International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10 (2), October, 2016 Impact Factor: 4.535; Email: [email protected]

Keynote Address on Relevance of Mahatma Gandhi in Contemporary Society

Dr. Anil Dutta Mishra Ex-Deputy Director, National Gandhi Museum, New Delhi.

Mahatma Gandhi popularly known as sixty-three years of his death Gandhi Bapu or Father of the Nation is tallest continues to attract the attention of among the leaders of the world of the 20th scholars, social activists, media, policy century ever produced. He is remembered makers and dreamers not only in India all over the world for his love of peace, but throughout globe. non-violence, truth, honesty, pristine purity, compassion and his success in Present world is passing through a using these instruments to bring together critical phase of human history and is in the entire population and helping the search of an alternative. Liberalisation, country to attain independence from the privatisation and globalisation are not colonial power and show the new way to only reshaping the economy of the people the world. Gandhi was a creative man and nation but fundamentally reshaping and responding to the challenges of his culture, ideology, attitude and life style of time and setting example for present and the people across the world. Everywhere future generations. Albert Einstein, the one can see the fundamental change. great scientist rightly said that Small is being replaced by mega. Invisible “Generations to come will scare believe became visible. There is a mad race for that such a one as this ever in flesh and materialistic development resulting in blood walked upon this earth” Gandhi alienation of people from society and changed the course of history and created nature and resorting to violence of history. He was a man of principles, great different type. Everywhere structural convictions and always practiced what he violence has increased. Service and need preached. There was no dichotomy is replaced by greed. Ethics and honesty between theory and practice and between is no longer pivotal in public life. There is public and private life. He left an crisis after crises, corruption after everlasting impact on the world at large corruption and ultimately people are because he always spoke and understood sufferer. Marxism provided an alternative the language of the masses, socially to Capitalism. Due to inherent deprived and downtrodden. Even after contradiction Marxian experiments

www.ijar.org.in 1 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10 (2), October, 2016 Impact Factor: 4.535; Email: [email protected] failed. Liberalism and neo-liberalism are until and unless humanity realizes what also not able to solve the human miseries. Gandhi meant when he said, that People hope lies in Gandhism which economics is untrue which ignores and provide an alternative. disregards moral values. Gandhi in his The Gandhian principles are capable various speeches and in his articles of mitigate the greatest challenge of the written throughout the freedom struggle modern age. The most urgent need of spoke highly of democratic today is the abolition of human suffering. decentralization and rural development. Gandhi’s philosophy becomes pertinent In the 22nd July, 1946 issue of Harijan, in the present world due to the Gandhi stated that ‘Independence must complexity of human behaviour. His begin at the bottom’. He said, “the swaraj philosophy, laying stress on the goodness of my dreams is the poor man’s swaraj. of human nature, unity of mankind, The necessaries of life should be enjoyed service of man, application of moral by you in common with those enjoyed by principles considered valid for individuals the princes and the moneyed men. But to group life and inter-state relations, the that does not mean that you should have non-violent process of change, social and palaces like theirs. They are not economic equality, economic and political necessary for happiness. You or I would decentralization, tries to resolve the be lost in them. But you ought to get all various kinds of tensions that disturb the ordinary amenities of life that a rich domestic and international harmony. It is man enjoys. I have not the slighest capable of strengthening the forces of dought that swaraj is not Poorn Swaraj love, creativeness and joy of life and until these amenities are guaranted to beauty. It takes an integrated view of you under it”. man and emphasizes his spiritual nature. Gandhiji found the picture of his Gandhi provides an answer and an free India in its essentials embodied in a alternative, which is above all, a ray of song that was sung at one of his evening hope, a vision for future and a blue print prayers in Banghi Colony, New Delhi. for individual, state and society. The What emerged was a picture of the India interpretations of Gandhian thought and of his dreams. It was as follows: perspective needs to be reiterated again and again till the masses learn to adopt We are inhabitants of a country and practice it in their thought and deed. where there is no sorrow and no Gandhi provides solution to the suffering, contemporary dilemmas and conflicts Where there is no illusion nor anguish, arising out due to failure of no delusion nor desire, developmental paradigms and failure of Where flows the Ganges of love leadership. Even the welfare state is not and the whole creation is full of joy, responding as it was expected. The Where all minds flow in one direction, tragedy of modern India is that the and where there is no occasion for sense important aspects of the Gandhian of time, philosophy are not given serious All there wants satisfied; attention. The ruling elite never realized Here all barter is just, that Gandhi was much ahead of time. Here all are cast in same mould, The quest of humanity for social justice Here is no lack nor care, and sustainability will remain a dream No selfishness in any shape or form,

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No high no low, no master no slave; Lal Nehru in his soul- stirring speech in All is light, yet no burning heat, the midnight of August 14-15, 1947. It That country is within you- was “ending of poverty and ignorance It is Swaraj, Swadeshi, and disease and inequality of The home within you- opportunity”. Mahatma Gandhi also Victory! Victory! Victory! prescribed a set of stiff yardsticks for He realizes it who longs for it. judging the efficacy of public policies in a India achieved independence on system of good governance. He said, “Will 15 August 1947. Indian man became a it restore to him (the poorest and the citizen from a subject. But, in Gandhi/s weakest man) control over his own life words, we did not get freedom, that is, and destiny? In other words will it lead to Swaraj ( self-rule). He wanted not only a Swaraj for the hungry and spiritually new citizen for India but for the rest of starving millions?” To achieve these the world who would we ‘visionary’. His objectives the Directive Principles of vision was to consider the whole world a State Policy was provided in the single ‘family’. His philosophy and goal of Constitution, which are not justiciable development had to be inspired by but nonetheless are fundamental to the ‘Sarvodaya’ ( development of all). His governance of the country. But the principles and methods were to be based Indian state has without a doubt failed in on ‘Truth and Nonviolence’. He was to its responsibilities towards its citizens wage a relentless battle against injustice. over the last 60 odd years. He was to use ‘Satyagraha’ ( self- suffering) to change the heart of the To reestablish and reaffirm the opponent. faith Gandhi wrote Hind swaraj. Hind Swaraj is a manifesto for a new world Such a new man will be able to order based on supremacy of ethics and replace hatred with love, competition morality over matter. It represents voice with cooperation, and interdependence of the voiceless, voice of the common man will be his basic principle of life. He will of India, and even of the common people bring peace, tranquility, and harmony in of the whole world. Hind Swaraj raises the world. The new man will tell India fundamental questions. India’s encounter and the world that we need not adopt war with Britain was not political and or flee, or be subservient to resolve economic but civilizational. Even today, conflict and difference. He will tell us the situation is no different from the one that we can match our soul force against when Gandhi wrote Hind Swaraj. Hind the physical force and wear the other Swaraj is a Gandhi’s response to the down with goodwill. It is possible to have immediate, contemporary problems the ‘new man’ by internalizing and arising out of inner and outer conflicts at practicing Gandhi’s thoughts, words, and individual, state and society level. Hind deeds. Salvation for a strife-ridden world Swaraj also provides a vision, strategies, lies in having Gandhi’s ‘New Man’ who blueprint to future and an alternative to will consider the whole world a joint solve the contemporary problems. Future family. hope lies in Hind Swaraj. In fact Hind Swaraj is the Gandhian bible; it is the The objective of the governance sacred book the Father of the Nation in India was set by the Pandit Jawahar gave to country, truly the Gita of the

www.ijar.org.in 3 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10 (2), October, 2016 Impact Factor: 4.535; Email: [email protected] nationalist era. Through Hind Swaraj able to internalize in ourselves the twin Gandhi wanted to establish self-esteem of principles of Truth and Nonviolence in individual and moral regeneration of our thought and action. We should be India. In other words Gandhi through optimistic and hope that we would be Hind Swaraj wanted to transform (a) able to overcome the present crises facing India as a nation and polity and (b) the world. Indians. Hind Swaraj is a source book for evaluation of India and Indians. It is a According to Gandhi, real manual of action for people. Hind Swaraj democracy should have meaning not for a is a critique of excessiveness of few but for all including the poorest and materialistic western society. It is a even for the maimed, the blind, and the pointer to down side of modern deaf. He did not believe in mere lip civilization i.e colonialism, neo- sympathy for the ideal which comes so colonialism, violence, alienation etc. It is easily to most present day politicians and also a pointer to Political democracy leaders. The entire social order should be because political democracy without such that this ideal should be achieved in social democracy is not a democracy at practice. A genuine democracy calls for all. Criticism on Railways, Lawyer and a higher degree of seriousness of doctors must be seen as down side of purpose and a sense of urgency. Gandhi colonialism and neo-colonialism. Hind realized that once people are awakened, Swaraj provides an alternative how a they would become a revolutionary force. oppressed class can fight. It provides a Their minimum expectations would way to fight against oppression, injustice, have to be satisfied, otherwise they extremism, violence etc. It also provide would explode. This explosion could take alternative to individual, society and many unpleasant and ugly forms. state. One can honestly say that Indians love to talk about Hind Swaraj but not Today one of the basic questions understood it properly nor transformed is whether the rulers and political parties its idea or philosophy on ground. It is a have a high level of seriousness or a sense source book for evaluation of India and of urgency. The answer is obviously "no." Indians in the post independent India. Despite many laws, the whole electoral process and system in India is becoming Among the tributes received in less and less an honest mirror of public New Delhi within hours of Mahatma opinion. This is true of all other parts of Gandh's assassination on 30 January the world as well. Even criminals are 1948 was one from Sarojini Naidu who acquiring political respectability. This said: "May the soul of my master, my power is assuming more and more leader, my father, and rest not in peace. credible forms. The situation in other Not in peace my father does not rest. countries is not bright either. The voters Keep us to our pledge. Give us strength are bribed and often elections are rigged. to fulfill our promises to our heirs, your The candidates are merchandised descendants, guardians of your dreams, rather than elected. One of the saddest and fulfillers of India's destiny." aspects of election times is that politics overrides all human considerations. The force of her words reminds us that we should not rest till we are

