Conceptualizing Freedom: M.N. Roy’s Revolutionary Blueprint for India’s Constituent Assembly

 

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This book is available at Amazon 

It is about the significant contribution made by the Indian intellectual leader, M.N. Roy, who first proposed the idea of convening a Constituent Assembly in 1928, amid opposition to the Simon Commission. He argued that Indians must independently frame their Constitution, rejecting any Assembly under British control as lacking true sovereignty. 

This book explores Roy's vision of the Constituent Assembly. As a revolutionary, he visualized the CA as a democratic body arising from mass struggle, not a mere legal formality. Over time, he developed this vision through speeches and writings. He also advocated for including Fundamental Rights, as seen in the 1931 Karachi Resolution. For Roy, constitution-making was a transformative act of collective political will, rooted in the people’s active participation. He also authored the draft Indian Constitution in 1944, which was circulated by the Radical Democratic Party.

This work argues that Roy’s conception of the Constituent Assembly differed from his contemporaries and extended far beyond the procedural mechanics of constitution-making. For Roy, constituting the Constituent Assembly was a radical, democratic, and revolutionary project rooted in the active participation of informed, conscientious citizens addressing the immediate concerns of the masses.

This book concluded that if applied today, Roy’s vision could serve as a powerful reminder of the importance of participatory democracy. It underscores the need for civic engagement, transparency, and public accountability in constitutional governance, especially in times when democratic institutions are under stress. His ideas remain relevant as they challenge us to envision constitution-making not as a bureaucratic task but as a continuous, inclusive, democratic, people-driven process.

A quote from this book to demonstrate Roy's idea of the Constituent Assembly:

In his address at Faizpur, Roy elaborated on his idea of the Constituent Assembly, stating, “A Constituent Assembly means nothing less than a challenge to the self-assumed prerogative of the British Government to dictate the political right of Indian people…For us the Constituent Assembly is not only an agitation and propaganda slogan but also a slogan for practical politics. When we raise the slogan, we raise the issue of the capture of power.”

Another quote by MN Roy, as mentioned in this book 

"The idea of the Constituent Assembly means the determination of the Indian people to create an organ of power for asserting their right to self-determination."

Quotes by MN Roy

M.N. Roy: A Global Intellectual and Revolutionary Thinker

While working on the fifth volume of Selected Works and Writings of M.N. Roy, I was struck by the depth, clarity, and foresight of his ideas. Roy emerges not merely as an Indian political thinker but as a truly global intellectual and revolutionary, one whose contributions spanned continents and ideologies. His writings reveal a powerful synthesis of Marxist thought, radical humanism, and democratic ideals.

Throughout his career, from his involvement in international communist movements to his later advocacy of reason, individual freedom, and ethical politics, Roy remained committed to the pursuit of truth and the emancipation of human consciousness. 

Many of his quotes reflect a profound concern for the moral and intellectual development of society, making his work as relevant today as it was in his time.

I am adding some of these here

“Who is a revolutionary?

What is a revolution? And who is a revolutionary? A revolutionary is one who has got the idea that the world can be remade, made better than it is today; that is was not created by a supernatural power, and therefore could be remade by human efforts. A revolutionary further starts with the knowledge that the world has been remade time and again, and that the process of remaking the world takes place of necessity. Those Indians who have felt the necessity of remaking our country, and are convinced that the people of India have the power to do so, are revolutionaries. One cannot be a revolutionary, without possessing scientific knowledge. One must have the conviction that not only human beings can remake the world, can make and unmake gods, but ever since the birth of the race have been doing that. Human nature is to set up gods, topple them down, and set up new ones.”

― MN Roy

"Freedom is the supreme value of life, because the urge for freedom is the essence of human existence."

M.N. Roy, Reason, Romanticism and Revolution

"Freedom is not a beautiful castle built in the air of imagination. It rests on the triple pillar of humanism, individualism, and nationalism."

MN Roy

"It is true that the common people are illiterate; they may not be able to govern the country. But at the same time, is it not a fact that, left to themselves, even the most ignorant peasants can manage their affairs better than our present government? The distrust for the ability of the common people to think for themselves and take care of themselves is only a pretext for seizing power in their name and abusing that power to suppress their liberty.”

