gandhian philosophy - a comphrehensive note for bsw students

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SW 3 C 06-Gandhian Philosophy for Social Workers

A study material for BSW students

Compiled and Edited by

Mr.Saijith.N.Sasidharan

Faculty, Department of Social Work, Christ College, Irinjalakuda

SW3 C 06-Gandhian Philosophy of Social workers

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TABLE OF CONTENTS-

UNIT Page Number

Foundations of Gandhian Thought 4-31

Gandhian Views on Social problems 32-51

Gandhian Concept of Community Development

52-64

Gandhian Economic Thought 65-73

Relevance of Gandhian ideologies & Questions related to Gandhian philosophy

74

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Unit-1- Foundations on Gandhian Thought

A brief over view about Gandhi’s Life Mohandas Gandhi, the prophet who led the vast and varied population of India along the long road to Independence in 1947 from under the yoke of British imperialism under the banner of the "soul-force," "love force," and "truth force," was the youngest child of his father’s fourth wife, born on October 2, 1869, in the capital of Porbandar in the small principality of Gujarat in western India. This area was under the suzerainty of Britain, which exercised paramount control over the locally autono-mous region. The father, Karamchand Gandhi, was the dewan (chief/prime minister) of the city, skilled in administering its affairs and negotiating between the inconsistent princes and the autocratic British officials. The boy’s mother, Potlibai, was a deeply religious woman who spent her time between her duties as a wife and mother and the temple. Fasting was an integral part of her religious practices. She was noted for performing long-standing and devoted nursing care whenever members of the family fell ill.

The Gandhi household was fervently devoted to Vaishnavism and the boy Gandhi was required to attend temple on a regular basis. Under this faith with its wealth of images and stories, the Hindu god Vishnu was considered the world’s keeper and protector, able to restore moral order (dharma), a theme which Gandhi pursued from an early age. By means of syncresis (like Hinduism’s other major god Shiva), Vishnu, through his avatars, incarnations such as the fish, the tortoise and the bear, exhibits the qualities of many less important gods and goddesses as well as local heroes. The Gandhi family also professed a deep respect for Jainism, which preaches nonviolence and the belief that each thing in the universe is eternal. As part of his boyhood, Gandhi followed ahimsa (a resolution not to hurt any living creature), vegetarianism, self-purifying through fasting, and a sense of tolerance for all humans practicing different beliefs and religions. A famous quote of Gandhi’s

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in defense of nonviolence is: "An eye for an eye makes the whole world blind."

Gandhi’s Youth

Mohandas first attended a primary school with very few facilities, for the children there practiced Mohandas first attended a primary school with very few facilities, for the children there practiced their letters by writing in the dust. Fortunately, his father became the dewan at Rajkot, another princely state, where he attended a better school. "Though India was then under British rule, over 500 kingdoms, principalities, and states were allowed autonomy in domestic and internal affairs: these were the so-called ‘native states’. Rajkot was one such state."4 The student Gandhi’s report card lists his standing as "good at English, fair in Arithmetic, and weak in Geography; conduct very good, bad handwriting."5 His skills in English would later make it easier to confront the authorities with well-worded legal arguments, but his poor knowledge of the geographical features of his own country would impel him to travel as much of India as time would allow so that he could know the soul of the enormous country and draw the support of its multilingual tribes. At age 13 his arranged marriage to a pretty, self-willed young girl named Kasturbai, variously reported as 7, 10, or 13 at the time, caused him to lose an entire year at school. "At thirteen he was married to Kasturbai who was even younger."6 Still a boy, Gandhi preferred to take long walks by himself when he found a few hours away from caring from his sick father or assisting his mother like a dutiful son with the chores.

By 1887 he was of an age to attend university. He barely passed the entrance examinations to the University of Bombay and because the lectures were given in English, he found following the content difficult because his mother tongue was Gujarati. There was considerable pressure for him to follow in his father’s high-office footsteps rather than a career in medicine

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(vivisection was not acceptable); therefore, it was decided to make him into a barrister by sending him to London. Gandhi thought of England as "a land of philosophers and poets, the very centre of civilization", but his mother was fearful of negative influences of big city life on her youngest child. She made him swear off wine, women and meat while he was there and he kept his promise. Since the father had died when he was seventeen and not left enough money to fund his education abroad, an older brother stepped in to finance the venture. Also, the Vaisya creed to which the Gandhi family belonged prohibited travel to England as being contrary to Hindu beliefs, but this was overlooked by his mother. Gandhi arrived in London in September 1888 by ship, leaving behind his wife and young son Harilal, then a few months old. After only ten days he enrolled in one of the four law colleges in London called the Inner Temple.

Gandhi’s Legal Training in London

Gandhi spent three years in London making a great effort to improve his English and studying the Latin he would need for law studies and practice and to become "a perfect gentleman". He must have seemed a country bumpkin with the awkwardness he displayed in wearing English clothing, his insistence on practicing vegetarianism, and strange manners. He was of fairly small stature and wore round wire-rimmed spectacles which made him look owlish. For students, especially young men preparing for the professions, it was absolutely necessary to eat "good red meat" to help them learn, they advised him. Gandhi, fortunately, found a nearby restaurant which provided vegetarian meals, as well as a book defending the practice. By learning to defend his vegetarian eating habits, Gandhi overcame his shyness and others learned to respect his zealously firm views on the subject. His joining the executive committee of the Vegetarian Society of London resulted in his attendance at conferences and in writing journal articles which were published.

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Gandhi’s behaviour soon drew the attention of many young men and women who were idealists and committed to a number of causes. Many were disenchanted with the effects of rampant industrialism, reflecting the Enlightenment viewpoint. From them he learned about the Bible and the Bhagavadgita (a famous Hindu poem) which he read in the form of the English translation by Sir Edwin Arnold. A sample of the Bhagavad-Gita follows: One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge (Transcendental Knowledge 4:20) and Such a man of understand-ing acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions (Transcendental Knowledge 4:21).7 Gandhi was in London during the time of the late Victorian Establishment, when the English reveled in the achievements of core Empire-building at the expense of peripheral countries, all in a severely restrictive religious atmosphere of sexual repression (Puritanism) in which even the carved legs of pianos were covered in petticoat frills for the sake of "decency".8 Many of Gandhi’s new friends and acquaintances preached the simple life and renounced acquisitiveness; in other words, they stressed the value of morals over material values. It was through them that Gandhi was introduced to Edward Carpenter, Thoreau ("Civil Disobedience", Tolstoy (writings on Christianity), and John Ruskin (admonishing people "to give up industrialism for the simple life") and other serious thinkers.

Working for Indian Civil Rights during the Boer War

The South African War (known as the Boer War) broke out in 1899. Gandhi stated that Indians in Natal, in claiming rights of citizenship, must support the war efforts as their duty. Gandhi organized an ambulance corps of 1,100 Indian volunteers drawn from all social levels and encouraged these diverse

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men to concentrate on their essential service, even if they were giving their efforts to help the people they considered their oppressors. Gandhi was reported in The Pretoria News as being indefatigable, a leader of men who brought out the best in them. Several news items report that Gandhi’s ambulance corps bravely operated under the direct fire of the enemy, meaning that they carried stretchers over rough and muddy terrain.

Satyagraha (Devotion to Truth)

The resolution of the war brought about a coalition between the Boers (Dutch) and the British officials, but no relief for the Indians living there. In 1906 the Transvaal government issued a hard and denigrating law which required Indians to register. They were to be fingerprinted and carry a Certificate of Registration at all times. The police could turn up at any dwelling door to inspect the premises, invading the sacred right of privacy. In addition, all marriages outside the Christian faith were to be considered invalid, making every wife a whore and every child of those marriages a bastard, strong and deeply insulting terms intolerable to the entire Indian community no matter how poor they were. At a meeting in Johannesburg in September 1906, Gandhi organized a protest meeting to pledge defiance of the law and indicated he was willing to suffer the consequences. This was the beginning of satyagraha (devotion to truth) as a means of redressing evils by inviting suffering instead of fighting back and in this unique way to resist a strong political opposing force without anger or violence. Gandhi well understood the nature of imperialism which was always backed by armies (force) and he wished to replace that system by swadeshi (interdependence without exploitation). When Gandhi and his followers refused to comply with the provisions of the new Asiatic Registration Act, they were thrown into prison, a move which drew further support for Gandhi. The government was forced to offer a compromise by stating that if the Indians registered

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voluntarily, the government would withdraw the bill. But the government reneged on their promise and Gandhi retaliated by meeting in an open space with a gathering of 3000 Indians along with several police officers and burning their certificates one by one in a bonfire as a mark of protest. He was badly beaten but even when he was laid low bleeding on the ground he continued to reach up and throw the offending papers into the fire. He was then dragged off to prison. When many of his supporters who were breadwinners of their families were also imprisoned, Gandhi arranged to set up communal farms to support the dependants. Gandhi continued to work hard to resist unfair measures and finally in 1914 the Government reached an agreement with Gandhi by passing the Indian Relief Act which legalized non-Christian marriages and abolished some of the taxes payable by industries, labourers and others. This struggle had lasted for seven years, causing hundreds of Indians to lose their businesses and freedom rather than lose their dignity in submitting to the humiliating new laws. By 1913, hundreds of Indians, including women, faced jail and those who went on strike from the mines were thrown into prison, faced beatings and even being shot. However, the dirty laundry of the South African government was evident for all the world to see. Finally, pressure from the governments of Britain and India forced Gandhi to sign a one-sided compromise agreement with the formidable South African General Jan Christian Smuts. Gandhi’s famous quote concerning this difficult time was: "They will have my dead body but not my obedience. We will not submit to this law!"12 Gandhi was quick to recognize that it was the British who decided how they lived and asked others to think of the question, "Do we fight to change things or to punish?" It is notable that Gandhi while imprisoned made General Smuts a pair of sandals as a symbol of there being no ill feeling between the two of them so that peace could eventually be established.13 Peace in South Africa was not a permanent arrangement, however, for the problems of the "coloureds" (Indians and blacks) in that country have endured until this day, in spite of many changes in the government and the devoted work of such

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men as President Mandela and Archbishop Tutu. It is said that the efforts and experiences of Gandhi did involve him deeply in the racial problems in South Africa and prepared him for even greater challenges in his native country for the next thirty-five years until his death at the hands of an assassin.

Gandhi’s Return to India and His Religious Quest

Gandhi’s exposure to religious workers of many faiths including Quakers in Pretoria and others in London created in him a thirst for knowledge and an appetite for religious studies. He slaked his thirst by delving into the Koran and Hindu teachings, particularly as a way of passing the time constructively while incarcerated. From his dedicated readings he came to the conclusion that religions were all leading in the same true path, only limited by being "interpreted with poor intellects, sometimes with poor hearts, and more often misinterpreted".14 The most profound religious influence in Gandhi’s life came from the Bhagavadgita, particularly two concepts: (1) apargraha (nonpossession, or getting rid of the clutter of material goods which interfered with the development of the spirit) and (2) samabhava (equability) which taught him, notwithstanding all forces, to stay unruffled by either success or failure.

Home Life/Business Life

Upon his return to India in 1915, he was advised by his political mentor, Gokhale, to familiarize himself with Indian conditions through travel. As a lawyer, his mission was to bring together two opposing parties in working towards a solution. Because of his generous nature, his clients became his friends, and many would call him up at all hours of the day or night to ask his advice on even homely matters. Thus, he was a teacher of humanity as well as a source of legal counsel. We know that he tried his hand as many home-

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based occupations as part of his daily life. He says, "I regard myself as a house-holder, leading a humble life of service and, in common with my fellow-workers, living upon the charity of friends. . . . The life I am living en entirely very

Gandhi’s Response to Peasant Hardships

An Indian peasant in 1916 from Champaran, a village in the Himalayan foothills, contacted Gandhi to address the fact that they had to pay a share of profits from their indigo crops to their British landowners and were now being asked to pay more money in rents, in spite of the fact that indigo was no longer to be sent to England for the cloth manufacturing industry there because they were producing their own dyes. This left the Champaran farmers destitute and in a hopeless situation. When Gandhi went to investigate, the local authorities ordered him to go away, in spite of the fact that he was surrounded by thousands of people who had descended on the location to greet him, having heard by word of mouth the short phrase "He is coming!" Gandhi refused to do what the officious officer ordered and stated that he was prepared to pay the penalty for disobeying the statute. This confounded the officials. The officers of the court, when they saw the local support given to Gandhi, released him instead of penalizing him and this constituted a small but significant victory for Gandhi.

