to violence as a means of
achieving independence. As a practical politician Tilak relised that it was never wise to
restrict onself to the employment of one single method only for the achievement of
freedom, one should have more than string to one’s bow. Tilak did not encourage crimes
of violence and sought to restrain the young revolutionaries but was not opposed to the
use of violence on principle, Tilak thought that the conditions in India were not
favourable for its employment. He relised the necessity of having some devoted
revolutionaries who could devote themselves to the work of preparing the country for an
eventual issurrection. But Tilak did not want that the two activities, awakening the spirit
of the people for passive resistance and preparing the ground for armed revolt should be
mixed up. If they were mixed together, the government would get a pretext to repress the
civic rising also. Tilak’s attitude in this matter was wholly pragmatic, it was not theoretic
or philosophical. 17

TILAK AND THE MODERATES:

Lokamany Tilak has won lasting fame by creating the vital foundation of an
assertive nationalism. Tilak was an extremist and there were several factors responsible
for that. Temperamentally he was buoyant and represented the aggressive vigorous spirit
of method. 18 Tilak coustically about the moderates methods, Tilak slashes. The time has
come when if no further step be taken, the congress is sure to sink to the position of an
annual elocution gathering on a grand scale. Crying once in a year like frogs in rains is
not likely to do any good. We now want a persistent and single- minded effort to conunce
to British publice of the injustice and iniquity of our position and our determination not to
lay down arms until we get what we also for. 19 Tilak had been inspired by the careers
and exploits of Shivaji and the other Maratha heroes who represented struggle and fight
and successful victories. Tilak believed in legal method of agitation. Tilak was twice

6
elected to the Bombay legislative council. Tilak contemplated elected also a third time.
He formed the congress democratic party in 1920 for contesting elections. But although
Tilak accepted the frame work of the existing law he wanted to use the areas of action left
free by the law of the British government to intensify the nationalism movement in the
country. Before Tilak come into active prominence as a leader as a leader, the Indian
nationalist movement was committed to a philosophy of intellectual discussion on a
occidental lines. Tilak taught the gospel of Indianization of the nationalist movement.
Hence his techniques of political action and his philosophical defense of the nationalist
movement were oriented to the historical heritage of the people of India. If some of the
moderate leaders looked only to Burke, Mazzini, and spencer for intellecutual inspiration,
Tilak also looked to Shivaji and Nana Fadnavis and the Bhagavadgita. Tilak’s attempts
to Indianize the policy and orientation of the nationalist movement brought to him the
support of Lala Lajpat Rai who in several respects closely associated him self with
Gokhale. 20

ECONOMIC INDEPENDENCE:

Tilak realized that the Britishers were not simply satisfied with holding the ruling
power in their hands. They also captured the trade and industries of India. As a result our
trade were used as the largest market by the British industries. The Indians had to pay
taxes to meet the comfort and luxury of the British people. Our agricultural products went
to British and their finished products were sold in the Indian market. Swadeshi cannot be
possible withiout boycott. Hence Tilak called upon the people to agitate against the
British policies. But at the same time Swadeshi should by adopted by each and every
Indian. The objectives of swadeshi there fore is to make Indians free from being slaves.
Tilak said there is the violent pressure of the three’d’s daridrya, dushkal, and
dravyashosha up of wealth constantly, troubling us. Every one must come out for
sacrifice and adopt swadeshi. Swadeshi cannot be possible without boycott. People
should boycott the British goods and commodities. Every effort should be made by the
Indian to establish indigenous industries and buy Indian goods. Self reliance and self
sacrifice should be the way of life of every Indian. People must get ready to refuse to pay

7
tax and refuse to assist in the collection of revenue. All these efforts would make us
courageous to fight against the exploitation made by the British. 21

POLITICAL EDUCATION:

