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Download Our “CPPIS Manual for Contributors and Reviewers” for Further Instuctions Special issue on “The Philosophy of Mahatma Gandhi” http://cppispublications.wordpress.com 1 Special issue on “The Philosophy of Mahatma Gandhi” Lokāyata: Journal of Positive Philosophy (ISSN 2249-8389) Lokāyata: Journal of Positive Philosophy is an online bi-annual Peer Reviewed and Refereed Interdisciplinary Journal of the Center for Positive Philosophy and Interdisciplinary Studies (CPPIS). The name Lokāyata can be traced to Kautilya's Arthashastra, which refers to three ānvīkṣikīs (logical philosophies), Yoga, Samkhya and Lokāyata. Lokāyata here still refers to logical debate (disputatio, "criticism") in general and not to a materialist doctrine in particular. The objectives of the journal are to encourage new thinking on concepts and theoretical frameworks in the disciplines of humanities and social sciences to disseminate such new ideas and research papers (with strong emphasis on modern implications of philosophy) which have broad relevance in society in general and man’s life in particular. The Centre publishes two issues of the journal every year. Each regular issue of the journal contains full-length papers, discussions and comments, book reviews, information on new books and other relevant academic information. Each issue contains about 100 Pages. © Centre for Positive Philosophy and Interdisciplinary Studies, Pehowa (Kurukshetra) Chief-Editor: Dr. Desh Raj Sirswal, Assistant Professor (Philosophy), Post Graduate Govt. College, Sector-46, Chandigarh. Associate Editor: Dr. Merina Islam, Assistant Professor (Philosophy), Cachar College, Silchar (Assam). Editorial Advisory Board: Prof. K.K. Sharma (Former-Pro-Vice-Chancellor, NEHU, Shillong). Prof. (Dr.) Sohan Raj Tater, Former Vice Chancellor, Singhania University , Rajasthan). Dr. Ranjan Kumar Behera (Patkai Christian College (Autonomous), Nagaland). Dr. Geetesh Nirban (Kamala Nehru College, University of Delhi). Dr. K. Victor Babu (Institute of Education, Mettu University, Metu, Ethiopia). Dr Rasmita Satapathy (Department of Philosophy, Ramnagar College, West Bengal.) Mr.Pankoj Kanti Sarkar (Department of Philosophy, Debra Thana Sahid Kshudiram Smriti Mahavidyalaya, Paschim Medinipur, West Bengal). Declaration: The opinions expressed in the articles of this journal are those of the individual authors, and not necessary of those of CPPIS or the Chief-Editor. http://cppispublications.wordpress.com 2 Special issue on “The Philosophy of Mahatma Gandhi” In this issue…………… Sr. No. Title of the Paper & Author Page No. 1. NON-VIOLENCE AND PRAGMATIC SPIRITUALITY 05 – WITH SPECIAL REFERENCE TO GANDHI‘S PHILOSOPHY: Dr. Aditi Patra Nee Ray 2. THE PHILOSOPHY OF M. K. GANDHI: Alok Kumar 11 Verma, 3. GANDHIAN PHILOSOPHY: A SYNTHESIS OF 18 MODERNITY AND POSTMODERNITY: Anselam Minj 4. RELEVANCE OF GANDHIAN THOUGHT IN THE 25 AGE OF GLOBALISATION: Dr. Arpita Chakraborty 5. GANDHI‘S THOUGHT AND WORLD PEACE : Sri. 30 Bappa Sutradhar 6. MANAGEMENT GURU : THE GANDHIAN MODEL: 39 Dr. Geeta Mehta 7. SPIRITUAL GLIMPSES OF EDUCATIONAL WISDOM 45 IN GANDHIAN NAI TALIM: Dr.Ferosh M.Basheer 8. MAHATMA GANDHI‘S CONTRIBUTION TO 48 WOMEN‘S EMPOWERMENT IN INDIA: Dr. Jayita Mukhopadhyay, 9. NON-VIOLENCE AND SATYAGRAHA: GANDHIAN 54 APPRAISAL: DR. KRISHNA PASWAN 10. THE PHILOSOPHY OF MAHATMA GANDHI: Liza 60 mayee Pradhan 11. LANGUAGE AND EDUCATION: A CRITICAL 68 APPROACH TO GANDHI AND WITTGENSTEIN: Dr. Mudasir Ahmad Tantray & Tariq Rafeeq Khan 12. WORLD PEACE AND ENVIRONMENT: GANDHIAN 74 PERSPECTIVE: Dr. Pankoj Kanti Sarkar 13. CHRIST'S INFLUENCE ON THE POLITICAL 80 PHILOSOPHY OF GANDHI: Dr. Rajen Lakra http://cppispublications.wordpress.com 3 Special issue on “The Philosophy of Mahatma Gandhi” 14. THE RELIGIOUS PHILOSOPHY OF MAHATMA 85 GANDHI: Dr. S. Thanigaivelan 15. THE BHAGAVADGĪTĀ‘S INFLUENCE ON 90 GANDHI‘S NOTION OF AHIMSĀ: SOME REFLECTIONS: Shubhra Jyoti Das 16. THE PHILOSOPHICAL SIGNIFICANCE OF GANDHI: 97 Dr. Vijay Chandar 17. GANDHI‘S VISION OF DEVELOPMENT: 104 RELEVANCE FOR 21ST CENTURY: Dr. Gobinda Chandra Sethi 18. AN ANALYSIS OF THE CONCEPTS OF SOCIAL AND 114 POLITICAL THOUGHTS OF GANDHI AND AMBEDKAR : Suyasha Singh 19. 121 20 126 21. महा配मा गााँधी के अनुसार आधुननक सभ्यता: एक अवलोकन : डॉ देशराज 133 नसरसवाल REPORT OF THE PROGRAMME 138 http://cppispublications.wordpress.com 4 Special issue on “The Philosophy of Mahatma Gandhi” NON-VIOLENCE AND PRAGMATIC SPIRITUALITY – WITH SPECIAL REFERENCE TO GANDHI’S PHILOSOPHY Dr. Aditi Patra Nee Ray Assistant Professor Department of Philosophy Hooghly Mohsin College Chinsurah, Hooghly Abstract Non-Violence is a key concept in Indian heterodox as well as orthodox school of thought. Almost all the philosophers and academicians from Vedic period to the contemporary period in India accept the term as a moral obligation or a spiritual ideal. So, it can be said that non-violence or ahimsā as is called in the Indian terminology is not Gandhi‘s new innovation but its references are found in the religion- philosophical treatise of India. But Gandhi has