The Work of the Indian National Congress

In December 1916, an agreement was put forth at the Indian National Congress and the All-India Muslim League called the Lucknow Pact. It was adopted on December 29th by Congress and on December 31st by the League. The Maratha leader, B. G. Tilak, was prominent in stating how the reunion of the moderate and radical wings of Congress would work together. This agreement also marked the beginnings of nationalist efforts and was the

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start of Gandhi’s Non-cooperation Movement of 1920-22. The Lucknow Pact meeting in 1916 discussed how the new government of India would be set up and how Muslim and Hindu communities would operate together. According to the Pact it was proposed that:

"Four-fifths of the provincial and central legislatures were to be elected on a broad franchise, and half the executive council members, including those of the central executive council, were to be Indians elected by the councils themselves."27

Except for the provision of the central executive, these same proposals were to appear largely intact in the Government of India Act of 1919. The Congress also agreed to separate electorates for Muslims in provincial council elections and for representation in their favour (beyond the proportions indicated by population) in all provinces except the Punjab and Bengal, where they gave favoured somewhat the Hindu and Sikh minorities. This Pact paved the way for Hindu-Muslim cooperation in the Khilafat Movement and Gandhi’s Non-cooperation Movement from 1920.

Influence of Religions and Philosophers

HINDUISM AND GANDHI

Gandhi was a strong believer in Hinduism, which he called the ‘Sanatana Dharma’ (the eternal religion). He wrote, “Hinduism of my conception is no narrow creed. It is a grand evolutionary process as ancient as time, and embraces the teachings of Zoroaster, Moeses, Christ, Mohammad, Nanak, and other prophets I could name.” Then, he quotes a verse from Manusmriti, which translates as follows:“Know that the true religion is one which the wise and the good and those who are ever free from passion and hate follow and which appeals to heart”.According to him, a Hindu is one who believes in;

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o Godo Immortality of the soulo Transmigrationo Law of Karmao MokshaAnd one who practises:o Truth and Ahimsa in daily life;o Cow -protection in its widest sense;o Tries to act according to the laws of Varnashrama.He wrote, “Non-violence is common to all religions, but it has found the highest expression and application in Hinduism. I do not regard Jainism and Buddhism as separate from Hinduism” (Young India, 20-10-1927). He called Gita his spiritual dictionary.The characters in the epics did have influence on him. Harishchandra captures his heart, for his principled effort to keep his word. Gandhi asks why not everyone should be truthful like Harishchandra. He also quotes the examples of Rama and Pandavas, who kept their word by undergoing all difficulties. He cites the examples of Prahlad, Sudama, Dhruva, and Shravana, who gave up all worldly comforts for the sake of virtuous principles.

He was of the opinion that the burden of Ramayana and Mahabharata is to teach Ahimsa (letter to P.D. Gupta, 19.11.26).He has repeatedly said that both Ramayana and Mahabharata tell the story of the victory of the good over evil. Gandhi vehemently declared that he is a Sanatani Hindu, or a Hindu as ordained by Scriptures.He says that it is possible to attain Moksha (salvation) without reading the Vedas. He also says that the Shastras are not above reason and any Shastra, which reason cannot follow, can be rejected.Gandhi has his own views on Varnashrama. He said that he believed that there are no more than four Varnas. He believed that one acquired the caste

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by birth, and even though one acquires the qualities and character of another, the body does not cease to belong to his Varna. He expressed his desire to cleanse the Hinduism of the caste distinctions that crept in it. He held that Hinduism has sinned by giving sanction to untouchability.Gandhi and JainismJainism takes a realistic, practical, and pluralistic view of reality. The concept of ‘Ahimsa’, ‘Anekantavada’ and ‘Asceticism’ are central to Jain philosophy. The first influence on Gandhi was that of his mother, who took up fasting for self purification, even though they were not Jains. Fasting was a part of her life, and this influenced the children profoundly. Even later, when he undertook fasting for selfpurification, the fasting of his mother, which was a regular affair, was at the back of his mind.Gandhi also followed the asceticism, as enjoined by the Jainism, though he did not accept people calling him an ascetic. His concept of simple living and high thinking is the one prescribed by the religion. For the inmates of Sabarmati Ashram, he prescribed eleven vows, out of which many are vows of the Jainism.The first five vows of truth, non–violence, non-stealing, Brahmacharya, and non-possession were extended to suit the requirements of the Ashram. The first five are the vows of Jainism, and he said that all of them are inter-related, and the violation of any one of them would lead to the total violation of the entire code of conduct of the Ashram. Ahimsa for Gandhi was not just a means or a way, but a creed and a religion, a philosophy of life.Gandhi defined non-violence in different contexts and circumstances, and some of them are inspired by the Jain thought-form: Non-violence is a law of suffering. not a weapon of the weak. Soul force, an attribute of the soul. As long as physical existence is there, perfect non-violence cannot be practised. Goodwill towards all life.

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not being violent even to snakes, scorpions and other poisonous creatures.Gandhi and Buddhism Gandhi considers all the great religious leaders as great teachers. He says, “Buddha, Jesus and Muhammad- they were all warriors of peace in their own style. We have to enrich the heritage left by these world teachers” (Harijan, 28-1-1939).“Gautama himself, when he saw oppression, injustice, and death around him and when he saw darkness in front of him, at the back of him and on each side of him went out in the wilderness and remained there fasting and praying in search of light”(Speech at a public meeting in Toungoo, Burma, 18.4.1929). Following are the excerpts of his speech delivered as reply to the Buddhists’ Address, Colombo, on November 15, 1927.“It is my deliberate opinion that the essential part of the teachings of the Buddha now forms an integral part of Hinduism. It is impossible for Hindu India today to retrace her steps and go behind the great reformation that Gautama effected in Hinduism”.Gandhi and ChristianityThe New Testament though impressed Gandhi. He read the “Sermon on the Mount”, which, he says, “went straight into my heart”. Gandhi emphasised that prayer is important, but held that congregational worship is no true worship. He quotes Jesus, “When though prayest, though shalt not be as the hypocrites are; but enter into thine inner chamber and having shut the door, pray to the Father, which is in secret”.Gandhi called Jesus “one of the greatest teachers of the world”. On another occasion, he said, “In my humble opinion, he (Jesus) was a prince among politicians.....He gave the devil his due. He even shamed him and is reported never once to have yielded to his inclination” (Young India , 25-8-1920). He called Jesus Christ, “A prince among passive resisters”.Gandhi and IslamGandhi included the “Kalimah” (Monotheism) in the Ashram prayers. Gandhi included the well known verse from Qur’an into the Ashram worship, known

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as “Al Fateha”. His views on Islam have been dealt at length in the succeeding sections.1. I take refuge in Allah, from Satan the accursed.2. Say: He is the God the one and onlyGod, the Eternal absoluteHe begetteth not, nor is he begotten,And there is none like unto Him.3. Praise be to God,The Cherisher and Sustainer of worlds,Most Gracious, most Merciful,Master of the day of JudgementThee do we worship.And thine aid we seek.Show us the straight way,The way of those on whomThou hast bestowed Thy Grace,Those whose (portion) is not wrathAnd who go not astray.Influence of philosophersGandhi studied the western authors of his interest, right from Socrates, and Plato. But a few thinkers, who had compassion for the mankind, attracted his attention, and he studied them thoroughly, and started implementing their philosophy in his day-to-day life. Socrates appealed to him as a satyagrahi. Plato’s concept of education is seen in his approach to education, where he stresses basic education. Tolstoy influenced him so much that he started a settlement, Ashram, and named it Tolstoy Farm; Ruskin influenced economic thought, and Thoreau, his idea of civil disobedience. Even though he went to the west in an impressionable age, we see that he matured over the years, imbibing the best in western philosophy and values.Gandhi adapts Ruskin to the Indian context, for his anti-industrial, pro-labour, and pro community views, and redefines Ruskin’s values in the Indian rural context. Ruskin’s concern is up to the last man, and Gandhi’s ‘Sarvodaya’, is the welfare of all, differing in sequential aspect but spiritually the same. Ruskin can be easily called the “father of Gandhian economic thought”. When Gandhi summarized Ruskin’s thought, (given in paragraphs above), he

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said that the first principle he knew, and the second one he had dimly realised. He says, “The third never occurred to me. Unto this lastE.F.Schumacher, popularised the concept of “intermediate technology”, which in his own words, would complement a man’s initiative, instead of killing it. He said, “Bring machine to the man, and not man to the machine”.

The Basic Values-TruthGandhi’s Concept of Truth

The word ‘satya’ is derived from ‘Sat’ which means being. For Gandhi, Truth is God who combines in himself Truth, Knowledge and Bliss (Sat-Chit-Ananda)Absolute Truth and Relative TruthGandhi makes a distinction between Absolute truth and relative truth. Absolute Truth is God himself. Relative Truth is the truth according to one’s own voice of conscience. If one must follow the relative truth, he is sure to reach the absolute truth. Gandhiji considered truth as a vow which means there should be truth in thoughts, words and deeds.Truth as a means of Self realization According to Gandhi, man’s ultimate aim is God realization. Realization of God means realization of one’s own self ie; self realization. So all the activities of man should be guided by this ultimate aim. Gandhi truly believed that without truth, it is impossible to observe any other principles or rules in life. So one must observe the law of truth in thoughts, words and deeds to realize one’s own self. Truth is also the very path to self-realisation and further, towards the attainment of liberation. As Gandhi said, ‘The body persists because of egoism. The utter extinction of the body or egoism is moksha (liberation). He who has achieved this will be the very image of truth or one may call it Brahman’ (Harijan, 22-2-1942). Since truth and nonviolence are as old as the

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hills, it is necessary that man realise this and constantly strive to tread the path of truth. Non-violence or ahimsa is a means in this process. Gandhi gave preeminence to truth over non-violence as truth is the ultimate and the end goal. Man, as Gandhi said, should therefore realise its strength and power.Gandhi, in yet another explanation of the advaita and dvaita philosophy, sees God as one and many. His words deserve to be quoted in this context: ‘He is one and yet many; He is smaller than an atom, and bigger than the Himalayas; He is contained even in a drop of the ocean, and yet not even the seven seas can compass Him. Reason is powerless to know Him. He is beyond the reach or grasp of reason’. Faith is important to realise His presence and Gandhi believed in His profound presence. He refused to turn away from his faith even if an atheist were to debate and defeat him in an argument regarding the presence or non-presence of God.Gandhian Concept of Nonviolence (Ahimsa)

The word Ahimsa is a combination of the Sanskrit word ‘himsa’ with the negative prefix ‘a’ literally means non killing. It is usually translated as non-violence.

But Gandhian concept of ahimsa is not merely harmlessness. It is a positive state of love of doing good even to the evil doer. Thus Gandhi defines ahimsa with love. Gandhian concept of ahimsa is non-violence of the brave. Levels of Non-violence

1. Non Violence of the BraveThe highest level of non violence is the non violence of the brave. The bravest man allows himself to be killed without killing. He knows that it is wrong to injure anybody. He adopts non-violence as a law of life because of his mental conviction. He believed that there is no remedy for the evils of the world except non-violence.

2. Non violence of the weak

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This type of non violence is practiced as a mere policy or expediency. Gandhi called it non violence of the weak or passive non violence of the helpless. A man adopts it not because of his mental conviction, but on account of his weakness to use violence. In reality, he harbours violence in his heart, and simply awaits opportunity for its use. He is not ready to undergo self suffering of the highest type.

3. Non violence of the cowardThis type of non violence is the passive non violence of the coward and the effeminate. A coward flees from his opponent instead of facing him. This is not because he loves his opponent, but he does not have the courage to oppose him. He harbours violence in his heart. Where there is a choice between cowardice and violence, Gandhi prefers violence. There is a hope that some day a violent man may become non violent. But in the case of coward there is no such hope.

Gandhi’s contribution to the concept of non-violence 1. Gandhi defines Ahimsa as love

Gandhian concept of non violence is not merely harmlessness. It is a positive state of love of doing good even to the evil doer.

2. Conversion of non violence into social virtue and political weaponFromm time immemorial, non violence is practiced as a personal and religious virtue. The credit of using the concepts of non violence into collective action goes to Mahatma Gandhi.

3. Universality of non violenceGandhiji proved with his life that unlike violence, non violence can be practiced by all irrespective of caste, creed, time, age or sex.

Gandhi was of the opinion of that truth and non violence are like two sides of one and the same coin. They are intimately connected. Yet, For Gandhi, truth is primary because non violence was discovered during his search for truth. For him, non violence is the means and Truth is the end.

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Eleven VowsMeaning of Vow

According to Gandhi, a vow consists in doing at any cost something that one ought to do.

1. Truth: The word satya is derived fom ‘Sat’ which means ‘being’. Many of us are reasonably truthful. But as ashram vow it means that there should be truth in thoughts, words and deeds.

2. Non Violence: Literally speaking Ahimsa means non killing. But as a vow, it is not merely harmlessness. It is a positive state of love of doing good even to the evil doer.

3. Brahmacharya: in Gandhian terms Brahmacharya is not merely physical self control. It means control over all the senses or complete mastery over them all. Thus, it iss a mental condition and can bee practiced by all.

4. Control of palate (Aswada): As a vow it means that food is taken neither for pleasure nor to satisfy the palate, but to sustain the body. To eat only as much as the body needs is the basic idea behind this vow. Control of palate helps to keep the vow of Brahmacharya.

5. Non stealing (Asteya): It means that whoever possesses more than the minimum is guilty of theft. This vow forbids the desire for things belonging to others. It forbids one’s anxiety to acquire things for the future. Stealing of ideas is also a violation of this vow.