There was always a value base for Tilak’s Political education. Even though Tilak
was a hard realist and pragmatist his objectives and the method selected by him for the
political education had value orientation. Tilak looked upon political freedom, the
objective of his education, as a moral obligation, not merely as a natural right but a moral
necessity. Tilak believed that human mind is a combination of ‘Devine’ and ‘Animal’
.He therefore ,wanted to educate the animal and incarnate Divinity in the human beings.
Tilak believed in democracy and therefore always advocated the concept of popular
sovereignty. His concept of nationalism was also not romantic or negative in natures. It
had secular bearing and welfare of the Humanity was its ultimate goal. Tilak did not
favour aggressive nationalism. 22 Tilak witnessed that the Indian people were suffering
from an inferiority complex and had lost all hope and confidence. The Indian civilization
was passing through a period of uncertainty and disintegration. India was ruled by an
alien power for over a thousand years. The impact of the west in the form of British
political domination come as the necessary stimulus to its reawakening. This
reawakening created moderates who believed in the Divine dispensation of the British raj
with which Tilak did not agree.

Tilak wanted freedom as a precondition for the development of society. ‘Swaraj’

is my birth- right and I will have it was not just a rhetoric for him of just an emotional
tool to achieve independence. Tilak claimed that people had a right to claim freedom just
by virtue of their becoming a human society and that no further justification was
necessary. “We are human beings and as such we have the right to be free.” Tilak
stressed that history and tradition, religion and philosophy, action and philosophy, action
and unity were all made meaningful in the concept of love of the country. Tilak also took
notice of the fact that the British government did not respond to the honest demands of
Indian politicians as they had hoped. Tilak felt the need of exploring the myth of
‘benevolent imperialism’. Instead of accepting the British contacts as Divine dispensation
and putting his faith in the bonafides of these ‘generous’ impact rules, Tilak thought it

8
necessary to investigate the true character of the basic relationship between great Britain
and India. This brought him face to face with many a basic political and social issues.
Knowedge about the basic problesm of the country facing in different walk of life. The
basic problems which Tilak identified were-

o Need of creating a sense of national pride based on the values in Indian history
and culture.
o His belief that the British rule was imperial in nature and in no way of divine
dispensation. He therefore, was dissactisfied with the moderates programme of
prayers and petition.
o It was the legitimacy given by the Indian people to the British rule, which was an
obstacle in the way of Swaraj.
o Understanding of the need of brining the masses in the mainstream of the national
struggle.
o Belief that violent revolutions were not successful without enough popular
support.
o The need of political education to the masses though poor and ignorant for their
organization and politicisation. They were only to be made aware of their true
potential assuring them that their future rested entirely in their own hands. 23

TILAK VIEWS ABOUT RIGHTS:

Like other Indian thinkers, Tilak also demanded rights for the people of India.
According to him, to demand rights was the most sacred and honoured duty of each
citizen. It was not an art of sedition. He, therefore, declared that rights were most
essential for the healthy life of a nation. In this connection Tilak said, what do weask for
? Do we say, drive away the English Government, But I ask what is it to the Emperor lose
anything whether the administration is carried on by the civil servents or by our Delhi
Sahibs? The rule still remains, the Emperor still remains. The difference will be that the
white servants who were with them would be replaced by a black servant. From whom
does this opposition come? This opposition comes from those people who are in power. It
does not come from the Emperer from the Emperor’s point of view there is neither
anarchy not want of loyalty nor sedition in this. What does sedition mean natred of the

9
king. Does king mean a police sepey? Thus, Tilak was a great advocate of rights. He
demanded just rights for the people of the country.24

TILAK’S CONCEPTS OF SWARAJ:

The political goal of Bal Gangadhar Tilak was to atain Swaraj or self government
for the people of India. Tilak was the most significant and And dominant political
personality of the early years of the 20 century who gave to the people of the country the
first lesson in the form of the consciousness of the right of Swaraj are Home Rule. Tilak
gave the slogan, Swaraj is my birth right, I shall have it. At the lucknow session of the
Indian Naitional Congress 1916 Tilak declared: ‘Swaraj is the birth right of the Indians.’
To Tilak, Swaraj meant Home Rule or self- government for the people of India. Usually
Swaraj is translated to mean self rule or independence for foreign political domination. It
did not imply the negation of the ultimate British Sovereignty. 25