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Of course, in order to come out of The first dream was liberation of India the present malaise and dilemma, the from the British rule, while the second only remedy lies is in adopting Gandhian was liberation of Indians from oppression path to resolve conflicts. Arnold Toynbee and injustice, from inequity and has rightly observed: "At this supremely inequality, from discord and disharmony. dangerous moment in human history, To quote his own words: "I shall work for the only way of salvation for mankind is an India in which the poorest shall feel the Indian way Emperor Ashok' s and that it is their country in whose making Mahatma Gandhi's principles of non- they have an effective voice, an India in violence and Sri Ramakrishna's which there should be no rich class and testimony to the harmony of religions. no poor class of people, and an India in Here we have an attitude and spirit that which all communities shall live in can make it possible for the human race perfect harmony. This is the India of my to grow together into a single family and dream." His first dream was fulfilled but in the Atomic Age this is the only the second was not. According to the alternative to destroying ourselves." Mahatma, the true time for celebration would be when the second dream is Politicians in India, instead of fulfilled. Gandhi was a leader of his giving moral leadership for which people people, unsupported by any authority; a are yearning and waiting, are only politician whose success rested, not upon occupied in maintaining a system which craft or guile, but simply upon the moral is poisoned by collective bad faith and grandeur of his soul; a fighter who polluted by individual self-interest People pushed back the mightiest empire on are served by deception and craftiness earth without the use of force; a spirit of instead of by vision and imagination. The profound wisdom and captivating duty of a citizen is not merely to vote but humility, armed with only an iron will to vote wisely. He must be guided by and inflexible resolve; and a frail man reason and by reason alone. He must vote who confronted the brutality of military for the best man, irrespective of any strength with the dignity of a simple other consideration and irrespective of human being. To the Mahatma, Truth the party label. The right man in the was God and non-violence was religion. wrong party is any day preferable to the At his memorable trial for sedition in wrong man in the right party. Time has 1922,, he said: "Non-violence is the first gone when ‘Congress’ was a word to article of my faith. It is also, the last conjure with. article of my creed. In non-violence bravery consists of dying, not in Indians by and large, are "low killing" His compassion and humanity arousal" people. They tolerate injustice were as boundless as the universe. and unfairness with feudalistic "Gather together," he said, "under one servility and fatalistic resignation. banner all men from all religions and On 15 August 1947 India achieved races of India and infuse into them the Independence. But Gandhi was not spirit of solidarity and oneness to the present in New Delhi. At that time, he utter exclusion of all communal and was working among the poor people of parochial sentiments." And again: "My Bengal. The reason for his absence was Hinduism is not secularism. It includes simple. He had two dreams in his life. all that I know to the best of Islam,

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Christianity, Buddhism, and being in the boxes, miscalled houses, of Zoroastrianism. Truth is my religion the labourers of Bombay. We must and Ahimsa (the principle of identify with the villagers who toil under nonviolence) is the only way of its the hot sun beating on their bent back realization." Gandhi held the view that and see how we would like to drink water the life of a good citizen was the life of from the pool in which the villagers Karma action in the service of the bathe, wash their clothes and pots, and in country. "My writings should be cremated which their cattle drink and roll. Then with my body, " he said. "What I have and not till then shall we .truly done will endure, not what I have represent the masses and they will, as said or written." surely as I am writing this, respond to every call." The hatred and fanaticism which consumed the body of the Mahatma did The Indian masses responded not touch his great soul. Indian systems to the Mahatma's call in a spirit of total and ideologies may be relevant at one surrender. He said to them that "real time and irrelevant at others. But Swaraj will come not by the acquisition of teaching of this great and benign lamp of authority by a few but by the acquisition wisdom and humanity are for endless of the capacity by all to resist authority time. He gave us the priceless gift of self- when it is abused." He repeatedly used respect and the sense of dignity as a to mention that through realization of nation. The last interview which the freedom for India, we would try to carry Mahatma gave was in the early afternoon on and fulfill the mission of the of 30 January 1948 to Margaret Bourke universal brotherhood. He was really an American from the Life Magazine. involved in achieving the broadest good of She asked him whether he would humanity at large. persist in his theory of nonviolence in the event of a nuclear attack on a Gandhi shows the way to city. The Mahatma's reply was that if harmonize the values of artha and the defenseless citizens died in a spirit of moksha, secularism and spirituality, nonviolence, their sacrifice would not go power and justice. Purusharthas, as in vain. They might well pray for the interpreted by Gandhi, provide a set of soul of the pilot who thoughtlessly values and ideals within which public sprayed death on the city. This was his discourse in India can (and should) be last message of compassion to mankind. conducted. He presents a balanced view He completely identified himself with of life. Wealth, power, pleasure, aesthetic the Indian masses. He observed: "We beauty, ethical integrity and freedom of must first come in living touch with them the spirit, the purusharthas, are goals by working with them and in their that all Indians seek. Gandhi explains midst, we must share their sorrows, how and why that seeking should be the understand their difficulties and basis of modern India’s public 1 anticipate their wants. With the pariahs philosophy. we must be pariahs and see how we feel to clean the closets of the upper classes The concept of purushartha has and have the remains of theirs to be three related meanings. First, it means thrown at us. We must see how we like any human striving, secondly, it refers to

www.ijar.org.in 6 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10 (2), October, 2016 Impact Factor: 4.535; Email: [email protected] human striving directed towards interest, fail to understand the basic overcoming fate and karma. And thirdly, fact that no party in the country can it refers to any one of the four canonically survive, let alone thrive, if politics is recognized aims of life, viz., dharma merely a matter of vote banks. In (ethics and religion), artha (wealth and India the political situation has become power), karma (pleasure) and moksha so grave that politics has been (liberation from samsara, the cycle of criminalised to such an extent that crime birth, death and rebirth.2 is becoming politicized.

Gandhi himself beautifully sum There are three factors up, he alone is religious, he alone is responsible which have distorted a happy and he alone is wealthy, who is rational development of citizenship sincere in himself, bears no malice, India. One is poverty, creating the exploits no one and always acts with a need for economic security at any price pure mind. Such men alone can serve and its corollary, the widening gap mankind. between the rich and the poor; the second is the galloping population growth; and The present problems, according the third is the 'conflict between to former Prime Minister P. V. ethnicity and the doctrine of unity. In Narasimha Rao, can be traced to a reconciling the implications of these single source: the near complete pressures upon the public psyche, a self- alienation between the political centered society has emerged. This establishment the bureaucracy, and the society seems unable to look farther than money elite on the one hand and civil narrow self-interest, self-promotion, and society on the other. The former seeks selfish ambition. This is the rule rather self-aggrandizement: the politician than the exception which leaves a through the electoral system and the particularly heavy burden on all bureaucrat through manipulating rules, disinterested citizens who are acutely regulations and procedures, and the aware that we shall have no nation worth moneyed elite, thanks to a promiscuous the name in the near future unless we relationship it built up with former in can do something to restore the the exploitative system. confidence of the people in a life-style that shows concern for others. Citizens find the state has progressively abandoned its writ to goons There is not a single one of us and hoodlums. The district collector, the that is not enriched by our composite corporator, the MLA, the MP, and the culture-, whether it is in music, food, or minister no longer command the respect dress, to take a few everyday examples. they once did. In the eyes of the common For example, the image of the unseen citizen, courts and Parliament serve thread in the garland is an excellent merely to lend a measure of legitimacy to metaphor for what nationality or fraud and crookedness and profligate internationality can be linked to. If the wheeling- dealing. thread is cut at one point, the garland ceases to exist. How is the thread to be The leaders of the ruling as well safeguarded? I suggest that we need to as of other parties, out of their self- shift to a language, of a different kind in