6. Non Possession (Aparigraha): This vow forbids private property. Observation of this vow leads us towards minimization of wants and simple living. In Gandhi’s opinion absence oof this vow is the root cause of poverty.

7. Swadesi: Literally Swadeshi means ‘one’s own country’. As a vow it emphasizes a consumption preference to domestic goods against foreign goods.

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8. Bread Labour: Bread Labour emphasizes that ‘everybody should live by the sweat of his brow.’ As a vow it emphasizes the necessity of physical labour. It does not include intellectual labour.

9. Fearlessness: Fearlessness relates freedom from all external fears- fear of disease, bodily injury or death, losing reputation, losing one’s dearest and nearest etc. Non attachment to the body and fear of God are the ways to become fearless.

10. Equality of all religions(Sarvadharmasamabhava): According to Gandhi, all religions are different roads converging to the same point-God. So what we want is not mere tolerance but mutual respect.

11. Removal of untouchability: Removal of untouchability means love for and service of the whole world.

Besides these vows, Gandhi advised people for the practice of humility, prayer, swadesi, education through vernacular and the religious use of politics.

Significance of VowsFor Gandhi, vows are essential for self purification and self realization.

It helps the people to overcome worldly temptations. Refusal to take vows indicates one’s own moral weakness. Seven Social Evils

1. Politics without PrinciplesGandhi said those who firmly believe in nonviolence should never stand for elections, but they should elect representatives who are willing to understand and practice the philosophy. Gandhi said an elected representative is one on whom you have bestowed your power of attorney. Such a person should be allowed to wield authority only as long as s/he enjoys your confidence. When politicians indulge in power games, they act without principles. To remain in power at all cost is unethical. Gandhi said when politicians (or anyone else, for that matter) give up the pursuit of Truth they, or in the case of parties, would be doomed.

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2. Wealth Without Work Gandhiji's idea originates from the ancient Indian practice of Tenant Farmers (Zamindari). The poor were made to slog on the farms while the rich raked in the profits. With capitalism and materialism spreading so rampantly around the world the grey area between an honest day's hard work and sitting back and profiting from other people's labor is growing wider. To conserve the resources of the world and share these resources equitably with all so that everyone can aspire to a good standard of living, Gandhi believed people should take only as much as they honestly need. There is enough for everyone's need but not for everyone's greed, Gandhi said.

3. Pleasure Without ConscienceThis is connected to wealth without work. People find imaginative and dangerous ways of bringing excitement to their otherwise dull lives. Their search for pleasure and excitement often ends up costing society very heavily. Taking drugs and playing dangerous games cause avoidable health problems that cost the world hundreds of billions of dollars in direct and indirect health care facilities. Many of these problems are self-induced or ailments caused by careless attitudes. Gandhi believed pleasure must come from within the soul and excitement from serving the needy, from caring for the family, the children, and relatives. Building sound human relationships can be an exciting and adventurous activity. Unfortunately, we ignore the spiritual pleasures of life and indulge in the physical pleasures which is "pleasure without conscience."

4. Knowledge Without CharacterOur educational centers emphasize career-building and not characterbuilding. Gandhi believed if one is not able to understand one's self, how can one understand the philosophy of life. Therefore, it is not true that a person who is successful in amassing wealth is necessarily happy. An education that ignores characterbuilding is an incomplete education.

5. Commerce Without Morality

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As in wealth without work we indulge in commerce without morality to make more money by any means possible. Price gouging, palming off inferior products, cheating and making false claims are a few of the obvious ways in which we indulge in commerce without morality. There are also thousands of other ways in which we do immoral or unethical business. When profit making becomes the most important aspect of business, morals and ethics usually go overboard. We cut benefits and even salaries of employees. If possible we employ "slave" labor. Profit supersedes the needs of people. When business is unable to deal with labor it begins to mechanize. Mechanization, it is claimed, increases efficiency, but in reality it is instituted simply to make more money.

6. Science Without HumanityWhen we cease to care for any life, we cease to respect all life. No other species on earth has wrought more destruction than man. Materialism has made us possessive. The more we possess the more we need to protect and so the more ruthless we become. As punishment, we will kill if some one steals to buy bread. We feel violated. But we will not bother our heads to find out why, in times of plenty, people have to live in hunger. In order to protect and secure our homes, our neighborhoods, our countries from attacks, we use science to discover frightening weapons of destruction. War is sometimes inevitable only because we are such ardent nationalists that we quickly label ourselves by our country of origin, by gender, by the color of our skin, by the language we speak, by the religion we practice, by the town or the state we come from and so on. The labels dehumanize us, and we become mere objects. Not too long ago even wars were fought according to rules, regulations, ethics and some semblance of morality.

7. Worship Without SacrificeTemples, churches, synagogues, mosques and those entrusted with the duty of interpreting religion to lay people seek to control through fear of hell, damnation, and purgatory. In the name of God they have spawned more hate and violence than any government. True religion is based on

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spirituality, love, compassion, understanding, and appreciation of each other whatever our beliefs may be — Christians, Jews, Hindus, Muslims, Buddhists, Atheists, Agnostics or whatever. Gandhi believed whatever labels we put on our faith, ultimately all of us worship Truth because Truth is God. Superficially we may be very devout believers and make a tremendous public show of our worship, but if that belief, understanding, compassion, love and appreciation is not translated into our lives, prayers will have no meaning. True worship demands sacrifice not just in terms of the number of times a day we say our prayers but in how sincere we are in translating those prayers into life styles.

Gandhi’s Concept of Man

Gandhi’s views on human nature started emerging from the days he started his legal practice in London. At the foundation of his thinking is his upbringing, early influences of his home and surroundings, schooling, and the various books and journals he read all through his life. His reading includes the religious texts of all religions practiced in India and various thinkers like Tolstoy, Ruskin, Thoreau, and many others. Even though he read all the ancient texts and scriptures, he had the courage not to accept many ideas which were contrary to his conviction.

Origin of Man

While considering the origin of man, Gandhiji admits the theory of evolution by Darwin. Gandhi believed that we were originally brutes. We have become men by a slow process of evolution.

Manifestation of God

According to Gandhi, man is the manifestation of God. Man possesses the divine spark within him in the form of soul or atman. He has divine mission to fulfill in this life- to realize his own self.

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Innate Goodness of Man

Gandhi claimed, in 1921, to be a fairly accurate student of human nature. He said that man can reach his higher status among living beings, and move from brutish nature to human nature only by self- restraint. He said that the most vital point of difference between the brute and the human is the self-restraint. Gandhi was a believer in innate goodness of man.Oneness of all life

Gandhi believed in the oneness of all life. So every human action has an effect of a collective or social nature.Man is a complex and fallible being

According to Gandhi, man is a complex being. He has a body, mind and soul. Because of his body he is essentially imperfect.Obedience to the Call of ConscienceGandhi believed in obedience to the call of conscience. He said that the conscience has to be followed, even in the face of all adversities. He said, “when you have to obey a call which is the highest of all, i.e., the voice of conscience, even though such obedience may cost many a bitter tear, and even more, separation from friends, from family, from the state to which you may belong.... This obedience is the law of our being.” Gandhi referred many times to his ‘inner voice’ and the call of the ‘inner voice.’ But, ‘inner voice’ need not be equated with the conscience, as he felt that ‘inner voice’ may be message from God or devil, for “both are wrestling in the human breast”. This line is similar to the line of philosophers of enlightenment, who said that man is always good, but only ignorance and error lead to passion and desire, which prevent the man from realising his full potential.Man: Brutishness to DivinityGandhi thought that all men start as brutes, but become human and divine through evolution. The only factor that differentiated the brutes and our species of human beings is the principle of violence and non-violence. The moment man realises his status, he becomes a non-violent creature, and

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gives up the brute within him. The point that differentiates a man and the beast is man’s self-restraint and renunciation. Only when the man achieves this, he becomes different from the beast and is able to achieve truth and non-violence.Gandhi affirms that non violence is the law of the human beings and violence is the law of brute. The main difference between the man and the brute, he says, is the man’s capacity to respond to the call of the spirit within him. He can rise above selfishness and violence, which indicates brutish nature, and assert the spiritual nature of man, which is truth and non-violence.Nobility of ManGandhi used to state again and again that he sees a divine element in man. He believed that man was going higher in the scale of evolution. Gandhi always distinguished between the man and the institution to which he belonged. Deed is different from the doer, he always maintained. He stated: “Man and his deed are two different things. It is quite proper to resist and attack a system, but to resist and attack its author is tantamount to resisting and attacking oneself. For, we are all tarred with the same brush, and are children of the one and the same Creator, and as such the divine powers within us are infinite.Views on Truth & Non ViolenceTo Gandhi, truth is of its nature clear and self-evident; it is the means, instrument and the ultimate goal, all encompassed in one. His understanding of the concept does not confine to a mere uttering of truth; it is but reality, which has to be experienced. And in reality, nothing exists except truth. It takes several forms and situations to understand the concept of truth.Gandhi’s views on society

Gandhian concept of society is broadly described as Sarvodaya. It stands for the all round development of all irrespective of caste, creed, sex or religion.Meaning of Sarvodaya

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Sarvodaya is a combination of two Sanskrit words ‘Sarva’ and ‘Udaya”. Sarva means ‘all’ and Udaya means ‘upliftment’. Thus literally Sarvodaya means upliftment of all or welfare of all. But conceptually it suggests the all round development of all irrespective of caste, creed sex or religion. Origin of word Sarvodaya

After reading Ruskin’s ‘Unto this last’ Gandhi decided to change his life style. He immediately to practice the ideals of Ruskin. He also translated the book into Gujarati and renaming it ‘Sarvodaya’ (Welfare of all)Spiritual basis of Sarvodaya

The spiritual basis of sarvodaya is oneness of all life.Social order of Sarvodaya

Social stratification in the Sarvodaya order of society is based on Varnasramadharma. (Write about Varnashramadharma). Sarvodaya order of society is also free from seven social evils. ( Explain seven social evils).

1. Politics without principles2. Education without character3. Science without humanity4. Wealth without work 5. Commerce without morality.6. Worship without sacrifice7. Pleasure without conscience

Political order of SarvodayaSarvodaya order of society is a stateless society.or a pure and

enlightened anarchy. In such an enlightened anarchy, every one is his own ruler. He rules in such a way that he is not a hindrance to the development of others.Economic order of Sarvodaya

Truth, non-violence, bread labour, Swadesi, trusteeship, minimization of wants, simple living and high thinking, production by masses and not mass production, self reliance, self sufficiency, appropriate technology,

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emphasis on village and cottage industries etc. are the major characteristics of sarvodaya order of society.Moral aspects of Sarvodaya

In the Sarvodaya order of society, moral development of the individual is of supreme importance. Each and every individual has to obey the voice of conscience.Educational order of Sarvodaya

Gandhi believed in the total development of human personality through education. With this view in mind, he introduced a new system of education called Basic Education or Nai Talim. In Sarvodaya order of society, there will be free and compulsory basic education for all children between the age of 6 to 14 years.Establishment of Sarvodaya order of society

In order to establish the Sarvodaya order of society Gandhi advocated the following methods

1. Constructive programmes2. Satyagraha

Concept of SatyagrahaThe most potent contribution of Gandhi to India and to the world is the

technique of Satyagraha. The term Satyagraha was coined by Gandhi during his non violent resistance against the Asiatic registration Act in south Africa. At first the movement was called Sadagraha. Later it was changed to SatyagrahaMeaning of Satyagraha

The word Satyagraha is a combination of two Sanskrit words ‘Satya’ and ‘Agraha’. Satya means truth and Agraha means ‘firmness’. Satyagraha means ‘insistence on truth’ or holding on to truth.Technique of Satyagraha

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To destroy the evil without destroying the evil doer through self suffering of a satyagrahi is the technique of satygraha. Satyagraha- the most potent weapon in the world

Satyagraha is considered is considered as the most potent weapon in the world because,

1. It is based on the soul force.2. It uses non violence as the means to attain the goal.3. It gives the greatest stress to the purity in ends and means.

Aim of SatyagrahaThe aim of satyagraha is not to crush or defeat the opponent, but to

convert the opponent. For that purpose, a satyagrahi himself undergoes self suffering of the highest type.Basic assumption

The basic assumption behind the technique of Satyagraha is inherent goodness of human nature. A satyagrahi gives greatest emphasis to the purity of ends and means. For him, truth is the end and non violence is the means.Satyagraha-law of self suffering

The progress and the success of satyagraha depends upon the amount of suffering undergone by Satyagrahi. The purer the suffering, the greater will be the success. So gandhiji, called Satyagraha is the law of self suffering.

Satyagraha and Passive resistanceIn the beginning, Gandhi used the word passive resistance instead

satyagraha. Later, Gandhi made a distinction between the two. Both Satyagraha and passive resistance are methods for remedying injustice, and bringing about social and political changes. But they differ fundamentally.Satyagraha Passive Resistance

1. Satyagraha is a moral weapon 1. Passive resistance is a political weapon of expediency.

2. Satyagraha is based on soul 2. Passive resistance is based on

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force. physical force3. Satyagraha is a weaqpon of the

brave.3. Passive resistance is the

weapon of the weak.4. The aim of Satyagraha is to

convert the opponent. 4. The aim of passive resistance is

to embarrass the opponent. 5. In Satyagraha, there is no room

for hatred, ill-will and the like.5. In passive resistance there is

no place for the love of the opponent.