According to Tilak Swaraj was not only a right but also a Dharma. It was a moral
necessity. In the words of T.L. sahay: ‘Swaraj meant the lowful exercise of the
community’s freedom. For the community it also meant the choice of order over chaos
and the regulation of all community activities morally in accordance with Dharmrajya,
the rule of Dharma. Tilak insisted that in the absence of Swaraj, our life and our Dharma
were is vain. Without Swaraj life was not worthwhile.

Tilak was not very keen on securing government jobs for deserveing India .In his
own word , “To get posts of big salaries is not the meaning of Swarajya ‘Swaraj’ to him
meant a total change in political theory .Tilak wanted complete swaraj According to him
swaraj under Dharmarajya either existed fully or did not exit at all. For the Indian people
,there could be no such thing as partial swaraj .This was Tilak’s meaning when Tilak
declared “swaraj is my birth right and I will have it.” 26

During Bengal partition Tilak formulated four paint programmes life Swadeshi
,Boycott ,National education, and Passive Resistance for swaraj. However ,his political
techniques are discussed below.27

10
FREEDOM OF THE PRESS.

Tilak held the view that press had a right to criticise the bureaucracy. In fact ,it
was the duty of the newspapers to place before the government the grievances of the
people. As Tilak’s attacks become more and more fierce the bureaucracy started
perseuting and prosecuting him. Tilak’s was unrepentant and continude his virulent
attacks .Tilaks used to ask “we have not started the papers for winning the favour of
government. we shall not be sorry for its displeasure,because of our criticism of policy
.Nor will we hesitate to suffer the consequences of that displeasure .If the repressive
policy of the government is not to be protested against and if we are not to tell the
people that the folly of the administration will cause them suffering and that all such
acts of the government will not be in the interests of all the government itself, why
them have any paper at all? Our views and the way in which they are expressed may
sound harsh, but that is so because of the way of our thinking when the heart burns
under protest against disgusting wrong and gross injustice, that fire will naturally be
reflected in the writing and expressions of the writer.” 28

In fact, Tilak by these attacks on bureaucracy invited proseution in 1908. But

Tilak used this trial for asserting the right of freedom of press.

EVOLVING A DEMOCRATIC PROCESS:

Tilak was the first leader who introduced democratic process in the country. His
leadership the Indian National Congress was a forum of only the educated aristocrats and
landlords. Tilak attempted to make it a mass organization. Tilak always identified himself
with the masses, he championed their cause and spoke their languages. In his well-
informed essay on Indian Democracy Dr. P.G. Sahasrabudhe has shoun how every page
of the Kesari bears witness to Tilak’s great concern for workers, peasant, artisans,
weavers, gardeners-all the vast number of tailing mass who are the majority of all Indian
people. 29

After the Revolt of 1857, no body had developed so much faith in Indian masses
in the India’s struggle for liberation and using mass action in the form of passive
resistance. Tilak did not approach the princes or the big landlord for help, Tilak want to

11
the masses, galvanized them with a new spirit and organized them in a national
movement where they contributed to the final outcome the end of the British Raj in India
and of imperialism in Asia. Tilak advised the educated middle class youth to go to village
and work for the peasants. Thus Tilak was the founder of a true democratic process in
India where there will by equality among the people and the gap between the rulers and
the ruled, land owners and the landless will be bridged, every one will have his identity in
the society. 30

EDUCATION AND AGIATION:

To pressurise the administration and make it annul the partition of Bengal the
extremists suggested the triple programme of National Education, Swadeshi, and Boycott
of British goods. Before the entry of Tilak in the public life, most educational institutions
in the country were run by the Government. Tilak and his associates held the view that
the education imparted through government school and colleges encouraged amongst the
students a tendency to imitate the westerners in all aspects of life. Tilak desired the new
generation of students to cultivate the qualities of self-respect, hard work, sincerity of
purpose and above all the willingness to sacrifice the comforts of family life and worldly
career for the sake of the motherland. So in 1880 Tilak cooperated with Vishnushastri
Chiplunkar in the establishment of the New English School and later the Fergusson
college where he wanted as a teacher for a few years. 31

Tilak was agitated over the economic exploition of India by British imperialists.
A large number of his articles were devoted to such topics as the land revenue system
famines budgets of the Government of India and provincial Governments, the rate of
foreign exchange etc.

DECENTRALISATION OF FINANCE:

Tilak demanded decentralisation of finance by giving more financial power to the

provincial governments. In an article on the “Decentralisation of the provincial finance”
published in the quarterly of ‘Sarvajanika Sobha’ Tilak wrote that the supreme
Government was like an intemperate husband who come to the wife, the provincial
government asking her to surrender all her savings. Tilak therefore, demanded that there

12
should be a limitation on the power of supreme Government to draw on provincial
resources to a fixed amount. At the same time it should be levied on a definite and just
basis. 32

POWER LIES WITH THE PEOPLE:

The victory of Japan over Russia in 1905 Stirred the minds of the people of Asia.
They yellow people of a small Asion island, united, courageous ready for any sacrifice,
had bent to their will the mightiest Emperor in Europle. The very next year, the British
Government announced the partition of Bengal. The callous indifferenc shown by the
Victory lord Curzon to the sentiments of the people shattered the illusions of the Indians
about the freedom loving genious of the British people, public meeting of vast numbers
were organized in Bengal to experess public opinion but they were of no avail. The
determination shown by the people of Bengal confirmed Tilak’s belief in the power of
Public opionion and Tilak devoted all his resources in the next few years to arouse and
organize the people’s will. “The will of the people and their potential power for non-
cooperation constitute invariably and extraordinary force.” But to be effective it had to be
united and resolute. The government in our country was indifferent to public opinion
because it was not backed by any resolution or collective action. 33

To quote Tilak: the power of public opinion lies in its resolute will. It cannot be
gauged by the supporting numbers. The straws put together to make a big heap serve no
useful purpose. But the same grass twisted into a strong rope is capable of subjugating
even an intoxicated elephant. 34

If this state of affair did not change the blame lay with the leaders. It was the
business of the leaders to prepare the nation for a concerted struggle for Swaraj such will
should be the stern stuff of which the Indian leadership should be made. The people
would learn the method of struggle by carrying out the struggle itself. For this end the
leaders would be called upon to court imprisonment and even deportation. They only
could they inspire unshakeable confidence in the public. These statement of Tilak were
no mere empty preaching’s but were acted upon when occasions arose. Tilak suffered his
imprisonment and deportation with extraordinary equanimity and for bearance.35

13
NATIONAL EDUCATION

Tilak insisted on National Education continuously. Tilak was not favour of liberal
and English education. Tilak said ,”only to read and write is not education. An education
should enable us to earn our livelihood and teach us about our ancestors.” Only English
could not do that.This could only produce clerks and employess. Tilak wanted to end the
impact of Christianity through education. Tilak was in favour of giving education in
mother language. He wanted to give moral and religion to the students. Thus Tilak was
the greatest supporter of moral education. Tilak wanted efforts were made for the
National school, national college and national university so that the student could get
patriotic,self reliance self help education.36