www.ijar.org.in 7 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10 (2), October, 2016 Impact Factor: 4.535; Email: [email protected] order to answer this question. The nation and scamsters opposed now, but the of world can only survive if there is a new very fact that they had been allowed to socio-economic order where the biggest accumulate over the years proves that gulf of all, that is, the one between the they were not only tolerated but perhaps rich and poor, is removed to cease the encouraged as well. yawning gap between one citizen and another. India’s success will be measured not by homogenizing a heterogeneous The moral authority of most of situation, but by the success with which the politicians has almost disappeared, diverse societies can be harmonized since they are seen as opportunists, and co-exist and become mutually in league with criminals and crooked reinforcing and supportive; where businessmen. It is, therefore, not possible traditions and modernity are for politicians to impose discipline in a appropriately blended, and where man- society which sees them as examples of made capital does not become indiscipline. The common man is destructive of the natural capital. Both alarmed at the moral sickness that is models have their specific enveloping the world and lowering our constituencies in India. ethical standards. Money power seems to Summing Up have an all pervasive effect. One hopes We must go back to the spirit and ideals that we do not reach a level where of those halcyon days when we practiced indifference by contagion or where the philosophy of nation first and lassitude slowly engulfs the nation and foremost; when we spoke the language after a certain point of conditioning of the heart; when we breathed the air violence becomes acceptable, scandal of idealism; when we walked hand in becomes routine, and militant resistance hand on the path of selfless service and turns into a film script. Education must sacrifice; when all sons and daughters of be shaped as a potent weapon to reverse the motherland prided themselves in the process from seeking pleasure, being “Indian first, Indians last and acquisition, and violence to self-control, Indians always.” The need of the hour is sharing, and compassion. We Indians that leaders and people of the country be must first integrate ourselves to achieve inspired by the ideals and teachings of our ultimate motto of Vasudhaiva Mahatma Gandhi. We need a man of Kutumbakarn (the world is one family). values at the head of a government. We Political parties ought to work for need a philosopher king, whose head is the unity and integrity of India. clear and whose heart is in the right Unfortunately, all parties with rare place. If this be true, then Gandhi is of exception have used caste, religion and relevance. If the policies of tomorrow are language, to their electoral advantage. to be freed from the corrosiveness of Unfortunately,. during the last five purely personal ambition and raised to years or more, situation has emerged, the level of serving great causes – such particularly in India, wherein it is as liberating men from poverty, disease difficult to say whether a particular and hunger, both of body and mind - offence of misdemeanour is opposed or then Nehru is of relevance. If kindness, tolerated. The space economic offenders magnanimity, gentleness, and concern

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for others are the virtues which should Wealth without work inform public life, then Gandhi is of Pleasure without consciences relevance. With the passage of time, Knowledge without character Gandhi will be of greater relevance, and Commerce without morality not merely to my country, but to the Science without humanity world at large. I have no doubt that so Worship without sacrifice. far as my own countrymen are concerned, more especially the younger What breath is to life, Gandhi is to generation to whom Gandhi is a mere humanity and civilization. As long as name, they will, in the fullness of time there is strife, hostilities, ethnic and in the measure they address cleansing, religious unrest, internal themselves to the real problems of conflicts and threats of military India’s historic transformation. The occupation, people will turn to relevance of Gandhi remains Gandhi. His usefulness will not end undiminished today. In fact, his ideas unless conflict ceases, radical and approach to political, economic and discrimination ends, women are social issues are more relevant now than empowered and poor live with even in his life-time. The policy makers, dignity. politicians, intellectuals and scientists References must remember in thought and action the Talisman of Mahatma Gandhi: 1. Parel, Anthony J., Gandhi’s Philosophy and the Quest for “I will give you a Talisman. Whenever Harmony, Cambridge, Cambridge you are in doubt, or when the self University Press,2006, becomes too much with you, apply the p. 5. following test. Dr. Anil Dutta Mishra is a distinguished Recall the face of the poorest and the Gandhian scholar and writer. He started weakest man whom you may have seen, his career as Assistant Professor in the and ask yourself, if the step you Department of Nonviolence and Peace contemplate is going to be of any use to Studies, Jain Vishva Bharati University, him? Will he gain anything by it? Will Ladnun, Rajasthan, became Deputy it restore him to a control over his own Director of National Gandhi Museum and life and destiny? In other words, will it Honorary Professor, Centre for Gandhian lead to swaraj for the hungry and Philosophy and Human Development, spiritually starving millions? Then you Gayatri Vidya Parishad Degree College[ will find your doubts and yourself Autonomous], Visakhapatnam. Presently, melting away.” Treasurer IIPA Delhi Regional Branch, New Delhi. He is author of ‘Reading We shall like to conclude that Gandhi’s Gandhi’ published by Pearson. spoken words, writings, and work done by him will resonate for centuries to come. At the same time we must remember the seven social sins which Gandhi wrote in Young India of 22.X.1925. Politics without principles

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Relevance of Gandhiji to present

Dr. B. Naga Padmavathy, Principal, S.K.S.D Mahila Kalasala UG & PG (A), Tanuku

Abstract: In this paper an attempt has been made how Gandhiji is relevant still Sixty- Nine years after his death, Gandhi matters for his pioneering of non-violent techniques of protest, or satyagraha; for his willingness to stake his life in the cause of religious peace and religious pluralism; for his respect for other living beings and for the earth; for the transparency and honesty of his personal and public life. For these reasons, and more, Gandhi relevant, still. Gandhi’s respect for other religions, other races, other species, was intimately connected with his philosophy (and practice) of non-violence. He opposed injustice and authoritarian rule, but without arms. He reached out to people of other faiths, with understanding and respect. Gandhi chose rather to study Islamic and Christian texts, bringing to them the same open, yet not uncritical, mind that he brought to Hindu scriptures. And in promoting a resource- conserving lifestyle, Gandhi sought to eschew violence to the earth itself. Keywords: Satyagraha, Religious Pluralism, Transparency and Honesty

Introduction Delano Roosevelt. One doesn’t know Mahatma Gandhi popularly known as about FDR, but Einstein would have been Bapu the father of the Nation and the both appalled and embarrassed at being tallest among the leader of the world 20th placed above Gandhi. He venerated century produced forever. Gandhi Gandhi, writing to him in September changed the course of history and created 1931 that ‘you have shown through your history. He was a man of principles, great works, that it is possible to succeed convictions and always practiced what he without violence even with those who preached. There was no difference have not discarded the method of between theory and practice and between violence. We may hope that your example public and private life. He left an will spread beyond the borders of your everlasting impact on the world at large country, and will help to establish an because he always spoke and understood international authority, respected by all, the language of the masses, socially that will take decisions and replace war deprived and downtrodden. Even after conflicts.’ The last line of this letter sixty-nine years of his death Gandhiji seems to anticipate the creation of the continues to attract the attention of United Nations. Eight years later, scholars, social activists, media, policy Einstein expressed his admiration for makers and dreamers not only in India Gandhi in even more extravagant terms. but throughout globe. This is what he wrote about him: ‘A Person of the Century leader of his People, unsupported by any In 1998, the editors of Time Magazine outward authority, a politician whose chose the scientist Albert Einstein as the success rests not upon craft nor the ‘Person of the Century’. They ranked mastery of technical devices, but simply Gandhi joint second, along with Franklin on the convincing power of his

www.ijar.org.in 10 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] personality; a victorious fighter who has The first area is non-violent always scorned the use of force; a man of resistance. That social change is both less wisdom and humility, armed with resolve harmful and more sustainable when and inflexible consistency, who has achieved by non-violent means is now devoted all his strength to the uplifting of widely recognized. A study of some his people and the betterment of their lot; Seventy transitions to democratic rule a man who has confronted the brutality since World War II, by the think-tank of Europe with the dignity of the simple Freedom House, found that ‘far more human being, and thus at all times rises often than is generally understood, the superior. Generations to come, it may be, change agent is broad-based, non-violent will scarce believe that such a one as this civic resistance – which employs tactics ever in flesh and blood walked upon this such as boycotts, mass protests, earth.’ blockades, strikes, and civil disobedience Among the tributes received in to de-legitimate authoritarian rulers and New Delhi within hours of Mahatma erode their sources of support, including Gandhiji's assassination on 30 January the loyalty of their armed defenders.’ 1948 was one from Sarojini Naidu who These, of course, were all methods of said: "May the soul of my master, my protest pioneered by Gandhi. leader, my father, rest not in peace. Not The second area is religious faith. in peace my father do not rest. Keep us to Gandhi was at odds both with secularists our pledge. Give us strength to fulfill our who confidently looked forward to God’s promises to our heirs, your descendants, funeral, and with monotheists who guardians of your dreams, fulfillers of insisted that theirs was the one and true India's destiny." God. Gandhi believed that no religion had Einstein had no doubt that a monopoly on the truth. He argued that Gandhi was the greatest person of his one should accept the faith into which age; perhaps of any age. one was born, but seek always to practice In the early 1930s, when he was teaching it in the most broad-minded and non- in Berlin, portraits of three icons hung in violent way. And he actively encouraged his study. These were the physicists Max friendships across religions. His own best Planck and Michael Faraday, and friend was a Christian priest, C. F. Mohandas K. Gandhi. In the early 1950s, Andrews. At the time, his position when Einstein was based in Princeton, a appeared eccentric; in retrospect, it photograph of Gandhi was still displayed seems to be precocious. In a world riven in his office. But Planck and Faraday had by religious misunderstanding, it can disappeared. When asked about this, help cultivate mutual respect and Einstein replied that the discoveries of recognition, and thereby diminish conflict physics had recently resulted in the atom and violence. bomb. On the other hand, the reputation Gandhi’s respect for other of Gandhi had been further enhanced in religions, other races, other species, was the last decades of his life. What remains intimately connected with his philosophy of Gandhi today? What should remain of (and practice) of non-violence. He Gandhi today? there are at least four opposed injustice and authoritarian rule, areas in which Gandhi’s ideas remain of but without arms. He reached out to interest and importance. people of other faiths, with understanding and respect. Gandhi chose