6. Satyagraha is dynamic. 6. Passive resistance is static.7. Satyagraha acts positively and

suffers cheerfully7. Passive resistance acts

negatively and suffers reluctantly.

Qualifications of a Satyagrahi

1. He must have a living faith in God, for He is his only Rock.2. He must believe in truth and non violence as his creed. So he must

have faith in the inherent goodness of human nature. This, he expects to evoke through his self suffering.

3. He must be leading a chaste life. He must be ready and willing to give up his life and possessions for the sake of his cause.

4. He must be a habitual Khadi weaver and spinner.5. He must be a teetotaler. He must be free from the use of intoxicants.6. He must carry out with a weilling heart all the rules of discipline, laid

down from time to time.7. He should carry the jail rules unless they are specially devised to hurt

his self respect.Satyagraha and constitutional means

Gandhi advised to the use of all available constitutional means before launching on direct satyagraha action.1. Wait and watch

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A Satyagrahi should give enough time and opportunity to reconsider the stand of opponent and withdraw his wrong doings.

2. Assessment of facts by public enquiryThis will help a satyagrahi to understand the merits and demerits of the claims of both the parties involved in a case.

3. Tours (Padayatras)Tours in disturbed areas helps to check the spread of violence quickly and effectively. It will also help to educate public opinion infavour of peace and amity.

4. NegotiationA constant negotiation with thew authorities is a condition to secure the desired results.

5. Formation of public associationsGandhi realized the necessity and importance of people’s united efforts for solving grievances.

6. Public meetingsPublic meetings helps to create public opinions infavour of justice and firmness.

7. ArbitrationA satyagrahi should always be ready for compromise. But care should be taken not to sacrifice the essentials involved in a conflict. Gandhiji used this method during his Ahemedabad labour strike.

8. Promotion of communal unityIf the government is disinterested to do justice, the community should meet and reconsider the matter to take appropriate steps.

Forms of Satyagraha1. Banned meetings, demonstrations, Processions2. Ceremonial march3. Observation of national days and weeks4. Pamphlets and news papers5. Hartals

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6. Strikes7. Civil disobedience8. Non violent non cooperation9. Non tax campaign10. Courting imprisonment11. Boycott12. Peaceful picketing etc.

Unit 2- Gandhian Views on Social problemsAbolition of UntouchabilityThe other link through which he wanted to forge greater unity and integration was through the abolition of untouchability and the revival of the Chaturvarnic concept in all its pristine purity. Men are born equal but they are also born with varying inclinations, temperaments, attitudes and aptitudes. Their spiritual growths differ. Instead of letting struggle and competition determine and categorise these differences, would it not be infinitely better, he argued, if the Chaturvarna and heredity were accepted

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as a natural regulatory principle. Month after month, week after week, he returned to the theme in his Young India and, later, in Harijan.

Mahatma Gandhi uses varna and caste as interchangeable terms and believes that all types of men can be categorised under four broad occupations: teaching, defending, wealth producing and manual labour. Gandhi was against any kind of separation since he considered it bad for both Hindus and untouchables.

Untouchability means pollution by the touch of certain persons by reason of his birth in a particular state or family.

Gandhi considered untouchability as the greatest blot on Hinduism. Gandhi explained to the caste Hindus that it is a crime against humanity and God. It is a device of a satan. It is also unreasonable to think that a peron should be treated as untouchable because of his birth. He was the opinion that “religion which permits untouchability is not religion but irreligion.”Gandhi’s contribution for removal of untouchability

1. According to Gandhi removal of untouchability means love for and service of the whole world.

2. The fight against untouchability has a very important place in his constructive programmes

3. He also toured the country to raise the public opinion against this inhuman practice.

4. In his weekly journal ‘Young India’ he called them Harijans which means men of God. According to him, we are durjana which means men of evil.

5. In 1924 Gandhi directed a satyagraha or4ganised by Harijans of Vaikom to open for them the roads leading to the temple.

6. In 1932 and 1933 he resorted to fasting many a times for the cause of Harijans.

7. He also started a weekly paper named “Harijan” to promote the movement against untouchabillity.

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8. For the upliftment of Harijans Gandhi educated them in sanitation and hygiene

Varnashramadharma and Caste systemGandhi stated that ‘varna is the law of heredity. Varna is not a thing that is superimposed on Hindus, but men who were trustees for their welfare discovered the law for them. It is not a human invention, but an immutable law of nature. Gandhi views the system based on Varna as a classification of different systems of self-culture and as the best possible adjustment of social stability and progress and not as an arrogant superiority. He views the Varna dharma as an aspect that satisfies the religious, social and economic needs of a community and that which leads to the spiritual perfection. He reiterates that ‘varna is no man-made institution but the law of life universally governing the human family. Fulfillment of the law would make life livable, would spread peace and content, end all clashes and conflicts, put an end to starvation and pauperization, solve the problem of population, and even end disease and suffering’. The Varna system as we see it today is a distorted version, of high and low gradations and is vastly different from its original meaning and purpose. Gandhi views Varnashrama dharma as a ceaseless search for truth that would lead to spiritual evolution. Varna system preaches not the bifurcation of society but enables one to follow one’s designated role in society.

Varna or Varnashrama distinctions might not have had any more significance than four classifications, Brahmana, Kshatriya, Vaisya and Sudra. Gandhi accepted the social philosophy of Varna. An equalitarian society based on active mutual love and harmony was his goal and, hence, although he accepted the sociology of the Varnashrama he refused to acknowledge any sense of distance and subordination between the Varnas. According to him, the Hindu sociology of Varna eliminated unworthy competition, was natural to man in his regenerate and civilised state and, although determined by birth, could be retained only by the willing performance of the obligations entailed by it. He thought of it as a functional

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organisation of society determined by Nature or God and oriented to the realisation of the harmony of the community without there being any sense of constraint and domination from the sections following intellectual and military professions.

Gandhi even regarded the Hindu social structure based on Varna to be true socialism. (i) If the principle of Varna was followed in its original Vedic sense of functional organization, (ii) if all members of society participated in bread labour, (iii) if all labour should carry the same value, the primary wants of all being the same, then, according to Gandhi it was nothing but socialism.

Although a believer in Varna determined by birth, Gandhi was emphatic in stating that it conferred no privilege and resulted in no social subordination. He wrote: “It is against the genius of Hinduism to arrogate to oneself a higher status or assign others to a lower. All are born to serve God’s creation, the Brahman with his knowledge, the Kshatriya with his power of protection, the Vaishya with his commercial ability, the Shudra with his bodily labour. This does not mean that a Brahman is absolved from bodily labour, but it does mean that he is predominantly a man of knowledge and fitted by training and heredity, to impart it to others. There is nothing again to prevent a Shudra from acquiring all the knowledge he wishes. Only he will best serve with his body and need not envy others their special qualities for service. A Brahman who claims superiority by right of knowledge falls and has no knowledge. And so with the others who pride themselves upon their special qualities, Varnashrama is self restraint and conservation and economy of energy”.

He pleaded for the restoration of the essential principle on which the original Varna was based – the elimination of competition and the realisation of the common good through duties done in proportion to one’s attainments and faculties.

The existing structure of innumerable castes was a negation of the old Varna. It imposed unhealthy impediments on the growth of social solidarity and hence was detrimental to the well-being of the Hindus as well as to the

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development of nationalism. It encouraged complicated ritualism and ceremonialism, and thus was a bar also to the development of genuine religious feeling. Hence Gandhi, who recognised only the four Varnas as rational and fundamental, made a strong plea for the abolition of the evils and injustices of the caste system.Varna dharma

Varnashrama dharma is a combination of two words ‘Varna dharma’ and ‘Ashrama dharma’. Varna means colour. But conceptually it means the four fold divisions of Hindu Society namely Bhrahmanas, Kshatriyas, Vaisyas and Sudras.

According to Gandhi the law of varna implies that everyone should follow the matter of dharma or dutry of heredity calling of his forefathers. Varna has nothing to do with caste. For him, all varnas are equal. There is no reason to consider one varna to be superior or inferior to another. He was not in favor of its exclusive or water tight divisions. In addition to one’s heredity calling, one is free to do any other work with a view to serve the society and for his self realization. Nobody should be compelled to follow the parental occupation against his or her aptitude.Ashrama Dharma

It suggests the four stages of an individual life namely1. Brahmacharya- Student life 2. Grahastya- Married life3. Vanaprastha- Retired life in forest4. Sanyasa- life of total detatchment and renunciation of worldly

possessions and temptationsSignificance of Varnashrama dharmaAccording to Gandhi Varnashrama dharma satisfies the religious social and economic needs of a community. It bdefines man’s mission on earth- to know his Maker. When Varnashrama dharma is practiced, we have enough leisure for spiritual training. Thus it helps man in religious aspects. Varnashramadharma fulfills the social needs of a community. It is the best

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possible adjustment for social stability and progress. In Gandhian system Varnashrama dharma does not make any compulsion to follow the parental occupation. All are equal before law. So fulfillment of this law would make life lovable, spread peace and content and end all clashes. In short , for Gandhi it is the best remedy for the present social evils. It satisfies the economic needs of a community. It ensures hereditary skill. It limits the competition and it is the best remedy against poverty and unemployment. It has also all the advantages of trade guilds. Gandhi’s views on women and problems of women

Gandhi firmly opined that ‘India’s salvation depends on the sacrifice and enlightenment of her women’. While narrating about women’s position, he was of the opinion that just as fundamentally man and woman are one, their problem must be one in essence. The soul in both is the same. The two live the same life, have the same feelings. Each is a complement of the other. The one cannot live without the other’s active help.” Gandhi recognised that women were made subordinate to man through several social practices and that these have conditioned women’s thought process. “ The duty of motherhood, which the vast majority of women will always undertake, requires qualities which man need not possess. She is passive, he is active. She is essentially mistress of the house. He is the bread-winner. She is the keeper and distributor of the bread. She is the care-taker in every sense of the term. The art of bringing up the infants of the race is her special and sole prerogative. Without her care the race must become extinct.”

Gandhi acknowledged the influence of women in his life, his mother and wife, in the formation of his opinion on women. The image of his devout mother, pious and patience personified, influenced Gandhi to a great extent. He found immense determination in her person and greatly admired the religious qualities in her. Her steadfast devotion to God and household duties impressed him thoroughly. To Gandhi ‘woman is the true incarnation of Ahimsa’. To him, the realities of life are to be conditioned by the practice of Ahimsa. Therefore, men and women are placed with a combination of

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morality and sacrifice. He recognised that women would emerge as leaders of the society because of their high moral values and sense of sacrifice that would be guided by Ahimsa and Satyagraha.Suppression of woman- the most degrading evil

According to Gandhi suppression of woman is one of the most degrading evils that man is responsible for. By denying equal status to woman man is degrading himself.Equality between sexes

In Gandhiji’s opinion woman is the companion of man is gifted with equal mental capacities. She has the right to participate in every activities of man. She has an equal right of freedom and liberty with him. He also advised the women to resort the civil disobiedience, if necessary to achieve equality of status.Gandhi’s contributions for emancipation of womenAgainst Child marriage

Gandhi was against child marriage. To him it is an out of sin and breach of trust on the part of the parent. He suggested that the minimum marriageable age of a girl should be 20 years. He suggested the youth to break the caste order to abolish the system of child marriage. He significantly has tried to eradicate social ills with social intervention. In this regard his suggestion to the Brahmin youths was extremely revolutionary. It is depicted in this reaction to the desire for child marriage of the youths.Against Dowry System

Gandhi was against the practice of dowry system. To him, the root cause of this practice is linked to the practice of caste system. He suggested that this system has to go. was also against the system of dowry. He termed it as nothing but the sale of girls. That there should be caste even amongst the lowest categories was deplorable and he would strongly advise them to abolish all caste-distinctions amongst themselves. And in this they should bear in mind the opinion the speaker had often expressed that all caste-distinctions should be abolished, and there should be only one caste,

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namely, bhangis and all Hindus should take pride in being called Bhangis and nothing else.Women and EducationMarriage must cease to be a matter of arrangement made by parents for money. The system is intimately connected with caste. So long as the choice is restricted to a few hundred young men or young women of a particular caste, the system will persist no matter what is said against it. The girls or boys or their parents will have to break the bonds of caste if the evil is to be eradicated. Therefore, Gandhi has emphasised the role of education and educational institutions for breaking the caste and the dowry system. He suggested that the education should help in developing a strong character that will revolutionise the mentality of the youth of the nation. He also advocated providing good education to girls and their equal say in matters of their marriages.Family property

Gandhi wanted the daughter’s share of the family property to be equal to that of son.The Choice of Mates and Social InterferenceGandhi had very liberal idea about the selection of mate for marriage. As he was against the caste system, he was also against the interference of the society on the choice of the individual in has/her mate selection. No one had a right forcibly to prevent them from marrying each other if they wanted to. Gandhi stood for the right of girls to choose their husbands and to remain unmarried if they wish to do so.Marriage and LoveTo Gandhi, marriage is a natural thing in life, the ideal is to look upon marriage as a sacrament and therefore to lead a life of self-restraint in the married estate. Marriage in Hinduism is one of the four ashramas. In fact the other three are based on it. For Gandhi, marriage is not simply for satisfaction of biological need. It has a longer function to perform. To him spiritual development ought to be given the first place in the choice for

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marriage, service should come next, family considerations and the interest of the social order should have the third place, and mutual attraction or ‘love’ the fourth and the last place in the order. This means that ‘love’ alone, where the other three conditions are not fulfilled, should not be held as a valid reason for marriage. At the same time, marriage where there is no love should equally be ruled out even though all the other conditions are fully complied with.Widow Remarriage

Widowhood imposed by religion or custom is an unbearable yoke and defiles the home by secret vice and degrades religion. Gandhi wanted that the society should rid itself of this poison of enforced widowhood. The reform must begin with much earnestness and courage. He supported the idea of widow re-marriage.The Purdah

A long section of the Indian women has been the victims of the practice of purdah. It has resisted not only their participation in the public life, but has also deprived them of the opportunity for self-development, self-expression, social, economic and political well being; Gandhi was against the practice of purdah. The conservative view has always taken the place for the maintenance of women’s chastity to strictly adhere to the practice of purdah system.