MN Roy

"Science has given confidence to a growing number of human beings that they possess the power to remake the world."

 MN Roy, Science, Philosophy, and Politics, 1942

We stand for a thorough reconstruction of national life. Our political objective is the establishment of democratic freedom, which will mean effective political power for the people. We strive not only for national freedom, but also for the social emancipation of the toiling masses. Our task is to spread enlightenment, which will dispel obscurantism in the political and spiritual life of the country. We advocate modernism in every walk of life against revivalism. We want the disinherited to come to their own and enjoy the richness and fullness of life on this earth. We want man to be the master of the world and the maker of his destiny.”

MN Roy

"The spirit of inquiry into every physical phenomenon confronting us is a spirit of science."

MN Roy, Science, Philosophy, and Politics, 1940

https://www.academia.edu/127727821/Science_Philosophy_and_Politics 

"… the purpose of all rational human endeavour must be to strive for the removal of social conditions which restrict the unfolding of the potentialities of man. The success of this striving is the measure of freedom attained."

"Human beings starts with science. Baffled in primitive efforts to explain natural phenomenon in physical terms, he fell back on metaphysical assumptions, but in the last analysis, these also are analogous to the hypotheses of the scientific enquiry." 

MN Roy, Science, Philosophy, and Politics, 1940

https://www.academia.edu/127727821/Science_Philosophy_and_Politics 

"The realisation of the possibility of a secular rational morality opens up a new perspective before the modern world… It must be realised that human existence is self-contained and self-sufficient; and that, therefore, man can find in himself the power to work out his destiny, to make a better world to live in."

M.N. Roy, Reason, Romanticism and Revolution
From time to time, the march of history is obstructed by the requirements of the established social order,which sets a limit to human creativeness, mental as well as physical. The urge for progress and freedom,born out of the biological struggle for existence, asserts itself with a renewed vigour to break downthe obstacle. A new social order conducive to a less hampered unfolding of human potentialities isvisualised by men, embodying the liberating ideas and cultural values created in the past. A newphilosophy is born out of the spiritual heritage of mankind to herald a reorganisation of society.The passionate belief in the creativeness and freedom of man is the essence of the romantic view of life. The idea of revolution, therefore, is a romantic idea; at the same time, it is rational because revolutions take place of necessity. Revolution, thus, may appear to be a self-contradictory concept

MN Roy Reason, Romanticism, and Revolution 

"When, as a school boy of fourteen, I began my political life, which may end in nothing, I wanted to be free. Independence, complete and absolute, is a new-fangled idea. The old-fashioned revolutionaries thought in terms of freedom. In those days, we had not read Marx. We did not know about the existence of the proletariat. Still, many spend their lives in jail and went to the gallows. There were no proletariat to propel them. They were not conscious of class struggle. They did not have the dreams of Communism. But they had the human urge to revolt against the intolerable conditions of life. They did not know exactly how to those conditions could be changed. But they tried to change them anyhow. I began my political life with that spirit, and I still draw my inspiration from that spirit than from the three volumes of the Capital or three hundred volumes by the Marxists."

MN Roy, New Orientation, p. 120-121

Quotes by Hansa Mehta

 For a while now, I have been exploring the contributions of the Founding Mothers of India—those pioneering women who played a crucial role in shaping the nation during its formative years. Among them, Hansa Mehta stands out not only for her involvement in the Indian freedom movement but also for her key role as a member of the Constituent Assembly. She was a staunch advocate for women's rights, equality, and justice, both in India and on the international stage.

Born on 3 July 1897, Hansa Mehta was a passionate advocate for women’s rights, a reformer, educator, and a prominent member of the Indian Constituent Assembly. She also represented India at the United Nations Human Rights Commission. She was a prolific writer and wrote extensively on women's and children’s issues. Her work laid the foundation for women's rights in India and made a lasting impact on the global stage, marking her as a key figure in the fight for gender justice (Scaria and Nigam, 2016).In 1946, as president of the All-India Women's Conference (AIWC), Mehta played a pivotal role in drafting the "Indian Women’s Charter for Rights and Duties,", mentioned above, along with other women activists. This Charter called for gender equality, civil rights, and justice for women in India. It became a foundational document in the campaign for women's human and constitutional rights in India and abroad.