www.ijar.org.in 11 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] rather to study Islamic and Christian on Gandhi’, George Orwell wrote that texts, bringing to them the same open, ‘regarded simply as a politician, and yet not uncritical, mind that he brought compared with the other leading to Hindu scriptures. And in promoting a political figures of our time, how clean a resource-conserving lifestyle, Gandhi smell he has managed to leave behind!’ In sought to eschew violence to the earth an age of terror, politicians may not be itself. able to live as open a life as Gandhi. There were no security men posted The third area is the outside his ashram; visitors of any creed environment. The rise of China and India and nationality would walk in when they has brought a long suppressed, and chose. Still, the politicians of today might quintessentially Gandhian, question to at least emulate his lack of dissembling the fore: How much should a person and his utter lack of reliance on ‘spin’. consume? So long as the West had a His campaigns of civil disobedience were monopoly on modern lifestyles, the always announced in advance. His social question simply did not arise. But if most experiments were minutely dissected in Chinese and most Indians come, like the pages of his newspapers, the most Americans and most Englishmen, to comments of his critics placed alongside own and drive a car, this will place his own. unbearable burdens on the earth. Back in Gandhi’s political practice holds a 1928, Gandhi had warned about the salutary lesson for those who seek to unsustainability, on the global scale, of change the world today. Gandhi once Western patterns of production and spoke of making a ‘Himalayan Blunder’; consumption. ‘God forbid that India but contemporary activists, as much as should ever take to industrialization after contemporary politicians, are loath ever the manner of the West’, he said. ‘The to admit to a mistake. Gandhi’s economic imperialism of a single tiny heightened self-awareness and openness island kingdom [England] is today to self-criticism stands in striking keeping the world in chains. If an entire contrast to the arrogance of those in nation of 300 million took to similar position of power, who, in this decade economic exploitation, it would strip the have promoted the politics of revenge and world bare like locusts’. retribution, contributing to an escalating Gandhi’s life and legacy have cycle of violence and counter-violence profound implications for the way we live which may at last, and not a day too soon, and relate to the be finally ebbing. environment today. An aphorism Conclusion attributed to him runs as follows: ‘The Gandhi’s life and legacy have world has enough for everybody’s need, profound implications for the way we live but not enough for everybody’s greed’. and relate to the environment today. An Recent scholarship suggests that he never aphorism attributed to him runs as said these precise words in this exact follows: ‘The world has enough for order. However, the sentiments they everybody’s need, but not enough for convey and contain are undoubtedly his everybody’s greed’. Recent scholarship own. suggests that he never said these precise The fourth area where Gandhi words in this exact order. However, the matters is public life. In his ‘Reflections sentiments they convey and contain are

www.ijar.org.in 12 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] undoubtedly his own. The fourth area where Gandhi matters is public life. In his ‘Reflections on Gandhi’, George Orwell wrote that ‘regarded simply as a politician, and compared with the other leading political figures of our time, how clean a smell he has managed to leave behind!’ In an age of terror, politicians may not be able to live as open a life as Gandhi. References  Greenstein, F . I . 1969. Child and politics. Yale University press. New haven , CT Hart, J. 2002. Children and Nationalism in a Palestinian refugee camp in Jordan childhood 9 (1) PP 35-47.  Khilnani, S 2012. The idea of Inida penguin books, New Delhi.  Modan, A. 2003 old and new dilemmas in Indian civics education. Economic and political weekly 4655- 4660.  Smith , A 2001n Natinal : Theory , indeology, History , Polity press , Cambridge , UK

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Gandhi’s vision on changing educational perspectives its relevance in the 21st century Dr.Masilamani, Assistant Professor in Education, College of Education (M.Ed.,), D.N.R. College Association, Bhimavaram–534 202, W.G.Dist., A.P., India Smt.T.Sujatha, Lecturer in Physical Science, College of Education, D.N.R. College Association, Bhimavaram – 534 202, W.G.Dist., A.P., India. Abstract: This descriptive study aims at exploring profoundly and critically Gandhi's vision and ideologies pertaining to education at various instances alongside of his concentration, responsibilities in the Indian freedom struggle movement. For a selfless national leader of his stature and commitments it is imperative to think of his contributions to every aspect of life; socioeconomic, political, nature and environmental, individual (self), religious and most of all, his contributions to education. His vision especially with regard to education has both specific and elaborate perspectives for a developing Indian society. Even after a century the relevance of his educational ideologies (on basic education, mass development through literacy, rural education, education for health and hygiene, vocationalisation, notion of personal swaraj, women education, education for the minority, deprived, spiritual education, moral, value and self-aspects of education) stand elegant keeping intact the essence and significance of his purpose of sowing the seeds. Today with all the scientific, technological and communication developments, the relevance of Gandhi's ideas on education holds much more significance than ever before. Implementing and practicing his educational visions at the school and higher education levels will benefit the individual, society and the country at large developing the quintessence of value, peace, harmony, productivity and advancement. Key words: minority, deprive, spiritual education

Introduction advancement, political sensitivity, moral, Be the change you want to see in economic and above all social this world as quoted by Gandhi is development through which he always explanatory. His very fundamental idea believed that the nation can progress. of the education system is that it should According to his beliefs, education doesn't lead to the development of the mind, mean moral literacy alone, nor the body and soul with which an individual development of part of a society but to evolves with an adherent change. Further him the overall development of all his belief is that a positive change in the individuals of the society. individual is reflected in the society and at large it contributes to the whole He argued that education is for nation. everyone and this education involves the Educational ideals of Gandhi development of mind, body, heart and The educational ideals of Gandhi spirit. He envisioned the advancement of have approaches for the core science and it can be seen from his ideals development of the entire system; it that, "there should be a plan to inculcate aimed at the progress of material scientific spirit in individuals, help them

www.ijar.org.in 14 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] earn and learn, enable them to meet their which 'all individuals have to contribute basic needs, ensure them the use of local for the whole good of the society without resources." The relevance of his above losing their individual character', it can ideals rightly stands true for the present be referred from all his words and times and for the future times to come. ideologies that, 'Education in the Gandhian sense ultimately aimed at the Notion of Gandhi's Educational development of the society'. Views Any educational ideology -be it He strongly believed that the aim adolescent education, health education, of education instills a great sense of environmental education, spiritual (or) responsibility in the individual who religious education, minority education, receives his education at the cost of women education etc., will have a another individual. In this point of primary root of Gandhian thought. His approach Gandhi stresses on the sense of orientation towards Indian and responsibility on the educated ones to indigenous system of education can be contribute to the society and its viewed with traditional, contemporary development by reaching out to the rural, and modern sense. His educational downtrodden and disadvantaged masses. ideology is broad. The system of He also stresses that this sense of education he visualized was broad. In his responsibility doesn't come to the own words, 'the reason for calling the individual as such and it requires great scheme of education he perceived as 'basic training for the individual as part of education' is that, education right from the primary classes.  it is based on the ancient Indian culture, yet contemporary and He believed that this means of modern. inculcating values in an individual  it lays down the minimum through education at a young age will education which every child is hold a great significance in his/ her later entitled to receive without the life as an adult in the society and the distinction of caste or creed. inculcation of values will help the  it intimately relates to the basic individual in serving the society (Anand, needs and interests of the child and 1983). makes use of his innate potentialities for creative and All of Gandhi's educational productive work. thoughts hold great importance to this goal of education. His ideals of education Gandhi's Perception on Social mainly focus on attitudinal change of Development masses. He also wants the education to Gandhi believed that the turn itself to the needs of the people at development of the society or social the grass-root level. The social progress happens when there is development which Gandhi believed to development of individual. To him social happen through education happens only development is an all-roxond when education attempts at creating in development of the people of a particular the individual a sincere love and concern region and at large it is the development for rural India. of the society. He dreamt of a society in

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Gandhi on Training Teachers development. He criticizes the system of Gandhi strongly believed that to education prevalent during his times that provide education for the optimum concentrated on developing the individual beneficial needs of the rural masses, the alone and not willing to spare time and deprived and the disadvantaged groups, have very little or no concern for the our educational institutions have to be social welfare of others. moved over to the villages where we have to convert these institutions into schools Gandhi believed that if education of training in order to provide teachers is substantial and meaningful then it practical education according to the should by all means utilize a portion of needs of the villagers, the local people, time in the service of people around. the minorities, tribes etc. He staunchly believed that it is not possible to train Gandhi envisages that constant teachers or to give training and practical awareness of the community, the needs, education to teachers based on the needs welfare and uplift of it alone can bring of the deprived masses just by training education into practice. He also advocates teachers of schools and colleges in so his ideas of adult education, hygiene and called cities and developed areas. health, rural welfare that can be carried out by educated masses in the rural Gandhi observed that, 'Education areas. as imparted has become so sophisticated as to include no rural orientation' Gandhi's Ideology of 'Education for All' (Mukherji, 1966). This content proves Soni (1998), 'Gandhi's foresight inimitably true and relevant in the on providing free and universal primary present times, where 'education has education stands relevant for not only become sophisticated without any rural India but all developing countries that orientation and thus results in larger aim to implement it and that has shaped masses vacating their villages just to find up in to Article 45 of the Indian themselves amidst of the urban or the constitution which is being invoked on self-defining developed population.' many occasions under schemes and Similarly his vision of training teachers systems through the course of times'. The and to give them practical education Gandhian dream of free and universal based on the needs remains applicable primary education has been realized in and the vision that has not been carried an independent India only in the recent by us to reach the real social development years. In general, education has been Gandhi dreamt of viewed as 'literacy' alone. It never attempts to harmonize the child's Gandhi's Insights on Functional Literacy personality by achieving a proper According to Gandhi, 'Education integration of the training of the mind, for social development aims at creating a body and spirit. number of socially-oriented values. To As dreamt by Gandhi, education quote from his works, 'he stresses on the has to come down to the level of those love and concern for society and to who live in backwardness and poverty identify oneself with the poor and needy and should redeem them from the in the country'; without this basic bondages of labor and suffering. He concern one cannot bring any critically viewed the present day man