Gandhi was warned by some Muslim critics against speaking on the purdah. He had therefore some hesitation in speaking about it. But he took heart when he turned round and saw that many Hindu women observed it and that numerous Malaya Muslim women of whom he had many friends did not observe the purdah. He also knew many distinguished Muslim women of India who did not observe it. Lastly the real purdah was of the heart.

Participation of Indian woman in public life

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Gandhi had brought Indian woman to the forefront of Indian public life during the freedom movement. Thousands and thousands of woman-illiteratee and poor played an important role in the success of satyagraha campaigns.Gandhi’s Views on Alcoholism

Alcoholism is a complex social problem throughout the world. It is a threat to humanity.

In Gandhian terms liquor kills not only the body but also ‘spirit’ with in us. It is a sin against God and humanity. It drains the moral sap of man. One who is a slave to liquor forgets the distinction between the mother, sister and wife. Intoxicating drinks and drugs hinder the moral and religious growth, the socio economic development and the political freedom of the individual and the nation Poorna swaraj or complete independence is impossible when people become slaves of intoxicating drinks and drugs. Gandhi believed that Indian villages will have new life and prosperity only when this evil is abolished. It is the cause of much domestic misery, ruined wealth and health and physique. It ruins not only oneself and one’s associates but also the whole nation. It is worse than that of a snake biting.Gandhian Action plan to Tackle the problem of Alcoholism

1. Prohibition Prohibition means enforcement of law to prohibit intoxicating drinks and drugs in the state.

2. TemperanceAttitudinal change of a drunkard leading to a voluntary decision of giving up drinking is the essence of temperance.

3. Role of womenGandhiji believed that women posses the capacity and strength to convert the drunkard through love and affection. Educated women should study the real cause of the problem, and find out suitable remedial measures to tackle the problem. Women should also practice different techniques of satyagraha in their fight against alcoholism.

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4. Role of youth and studentsGandhiji asked the youth and students to;

Pledge themselves to total abstinence from all intoxicants. Demand alcohol and drug education to be a part of their school

curriculum Demand temperance work to be a part of their social service

programme. Join up with a temperance society. Make use of temperance literature Consider holidays as a good time for their work. Create public opinion and attitudinal change in drunkards

through house to house visits, seminars, speeches, street plays and propaganda

5. Constructive activitiesGandhiji believed that prohibition is effective only when there is enough change in the socio economic and cultural conditions of the people.

6. Gandhi’s twelve point programmeGandhi’s twelve point programme to tackle the problem of alcoholism is as follows;

I. Drawing a map showing the locality of liquor shops in each province.

II. Closing liquor shops on the expiry of licences.III. Use of liquor revenue exclusively for the purpose of prohibition.IV. Conversion of liquor shops into recreation and refreshment

roomsV. Employment of the excise staff for the detection of illicit

distillation.VI. Appeal to the educational institutions (teachers and students) to

dedicate a part of their time for temperance work.VII. Appeal to women to organize visits to the house of drunkards.

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VIII. Negotiation with the neighboring states to undertake prohibition simultaneously.

IX. Use of voluntary or paid assistance of medical practitioners.X. Revival of the activities of temperance associationsXI. Advising the employers to take appropriate measures to open

and maintain refreshment, recreation, and educational rooms for the use of employees

XII. Use the help of toddy tappers for drawining out sweet toddy, or convert it in to ‘gur’ (a soft drink) for sale.

The concept of TrusteeshipTrusteeship theory is deep-rooted in the 1st verse of Isopanishad and is

the guiding principle in the Gandhian scheme of thought to resolve the labour problems. The theory envisages that rich should hold all their property in trust for the poor and expand it for their benefit. Similarly, each labourer should consider himself to be a trustee for the welfare of his fellow labourers. Thus, the trusteeship theory is not unilateral and does not imply superiority of the trustee. It is perfectly a mutual affair and each believes that his own interest is best safeguarded by safeguarding the interest of the other. This extension of trusteeship principle is based on Bhagavad Gita’s following verse:“May you propitiate the Gods and may the Gods propitiate you, and may you reach the highest good by this mutual propitiation”.‘There is no separate species called Gods’, according to Gandhi in universe, ‘but all who have the power of production and will work for the community using the power, are gods-labourers no less than the capitalists’ (Harijan, 25-6-1938). To Gandhi, truth and non-violence have been basic means to address labour problems.The most important and controversial issue of economic philosophy is the right to private property. The controversy as it developed, mainly between Capitalist and Communist economists, led scholars to no definite conclusion. This (right to property) remained more a matter of dogmatic attachment to

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ideology than of rational convictions. The former believes that right to property is absolute and needs no intervention by the state. They believe that each man is the best judge of his own interest and would make efforts to better his own lot and also promote general good. The Communists rejected the Capitalist model on the ground that it inevitably led to the growth of monopolies and imperialism on one hand, and the perpetual immersion of the working class on the other. They suggested the revolutionary overthrow of the entire politico economic system, the socialization of all means of production and the total elimination of ‘bourgeoisie’ through the dictatorship of the proletariat.

Gandhi rejected both these solutions. He believed them to be based on violence, exploitation and tyranny. He was of the confirmed belief that instead of changing the property relations, if we change the uses to which property is put, we can have the desired results. He advocated trusteeship as a relevant choice between the existing but unacceptable system of Capitalist organisation and its ‘inevitable’ throw by violence. He believed that as far as the present owners of wealth are concerned they have to make a choice between war and voluntarily converting themselves into the trustees of their wealth. The choice is not between the two parties, that is wealth-owners and their workers, but for the society as a whole. He seeks to harmonise the economic relations and to conciliate the ultimate values into a state of equilibrium through Trusteeship.KINDS OF PROPERTYGifts of Nature

Gandhi opined that all forms of property and human accomplishments are either gift of nature or the product of social living. They belong not to the individual but to the society and therefore, should be used for the good of all. He said, “Everything belonged to God and was from God, and therefore, it was for his people and not for a particular individual. When an individual has

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more than his proportionate portion, he becomes trustee of that portion for God’s people.”

‘Land, mines and other natural resources, are the gift of nature. No individual has made them. God created these not for any particular individual or group of individuals. Man has only occupied a piece of land and demarcated it. He is only the maker of a boundary line. He cannot be called the real owner of that property.Product of Social Living

A person cannot accumulate wealth in social vacuum. Suppose a person has accumulated huge wealth and established several industries, he alone cannot make that. There may be so many persons who helped that person in accumulating that wealth. Gandhi emphasised that the ownership of the labourers and the peasants is something more than mere moral ownership. The rich cannot accumulate wealth without the help of the poor in the society. Since they have helped the capitalist in accumulating the wealth, they have their share in that also. Each is entitled to acquire only that much of wealth or property that is essential for his immediate need or his existence. None has a right to acquire more than what is needed to satisfy his absolute and immediate needs particularly, when millions are unable to satisfy their most basic requirements.

He allowed the people with talent to earn more but asked them to utilise their talent for the good of the suffering people. They would have their earnings only as trustees i.e., owners in their own rights but owners in the right of those whom they have exploited. Gandhi suggested cultivation of a spirit of detachment for wealth and utilisation for oneself only a portion of it that is needed for meeting one’s ‘legitimate needs’ and ‘honorable livelihood’.

Gandhi knew that both physical and intellectual ability differs from man to man. Some are capable of working with greater vigour and energy than others and their labour sincerely performed and honestly executed, may prove more productive of material wealth than that of others, who are

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less energetic and enterprising. Besides, people with better intellectual ability and vigour may devise ways and means for greater material prosperity and intellectual excellence of the nation. The material prosperity and progress of the nation depend upon enthusiastic performance of such capable, energetic, enterprising and imaginative individuals and not on the half-hearted work of the idler, sickly, and the mentally deficient citizens. Gandhi’s ideas do not imply that men of greater ability and vigour shall not work more than what is necessary to earn their absolute minimum. It also does not propagate the idea that men of more than average physical strength and vigour, resourcefulness and enterprise, intellectual ability and excellence, shall allow their additional ability and energy to be frittered away or wasted. Nor does it fix a premium on idleness, inactivity, inefficiency, mental incapacity and intellectual deficiencies. Gandhi realised that the society shall be poorer, unless such men of ability keep themselves active throughout.

Gandhi preferred that such individuals with more than average, or unusual ability shall work as per their capacity but shall get in return for themselves only what is required for fulfilling their legitimate needs.

Gandhi was not prepared to condone violent methods for the sake of realisation of his ideas of Trusteeship. Non violence is too precious an ideal to be sacrificed by Gandhi. Besides the concept of Trusteeship was devised as an alternative to the violent overthrow of privileges so that violent method cannot take precedence, yet if the privileged sections of the society, inspite of all manners of persuasion and moral pressure fail to live up to the ideal of trusteeship, the technique of social compulsion short of violence or coercion can be employed against them.STATE REGULATED TRUSTEESHIPHis ideal picture of social and political organisation comprehended a system of self sufficient and self governing village republics, democratically organised, with Gram Panchayat as the basic unit of the government erected

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on the basis of consent of the people. The legislation regulating the wealth of the propertied class shall therefore emanate from such Gram Panchayats after a free and full discussion and proper appreciation of the principles by people in general.

Gandhi also felt that the state may be depended upon for the introduction of trusteeship. Educating the people in the principles of trusteeship to provide a basis to the statutory trusteeship system, or educating the workers and peasants to be conscious of their rights and But unless the state intervenes in time, some national assets may be spoiled by unimaginative and useless owners of that property. Although Gandhi was afraid of the power of the state and the violence perpetuated by it, for the sake of the long term interest of the nation, he was prepared to allow state intervention to force trusteeship upon the possessing and the privileged class.

Trusteeship provides a means of transforming the present capitalist order of the society into an egalitarian one. It gives no quarter to capitalism but gives the present owning class a chance of reforming itself. It is based on faith that human nature is never beyond redemption.

It does not recognize any right of ownership of private property except so far as it may be permitted by society for its own welfare.

It does not exclude legislative regulation of ownership and the use of wealth.

Under state regulated trusteeship, an individual will not be free to hold or use his wealth for selfish satisfaction or in disregard of the interest of the society.

Just as it is proposed to fix a decent minimum living wage, even so a limit should be fixed for a maximum income that could be allowed to any person in a society. The difference between such minimum and maximum should be reasonable and equitable and variable from time

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to time so that the tendency would be toward obliteration of the difference.

Under the Gandhian economic order the character of production will be determined by social necessity and not by personal whim or greed.

Summary of TrusteeshipAccording to Gandhiji, trusteeship is a way of life rather than just a

method to achieve a particular end. According to his holistic approach, "everything o n this earth belongs to God and is from God. Therefore, it was for this people as a whole not for a particular individual. Everybody on this earth has a natural right to at least the basic necessities of life, just llke the birds and the beasts have. If somehow, an individual had more than his proportionate share, he was a trustee of that portion for God's people".

As land belongs to God and thus belongs to the community and therefore should be used for the welfare of the community. By peaceful non-violent persuasion, the hearts of landowners should be changed to accept the trusteeship idea. If this is not accepted by them, the poor should organise non-violent non cooperation and civil disobedience struggle against them. He believed that the rich cannot accumulate wealth without the co-operation of the poor.Gandhian concept of Education/ Basic Education or Nai Talim

Education is one of the most defining features in the life of an individual. It enables one to acquire literacy, to analyse the situations with logic and wisdom and also use it greatly for individual as well as social development. Education, in this context, is more a way of life, a crucial instrument in character-building, which enables us to determine the course of our thoughts and actions and also achieve goals and ideals of life. It is this logic to which Gandhi attached greater importance. He was undeniably one of the greatest proponents of modern education in India and his scheme of education sought to further the moral, individual, social, political and economic progress of man. His scheme of education aimed at the truthful and non-violent way of life and the ultimate goal of self realization.

