Difference Between Gandhi and Tagore on Nationalism

Mahatma Gandhi and Rabindranath Tagore held opposing ideas on how nationalism could be evaluated and practiced. Gandhi's definition of nationalism is self-sufficient at all levels of society, whereas Tagore defines nationalism as a mirage behind which a nation should not always run. Tagore also believed that imperialism was an expression of nationalism.

Mahatma Gandhi

Mahatma Gandhi is referred to as the Father of our Nation. Gandhiji had a different view of nationalism than the European post-Westphalian peace treaties. He saw nationalism as an all-encompassing concept that did not consider anyone to be an enemy.

• He believed that in order to live better and coexist peacefully, people should foster social friendliness and share brotherhood rather than sacrificing themselves for their country.
• He believed that the people should work for the country.
  
• Mohandas Karamchand Gandhi was his full name.
• He was an Indian lawyer who spearheaded India's independence movement and spearheaded significant nonviolent opposition.
• In India, October 2, Mahatma Gandhi's birthday, is observed as Gandhi Jayanti, a national holiday.

Education of Mahatma Gandhi

Mahatma Gandhi's development into one of the greatest people in history was largely influenced by his schooling. His approach to his schooling was standard despite the fact that he attended a Porbandar Primary school and was awarded scholarships and prizes there. When Gandhi passed his University of Bombay matriculation exams in 1887, he enrolled in Samaldas College in Bhavnagar.

Though Gandhiji aimed to become a doctor, his father insisted that he become a lawyer. He was forced to leave Smaladas College to fulfill his father's wish, as that was the era when England was the epicenter of knowledge. Despite his mother's disapproval and his meager financial means, he was determined to visit England.

After all, in September 1888, he set out for England, enrolling at Inner Temple, one of the four London Law Schools. He additionally appeared for the University of London's matriculation exam in 1890.

He joined a practice group for public speaking while he was in London and took his lessons seriously. In order to practice law, this assisted him in overcoming his uneasiness. Supporting the underprivileged and marginalized had always been Gandhi's focus.

Mahatma Gandhi's Perspective on Nationalism

1. Nonviolent Resistance

Gandhi is most recognized for his Satyagraha, or non-violent civil disobedience, as a strategy for bringing about social and political reform.

Example: In 1930, Gandhi and his supporters used non-violent protest to oppose British salt taxation, and this event, known as the Salt March, became a famous representation of Gandhi's nationalist philosophy.

2. Inclusive Nationalism

Gandhi supported an inclusive nationalism that did not approve of caste or religion distinctions. He also supported social equality and Hindu-Muslim cooperation.

Example: He showed his dedication to bringing disparate populations together for a shared nationalist purpose by actively participating in movements such as the Khilafat Movement.

3. Swadeshi and Self-Reliance

Gandhi advocated self-sufficiency and a boycott of British-made goods to strengthen the Indian economy and affirm national identity.

Example: As an illustration, the Swadeshi Movement urged Indians to purchase things made in their own country as a way of opposing British colonization.

Facts About Gandhi on Nationalism

• Gandhi aspired to forge an Indian nationalism that is more anchored in Indian customs and values and less impacted by Western culture.
• He aimed to unite ideas like nationalism, regionalism, individuality, and collectivism that were essentially at odds.
• According to him, nationalism was an inclusive, all-encompassing ideology that did not regard anyone as an enemy.
• In his book Hind Swaraj, he claimed that nationalism is ideally connected to "Hind" or "India."
• Gandhi thought that lingua franca, or an adopted language used by speakers of different languages, would be crucial in promoting nationalism in the nation.
• According to him, in order to live in harmony and have a higher standard of living, individuals should adopt social graces and other manifestations of shared brotherhood as they are not superior to the country and should not kill themselves for it.

Mahatma Gandhi's Demise

Millions of people experienced immense sadness following the terrible death of Mahatma Gandhi. With an automatic weapon in his possession, Nathuram Godse arrived in Delhi on January 29. He proceeded to the Gardens of Birla House about five o'clock in the afternoon the following day when, out of nowhere, a man from the crowd approached him and bowed.