www.ijar.org.in 16 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] emerging fi-om of the narrow system of is entwined with Indian villages; he education as the one who has absolutely quotes, 'that one can really feel the spirit no capacity for suffering and self-denial of self-activity, self-service, self- or even physical forbearance. knowledge and self-discipline may be learnt by means of work pattern of Gandhi's Notion on Craft Education education'. Further, to quote Gandhi's By insisting on craft education statement, 'India is not to be found in her Gandhi held that the highest cities. India is in her innumerable development of the mind and soul was villages'. His thought and spirit of possible under such a system of developing the Indian villages to derive a education. According to his conception system of education that has Indian roots every handicraft has to be taught not for the people of Indian villages seems merely mechanically, but in a scientific fortunately relevant even at the present manner providing the necessary times. intellectual stimulation. To quote Gandhi's words on craft education, he Gandhi's Experiments with Education explains, "The hand will handle tools Gandhi inspired by Ruskin's before it draws of traces the writing. The work, 'Unto this Last' leads to his first eyes will read pictiires of letters and experiment in South Africa called words as they will know either thing in ^Phoenix Settlement'. Gandhi was life, the ears will catch the names and the determined to change his life according to meanings of things and sentences. The the ideas contained in the book. This whole training 'related to craft education', book 'Unto this Last' becomes the basis of will be natural, responsive and therefore Gandhi's 'Hind Swaraj' (Mukalel, 1977). the quickest and the cheapest in the land." Conclusion Gandhi was greatly moved by the Gandhi bewailed the state of following ideas of great significance that bookish education at the primary levels, he thought was fundamental to several of as he thought that it was 'positively his own experiments with truth. His harmful'. He felt that the remedy in basic conception about education was educating them is only through by means that character formation and ever3rthing of vocation and manual training. The else could be achieved as a corollary of whole education should be imparted that by individuals, by themselves or with through some handicrafts and industry. the help of others. He tried to drive home It can be observed that his scheme of the concept of respect for all religions in craft education meant the teaching of the theory and practice and taught them how whole as art and science as a craft and to live together like blood brothers. The imparting the whole education as a curriculum he wished to propagate practical training with orientation for included the general knowledge of adequate intellectual stimulation. (Abel, history, arithmetic and geography. In 2005). education he gave the first place to the culture of the heart and cultivating the Development of People in Villages character. He believed that the whole It can be seen from his writings pattern of life became education for that his dream system of Basic Education adults and children alike.

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References  Abel, M. (2005). Glimpses of Indian National Movement. Hyderabad: ICFAI Books.  Aggarwal J.C. (2004). Philosophical and Sociological Perspectives on Education. New Delhi: Shipra Publications.  Aggarwal, J.C. & Agrawal S.P. (1992). Role of UNESCO in Educational development. New Delhi: Vikas Publishing House.  Anand, C.L. etal. (1983). Teacher and Education in Emerging in Indian Society. NCEKT, New Delhi.  Easwaran, Eknath (2011). Gandhi the Man: How One Man Changed Himself to Change the world. California: Nilgiri Press.  Gandhi. M.K. (1966). An Autobiography and the Story - My Experiments with Truth. Ahmedabad: Navajivan Publishers.  Gandhi. M.K. (1961). Constructive Programme. Ahmedabad: Navajivan Publishing House.  Gandhi. M.K. (1960). Towards New Education. Ahmedabad: Navajivan Publishers.

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Gandhi and Rural Development through MGNREGA: A Study

T.Tirupati Naidu, Lecturer in Economics, M.R.College (A), Vizianagaram

Abstract: “The world is my country, all mankind are my brethren all to do good is my religion”- M.K.Gandhi. Mohandas karamchand Gandhi is known as Mahatama Gandhi .He is called the father of Nation .He was born on October 2nd 1869 at Porbandar in Gujarat. His fatherwas worked as Deevan at “Rajkot” in Porabandar . At the age of 12,he got married with Kasthuribha. He studied “law “in England at the age of 19 .He went to South Africa to practice In 1893.Gandhi was an ideal personality he went to South Africa to vocalize the way of a company to matamadians so many Indians went to South Africa for their livelihood and happened to meet so many problems there. National Rural Employment Guarantee Programme was launched on 02-02-2006. It was later renamed the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA).It provides at least 100 days of guaranteed wage employment in every financial year in the rural areas. This paper focuses on the working and implementation and how it is benefited the rural poor .In conclusion it gives some remedial measures also to overcome the problems in its implementation. Key words: Poverty and starvation, Un-employment, Low Agricultural Productivity Failure of crop castles, democratic decentralized socialist Introduction state, the scourage of war may be Mohandas karamchand Gandhi is banished from the earth. National Rural known as mahatama Gandhi .He is called Employment Guarantee Programme was the father of Nation .He was born on launched on 02-02-2006. It was later October 2nd 1869 at Porbandar in renamed as the Mahatma Gandhi Gujarat. His father was worked as National Rural Emplyment Guarantee Deevan at “Rajkot” in Porabandar . At Act (MGNREGA).It provides at least 100 the age of 12,he got married with days of guaranteed wage employment in Kasthuribha.He studided “law”in every financial year in the rural areas. England at the age of 19 .He went to South Africa to practise In 1893.Gandhi Rural development: was an ideal personality he went to South Rural development is the process of Africa to vocamine the way of a company improving the quality of life and to matamadians so many Indians went to economic wellbeing people living in rural South Africa for their livelihood and areas rural development is aimed at happened to meet so many problems actions are mainly and mostly to there. Gandhi, a man of simplicity a man development aim for the socio economic of principles, a man of letters, an efficient development.Most of the rural teacher, an eminent scholar, a sincere development programmes like Integrated lawyer,a great philosopher, a great saint. Rural Development programme (IRDP) He came to believe that only by the ,National Rural Employment programme establishment of non – violent, classless, (NREP) ,Rural landless Employment

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Guarantee programme employment with in them jurisdiction. (RLEGP),jawarharRojgarYojana(JRY),Sw This programme too could become a arnaJayanthiGramSwarozgarYojana(SJG predictable source of local employment SY),Pradhana Mantri Gramodaya and therefore reduces distress Yojana(PMGY),Pradhan Mantri Gram migration.MGNREGA will have Sadak Yojana(PMGSY),Bharat Nirman significant positive impact on seasonal Programme (BNP),Jawahar Gram Rural - Urban migration on providing Samridhi Yojana(JGSY),Swarnajayanti rural workers with employment during Gram Swarozgar the lean season .Migration is being Yojana(SGSY),Sampoorn a Grammeena attributed to push and pull factors. Rozgar Yojana(SGRY),Crash Scheme for Rural Employment (CSRE),Pilot Push factors (-) : Intensive Rural Emploment Project  Poverty and starvation (PIREP),Food for Work Programme  Un-employment (FWP),and National Rural Employment  Low Agricultural Productivity Guarantee Programme(NREGP). The  Failure of crop scheme is provided to the a major boost  Landlessness in the Indian rural youth.  Lack of irrigation facility  Poor education and medical care Impact of MGNREGA on Migration  Lack of credit facility Why is the Migration Pull factors (+) : taking place ? this is being addressed by  Better standard of living all governments which have come into  Scope of employability power, however the factories, rural poor  Better gender equality or poor. This is because of the middle  Prospect for better life man who is working overall to desociate  Better amenities the rural labour from builds up an India  Wage differentials what we foresee. All these acts and the  Bright city lights implementation depends upon the  Childeren’s future politicians as well as ,rural poor or Major findings : considered the rural development  Improvement in the social status programme like JRY IRDP—have  Migration relatively reduced improverished and made the rural youth  Livelihood opportunity were created lazy. Thus because of the nature of a  Considerable in the rural life economically common rural india youth in search of and socially easy money  Improved the purchasing power of the family This is reflected in the that Aeekns and  It has largely focused on water and water acreas of land being sold out for pittance storage capabilities thinning that they would prosper  Improved the water availability and social NREGP is a commission of bother the fertility resulting in increased crop model .One of the significant objectives of production. the MGNREGA in arrest out-migration  Improvement in the availability of rural of unskilled landless labour ,force from drinking water. the rural areas to urban areas by ensuring up to 100 days of wage

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 Improvement in rural infrastructural facilities like approach growth ,culvert tiled drainage canal and so on . Conclusion: In some parts this programme is working well in some other parts the implementation is not up to the mark. There are some differences in the implementation of the programme any way some threatening problems, will be there in any programme certainly it pay of hope for providing rural employment guarantee scheme.