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Gandhi’s philosophy and aim of educationGandhi was a firm believer in the essential unity of man and all lives.

His faith in God, truth and non-violence enabled him to lead a much disciplined life and attain a spirit of moral superiority in all his actions. He envisioned a society free of exploitation and injustice and a social structure based on moral and equitable principles. His steadfast reliance on his principles all through his life, even under adverse circumstances made it possible for him to translate his ideals into practice.

To him, education is also an ‘awakening of the soul’, and ‘strengthening the inner voice’. True education, as he opined, brings about a harmonious functioning of the body, heart, mind and soul and stimulates the spiritual, intellectual and physical faculties. He felt that an undue emphasis on any one of these factors not only negates the basic principles of education but also retards the development of the self.

Gandhi highly disapproved of the education system in India as being harmful, wasteful, unethical and artificial. He prescribed vocational and manual training for individuals for they constituted the best method of educating a child or individuals. Since it involved productive work and proficiency in the method of learning, it would in turn help them in concentrating on their curriculum. He thus sought to make manual training the means of literary and intellectual training and also a self supporting system, having an economic value.

Gandhi attached much importance to the cultural aspect of education, wherein the inner culture must be reflected in one’s speech and conduct towards others. Thus it is not an intellectual work but the quality of the soul. There is no room for pride, prejudice, vanity or falsehood in this culture. Gandhi successfully experimented with this scheme during his stay at Phoenix and Tolstoy Farms in South Africa. He himself directly supervised the education of children in the farms, and their all-round development. He laid greater emphasis on hand, heart and head than on reading, writing and arithmetic.

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True education, as Gandhi envisioned, also focuses on social welfare. He never diverted the goal of education from rural reconstruction. He was in favour of the youth serving the villages and attaining ‘sarvodaya’ (upliftment of all). Social service is an inherent component of education, which has to be taken up especially during the vacation period. Gandhi was also in favour of the young people teaching the villagers the importance of hygiene and health; this in itself is a key ingredient of social service that includes his holistic perspective of the well-being. Gandhi viewed social service as an inherent part of education.

The ultimate aim of education is character development, which is a sure stepping stone to nation-building. Gandhi propounded that one of the most essential qualities towards this end is the purity of personal life, which is ‘an indispensable condition for building a sound education’. It is the education that guides and enables an individual to develop into a better human being and provides direction in the diverse aspects of human development. Gandhi made several references to religion as the sole guide from which he drew various examples to mould his attitude and views. Similarly, education, he felt, is the right medium in directing the formation of character. Altruism and other centeredness constitute some of the pillars of human character. This is ingrained in the concept of service to others, including community service and service to the needy and deprived sections. Thus, he deemed that the development of inner nature was a necessary element in character.Moral and spiritual development

Education makes it possible to develop a balanced personality and Gandhi rightly insisted on morality and spirituality as necessary ingredients for such development. No other leader has so passionately advocated the importance of moral and spiritual development as Gandhi did. Gandhi drew heavily from his life experiences and adhered to the notion of moral superiority throughout his life. He advocated faith in God as the first step

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towards the right education and often lamented the waning belief of the youth in God.

Gandhi firmly believed that apart from imparting physical and mental training to a child, training in the moral and spiritual aspects are also crucial to personality development. While teaching the students at the Farms in South Africa, he made constant endeavors towards this training. He relied primarily on religious books and acquainted the students with a general knowledge of the scriptures; he strongly believed in the futility of imparting any training without the training of spirit and without any knowledge towards God and self-realization. He trained the young minds through the recitation of hymns and verses from various scriptures and imparted moral training based on such readings. He realized the significance of a good teacher in imparting such education. He abhorred misconduct on the part of students and corporal punishment by teachers. His sole aim was to build moral and spiritual character through love, tolerance and non-violence.Basic Education/Nai Talim

Gandhi’s ideas on education, called the Basic National Education scheme, which he had been voicing in Harijan for many years, have been put forward in the All India National Education Conference in Wardha on 22nd - 23rd of October, 1937. Gandhi proposed the extension of primary education for atleast seven years, introducing of profit-yielding vocation, introduction of spinning, carding, dyeing, tailoring, toy-making, book-binding and paper making, making the State Universities look after the arena of education and making them examining and self-supporting bodies.

(1)Free compulsory education for all boys and girls upto fourteen years (2) education through craft and productive work, with systematic and scientific method (3) self-supporting scheme with the State Universities providing for infrastructure like school buildings, books, furniture etc., (4) educating through mother-tongue as the medium of instruction, introducing the child to its rich heritage and culture and instilling in

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him the right ethical and moral values (5) exposition of the cult of non-violence in education (6) making the students understand the ideals of citizenship, to understand their rights, duties and obligations as members of civilised communities and (7) introducing the idea of cooperative community with social service as the dominating motive.

Gandhi displayed a keen sense for change in the education pattern and discussed at length as to the genesis and implementation schemes. He referred to it as the synthesis between vocation and education as he had viewed it. In this context, he reiterated the necessity of both vocational and literary training; he realised the importance of literary training through vocational training for it would then cease to be drudgery and also literary training would have a new content and new usefulness. Gandhi did not assign primary importance to the English language but insisted on learning one’s own language first, thus stressing the need to impart education in one’s mother-tongue. He had enormous reservations regarding English education and opined that ‘to give millions a knowledge of English is to enslave them’. He was also of the opinion that the English-knowing Indians have not hesitated to cheat and strike terror into people.

He explained the purpose as imparting ‘education of the body and the mind and the soul through handicraft that is taught to the children’ (Harijan, 11-6-1938). To sum it up in his own words, it is ‘an intelligent use of the bodily organs in a child that provides the best and quickest way of developing his intellect’.

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Unit3- Gandhian Concept of Community DevelopmentSarvodaya concept (See page 23)Swadeshi

Swadeshi is the moral principle underlying a decentralized self-sufficient economic structure. According to Gandhiji, "Swadeshi is that spirit in us which restrict us to the use and service of our immediate surroundings to the exclusion of the more remote".

In economic terms, a strict adherence to Swadeshi doctrine paves the way to decentralized self-sufficient economy. The buyers and sellers having a concern for each other, jointly work for the development of the local areas using local resources. Gandhi emphasized, "every village of India will almost be a self supporting and self-contained unit exchanging only such necessary commodities to other villages where they are not locally producible".

The spirit of Swadeshi guiding man's economic behaviour leads to natural love and preference for local products and an attitude of service to the immediate neighbours. The consumers, for their requirements must buy from the local producers and thus support the local farmers, artisans such as weavers, carpenters, cobblers, potters etc. Adherence to the principle of Swadeshi leads to a natural economic order and harmony.

The decentralized economic units would thus facilitate the best possible use of local raw materials, talents and manpower; promote

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occupational equilibrium, ecological balance and co-operative living. The village would be able to produce whatever is required, with the help of local resources and would be intended with whatever has been produced in closer surroundings.

Gandhi was profoundly moved by the poverty and miserable conditions of the masses due to the centralization of the economic power m the hands of the capitalist class He enunciated the theory of trusteeship in order to bring about the required change in a non-violent way.

Gandhian Views on Panchayati RajGandhi had an idea as to how a good democracy should function.

According to Gandhi, "Democracy must in essence mean the art and science of mobilizing the entire physical, economic and spiritual resources of all the various sections of the people in the service of the common good of all"" He believed "a democracy enlightened and disciplined is the first thing in the world". The basic unit of true democracy is the village. It is in this context that the notion of Panchayati Raj has added significance. Gandhi's perception of the Indian village system is all comprehensive, fundamental and important. The towns in India became quite significant before his eyes. Gandhi wrote, "I would like to go and live in villages. That is real India, my India".

In Gandhi's view the village communities are little republics, having nearly everything they can want within themselves, and almost independent of any foreign relations. They seem to last where nothing else lasts. Gandhi thought that the village community would over time build up a strong sense of local strength and solidarity, provide meaningful interpersonal relationships, encourage a sense of social responsibility and the spirit of cooperation, and act as a nursery of civic virtue.

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Gandhi's concept of democratic decentralization bears the stamp of his passionate belief in non-violence, truth and individual freedom. He calls it Panchayati Raj or village Swaraj. He wants to see each village a little republic, self-sufficient in its vital wants, organically and non-hierarchically linked with the larger spatial bodies and enjoying the maximum freedom of deciding the affairs of the locality. Gandhi wanted political power to be distributed among the villages in India. Gandhi preferred the term 'Swaraj' to describe what he called true democracy. This democracy is based upon freedom. Individual freedom in Gandhi's view could be maintained only in autonomous, self-reliant communities that offer opportunities to the people for fullest participation15. The affairs are to be managed by Panchayats consisting of five persons elected annually. Gandhi aimed at making the individual the centre of the local administration. People are expected to take personal interest and turn up in large numbers at the meeting to deliberate problems of common interest such as village industries, agricultural production, irrigation and planning.

To check centralization, Gandhi suggested the institution of village republics both as institutions of parallel polities and as units of economic autonomy. Village is the lowest unit of a decentralized system. Politically a village has to be small enough to permit everyone to participate directly in the decision-making process. It is the basic institution of participatory democracy. The technical skills of the villages will be fully developed; there will be no dearth of men with high degree of skill and artistic talent. There will be village poets, village artists, village architects, linguists and research workers.

According to Mahatma Gandhi, utilization of the local resources is quite fundamental to the development of the Panchayati Raj system. The Panchayats with the Gram Sabhas should be so organized as to identify the resources locally available for development in the agricultural and industrial sectors. Gandhi envisaged village as the grass root political unit, which is

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supposed to have integrity of its own. The individual has to be harmonised with the socio-economic structure.

According to Gandhi "true democracy cannot be worked by twenty men sitting at the centre. It has to be worked from below by the people of every village.” Gandhian decentralization is a process of limiting the power of the state as well as the creation of people's institutions and processes. For Gandhi decentralization is related to the attainment of some noble objectives :(a) it is an instrument for building a non-violent society, b) it is necessary to avoid exploitation (c) it has a moral dimension (d) it is a necessary step towards Gram Swaraj and (e) it facilitates trusteeship. Decentralization provides the necessary avenue to the individual citizens and the community for their genuine and maximum contribution to social good. In sum, Gandhian concept of Panchayati Raj envisaged the generation of power from below.

Constructive Programmes according to GandhiIn 1935, Gandhi started his rural reconstruction activities in Sevagram

to implement his idea of Constructive Programme which included Items such as the use of Khadi promotion of Village Industries, Baslc and Adult Education, Rural Sanitation, upliftment of the Backward Classes, the welfare of Women, Education in Health and Hygiene, Prohibition and propagation of the Mother tongue.

The Constructive Programme may otherwise and more fittingly be called construction of Poorna Swaraj or complete independence by truthful and non-violent means. The 18-point Constructive Programmes included the following items;

1. Communal UnityEverybody is agreed about the significance of communal unity, which means an unbreakable heart unity. Thus it has a wider significance than political

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unity. For the attainment of communal unity, every social worker should aim at developing and encouraging the bond of love and regard among the Hindu,Muslim, Christian, Zoroastrian and Jew members and cultivate a unity based on such mutual love and regard.

` "In such a happy state of things there would be no disgraceful cry at the stations such as 'Hindu-water' and 'Muslim water' or 'Hindu tea' or Muslim tea' There would be no separate rooms or pots for Hindus and non-Hindus in schools and colleges, no communal schools, colleges and hospitals."Gandhiji found that social stability of the country cannot be achieved without the social unity between these communities. He pleaded and labored for the Hindu Muslim unity to consolidate corporate strength for better purposes in India. For this Gandhiji recommended the following measures.'i) The Hindu-Muslim unity can be achleved by educating the people in a sense of common citizenship.ii) They should enjoy equal rights which flow from duties duly performed!!!)Hindus as well as Musllms must follow tolerance regarding the communal matters Both of them must respect the sentiments of each of their comm~lllityiv) They must reconcile themselves to the new environment of living together as free and equal citizens.

2. Removal of UntouchabilityUntouchability is a social evil and should not be looked upon as a mere political necessity. The socio-economic evils associated with this system must be abolished. According to Gandhiji, there should be perfect social equality among the people m the society No social superiority should be entertained by any individual or by a section of the society on the ground of birth or knowledge or religion or any other consideration. Gandhiji fought against social superiority in any form and carried on his crusade against the

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doctrine of racial superiority in South Africa and evil practices of untouchabilty in India.

He has the opinion that no one is born as untouchable and unequal. The practice of untouchability is a sin against God as the Harijans and non-Harijans are the children of the same God. He found untouchabiltity as the worst evil effect of Hinduism and worked for their temple entry for religious equality.

