Swarajya Ane Surajya - Book Summary

This text, "Swarajya ane Surajya" (Self-Rule and Good Rule) by Sukhlal Sanghavi, critically examines the state of India seven years after achieving Swarajya (self-rule). The author argues that Swarajya and Surajya are not the same, and despite the passage of time, widespread dissatisfaction (Fariyad) persists among the public, public servants, officials, and state administrators.

Sanghavi states that while the six years since independence have not been wasted, and the direction is towards Surajya, progress is slow. He attributes this to deep-seated issues within the populace, such as inertia, laziness, dependency on others, and a pervasiveness of religiosity that hinders radical change.

The author outlines several key characteristics of Surajya and assesses the current situation against them:

Democratic Representation: While people elect representatives, the text questions the depth of understanding, discernment, and fearlessness in their voting. It also criticizes elected officials for not consistently prioritizing public welfare and for becoming detached from the masses, likening it to a mockery of democracy. The essence of democracy, the author contends, needs more vitality and action.
Employment: A primary characteristic of Surajya is that no able-bodied individual remains unemployed. Sanghavi observes that many people are seeking work but not finding enough, while a few are overburdened. He criticizes the government for neglecting the Gandhian vision of providing simple, home-based employment opportunities.
Education: Surajya should ensure that every citizen can easily access "life-giving education" (Jivanprad Kelavanu). The current reality is that education is prohibitively expensive and difficult to obtain, forcing many to sacrifice their youth and rely on their parents. The government, it's argued, hasn't expanded on Gandhi's ideal of uniform education for all.
Justice: Surajya should mean accessible and effortless justice. The author finds no improvement in this area compared to British rule. Instead, with the increasing complexity of laws, even those on the judicial bench seem to be forgetting their duties.
Taxation: In Surajya, taxes should be levied and collected without hardship for either party. Currently, the opposite is true, with taxpayers facing harassment. The collection system is flawed, and a significant portion of tax revenue is lost in transit or misused. This leads to increased tax burdens without commensurate benefits for the public, and persistent financial shortages for the government. The example of multi-point sales tax is given.
Healthcare: Surajya necessitates easily accessible and affordable medical care for all. The current situation, the author laments, suggests that only the wealthy are meant to live, and others are denied this right. The cost of treatment forces the middle and lower classes to make immense sacrifices.
Salaries of Officials: The text touches upon the public's perception of high salaries for officials, often comparing them unfavorably with other nations. Officials, in turn, feel their salaries are insufficient, often comparing themselves to higher earners. Sanghavi suggests that for Swarajya to progress towards Surajya, officials must shift their mindset. They should prioritize the welfare of their subordinates and the general populace, finding satisfaction in bearing hardship until the common people's standard of living improves. True wealth in Surajya, he believes, lies in earning the genuine affection of the masses and subordinates.

Despite these criticisms, Sanghavi highlights some hopeful signs of emerging Surajya-like qualities. He specifically mentions two such developments:

Bhoodan Movement: Acharya Vinoba Bhave's Bhoodan Yajna (land donation movement) is seen as a revolutionary force that is distributing stagnant wealth and promoting equitable balance in the nation's body. It's viewed as an expansion of Gandhi's mission of non-violence, with the potential to resolve the livelihood issues of millions.
Activity-Based Education: Gandhi's dream of practical, holistic education has seen a renewed effort, particularly through the work of Shri Nanabhai Bhatt, who is dedicated to lifelong education and public instruction. This initiative, though currently focused on Gujarat, has the potential to spread across India, catering to those unsatisfied with conventional and higher education systems and seeking education relevant to the country's needs and suitable for villages.

The author concludes by stating that such activities, even on a small scale in various parts of the country, will eventually offer glimpses of Surajya.