Reference 1.kurukshetra vol.1,September 2014 2. kurukshetra vol.6,November 2013 3. kurukshetra vol.11 September 2015 4.kurukshetra vol.12 October 2015

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Gandhian Outlook on Sanitation and the present situation in India

P. Durga Prasad, M.A. M. Phil. Head of the Department of Economics, Maharajah's (Autonomous) College, Vizianagaram - 535 002. Abstract Mahatama Gandhi was born on the 2nd October 1869 at Porbandar in Gujarat. It is our great fortune that this eminent saint and great leader were born in our country. Gandhi was a world citizen and not only the father of our nation. He is the father of the entire Universe. Gandhi was a world citizen and not only the Father of Our Nation. He is the father of the entire Universe. He was devoted to the suppressed classes of society. Gandhi was an internationalist. He was a protagonist of the idea of one world. He has belief in “Manava Sevaye Madhava Seva”. Gandhi stated “Cleanliness is only next to Godliness”. From the stand point of health Gandhiji termed the conditions of villages as deplorable. One of the chief causes of our poverty is non-availability of this essential knowledge of hygiene. Toilet clean and sanitation work shall be the qualification of a Satyagrahi.“Prevention is better than cure” sanitation played a vital role in the socio-economic life since times in memorial. Perfect sanitation makes an ideal village. Key words: spirit of unity, Ends justify means, Satyagrahi Introduction became a statesman. It is difficult to say “Where he sat was a temple Where he what he was not. He was a prophet rolled walked was a hallowed ground” - into one. His leadership served as a Jawaharlal Nehru beacon light to the entire world. He did not believe in maxim. “Ends justify Mahatama Gandhi was born on means”. the 2nd October 1869 at Porbandar in Gandhi- an Internationalist Gujarat. It is our great fortune that this Gandhi was an Internationalist. eminent saint and great leader were born He was a protagonist of the idea of one in our country. Gandhi was a world world. Gandhiji said as you know I am a citizen and not only the father of our labourer, myself, I pride myself on calling nation. He is the father of the entire myself a scavenger, weaver, spinner, Universe. He taught the people of our farmer and what not. “He declared truth country. The spirit of unity and equality is God”. Non-violence is his life. His to make humanity realise the vanity of entire life was demonstration of non- human values. It is only such a person violence and experiments with truth. His that can bring peace and relief to the religion has no geographical frontiers. struggling and suffering humanity. He He was a real Universalist. His concept of was devoted to the suppressed classes of Satyagraha was based on nonviolence. He society. The life and work of M.K. always believes in love and tolerance. Gandhi occupy a prominent place in the Truth and non-violence is God to him. history of mankind. Constant practice of Gandhian Philosophy is of more truth gave him a rare insight. So he relevance today. Gandhian values and

www.ijar.org.in 22 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] principles for human development must industries to produce each of her be actively promoted among the present requirements in which nobody is illiterate generation to help them lay the right and where the roads are clean. foundation for a happy tomorrow. Gandhiji proposed “An Ideal He has belief in “Manava Sevaye Indian village will be so constructed as to Madhava Seva” (established research lend itself to perfect sanitation. It will foundation Jalagaon Maharastra). As a have cottages with sufficient light and searcher of truth, Gandhiji maintained ventilation built of material obtainable meticulous lifestyle and accorded highest within a radius of 5 miles of it. If importance to cleanliness. As Father of sanitation in village can be improved Nation, he realized the indispensable lakhs of rupees will easily be saved and place of sanitation in Nation Building and the conditions of people improve to that stated “Cleanliness is only next to extent. A Sick Peasant can never work as Godliness” insanitary conditions prevail hard as a healthy one. Toilet cleaning in our railway stations, bus stations, and sanitation work shall be the markets and, even temple premises qualification of a Satyagrahi”. rendering them a junkyard infested with Harijan Sevak Sangh established houseflies, mosquitoes and rodents. Safai Vidyalaya (Sanitation Institute) in Gandhi called it a sinking don. 1963 at Sabarmati Ashram with the We have turned even the holy Ganga into purpose of liberation of the scavengers. Mega Sewage. Sanitation is not just a “Prevention is better than cure”. biological requirement. It is a way of life Sanitation played a vital role in the socio- and an integral part of it. Gandhiji economic life since times immemorial. believed, sanitation and cleanliness of our Rural India suffers from insanitary heart and soul are means of God conditions for a long time. At present, the realization. “We can no more gain God’s Govt. of India is orienting the people for blessings with an unclean mind”. A clean improving sanitation. Longevity and mind cannot reside an unclean body. prosperity of life are determined by the Swaraj of his dream is the poor man’s good health, and good health rests on swaraj and the self-restraint need to seep better sanitation and hygienic conditions up to the last man. On the occasion of in and around. It is a collective the inauguration of Benaras Hindu responsibility of all to keep our University he referred to the filth that surroundings clean. In this context smothered the holy city. “No amount of Gandhiji mentioned 5 important points. speeches will ever make us fit for self- Sanitation is more important than government. It is only our conduct that political independence. He will fit for it.” Cleanliness has been a attended Kumbhamela in 1915 of river Swarajya Yojana for him. Ganga.1 Ganga born in the Himalayas, From the stand point of health, faces the problem of excessive pollution. Gandhiji termed the conditions of villages There is defilement of the mighty river in as deplorable. One of the chief causes of the name of the religion. The ignorant our poverty is non-availability of this “men and women use the banks of the essential knowledge of hygiene. river for defecation. The holiness of Visualizing the plight of villages Gandhiji religion is ignored. stated that a village may be regarded as a modeld which has all kinds of village

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“A latrine must be as clean as a 2) Navajeevana News Paper 1925. drawing room” 2. The cause of many 3) Speech in September 1946, New diseases is the open defecation. People Delhi. innocently dispose of excreta anywhere 4) Harijana weekly publication, 1937. and everywhere. Gandhiji believed on the necessity of clean place for answering the Some issues / Problems physically calls of nature. Perfect sanitation makes observed : an ideal village. An ideal village will be so Some villagers are expressed the constructed as to lend itself to following difficulties. sanitation.4 The very first problem the  To arrange for the own toilets at village worker has to solve his sanitation. their residence they have no vacant The Great injury is caused by its neglect. place within their premises. Village worker must educate them.  The Government provides only Rs.15,000/- and it is not sufficient Sanitation and hygiene shall be and they are not financially sound equally followed by everyone, whether a enough to bear the additional Minister or a menial. Inspite of being a amount to complete the toilets. highly spiritual and cultural nation, India  Most of the rural people i.e., 80 tops the world in open defecation.3 The percent are not interested in problem is very severe in rural areas. As making use of toilets. per 2011 census only 32.7% of rural  Silt formation in drainages became households have access to toilets. Dirty a major problem. Outlet for surroundings caused many diseases like drainages create a lot of problems. Malaria, Dengue, Diarrhea, Jaundice, The water logging / stagnation general sick etc. This raises the public became a breeding center for expenditure on health. In India as per mosquitoes and other insects. the Health Reports between 2006-12,  In some areas, the people are there were 20,474 Dengue cases which logging behind in the involved an expenditure of Rs.3,500 implementation of government Crores per annum. Swachh Bharat policies regarding sanitation. Mission was launched by our beloved  Both men and women, irrespective Prime Minister Narendra Modi on 2nd of age prefer open-air defecation. October, 2014 with the aim of making Due to this air, water and soil are India open defecation free by 2019. It is a getting polluted. It leads so many tribute to the 150th birth anniversary of health problems like Jaundice, viral Mahatma Gandhi who always stood for fever, skin problems, permanent cleanliness. sickness, Malaria, Dengue, Some issues / Problems physically Diarrhea, Chickenpox etc. observed : Moreover many people keep their Some villagers expressed the following livestock adjacent to their difficulties. residence. To arrange for own toilets at their  Due to illiteracy, some people (both residence they have no vacant place rural and urban) have no sense of understanding the importance of sanitation. They throw away 1) 1919 Young India weekly.

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anything and everything on road  Village worker must work hard to and into drainage canals. bring a change in the attitudes of  Even now in some places people the people. prefer to use tank water for various  Placards, sign boards, wall posters, purposes. Though it is road shows etc., are very important contaminated, the villagers use the to inculcate the cleanliness. four corners of the water tank for  Now and then hygiene awareness four purposes. At one corner of the campaign must be conducted by the tank they wash clothes at another government officials in the rural corner they clean utensils and at areas and also in slum parts of another corner they clean their some parts of the urban areas. cattle and yet another corner they  Politics should not interfere in the take water for drinking, bathing allotment of funds for sanitation. and other purposes.  Unbiased distribution of funds is necessary. They will reach the After thorough observation of gross root level and the needy will the situation I mention some be benefited. measures for better sanitation.  For better understanding of  Generally every individual creates sanitation, first of all people must half kilo waste every day. Collect all be educated (women). these and use it for power  College students should form into generation. We can easily provide groups to inform the pros and cons uninterrupted power supply to of sanitation to the villagers. NGOs households as well as village and NRIs, Celebrities and MLAs industries at low cost. etc., shall come forward to set right  Time to time removal of silt and the problem of sanitation. daily cleaning of drainage canals is  Proper vigilance is necessary. very essential. Uninterrupted power supply and  Adoption of villages to teach the water supply is most important. importance of cleanliness to the  Unfortunately people use the villagers. constructed toilets for other  The Government must construct purposes i.e., as store rooms. We Sulabh Complexes in each and have to educate them the need for every village as well as urban areas. utilization of toilets.  To stop open air defecation the  Village Surpanches and active Govt. must impose fine. members must come forward and  It is high time people must change collectively participate to keep their their attitude and inculcate the villages and surroundings clean. habit of using toilets. Sufficient  Educated people must guide the funding is needed to complete the villagers for village hygiene. toilets under construction.  In some villages all the family Conclusion members are not using their The government in every budget has household arranged latrines and been allocating a lot of amount on the both rooms. There is a need to health of the people. To reduce this educate them. expenditure, sanitation is necessary.