Mehta’s contribution to the drafting of the UDHR was pivotal, particularly in ensuring gender-sensitive language in the document, making it inclusive. As India’s delegate to the UN Commission on Human Rights from 1947 to 1948, she played a crucial role in shaping the Bill of Rights, not just as a symbolic gesture, but as a concrete commitment to human dignity.

During the early drafts, the word “man” was used, which excluded women. When Eleanor Roosevelt, who chaired the drafting committee, remained unaware of the omission, Mehta passionately advocated for a change. She suggested replacing “All men are born free and equal” in Article 1 with “All human beings are born free and equal.” Initially dismissed as unnecessary, Mehta persisted in her efforts, and the wording was ultimately changed to “human beings,” ensuring that the UDHR was inclusive of all genders. Her tireless work demonstrated her unwavering commitment to gender equality and human rights 

Johnson noted,

“Mrs Hansa Mehta, the Indian representative, an active member of the Indian National Congress, the independence movement, had served significant terms of imprisonment for her anti-colonial activities.  President of SNDT Women’s University, Mrs Mehta was evaluated by the United States State Department as an intelligent person, a clear thinker, but her effectiveness was somewhat limited by the fact that she spoke in a barely audible whisper.”

In this space, I am compiling some of Hansa Mehta’s most powerful and thought-provoking quotes. Her words offer valuable insights into her vision for an inclusive and egalitarian India, and they continue to inspire generations who seek a just society.

In her speech on 19 December 1946, she stated,

“What we have asked for is social justice. We have asked for that equality which alone can be the basis of mutual respect and understanding, and without which real cooperation is not possible between a man and a woman. Women form one-half of the population of this country, and therefore, men cannot go very far without the cooperation of women.”

“A life of duties alone without rights means an existence of a slave, while rights without duties would mean a state of anarchy i.e. more licence than freedom. It is only when rights and duties are properly balanced and integrated that we can get an ideal society where freedom in true sense of the term can flourish.”

Hansa Mehta

"The goodness or badness of the Constitution depends on how it is going to work. If it works in the interest of people, it will be a good Constitution; if it works otherwise, it is a bad Constitution. It is for the future electors to elect the right kind of persons, who will work the Constitution in the interests of the people. The responsibility, therefore, lies with the people." 

Hansa Mehta

“A life of duties without rights means the existence of a slave; while rights without duties mean a state of anarchy i.e., more license than freedom. It is only where rights and duties are properly balanced and integrated that we can get an ideal society where freedom in the true sense of the term can flourish.”

Hansa Mehta, 1951 Human Rights and Their Significance, Hansa Mehta Papers, Speech and Writings, File No. 26, Nehru Memorial Museum and Library, Delhi

Johnson Geln M. (1998) A Magna Carta of Mankind: Writing the Universal Declaration of Human Rights, In the Universal Declaration of Human Rights: A History of its Creation and Implementation 1948-1998, By M Glen Johnson and Jaunsz Symonides, UNESCO p. 24

 Fighting for Freedom Every Day

Shalu Nigam

15 August 2023

Politically, India gained independence on 15th August 1947, however, for those on the margins, freedom is not a one-time event, They are struggling hard and fighting for every inch of space and for freedom on a daily basis at every possible space - public or private. 

Freedom implies a different sense to different people. For the elite and the privileged, freedom may be a one-day celebration. However, for a woman or a child in a violent relationship, a poor trapped in the vicious circle of poverty, a bonded laborer enslaved by the chains of bondage, or a young girl stuck in a trafficking channel, freedom may be desperately seeking liberation every moment. And there are a million men, women, and children who are entrapped in a similar situation. 

The freedom struggle in India has seen a lot of bloodshed and sacrifice by millions. However, several scholars have noted that once India attained independence, it is the powerful and elite Indians who replaced their colonial masters. The situation of the poor and marginalized, therefore, remained the same. 

Those on the margins, therefore, are still struggling every moment of their lives to attain freedom or Azadi - freedom from starvation, freedom from poverty, freedom from illiteracy and ignorance, freedom to study, freedom from patriarchy, freedom from everyday violence and fear of violence, freedom from casteism, freedom from fascism, freedom from majoritarianism, freedom from capitalism, freedom to dream and aspire, freedom to enjoy life.