In 1932, Gandhi introduced Harijan Sevak Sangh, a non-political association for their self-improvement. He suggested their economic self-reliance through the adoption of spinning and weaving. He advocated non-violent methods to be adopted by them for their self-employment and for proper realization of their rights.

Gandhiji wanted the caste Hindus to sacrifice and struggle for the all-round development of the Harijans and wished that they should be assured of decent standard of living as respectable equal citizens of the country. For this, cleanliness, good habits, thrift, industry and moral courage are to be inculcated among them. 'She awakened Harijans should make serious attempts for self improvement in all walks of life. In Gandhian concept of swaraj, none should be high or low but all are to be equal citizens and this Swaraj society is free from any social exploitation and domination.

3. ProhibitionGandhi considered drinks, intoxicating drugs and gambling as the social

evlls which eat into the very vitals of the social system and its values. He suggested the various measures to be undertaken to implement prohibition by the Government, Social Organizations and Social Workers.He realized the fact that the drinks and drugs harden the heart of man and endanger it with cruelty and is the root cause of many a social evil. The moral loss is greater than the financial loss; the physical disease may harm body but the drinks and drugs sap both the body and the soul. Besides the

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Social Workers, Doctors, Women especially house wives and students should also have the responsibility to save the country from this evil effect. (See Page 37)

4. KhadiKhadi mentality means decentralization of production and distribution of

the necessaries of life. Khadi has to play an important role in the village economy of India. It can give the poor at least three hgs: cloth, work and self-confidence to articulate themselves.

Gandhiji considered Khadi as an inevitable means for the all-round development of the Nation. According to Gandhiji, Kha& alone can solve a number of economic and other problems of India as shown below.

i) Under Khadi economy, the capital is under the control of the labour and supremacy of man over machinery can be established.

ii) Each village can be self-sufficient through the welfare of these villages, India will also prosper.

iii) The villagers can take up all the stages of Khadi production for earning which can supplement their meagre resources.

iv) Spinning wheel give employment opporhmities to village carpenters, Blacksmiths, Weavers and can create self-sufficiency in all villages in India. Khadi alone can give encouragement to other village industries.

v) Spinning’s an honourable and leisurely occupation for the women of India. With the popularization of spinning wheel, women need not go out of their houses for earning their bread.

vi) vi) Khadi industry has great organizing potentialities in India . Millions of people are involved in production, distribution and consumption of Khadi.

vii) Spinning is easy to learn and requires no outlay of capital. The farmers can easily learn and operate the spinning wheel and can spin during their leisure hours to supplement their meager resources.

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viii) Khadi is the only industry which can absorb largest number of people and can provide employment to the unemployed at any time of the year without much difficulty.

5. Other village IndustriesAccording to Gandhiji village economy cannot be completed without the essential village industries such as hand-grinding, hand pounding, soap-making, paper-making, match-making, tanning, oil-pressing etc. The village industries give employment to millions of people and provide an outlet for the creative skill and resourcefulness of the people.

Large scale industries will eliminate the spinning wheel and the handloom, and through the large-scale industries, the wealth will be concentrated in the hands of a few. On the contrary, the village industries will lead to distribution of national income among the millions of people in thousands of villages.

6. Village SanitationThe deal village envisaged by Gandhiji could be constructed on the basis

of the principles of public hygiene and sanitation. The houses which are to be built with locally available material will have sufficient light and ventilation. Each house or a cottage shall have a courtyard to grow vegetables for domestic consumption and to house cattle. The village streets and lanes will be kept clean. Each village shall have its own water works to ensure clean water supply.The constructive workers shall make the villages models of cleanliness by teaching the villagers to maintain cleanliness in and around the village, including public wells, tanks and rivers.

7. New or Basic EducationGandhiji developed the idea of Nai Talim, for the 'all round drawing of the best in child and man, body, mind and spirit". According to him literacy in itself no education, it IS not the end of education. His philosophy of education was based on his experiments with physical, literary and moral training at the Tolstoy Farm in South Arnica. The vocational training was

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glven through carpentry, shoe-making, gardening etc. Literacy classes as well as spiritual training were conducted by him and others. He realized that the spirit of the children could not be trained through books alone. He was convinced that it is the life and character of the teacher which moulds the moral life of the students. He drew his conclusions and inferences from the experiences which he gained at the Tolstoy Farm and followed it in India. (See the Philosophy of Education)

8. Adult EducationAccording to Gandhiji, adult education should not end with bare acquaintance with the alphabet. The literary education of illiterate adults should go hand in hand with the spread of the knowledge which is useful to the villagers In their daily life during the transitory stage towards complete literacy, the social workers shall engage themselves in adult education of the illiterate people. This will lead to the eradication of illiteracy from the country.

9. WomenGandhi believed that the same soul resides in both man and woman and both of them have equal opportunities to develop their personality. They are inseparable pair; and one cannot live without the other.

Though both man and woman posses equal mental abilities, they differ in certain respects. Woman posses greater degree of non-violence than man. As a mother, she exhibits greater degree of suffering, sacrifice and love. She is the mistress of the house, keeper and distributor of the bread in the house and takes greater interest in the management of the house. Mother completing her house work, she can take up some constructive activities.

Gandhi appreciated the active role of women in the non-violent struggle for independence to India. They must also participate in all the nation building activities. In a non-violent society, moral strength is more important than physical strength. The women reveal powers of endurance, sacrifice , love and non-violence in greater measure than men.

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As the future of the country is to be shaped by her children, the women should teach her children simplicity, faithfulness, non-violence, truth, fearlessness, dignity of labour and self-reliance. Such children will shape the destiny of the country on sound moral lines.10. Education in health and hygieneAccording to Gandhiji it is the duty of the social workers to explain the simple rules of health and hygiene to the villagers. The way of life of the social workers should be a living message to others in health and hygiene. They should maintain good health by following the rules of health and nature cure. They have to make attempts to get purified water for the villagers.

Gandhiji emphasized: To maintain public sanitation and hygiene in the villages, the social workers should take up brooms, pick axes and baskets to clean the publlc places, including tanks and wells. If they take up these implements with the same pride and dignity as they do with the pens, the problem of finance would not arise in maintaining cleanliness and hygiene in the villages. If they engage themselves in public cleanliness as self-appointed sweepers, the villagers will voluntarily join the movement for cleanliness in their villages and will definitely learn the lessons in public hygiene.11. Provincial Languages

Gandhiji was in favor of regional languages as media of instruction at all stages of education. The social workers have to carry on the fight for establishing the supremacy of the regional languages at all levels of education and administration.

Gandhiji recognized English as the language of international commerce and diplomacy and appreciated the English literature which has rich literary treasure and which gives an insight into the western culture and thought." But he recommended it would be taught as one of the subjects and gave importance to the regional languages as it is the language of the rural masses.

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According to him, mother tongue is a natural means to develop the mind of the child. It is a mere superstition to believe that a particular language is incapable of expression of scientific ideas . He explained this point by giving the examples of Russia and Japan which have achieved all their scientific progress without English as their medium. Hence the Indian languages are to be properly developed; and the useful English books should be translated into regional languages for the sake of majority of the nation.12. National LanguageAccording to Gandhlji, the national language of India should be Hindi and he put forward the following arguments in favour of Hindi as national language.I) It is spoken by the single largest group of people who are spread over a number of states in North India and understood by many in the South.ii) It is easy enough to learn Hindi to the people of Gujarat, Maharashtra and Bengal . Within a few months , they can have sufficient command over this language.13. Economic Equality

Economic equality means that everyone shall have sufficient and nutritious food to eat, proper shelter to live in, adequate khadi to wear, timely medical relief and necessary facilities for education. It also implies abolition of the eternal conflict between the capital and the labour by the leveling down of the rich in whom bulk of the Nation's wealth is concentrated and the leveling up of the poor. For this, the constructive workers shall strive to level down the few rich and level up the semi -starved millions through trusteeship system. It does not mean that everyone would literally have the same amount but it means that everyone should have enough for one's needs. Tne ultimate aim of Gandhian concept of economic equality is equal pay for all.

14. Kisans

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Kisans form the bulk of India's population and are the backbone of this rural country. Majority of the India's population depend on agriculture and associated occupations such as cattle farming, dairying, poultry, piggery etc. Hence Gandhi insisted on the social workers to render effective service in the village. In order to do this, they must acquire sufficient theoretical as well as practical knowledge about agriculture. According to him, the agriculture of a village should be planned in such a manner that each village shall be self-sufficient in its food requirements. If geographical conditions permit, the farmers should cultivate cotton required for the village.

Gandhi was in favor of farmer's organizations but which are to be directed to redress the grievances of the peasants. But it should not be used for low-level competitions for political gains of certain individuals.15.Labours

The land owners should not take more than their needs and should lead a simple life. They should engage themselves m the upliftment of the poorer sections of the village and should become partners in the peaceful evolution of socio-economic change.

The landless should not use violent methods to dispossess the lands of landlords while the landlords should not exploit the landless. There should be a Village Committee to look into grievances of the tenants and the landlords in each village.

The landless laborers should get sufficient wages to provide their primary requirements such as food, clothing and shelter. To them, their labour is the capital. This capital should be given due recognition in the society. When the importance is given to the living capital, the working conditions, hours of leisure and standard of living are automatically taken care of the social workers should build model unions for the laborers and organize them on non-violent basis, but should be kept away from party politics.16.Adivasis

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Gandhiji identified the adivasies themselves as the original inhabitants. They have been segregated from the rest of the community for many generations. He found it is the bounded duty of the advanced community to contribute their mite for the all-round development of the adivasi communities in India. He gave instructions to the constructive workers for the upliftment of adivasies also.17. LepersAccording to Gandhi, service to the lepers is service to the suffering humanity. He said, "India is perhaps a home of lepers next only to Central Africa. Yet they are as much a part of society as the tallest among us. But the tall absorb our attention though they are least in need of it. The lot of the lepers who are much in need of attention is studied neglect. 1 am tempted to call it heartless which it certainly is, in terms of non-violence.

He visualized in swaraj state, no suffering man should go uncared. In this regard he said, "If India was pulsating with new life, if we were all in earnest about winning independence in the quickest manner possible by truthful and nonviolent means, there would not be a leper or beggar in India uncared for and unaccounted for." For this, the social workers with a missionary zeal should take up the Projects for their welfare.18. Students

Gandhi wished that the students should possess the following qualities:i) The students must have initiative, they must not be imitatorsii) They must possess freedom. However, they must exercise freedom with restraint and humility.ii) They should have purity of heart which ensures the purity in personal life.iv) They are Brahmacharis, They must maintain self-control in thought, word and action and should preserve the vital energy.v) They should cultivate the sense of service to the community.vi) They must develop sense of dignity of labour.Gandhi wished that the students should wear Khadi clothes and engage themselves in

constructive programme. They will study the literature about spinning with all its economic,

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social, moral and political implications. During their vacation, they must conduct day and

night schools for the illiterates. They could clean the Harijan Quarters, their children and

give simple lessons in hygiene both to the young and the grown up.

According to Gandhi students must not take part in party politics. The students are to study; they are researchers but not politicians. It is not possible for the student to be active politicians and to be real students simultaneously. They can study the programmes and ideologies of the various political parties and listen to their point of view. They should have freedom of opinion and can openly sympathize with any party which they like. But they should not support political strikes and demonstrations.

Unit-4 Gandhian Economic Thought

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Leaders, who contribute to action or thought in the world, base their learning from the thought and practice of the predecessors. Rare is a case where a person works only on own inspiration. Gandhi is no exception. He formulated his economic thought based on his experience, reading and internalization of ideas and values. Readers should understand at the outset that Gandhi was not a philosopher, but essentially a practitioner and a reformer.Bread LabourGandhi had great regard and admiration for labour, whether bodily or physical labour, mental or intellectual labour. To him, the real wealth of any nation consists in its labour. He did not accept the labour theory of value which was propounded by David Ricardo or of Marxian form; rather he advocated the moral idea of dignity of labour and believed that labour has its unique place. He was more near to Saint Paul remarks that if any person would not work, neither should he eat or Saint Augustine who regarded labour as a means for perfection of man.Mahatma Gandhi admitted in his autobiography that he derived three principles from Unto This Last. (1) That the good of the individual is contained in the good of all (2) That a lawyer’s work has the same value as the barber’s in as much as all have the same right of earning their livelihood from their work, and (3) That a life of labour, i.e. the life of the tiller of the soil and the handicraftsman is the life worth living.Importance of Manual Labour

Body labour was essential for certain hours of a day in the ashrams. There were various activities carried on such as agriculture, dairying, weaving, carpentry, tanning etc. which were must for every member of the ashram. After returning to India, he included these items in his Ashram vows. He imparted special dignity and position by making it the pivot of all activities whether political, social, economic and educational activities. The real purpose of work is to develop man’s higher faculties, just as food builds and sustains the physical body.