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People also are spending a major share of sanitation, the expenditure may come their earnings on health. If the people down and socially and economically they have sufficient awareness about can be uplifted.

“Always health is wealth”

References 1. Dr. Jhohn Chellaburi (2015); Gandhi’s vision on sanitation, Kurukshetra Journal on rural development, Vol.63 Oct.2015, p 17-20. 2. Jasbir Singh (2016)’ Swatcch Bharat mission for every Indian, Kurukshetra, June 2016, p. 45-47 3. M.K. Gandhi; The story of my experiments with truth 4. D.F. Karaka’s; Out of dust made us into men 5. Dr. R.V. Rao; Relevance of Mahatma Gandhi to our times 6. P.V. Sarma; Gandhian Philosophy and Human Development

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Commonism: A Gandhian Approach to Social Tensions

Dr. B.V.V. Bala Krishna Course Coordinator, Dept of Political Science, Adikavi Nannaya University, Rajahmahendravaram, AP-533296.

Abstract: Tension is a part and parcel of reality. There is some kind of tension in everything and everyone. These are natural and may be necessary also. But when tension increases beyond a level this can be damaging. When we pull a wire some tension is produced in the wire. When we increase the strength of the pull beyond a level the wire will snap. What is true of the wire is also true of individuals and societies. Man is an individual. As an individual he is an amphibian, partly physical and party spiritual. This physical- spiritual pull creates tensions in him. While Man's spiritual part is responsible for his morality, religion and his idealism, his physical part is responsible for his egoism, selfishness, immorality etc. In addition to being an individual man is a social being also. He likes to live in society and forms groups for his welfare. He identifies to some extent with the group to which he belongs. Those who are born into the group also do the same thing. When there a rises a threat, imaginary or real, to a group or an individual as a member of the group, from another group, then social tensions arise. Social tensions are similar to the complex of emotions that arise when the individual's instinct to survival is threatened. There is fear, anxiety, anger etc. There will be an element of ignorance also. The rational element in the individual is reduced to the minimum. What happens to the individual, more or less happens to the social group also. Social tension is thus a complex emotion in the context of a group. This paper explains gandhian approach to social tensions.

Key Words: spiritual part, sentiments, grievances

Introduction Gandhiji is everything rolled into one Social tensions are as old as Gandhiji is not a sociologist or a human society. But only in modern times philosopher or a moralist or an economist this has become a matter of concern. This or a religious man in the strict sense. But may be because people did not have the he is everything rolled into one. In fact, courage to express their feelings openly. he is a humanist par excellence and it is But with the emergence of free nations this humanism that has led him to take and free people the individuals are interest in everything. His humanism is getting courage to express their the natural outcome of his fundamental sentiments, their grievances etc. This philosophical position which may be creates a chain reaction and sometimes stated as 'Advaita'. In many occasions he results in social tensions. Social tensions has claimed himself to be an advaitin. are a grave concern for all right-thinking But this claim need not be considered in people because these are not conducive to the context of the advaita of Shankar. peace and prosperity of the people. Social Gandhiji's advaita is the common man's

www.ijar.org.in 27 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] advaita. Though this has many things in essentially one and if we are aware of common with Sankara's view, there are this, then there can be no social tension. differences also. And Gandhiji knew that social tensions could be avoided if the truth is brought Gandhiji's 'advaita' has led him to home. As social tensions are the product accept the unity of everything. There is of emotions and ignorance Gandhiji tried an unseen power of which we have only a to control such situations by an appeal to glimpse. Our intellect cannot reason and our spirituality. In fact comprehend it fully. We can have only a Gandhiji's satyagra has were meant to partial vision of it. This unseen power is achieve this purpose only. It is an the Sat or Absolute Truth. Our partial important fact that in majority of cases, if vision of it is only Satya or relative truth. not all, his approach worked This Sat is God. It is truth. Our partial miraculously. References may be made to vision enables us to name it. That is why two historical satyagrahs of Gandhiji. there are many names of God and many These were the fasts at Calcutta religions. As truth is essentially one we and Delhi just after the partition of India. are one. By implication all men are In both places as Stanley Jones says 'he brothers. In truth we are not but our wrought' miracles. In Calcutta the fast partial vision gives prominence to changed the hearts of the embittered differences and we, in our empirical people overnight. Peace crept into the existence, are carried away by the idea of minds of the people. Lord Mountbatten's differences forgetting the truth. It is our words in relation to the miracle that had forgetting of the truths and our happened at Calcutta are relevant here. overemphasis on the differences that lead He said, "What 50,000 well- equipped to social tension. Social tensions are thus soldiers could not do, the Mahatma has the product of our ignorance, the done. He has brought peace. He is a one- ignorance of our real spiritual nature and man boundary force". Peace lasted at the unity of everything. Calcutta. The battle of Delhi was greater. Gandhiji was aware of the evil The tensions were great. Delhi was a consequences of social tensions. As a cesspool of hate. Gandhiji drew up eight matter of fact Gandhiji is a product of points on which Hindus and Moslems social tensions. He had firsthand must come to agreement or he would fast experience of social tensions in South unto death. All the eight points were in Africa. It is the South African crucible of favor of the Moslems. Gandhiji staked his colour prejudice that made Mr. Gandhi a life on their fulfillment. It was a gamble Mahatma. for peace. But it worked. It was a Gandhiji's approach to social miraculous achievement. What was his tensions was not a piece meal approach. approach here? It was moral and It is an integrated approach to reduce all spiritual. It was an appeal to reason. It possible tensions of all kinds. His was an appeal to man's conscience. It was approach was based on sound an appeal to man's higher nature, his philosophical and consequently sound spiritual nature. It worked Gandhiji moral and religious principles. The knew that if a right appeal is made to the means he adopted was nonviolence spirituality of man it could work and because only nonviolence was in Gandhiji had no occasion to regret about conformity with the Truth. If all are his method. He knew that if the aim and

www.ijar.org.in 28 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] the method are right then one need not so that the quality of our life could be bother about the consequences. enhanced, which would in turn spiritualize our life. This spiritual Gandhiji' I knew that it is not realization is an antidote to social sufficient to meet individual situation of tension. In short it is 'Communism', a social tensions. There are many areas of new socio-religion-economic system that tensions and different types of tensions. could be an answer to the problem. It is His approach was to meet all these such a system that Gandhiji was aiming situations. Social tensions could arise to achieve though he did not describe it from economic differences, religious as such. differences, caste differences, linguistic differences etc. If it could be brought to Conclusion : This paper explains the mind of the people that these gandhian approach to social tensions. differences are not ultimately real and The tensions were great. Delhi was a that it is meaningless and unproductive cesspool of hate. Gandhiji drew up eight to cherish these differences and in the points on which Hindus and Moslems long run harmful to humanity itself, the must come to agreement or he would fast chances of social tensions arising could be unto death. All the eight points were in reduced. His approach to social tensions favor of the Moslems. Gandhiji staked his was a total approach. It was meant to life on their fulfillment. It was a gamble reduce the areas of tension. His economic for peace. But it worked. It was a programmers were meant to make every miraculous achievement. What was his individual economically self-sufficient. By approach here? It was moral and insisting that different religions are spiritual. It was an appeal to reason. It essentially same Gandhiji was trying to was an appeal to man's conscience. It was make people tolerant to other religions. an appeal to man's higher nature, his Gandhiji wanted everyone to follow his spiritual nature. own religion without any thought of converting others to his religion because References: one man's religion is an good as another 1. A Gandhian approach to social man's religion. Gandhiji also wanted all tensions, MK Kutty, Savant’s Mission the languages to develop equally. In short 2. V.P.Verma: The Political Pnilosophy Gandhiji wanted everyone to show of Mahatma Gandhi and Sarvodaya respect to every other man's way of life, 8th edition(Agra 1980-81). belief and ideas. 3. M.K. Gandhi “Hind Swaraj” in “The Collected works of Mahatma Gandhi” He wanted people to realize the Vol X, The publications Division, truth that we are essentially one and our Govt. of India 1985. differences are not ultimately real. This 4. Tendulkar, Life of Mohandas realization could help all to co-operate Karamchand Gandhi, Vol 7, with all others in all spheres of life, using 5. Collected works of Mahatma Gandhi everyone's talent and capacity to increase Vol 75 the quality and quantity of the welfare of 6. http://www.thefreedictionary.com/Co all. What he envisaged was a kind mmonism 'Communism' where everyone utilizes his ability and talent to the maximum extent

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Gandhiji - Education (Nai Talim)

Kommu Naga Sreevalli Lecturer in Teaching English Methodology, Aditya College of Education, Kakinada

Abstract Youth is the backbone of any nation’s development. Youth empowerment can contribute to employment creation, national development and educational promotion, growth in moral life. By 2030, India will be one of the youngest nations in the world, with an estimated 140 million individuals in their 20s. In fact, one in every four graduates of the world will be a product of Indian higher education system. Education is an essential tool for achieving development and sustainability. In this context, the quality of higher education and moral values become increasingly important. In most of the educational institutions, there is lack of emphasis on the concept of morality, human and national development. They emphasize on moneymaking and materialism which has resulted in the gradual decline of values among people. Education in India has undergone considerable changes in the last decade. However, the curriculum is still urban centric. This shows that we must rethink of our educational curriculum. It suggests a vigorous effort in the implementation of the ideals of Gandhi. Gandhiji’s education was to be essentially generative, which can be passed on from an educated person to the uneducated one in a selfless spirit. Gandhi’s Nai Talim was the result of his experiments on education in South Africa. It gave him great confidence in introducing his ideas in India as well. The basic idea of Nai Talim was the engagement of student practically. Engagement enriches students in many ways. A young person’s rightful role as a valued and responsible citizen was affirmed when they take their place at the school through practical mode which was highly supported by Gandhi.