given it a new dimension. When there is so much of violence in the present world, right from the beginning of human civilization, Gandhi‘s advocacy of non-violence in all spheres of life is a mark of sanity and civilized existence. His birthday, October 2nd, is observed as the ‗world non-violence day‘ by the UNO. Non-violence is a key concept in the intellectual framework and practical aspect of Gandhi‘s life. Gandhi held that truth and non-violence are the two perennial and fundamental principles that are the foundation not only of human society, but of whole existence. In this paper, in the first section, the ancient, Indian concept of non-violence has been discussed. The second section focuses on what Gandhi actually mean by the word ‗ahiṁsā‘ or ‗non-violence‘? How the non-violent approach of Gandhi become innovative from traditional approach and may provide hope for human survival in the new millennium has been observed in the concluding section. Key Words: Ahiṁsā, satya, satyāgraha, love, fearlessness, dayā, anāśakti, practical spiritualism I In this section, my intention is to search out the traditional, ancient meaning of the word ‗ahimsā‘ or‗nonviolence‘. In this context, I have highlighted the notion of ‗non-violence‘ mainly from Indian philosophical perspective. ‗Non-violence‘, a translation of the term ‗ahimsā‘ came to the common English usage in the mid-twentieth century. Ahimsā is conceived as the opposite of himsā (violence). Corresponding to the western thoughts of philosophy, the root meaning of violence comes from the Latin word ‗violentia‘ meaning ‗vehemence‘, a passionate and uncontrolled force, the opposite of a calculated exercise of power. The word ‗ahimsā‘ comes from the Sanskrit root hiṁs, a desiderative form of the verb han, ‗to kill or injure or strike‘ and it is best translated as ‗absence of the desire to kill or harm.‘1 According to lexicography, the word ‗ahimsā‘ means ‗non-injury, or more narrowly, non-killing, and more widely, harmlessness, the renunciation of the will to kill and of the intention to hurt any living being , the abstention from hostile thought, word and act. Ahimsā or non-violence is one of the cardinal virtues and it is a multi-dimensional concept in Hinduism, Buddhism and Jainism in different ways.It is inspired by the premise that all living beings have the light within http://cppispublications.wordpress.com 5 Special issue on “The Philosophy of Mahatma Gandhi” themselves of the divine spiritual energy, and therefore, to hurt another being is to making hurt to oneself. Ahimsā as an ethical concept evolved in the Vedic texts. It is found that in some of the old scriptures of India , the word ‗ahimsā‘ has been mentioned repeatedly, not yet properly emphasised ,but in the late Vedic era, around 500 BC, in the hymn10.22.25 in the Rgveda the two words, ‗satya‘ and ‗ahimsā‘ ultimately has been used in a prayer to deity Indra.2 Later in the Yajurveda, the term, ahimsā has been used as non-injury to oneself as well as to other selves. Afterwards, it occurs several times in ShatapathaBrahmana in the sense of ‗non- injury‘. In brahmanical culture, the word has been used to mean non-injury. Chāndyogya Upanisad has some evidence of non-injury towards all creatures. It has also been directed in the verse that performing non-violent deeds, one might got freedom from the cycle of rebirths. Thus, almost all the Vedic literatures have proclaimed the thought that ahimsā or non-violence implies total avoidance of harming of any kind of living creatures not only by deeds, but also by words and thought. Further, in the epic literature, especially in the Mahābhārata, ahimsā is considered to be one of the highest cardinal virtue among the five cardinal virtues. In Mahābhārata, especially in the Gitā, there arises serious moral dilemmas regarding the concept of ahimsā, but in every cases the concept of ahimsā win over the other virtues. .Ahimsā is invoked in the Mahābhārata to condemn cruel practices, to point to the futile destructiveness of worldly existence, to underline the sanctity of all life. It is stated in the Mahābhārata that whatever is attended with non-violence (ahimsā), that is dharma. Bhῑsma declared that dharma involves abstention from injury to creatures as well as what upholds them. In the Arthasāstra, a critical analysis is present to defend the concept of ahimsā. It was regarded as equivalent to dharma or the moral law – it was a necessary means to mokşa or salvation and a vital part of the spiritual discipline prescribed in Yoga philosophy. In yoga system of Patanjali eight fold disciplines have been emphasized for spiritual attainment. The first discipline is Yama or restraint. Yama consists of five moral ideals, the first being non-violence which is taken as abstention form injury to life.3 However, it is found that Hindu scripture speaks clearly and forcefully on non-killing and vegetarianism. The roots of non-injury, non-killing and non-consumption of meat are found in the Vedas,Âgamas, Dharma sastras, Yoga sūtras, and other sacred texts of Hinduism.
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