Acoording to Tilakk , to get Swaraj the scattering of national education was

necessary. Tilak had strong belief that Indian should be given national education so that
Indian could get freedom from western education and they could become independent.
Though some private educational institutes were present then, they were not free from
government rule. Students were not allowed to take part in national movements. Many
students were either expelled from the colleges or fined heavily. These students had taken
part in boycott and movements. Mr.Tilakk wanted that Indian students should know
about their respectable history through national education so the quality. Of self-sacrifice,
fearlessness and self-confidence might be inculcated in them. For this purpose he had
supported the movement of establishing Maharastra Education movement in 1906 and
when the Smarth College of Kohlapur faced financial shortage,Tilak toured whole India
and collected the money for the college.He wanted to establish a world university for
national education. But Tilak could not realized his dream.37 Explaning National
Education ,Tilak had said that national education enables people to learn about their
country. Tilak told that in America such education is given in the schools, But if such
education is given in India it will be considered as disloyalty.Tilak told that our students
had not know about that to buy sugar rupess 6 crores are spent. This is because of
business policy of our government, But student of today know nothing about this. Tilak
told that he himself got this knowledge after leaving his college after 25 years. So he
wanted that the students of his country should know all about this in their schools or

14
colleges. In other countries, technical and vocational education is given. But in India,
education is producing only clerks. That is why wanted that Indian students get national
education so that they can take part in the movement of swaraj.

EVOLVING A DEMOCRATIC PROCESS:

Tilak was the first leader who introduced democratic process in the country. Prior
to his leadership the Indian National Congress was a forum of only the educated
aristocrats and landlords. Tilak attempted to make it a mass organization. Tilak always
indentified himself with the masses, he championed their cause and spoke their
languages. In his well informed essay on Indian Democracy Dr. P. G. Sahasrabudhe has
shown how every page of the Kesari bears witness to Tilak’s great concern for workers,
peasants, artisans, weavers, gardeners- all the vast number of tailing mass who are the
majority of the Indian people.38 After the Revolt of 1857, nobody had developed so
much faith in Indian masses in the India’s struggle for liberation and using mass action in
the form of passive resistances. Tilak did not approach the princes or the big landlords for
help, Tilak went to the masses, galvanised them with a new spirit and organized them in a
national movement where they contributed to the final outcome the end of the British Raj
in India and of imperialism in Asia. 39

Tilak advised the educated middle class youth to go to village and work for the
peasants. Thus he was the founder of a true democratic process in India where there will
be equality among the people and the gap between the rulers and the ruled, land owners
and the landles will be bridged, everyone will have his identity in the society. 40

VIEW REGARDING FUNCTIONS OF STATE

According to political view of Tilak, the state duty is not only to maintain the law
and order situation of country but also to take care of the progress of the country. Tilak
asserted that the bad economic condition is the responsibility of the British government. it
is not proper for the government that it consider the drought, flood and plague
responsible for the poor financial condition of the country. Tilak cited the example of
England and said that the land of England does not produce wheat to the demand of the
people. So it cannot meet the demand of the people. But the government does not say that

15
the land is not fertile. If government says such thing the public will demand its
resignation. But this is not possible in Indian. Tilak said that if the harvest is not up to the
mark due to shortage of rain,, it was the responsibility of the government it should have
done other arrangement for the supply of the water to the fields. But the government had
not delivered the goods. Because it has kept his political motive in mind instead of the
economic-welfare of the people. Tilak believed that unless there was no industrial
progress in the country,we cannot solve the financial problems of the people. Indian
government’s economic policy had destroyed Indian industries.Due to this policy of the
British government,Indian has become an agricultural country instead of an industrial
country.To save the Indian industries, it is necessary that Indian industries should be
protected and the influx of Indian currency should be stopped, immediately.41

VIEW ABOUT THE AIM AND NATURE OF THE STATE

Bal Gangadhar Tilak views about the aim and nature of the state proved fruitful.
Benthan had expressed his views of maximum public maximum land. But Tilak criticized
this formula of him. Tilak said this formula cannot be based on population. Such type of
decision was not correct. Tilak considered the views of Benthan as unnatural. Because it
was not easy to provide all the facilities to the majority. Once Tilak had written, “we
cannot reach at a decision a work will be right or wrong, moral or immoral on the basis
that it will benefit a large community.”To prove his point Tilak gives an example, Once
in America a there was a proposal for tramp track for the people. But the concerned
official were reluctant to their consent in this regard. The directors of tramp-way brided
these official and completed their project. And it proved beneficial for the people.But
after sometime the matter of bribe became public and corrupt official were punished.
Tilak thinks that with such things the welfare of the public becomes meaningless.42