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Gandhi was of the firm opinion that the adoption of bread labour by one and all as a necessary value of life would surely pave the way for the establishment of classless and casteless society. A millionaire cannot carry on his luxurious way of life for long and soon will get tired of this lifestyle of rolling in his bed all day long and being helped to his food. He has to induce hunger by exercise.Views on Intellectual LabourGandhi wanted to stop the mad craze for white collar jobs and check the feeling of hatred towards physical labour. He said, ‘Under my system it is labour which the current coin, not metal is’. Therefore he wanted that everyone must do some productive physical labour. Physical labour done out of ignorance or compulsion can also not be termed as Bread Labour. Compulsory obedience to the law of Bread labour breeds poverty, disease and discontent. It is a state of slavery. Willing obedience to it must bring contentment and health’.

Man cannot develop his mind by simply writing and reading or making speeches. Gandhi believes in eight hours’ day of honest and clean labour. He would not approve of free meals because, he thinks, it has degraded the nation and has encouraged laziness, idleness, hypocrisy and even crime. He calls it a misplaced charity which adds nothing to the wealth of the country, whether material or spiritual, and gives a false sense of meritoriousness to the donor. He strongly recommends organizing institution where honest work has to be done before meals are served. He wanted to give effect to a cultural revolution by asking even poets, doctors, lawyers, etc., to practice bread labour and to use their special talents for the service of humanity. There would be no diseases in the society because the physical labour will keep men healthy.

Gandhi felt that the conflict between labour and capital can be eliminated only when everyone voluntarily takes to some useful physical labour. He felt that agriculture, spinning, weaving, carpentry, etc. which are connected with some primary needs will flourish if all take to physical labour

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of the productive nature. The love for Bread labour will not only provide work to the unemployed manual labourers but will also solve the problem of educated unemployed. When everyone will be engaged in useful physical labour not only the wants will be reduced but also the production will increase. These two things will reduce scarcity and solve the problem of overpopulation, disease and misery.

If the people of India had realized the dignity of labour, they would have never debased and exploited their brethren. Gandhi emphasized that everyone had the capacity to work and earn more than his daily bread. No labour is too mean for an honest penny. The only thing is that man should be ready to use his hands and feet for his bread. Bread labour, further, was essential for those who followed a life of non-violence and truth, as these principles preclude every possibility of exploitation, idleness and the possession of property for private profit. Gandhi wants every man to work according to his capacity – and that too useful or serviceable work – that will be a sure remedy against the economic ills of the country.

The concept of bread labour involves a union of two basic principles: (i) the expenditure of energy through body work and (ii) the moral and ethical values enjoined to such energy use. Gandhi’s idea about bread labour provides an alternative motivation and source for work and production. In the work emanating from bread labour, the motivating force is caring, love, and service. The person who performs bread labour questions both the nature of work and production; both ends and means are equally important. One does not justify the other. The production of values generated through bread labour must satisfy the criteria of service, caring, and love. Similarly the work that is done through bread labour must also be motivated by caring, love, and service.Summary of Bread Labour

Influenced by Ruskin and Tolstoy, Gandhi developed his idea of Bread Labour. According to him each man must do physical labour to earn his bread. He called this as Bread Labour and said, "God has given everyone the

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capacity to work and earn more than his daily bread and whatsoever is ready to use that capacity is sure to find work. He was of the opinion that intellectual labour is for one's own satisfaction and one should not demand payment for it.The needs of the body should be supplied by the work of the body.Iy~e said, "one who does not work will not have the right to his bread. Even Lawyers, Engineers, Scientists, Professors, Poets and Playwrights will have to perform physical labour apart fiom their intellectual labour to earn their upkeep, they will not demand any payment or compensation for their intellectual labour, it serves only to sails at intellectual or the soul.Self-reliance and Self sufficiency

Winners do not do different things. They do things differently. Many of the conceptions Gandhi used, developed and made popular were not new. Gandhi claimed no originality for himself. He said, “I have nothing new to teach the world. Truth and non-violence are as old as hills” (Harijan, 28.03.1936, p.49). Originality does not always lie in inventing new ideas. It also lies in giving old ideas new meanings and made practical and are popularised. Swadeshi was one of the ideas, which was not new. Much before Gandhi, political reformers had talked of reviving indigenous industries. India had centuries-long traditions of indigenous industries.Gandhi’s doctrine of buying local products was a moral imperative that had protectionist implications, but Gandhi had no particular allegiance to free trade. Responding to a comment that no country was free from foreign competition, Gandhi observed that on contrary each sovereign nation tried to protect its infant industries by bounties and tariffs and pointed to the sugar industry in Germany which had developed under a prohibitive tariff-wall. However, the exercise of ethical preference by consumer was, he claimed, a better solution because it wasvoluntary and was in correspondence with the principle of non-violence and was more likely to benefit the poor. Consumption behaviour that corresponded to the principle of ethical preferences, far from destroying the economic benefits flowing from foreign

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trade, would be conducive to the healthy growth of nations and so promote both matter and moral progress. He emphasised this approach to foreign trade would not lead to anarchy. “There will be nations that will want to interchange with others because they cannot produce certain things. They will certainly depend on other nations for them but the nations that will provide for them should not exploit them”Khadi

While the argument applies in principle to all home grown products, Gandhi singled out the products of village industry for special attention. In that Khadi claims place of pride. Indeed, the Swadeshi movement comes to be regarded primarily as a means of encouraging consumer to wear Khaddar. Accordingly, people were asked to buy Khaddar in preference to mill-madecloth and to boycott foreign cloth altogether.Simplicity of life

Simplicity should be theguiding principle of our living. And this is considered as the significant part of Gandhian thought. “Simple living and high thinking” are the solutions for all ills of modern civilization. He hated western materialism which emphasized the multiplication of human wants. Gandhiji, on the other hand, wanted to limit the number of wants which was necessary for happy life. He envisaged a simple life free from immorality, untruth, violence and greed.Gandhi’s Views on IndustrializationThe process of industrialization has been promoted by rapid technical progress and use of machines in production process. To mechanise means to substitute mechanical power for the power of man. A machine is equipment that does the work automatically and performs the work efficiently and faster than the man. It does the work of more than one person. The work is uniform in character. The purpose to be served by machines is to modify the environment in such a way as to fortify and sustain the human organism by extending its powers or by manufacturing, outside the body a set of

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conditions more favorable towards maintaining its equilibrium and ensuring its survival.

As against this, Gandhi’s concept of machine involved simple tools and instruments that help to increase production and reduce the drudgery of workers. The tool differs from a machine. The machine lends itself only to automatic action. The tool is manipulated by the person using it. Machine emphasises the specialization of function whereas the tool indicates flexibility. A tool such as knife may be used for various purposes but the machine is designed to perform a single set of functions.

Mechanization is a process of large-scale application of machines at all stages of production. Gandhi felt that mechanization is good when the hands are too few for the work intended to be accomplished. It is an evil when there are more hands than are required for work, as is the case in India. Thus mechanization was acceptable to him only if it did not displace useful labour and did not lead to concentration of production and distribution in few hands. His views on machinery are mixed in nature.Gandhi’s advocacy of spinning-wheel and other village industries was thus based on his preference for labour-intensive technique of production. This is rational in the context of\ scarcity of capital and abundance of labour in India. Gandhi thus supported simple technique of production which was an appropriate technology for India. The evil effects of machinery as listed by him are: It leads to unemployment and starvation of masses. Machinery makes concentration of wealth in the hands of few people. It does not lead to philanthropy but ‘greed’ i.e. profiteering. Machinery tends to atrophy the limbs of man. It destroys the villager and the village craft and village economy. It promotes mass production. It makes machine supreme to man. It makes people idle. It makes reduction of poverty more difficult.

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It widens the urban-rural gap and the gulf between the rich and the poor. It leads to imbalanced development.

Gandhi also opposed the mechanization of agriculture. Indiscriminate use of mechanical tractors denudes the soil of the covering which the living vegetation provides. Absence of protective covering for the soil and absence of grass roots to bind soil together leads to soil erosion and lessens the water holding capacity of the soil. Once the vegetation covering of the soil is destroyed, the productivity of the soil is drastically affected. Therefore he did not favor the application of modern technology in agriculture that provides food and employment to the people.Gandhi’s views on industrialization and machinery should be read in the context of his attitude towards modern civilization which was criticised severely in his Hind Swaraj. The Western industrialization promotes mass production and is sustained by high levels of consumption arising out of growing wants. Gandhi believed that the chief aim of socio-economic organization should not be multiplicity of wants and accumulation of wealth but a minimum standard of living must be assured to all human beings. The progress of materialism does not promote happiness and instead gives rise to conflict and social discontent. He was not against the industrialization but what he opposed was machine-based industrialization.

Gandhi strongly disliked the profit motive which is the base of modern industrialization. The new economic order that Gandhi envisaged is not judged by the value of production and the quantity of material comforts and luxuries but by high standards of moral and ethical values that govern the life of a nation.Gandhian model of IndustrializationGandhi’s model of industrialization was village industries based on limited capital, local raw material, short gestation period and easy marketing. He favoured the khadi and village industries model. The industries should be small in size, simple in organisation, capital saving, non-violent and non-exploitative. They use locally available resources. The industries are eco-

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friendly and human-friendly with an advantage of short gestation period. It has decentralised the structure and adequate income and employment generating capacity. He wanted production by masses in their homes.

Gandhi saw the difficulties and dangers of indiscriminate industrialization in the under-developed countries which may result in the concentration of wealth or creation of industrialized urban areas leading to regional imbalances. It will promote exploitative relationship between the city and the village. Modernization, industrialization and mass production was not useful in solving the problems of mass poverty and unemployment. He considered hand-spinning and other village industries that provide employment opportunities to the people.

Gandhi favored the use of machines as long as it helped in the eradication of poverty and unemployment. He did not mind using electricity or even atomic energy for the spinning wheel. He also accepted the importance of shipbuilding. He did not deny the importance of large scale industries in essential spheres like basic and capital goods. But they should complementary to small industries and should be owned by the state.

Gandhi was aware of the fact that the nature is being destroyed by unlimited industrialization and massive urbanization which are thought necessary for development. He felt that any attempt to introduce mass production, is endemic and self-defeating. It increases the problems of unequal distribution and it also creates the problem of urbanization.

Gandhi visualized a self-sufficient village economy wherein villages produce all necessities of life. Cities buy the necessities and supply the machine tools and equipments. They should produce machines needed for village industries. This was his view of village industrialization, forging a complementary rural-urban relationship.

The Gandhian model of small industry-oriented industrialisation was based on the self-employed small producer producing for his basic requirements and not for the pursuit of wealth for its own sake. These small producers are a social category fundamentally different from the medieval

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surfs as well as the modern proletariat of the capitalist class. Now these small selfemployed producers working and living within the constraints of community life in the village are also not the individual-based capitalists. Gandhi was aware of the difficulties and dangers of alienating millions of small producers from the means of production. He therefore, argued that the participation of his vast force in economic development calls for a new approach and exploration outside the bounds of Western or Soviet models.

Rural industrialization is a process of establishment of small and cottage industries in rural areas. These industries help in the utilisation of local resources including the idle labour. It uses labour-intensive technology and caters to the local needs and local markets. The industries can be started with small amount of capital and use single technology. These industries have strong forward and backward linkages and they support each other.The basic features of rural industrialization are: Small and cottage industries located in rural and semi-urban areas. Easy and convenient to start and manage. Low capital investment. Labour intensive technology and low skill requirement.Simple production structure and organisation. Flexibility and easy adaptability to local condition. Adequate forward and backward linkages to promote rural development. Near to local culture and environment. Promotion of agro-processing and food processing activities. Environment and consumer-friendly approach. Variety of products suited to local tastes. Decentralized ownership conducive to inclusive growth.

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Unit-5 Relevance of Gandhian IdeologiesReviewing of the film ‘Gandhi & review of an autobiography of my experience with the truth

Questions related to Gandhian philosophy

. Reflect on the complexity of Gandhi's notion of Truth. 20

OR

Explain the meaning of Ashram and the major ashrams founded by Gandhi. 20

2. Explain socio - political philosophy of Sarvodaya and discuss its goals and main features. 20

OR

Examine the relevance of Gandhian vision of peaceful world. 20

3. Answer any two of the following in about 250 words each :

(a) Discuss Gandhi's views on caste system and untouchability. 10

(b) What is the role played by Gandhi towards empowering women ? 10

(c) Discuss the core of Gandhi's religious experience. 10

(d) Reflect on the implications that flow from Gandhi's philosophy of man. 10

4. Answer any four of the following in about 150 words each :

(a) Explain the important principles in Gandhi's version of Religious harmony. 5

(b) How did South African experience help in advent of Gandhi ? 5

(c) In Gandhian framework , what is the relationship between religion and state ? 5

(d) Highlight the uniqueness of Gandhi's interpretation of purusharthas. 5

(e) What is Gandhi's philosophy of education ? 5

(f) Enumerate the important techniques of Satyagraha. 5

5. Write short notes on any five of the following in about 100 words each :

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(a) Hind - Swaraj 4(b) Gandhian concept of Ahimsa 4(c) Celibacy 4(d) Gandhi - Ambedkar controversy 4(e) Trusteeship 4(f) Gandhi critique of modernity 4(g) Relation between faith and reason 4(h) Gandhi's proofs for the existence of God 4

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