Godse then opened fire, striking Mahatma Gandhi three times in the chest and stomach. Gandhi was in such a posture that he collapsed to the ground. Although someone could have phoned a doctor in such a serious situation at the time, no one did, and Gandhiji died within half an hour.

Who was Rabindranath Tagore

1. Rabindranath Tagore, also referred to as "Gurudev," "Kabiguru," and "Biswakabi," was born in Calcutta on May 7, 1861.
2. A renowned polymath and gifted writer, he was the sole creator of the literary and musical revolution in the region.
3. In 1913, Rabindranath Tagore was awarded the Nobel Prize in Literature for his work on Gitanjali.
4. In addition to his many literary achievements, he was a philosopher and an education reformer who established the Vishwa-Bharati University in 1921, which altered the course of conventional education.
5. Rabindranath Tagore and Mahatma Gandhi were close friends, and it is believed that Tagore gave Gandhi the label "Mahatma."
6. He not only gave Bangladesh and India their national anthems, but he also encouraged one of his Ceylonese students to create and compose Sri Lanka's anthem.

Early Life of Rabindranath Tagore

Debendranath Tagore married Sarada Devi on May 7, 1861, in Calcutta, and their youngest child, Rabindranath Tagore, was born. Dwarkanath Tagore's grandfather was a wealthy landowner and social reformer. His father, Debendranath Tagore, led the Brahmo Samaj, a revolutionary religious movement in nineteenth-century Bengal that aimed to restore the primary monistic basis of Hinduism as described in the Upanishads.

In many fields of endeavor, the Tagore family possessed a wealth of talent. Theatre shows and concerts of Bengali and Western classical music were regularly held in addition to literary magazine releases. Several experienced musicians were invited by Tagore's father stayed at their home in order to teach the child Indian classical music.

Rabindranath Tagore on Nationalism

Precisely a political analyst, R.N. Tagore was vocal about the mistakes made by his fellow Bengalis and Indians, as well as his criticism of the British Raj. The socio-political satires he wrote and published reflected this. In opposition to the Jallianwala Bagh Massacre, R.N. Tagore turned down his knighthood when it was offered to him. He was unconcerned about fame, fortune, or praise in relation to his nation. Rivers, farms, people, and his country all have great personal meaning for him.

Facts About Rabindranath Tagore on Nationalism

• The ancient Indian philosophy that maintained that all of creation was one nest is the foundation of Rabindranath Tagore's understanding of nationalism.
• He believed that nationalism was a Maya illusion and that it was not something that should be sought assiduously.
• In an attempt to set himself apart from the prevailing nationalism, Tagore tried to equate nationalism with ideas like welfare, harmony, and peace.
• Tagore felt that intellectual freedom was more important than political freedom.
• He argues that although humans are naturally suited for social organization, nations eventually develop to such an extent that the individual is reduced to the status of a tool for the nation.
• He believed that a nation with a limited self-perception would stay caught up and be unable to live in peace with more developed countries. He regarded Gandhi's brand of nationalism as pugnacious.

Death

Rabindranath Tagore fought two protracted illnesses and endured immense anguish during the last four years of his life. In 1937, he went into a comatose state that reappeared three years later. After suffering for a long time, Tagore died on August 7, 1941, at the Jorasanko house where he was nurtured.

Rabindranath Tagore transformed the perception of the Bengali language, leaving a lasting impression on a great number of people. In addition to the numerous statues and sculptures of the great author that have been erected all over the world, the great author is honored by a number of annual events. Thanks to a plethora of translations by renowned foreign writers, several of his works have gained international recognition. There are five museums dedicated to Tagore. Two of them are in Bangladesh, while three of them are in India. Each year, millions of people go to the museums that house his famous works of art.

Gandhi and Tagore's Approach Towards Nationalism

Mahatma Gandhi

• Gandhi's nationalism was based on satyagraha or nonviolent protest, and he promoted India's independence without using violence.
• He led several large-scale anti-British activities, such as the Quit India and Non-Cooperation movements.
• Gandhi emphasized that the nationalist cause must include all facets of society, even the marginalized ones. Through his constructive strategy, he fostered Hindu-Muslim reconciliation and the upliftment of Dalits, with the aim of encouraging wider mass participation.
• He frequently criticizes Western culture and places a strong emphasis on self-rule, or Swaraj.
  