HINDI AS A NATIONAL LANGUAGE

Tila was in favour of that the medium of education should be in Indian language.
Tilak respected every language. He thought that Hindi should be given the status of
national language. Tilak thought that if we want to keep the whole country in a thread
then Hindi is the best option.43

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For a country where people were divided on the basis of language, one national language
was the need of the hour. Thus Tilak was the first congress leader who advocated for
Hindi as a national languages. So he requested all the regional leaders for the sake of
national language they should compromise for their regional language and support Hindi
as national language.44

TILAK: NATIONALISM

The word nation from the latin terms nasci and natio. Immediate English
congrates would be words like natal or nature, some of which figure obliquely in
nationalist discourse. The initial commonplace sense of nation is thus concerned with
people related by birth or birthplace. One important connotation is that such a birthplace
provide the basis for a natural form of human association.45 Most scholars writing on
nationalism are faced with a number of primary cognate words to nationalism , which are
tied etymologically to the same root. Words like nationality, nation, national character,
national self-determination, and national interest proliferate and occasionally directly
overlap. 46

Nationalism is often seem as an ideology which makes national self-

consciousness, ethnic or linguistic identity, into central planks of a doctrine which seeks
political expression. 47

The idea of Nationalism reached the Indian soil in the 19th century.Exposed to the
invigorating and modernizing ideologies of the west and eager to learn the secrets of
western ascendency, the educated Indians were too Willing to receive the ideology of
Nationalism. Evidently, Tilak also shared the view that awareness of nationhood acts as a
foundation necessary for progress in to days terminlogy modernization Tilak, naturally,
felt it necessary to investigate into the nature and character of ‘Nationalism’ and to
identify the essential components a ‘Nation’.

Tilak’s nationalism had , to some extract a revivalistic orientation. Tilak wanted

to bring to the front the message of the Vedas and the Gita for providing spiritual energy
and moral enthusiasm to the nation. A recovery of the healthy and vital traditions of the
old culture India was essential. 48 Tilak said:” a true nationalist desires to build on old

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foundations reform based on utter disrespect for the old does not appeal to be as
constructive work…we do not want to anglicize our Instituions and denationalize them
in the name of social and political reforms.” 49 Hence to pointed out that the Shivaji and
the Ganapti festivals had been encourage by him because they served to link
contemporary events and movements was historical traditions. 50

Tilak’s concept of nationalism was based on the synthesis of Vedantic spirit as

self contained freedom and the western conception of Mazzini, Burke, Mill and Wilson.
His nationalism was not devoid of revivalism. 51 Tilak’s nationalism was also
influenced by the western theories of national independence and self- determination. In
the famous trial speech of 1908, Tilak quotes with approval John Stuart Mill’s definition
of nationality. 52

In 1919 and 1920, he accepted the wilsonian concept or self determination and
pleaded for its application to India. 53 Hence Tilak’s philosophy of nationalism was a
synthesis of the Vedantic ideas of the spirit as supreme freedom ovn and later on of
Wilson. This synthesis Tilak expressed in terms of Swarajya, a Vedic term which was
used in Maharashtra to indicate of Maratha polity of Shivaji.54

Tilak looked upon ‘Nation’ as one form of secular social organizations among
many other such organizations. Tilak described these organizations as forming concentric
circles, one bigger than the other, each relevant in its own sphere of influence.
‘Nationalism’ ,for him was thus a stage between smaller social organization and the
ultimate goal-Universal brotherhood (Vishwa-Bandhwtva).55 Tilak further, argued,
‘‘Thus desire to work for the cause of one’s nation, going beyond that of the immediate
family welfare , is definitely indicative of the broadening horizons of one’s mind.
Thinking of bringing about the welfare of the humanity as a whole would come as the
next step. Realization of the ultimate truth, i.e. Brahma, is of course, the ultimate aim of
human life.” 56 As Tilak observed else-where, “Affinity for one’s family, community,
religious group and nation would facilitate to comprehend correctly the lofty ideal that
‘whole world forms on family’( Vasudha eva Kutumbakam)”. ‘‘This acending scale of
understanding is helpful”. He continued, ‘‘just as the worship of God in the form of an
idol helps in understanding and realizing the ultimate ‘Nirgun-Morakar’ Brahma. 57

