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স্বৰাজ: বিভিন্ন সংশোধনসমূহৰ মাজৰ পাৰ্থক্য

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==মূল ধাৰণা==
==Key concepts==
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{{wikisource|Hind Swaraj|Swaraj}}
[[Swami Dayanand Saraswati]], also known as "Nāri-Shudra-Vedoddharak Maharashtra Dev Dayanand Saraswati founder of the [[Arya Samaj]] and a [[Hindu]] reformer, defined ''swaraj'' as the "administration of self" or "democracy". Swami Dayanand Saraswati, beginning with the premise that God had created people free to perform any work they were inclined to choose, then questioned the legitimacy of the foreign British occupation to make the Indian nation slaves on their own land? In the Swami's view, ''swaraj'' was the basis for freedom fighting. [[Dadabhai Navroji]] said that he had learnt the word ''swaraj'' from the ''[[Satyarth Prakash]]'' of Saraswati.{{cn|date=September 2016}}
স্বৰাজে এখন ৰাষ্ট্ৰবিহীন সমাজৰ পোষকতা কৰে ।মহাত্মা গান্ধীৰ মতে, মানুহৰ ওপৰত ৰাষ্ট্ৰৰ সামগ্ৰিক প্ৰভাৱ ক্ষতিকাৰক। তেওঁ ৰাষ্ট্ৰক "আত্মাহীন যন্ত্ৰ" বুলি অভিহিত কৰিছিল যিয়ে জনতাৰ সৰ্বশেষ ক্ষতি কৰে।<ref>Jesudasan, Ignatius. ''A Gandhian theology of liberation''. Gujarat Sahitya Prakash: Ananda India, 1987, pp 236-237.</ref> ৰাষ্ট্ৰৰ উদ্দেশ্য হৈছে জনতাৰ সেৱা কৰা।
 
Swaraj warrants a stateless society. According to Mahatma Gandhi, the overall impact of the state on the people is harmful. He called the state a "soulless machine" which, ultimately, does the greatest harm to mankind.<ref>Jesudasan, Ignatius. ''A Gandhian theology of liberation''. Gujarat Sahitya Prakash: Ananda India, 1987, pp 236!--237.</ref> The purpose of the state is that it is an instrument of serving the people. But Gandhi feared that in the name of moulding the state into a suitable instrument of serving people, the state would abrogate the rights of the citizens and arrogate to itself the role of grand protector and demand abject acquiescence from them. This would create a paradoxical situation where the citizens would be alienated from the state and at the same time enslaved to it, which, according to Gandhi, was demoralising and dangerous. If Gandhi's close acquaintance with the working of the state apparatus [[Mohandas Karamchand Gandhi in South Africa|in South Africa]] and [[Indian independence movement|in India]] strengthened his suspicion of a centralised, monolithic state, his intimate association with the [[Indian National Congress|Congress]] and its leaders confirmed his fears about the [[corruption in India|corrupting influence of political power]] and his scepticism about the efficacy of the [[politics of India|party systems]] of power politics (due to which he resigned from the Congress on more than one occasion only to be persuaded back each time) and his study of the [[British parliamentary system]]s convinced him that [[representative democracy]] was incapable of meting out justice to people.<ref>''Hind Swaraj''. M.K. Gandhi. Chapter V</ref>
 
Gandhi thought it necessary to evolve a mechanism to achieve the twin objectives of empowering the people and 'empowering' the state. It was for this that he developed the two pronged strategy of resistance (to the state) and reconstruction (through voluntary and participatory social action).{{fact|date=February 2015}}
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Gandhi was undaunted by the task of implementing such a [[utopian]] vision in India. He believed that by transforming enough individuals and communities, society at large would change. He said: "It may be taunted with the retort that this is all Utopian and, therefore not worth a single thought... Let India live for the true picture, though never realised in its completeness. We must have a proper picture of what we want before we can have something approaching it."<ref>Parel, Anthony. ''Hind Swaraj and other writings of M. K. Gandhi''. Cambridge University Press. Cambridge, 1997, pp 189.</ref>
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==After Gandhi==
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