Rabindranath Tagore

• Tagore took a more humanistic and cosmopolitan stance toward nationalism.
• He was critical of narrow nationalism because he thought it may breed bigotry and prejudice.
• His writing of national anthems for Bangladesh and India is evidence of his commitment to nationalism.
• In his view, nationalism ought to be accepting of all people and their many cultures and religions. Tagore's internationalist viewpoint promoted global understanding and collaboration.
• Tagore criticized narrow, self-centered, and exclusive types of nationalism, seeing them as harmful and a possible catalyst for wars motivated by power.

Similarities and Disagreements Between Gandhi and Tagore on Nationalism

Similarities

1. Both Tagore and Gandhi foresaw humanism and love of nature founded on mutual tolerance and nonviolence.
2. They both supported self-sufficiency as a means of resolving the issues facing impoverished India.
3. They both actively supported the cause because they loved and sympathized with the impoverished towns and people who lacked hope.
4. They both took pride in India's ancient culture and spiritual past where tolerance for all races and ideologies was valued above all else.
5. Whether it was truth or god, they both came from the same source of inspiration.
6. Though Tagore discovered his godhead in "Love," their paths diverged from Gandhiji's belief that the god is in "Truth." While Tagore attempted to realize his God/love via cooperation, respect for one another, and tolerance, Gandhi attempted to realize the "Truth" via the road of non-violence.

Disagreements

1. Tagore harshly condemned Gandhiji's Non-Cooperation Movement. Since he thought that the public's freedom to non-cooperation should not be granted without any constraints on their free will to march, he continued by saying that the concept of non-cooperation is detrimental and that violence is not something that can be avoided; rather, violence is a part of non-cooperation.
2. Tagore's second main point of contention was the burning of foreign clothing in support of the Swadeshi Movement. Gandhi, however, disagreed with his views, believing that burning foreign clothing was akin to burning one's "shame"-that is, burning foreign clothing was a means of eradicating foreign dominance over the nation.
3. Gandhi's theory of Charkha, which offers a sustainable life to the impoverished and oppressed who live in poverty and hunger while ignoring modern factories and machinery, was the subject of Tagore's third and most serious criticism of Gandhi. Regarding Charkha, Tagore thought that it would bring India back to the Middle Ages. He added that India should embrace the spirit of innovation and inquiry in place of Charkha since this can only be accomplished through a scientific temperament. He thought that the advancement of knowledge was essential to bringing about prosperity and lifting the nation out of poverty.

Difference between Gandhi and Tagore on Nationalism

Conclusion

In conclusion, the differences in nationalist beliefs between Mahatma Gandhi and Rabindranath Tagore shed light on the intricate nature of the Indian independence movement.

Gandhi's nationalism was based on the conviction that the attainment of political freedom and social justice required both peaceful resistance and self-rule (Swaraj). His emphasis on moral purity, self-reliance, and indigenous values emphasized a vision of India that was morally and spiritually strong, able to fight colonial dominance via activism at the grassroots level and togetherness.

On the other hand, Tagore used a wider global perspective while discussing nationalism and warned against the dangers of nationalist zeal turning into chauvinism. As he argued against the perils of an exclusive nationalism that would impede personal liberties and intellectual advancement, Tagore promoted a more inclusive humanism. In his ideal India, diversity of culture and universal human values would be celebrated, and critical thinking and creativity would be encouraged.

A deep intellectual engagement with the concept of identity and freedom in the context of colonial control is evident in the discussion between Gandhi and Tagore. While Tagore's literary and philosophical contributions offered a sobering counterweight, encouraging thought on the ethical implications of nationalistic passion, Gandhi's actual engagement galvanized multitudes. It attracted attention to India's predicament on a worldwide scale. All of their contributions together create a rich tapestry of ideas that show how complex the road to independence and nationhood is and how it necessitates striking a balance between group effort and personal conscience as well as between cultural affinities and global empathy. In a world growing more interconnected by the day, their opposing but complementary perspectives continue to provoke and inspire discussions on nationality and identity.