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Tilak believed, ‘All these steps are needed like the rungs of a ladder or the lower storey’s
of a multi-storeyed building. Where one cannot think of removing the lower ones. 58 At
the same time, however, Tilak recommended that one should give ascending priorities to
these loyalties. Tilak thus, observed, In case a conflict of interests arises in respect of
loyalty to one’s family, nation and , ultimately, to that of humanity, one should for go
one’s duties and obligations towards the lesser ideals for the sake of the higher ones.59

It is interesting to note that Tilak was only aware that nationalism is a secular
concept, but Tilak also perceived that the awareness of a separate national identity is,
many times, a consequence of some political calamity, e.g., period of subjugation. 60
Tilak further observed that the concept of nationalism would not have emerged in the
history of mankind if no nation on this earth had suffered from the foreign subjugation or
had been living under such threat. 61 Tilak did not elaborate this point. Yet his arguments
clearly indicate that for him, Nationalism was a secular phenomenon. As Nevinson has so
rightly pointed out, ‘‘To Tilak nationalism was mainly a political agent, a means of
material improvement.” 62

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 REFERENCE

1. T.V. Parvate, Makers of Modern India, Pub. University Publishers Delhi, 1964,
P-45.
2. Narinder Mehta, J.S. Deol, Ancient and Modern Indian Political Thought, Pub.
New Academic Publishing Jalandhar, 2010 P-122.
3. Jyoti Prasad suda, Main Currents of Social & Political thought in Modern India
Vol. I (The liberal and the Nationalist Traditions), Pub. K. Naths & co.
Educational publishers Meerut, 1996,P-386.
4. Narindra Mehta, J. S. Deol, Ancient and Modern Indian Political Thought, Pub.
New Academic Publishing Jalandhar, 2010, P-123.
5. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing Company , New Delhi 1993, P-1.
6. Ibid PP.2-3.
7. Narinder Mehta, J. S. Deol, Ancient and Moderan Indian Political Thought, Pub.
New Academic Publishing Jalandhar, 2010, P-124.
8. Ibid P-125.
9. Verinder Grover, Political Thinkers of Moderan India (Volume for Bal
Gangadhar Tilak), Pub. Deep & Deep Publications New Delhi,1990, P-19.
10. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company New Delhi 1993, P-6.
11. Dusmanta Kumar Mohonty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, PP.206-207.
12. Vishwanath Prasad Varma, Modern Indian Political Thought, Pub. Lakshmi
Narain Agarwal, Education Publication Agra, 1972, P-181.
13. Narindra Mehta, J. S. Deol, Ancient and Moderan Indian Political Thought, Pub.
New Academic Publishing Jaladhar, 2010, P-123.
14. Ibid, P-126.
15. Ibid, P-132.
16. Ibid, PP.132-133.

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17. Jyoti Prasad Suda, Main currents of Social & Political Thought in Modern India
Vol. I (The liberal and the Nationalist Traditions), Pub. K. Nath & co. Educational
Publishers meerut,1996, PP.398-399.
18. Verinder Grover, Political Thinkers of Moderan India (V olume for Bal
Gangadhar Tilak), Pub. Deep & Deep Publications New Delhi,1990, P-22.
19. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company, New Delhi 1993, PP.285-286.
20. Verinder Grover, Political Thinkers of Moderan India (Volume for Bal
Gangadhar Tilak), Pub. Deep & Deep Publications New Delhi,1990, P-23.
21. Dusmanta Kumar Mohonty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, P-208.
22. Girish Malhotra, Modern Indian Political Thinkers, Pub. Murari Lal Sons, Darya
Ganj, 2006, P-36.
23. Ibid.PP.38-40.
24. Narinder Mehta, J. S. Deol, Ancient and Moderan Indian Political Thought, Pub.
New Academic Publishing Jaladhar, 2010, P-134.
25. Narinder Mehta, J. S. Deol, Ancient and Moderan Indian Political Thought, Pub.
New Academic Publishing Jalandhar, 2010, P-126.
26. Ibid.P-127.
27. Dusmanta Kumar Mohanty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, P-211.
28. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company New Delhi 1993, P-276.
29. B.G. Tilak, Gita- Rahasya, P-398.
30. Dusmanta Kumar Mohonty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, PP.209-210.
31. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company New Delhi 1993, P-24.
32. Dusmanta Kumar Mohonty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, P-209.

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33. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company New Delhi 1993, P-23.
34. B.G. Tilak, Writing from Kesari (in Marathi), Vol. 3,1881 P-177.
35. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company, New Delhi 1993, P-23-24.
36. G. S. Deol, Ancient Indian Political Thought, Pub. Publication Bureau Punjabi
University Patiala, 1984, P-180.
37. D.R. Sachdev, S. S. Nanda, Modern Indian Thinkers, pub. Nanda Parkashan,
Ludhiana,1983, P-84.
38. Dusmanta Kumar Mohonty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, P-209.
39. D. V. Tahamankar, Lokmanya Tilak, Wymans & Sons Ltd., London,1986,P-209-
210.
40. Dusmanta Kumar Mohonty, Indian Political Tradition From Manu to Ambedkar,
Pub. Anmol Publications Pvt.-Ltd. New Delhi, 1997, P-209.
41. D. R. Sachdev, S. S. Nanda, Modern Indian Thinkers, pub. Nanda Parkashan,
Ludhiana,1983, PP.94-95.
42. G. S. Deol, Ancient Indian Political Thought, Pub. Publication Bureau Punjabi
University Patiala, 1984, P-187.
43. Surinder Kaur Dhaliwal, Indian Political Thought, Pub. Publication Bureau
Punjabi University Patiala,1990, P-123.
44. Ibid, PP.245-246.
45. Andrew Vincent, Modern Political Ideologies, Pub. Black well Publishers,
USA.1995, P-238.
46. Ibid. P-238.
47. Ibid. P-239.
48. Vishwanath Prasad Verma, Modern Indian Political Thought Pub. Lakshmi
Narain Agarwal, Education Publishers Agra,1972, P-180.
49. Tilak’s Letters to the Mahratta, December 13,1919.

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50. M.N. Roy, India in Transition, Geneva,1922,P-14, is sadly mistaken in repeating
the Marjust statement the ortahodox Indian nationalism was dominated by “ the
dying forace of reaction.”
51. Narindra Mehta, J. S. Deol, Ancient and Moderan Indian Political Thought, Pub.
New Academic Publishing Jaladhar, 2010, P-134.
52. Tilak’s Trial (1908), P-138.
53. Tilak’s Letter to Wilson and clemenceaw in 1919. This letter is published also in
the Maharatta.
54. N. R. Inamdar, Political Thought and leadership of lokmanya Tilak, Pub. Concept
Publishing company New Delhi 1993, P-5.
55. Samagra Tilak. Vol. V, PP.504-510.
56. Tilak Sukti Sangraha, P-168.
57. Gita Rahasya (Sangra Tilak. Vol.I)PP.360-361.
58. Samagra Tilak. Vol. V, PP.360-361.
59. Samagra Tilak. Vol. V, PP.360-361.
60. Tilak Sukti Sangraha, P-237.
61. Tilak Sukti Sangraha, P-237.
62. Nevinson, New Spirit of India, P-226, Harper and Brothers 1908.

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