Key words: Youth empowerment, moral values, national development

and produces a huge crop of unconcerned Introduction individuals. Not only this, the present educational system is also insensitive Today mankind is running blindly and towards the basic nature of the child and restlessly without any sense of direction. altogether is doing little good either to The results are aweful. The craze for the youth empowerment or to the modern development has caused this in development of the nation. So, there is an our educational system. The importance urgent need to attend to this issue. Man of providing value education is felt has to return to right education i.e. necessary today because the present "living education" if mankind is to system of education cannot contribute survive. An effort towards this end much to the individual and social through education could only be proper development. integration of the two along with the development of human moral value-based The existing mainstream educational and rational-analytical mindset. Moral system encourages mainly rote learning value-oriented education does not mean

www.ijar.org.in 30 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] preaching of mere moral sciences or Since education is getting ready for life, propagating particular religious tenets, so that learning process ought to be but it is imparting knowledge of values integrated with life. considered functional for both individual as well as society. The methodology of Nai Talim

Gandhi influenced the lives of our The methodology of Nai Talim lays countrymen for more than half a century. special enunciation on the relationship His approach to most issues was down-to- between the teacher and the taught. earth and holistic-be it social, cultural, There should be a perfect understanding economic, health or education. Gandhiji's and mutual empathy between the teacher model was not only holistic and practical; and the taught. This is possible only it was highly decentralized and when they live together and participate integrated, with a demonstrated capacity in the learning process. Besides, to motivate the entire community and obtaining faith, sympathy and mutual place responsibility and accountability at respect between the learner and the the community level versus the State. teacher is important.

Gandhiji - Education: Nai Talim The endeavour of Nai Talim is to achieve In the Gandhian constructive program, a harmonious development of head, the most important element is Nai Talim. heart, and hand, based on sound moral Nai Talim – Nai means ‘New’ and Talim, principles. In his experiments, Gandhiji which is an Urdu word, means was very clear that he would work for an ‘Education’. Years may have passed since education that would not make the the mahatma walked the face of the person, a servant. Perhaps, he becomes a earth, but his treasured ideals and servant of livelihood, which is a very principles still hold fort. Life’s testing small part of his entire life. This is not times have hardly created an impact on education. True education should give a Indians and left them as the same bonded practical knowledge. One of the core lot as Gandhiji molded them to be. In fact ideas of Nai Talim is that, education is it is only right to declare that his ideals child-centric, inter-related to the nature have their greatest relevance in today’s of the child, particularly the Basic and times. Primary education.

The doctrine of Nai Talim Features of Nai Talim

Gandhiji’s education aims towards All round development holistic development of a child i.e., head, “An all-round drawing out of the best in heart and hand. It equally aims for the child and man – body, mind and spirit.” development of a responsible citizenship. The development of intellect with Education means all round development; compassion, humility and respect for all it is best obtained through life forms. It believes in a transformative action. Educational development means role of education - transformation not only through academic performance towards a just and sustainable world. but also through the overall success and satisfaction of the individual. Holistic

www.ijar.org.in 31 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] approach aims to develop children to education, it makes the assimilation of excel in all aspects of life – socially, new knowledge very difficult on the one psychologically and materially. The hand and it suppresses all self- expression methodology promotes cognitive, of the child on the other hand. physical, emotional, social and spiritual growth, thus leading to an education that Education through craft is complete. “The notion of education through Free and compulsory education handicrafts rises from the contemplation of truth and love permeating life's “The emphasis laid on the principle of activities.”- Harijan, 21-12-1947 spending of every minute of one’s life usefully is the best education for Education has to be through a craft, not citizenship.”Harizan, 6-4-1940 merely through books and abstractions. Primary education should be free and When you are engaged in a craft-work, compulsory for all children and should you are related to nature on the one last for at least seven years. In the hand, because, you get the raw material opinion of Gandhiji every child has a required from nature, and you are also right to full time Primary education of related to your community because the satisfactory and equitable quality in a finished product is to serve human formal school which satisfies certain beings. The craftsman is the meeting essential norms and standards. Value place of nature and man. This experience added curriculum would ensure the all- is very significant from the educated round development of the child, building point of view. on the child’s knowledge, potentiality and talent and making the child free of fear, Character building trauma and anxiety through a system of child friendly and child centred learning. “Character cannot be built with mortar and stone. It cannot be built by hands Education through mother tongue other than your own.”- Gandhiji in Ceylon by Mahadev Desai. P.89 “The canker has so eaten into the society that in many cases the only meaning of Character is the solid foundation on education is knowledge of English.”- which a person's entire life is based. Thus Young India, 1-6-1921 the basis of true education should be The medium of instruction should be the character building; an educated person mother-tongue, not English. The primary should become an ideal citizen. According education in a school must be imparted in to Gandhiji Character is a aggregation of the child's mother tongue. It is the many qualities like honesty, integrity, mother tongue in which a child can dependability, diligence, loyalty, assimilate new knowledge without any compassion, sincerity, attentiveness, difficulty and it is the mother tongue in determination, confidence, etc. which, a child can express himself most conveniently. When a school rejects the Communal harmony: “All education in a child's mother tongue as a medium of country has got to be demonstrably in

www.ijar.org.in 32 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] promotion of the progress of the country Although Basic Education was visualized in which it is given.”- Harijan, 7-9-1947 to be socially sound for removing the India is the only country of the world existing disparities, it was rather where people of all religion and beliefs aggravating the situation. It was tending have been living. If the nation wishes to to be meant for the children of poor make sound progress in the socio- labourers and farmers only and children economic, political and scientific spheres, of high class families were not going to communal harmony has to be ensured as these schools. The gulf between poor and a permanent feature of life. Hence rich classes rather widened due to Basic education should be based on the ideal of Education. Basic schools called for highly Gandhiji that is non-violence and should qualified and well-equipped teachers for work for communal harmony. properly teaching subjects through correlation and organizing crafts with Rural development efficiency. But in fact many teachers employed in such schools were lacking “Education should be so revolutionized as proper understanding of the Basic to answer the wants of the poorest Education principles and desired villager, instead of answering those of orientation with the idealism or values an imperial exploiter.”- Harijan, 21-8- impregnated in the system. 1937 Although Basic Education faced a sorry state of affairs many of its principles are All educational planning should be still appreciated for their practical value undertaken with the rural Indian masses and psychology as well as sociological in mind; in other words, education should importance. The Kothari Commission, not be elitist, but popular in its character. 1964-66 endorsed a large number of its essential features like work experience, Self reliance and Honest community living, community service, citizenship training, world brotherhood, social and spiritual values and “Education in the understanding of integrating knowledge with experience citizenship is a short-term affair if we are and so no. honest and earnest.”- Harijan, 2-3-1947 In Gandhi‘s scheme, higher education Education should be self-supporting as performed the essential function of far as possible and also equip the pupil to providing training and properly better his own economic conditions. . All motivating human power for national education to be true must be self- needs and there was an urgent need for supporting, that is to say, in the end it the purposive expansion of such will pay its expenses excepting the capital education. To Gandhi Education is a which will remain intact. Simultaneously potent tool for social reconstruction. honesty plays a vital role and acts as a foundation for self-reliance. Conclusion: India is emerging as one of the icons to the entire world thus there is Necessity of Ganhiji’s Education in the present a need to empower our youth. Gandhi scenario: Rather Basic Schools were more Education is a potent tool for social expensive than traditional schools. reconstruction for which Gandhian

www.ijar.org.in 33 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] philosophy of education plays a critical role to eliminate certain drawbacks of present education system. Gandhi‘s basic education was, therefore, an embodiment of his perception of an ideal society consisting of small, self-reliant communities with his ideal citizen being an industrious, self-respecting and generous individual living in a small cooperative community.

References An Autobiography: The Story of my Experiments with Truth. 1957. pp333- 335. Gandhi, M.K. (1937)

Basic Education, Navajivan Publishing House, Ahmedabad.Gandhi, M. K. (1997)

Basic Education (1941), Two years of work. Report of the Second Basic Education Conference. Jamianagar, Delhi, April, Hindustan Talim Sangh, Sevagram, Wardha

Gandhi, M. K. Basic Education. Bharatan Kumarappa, ed. Ahmedabad: Navjivan, 1951. Gandhi on Education: Excellent Collection of Quotes from the National Council for Teacher Education Mahatma Gandhi,

Hind Swaraj or Indian Home Rule. 1909; Ahmedabad: Navjivan, 1984.

Towards New Education. Bharatan Kumarappa, ed. Ahmedabad: Navjivan, 1953. Varkey, C.J. The Wardha Scheme of Education: An Exposition and Examination. Madras: Oxford University Press, 1940.

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A Perspective Approach on Gandhiji Rural development and Gram Swaraj S. Mohammad Shafi, Lecturer in Political Science, Govt. Degree College, Dhone, Kurnool Dist., Andhra Pradesh

Abstract: Gram Swaraj is man-centred non-exploiting decentralized, simple village economy providing for full employment to each one of its citizens on the basis of voluntary co-operation and working for achieving self-sufficiency in its basic requirements of food, clothing and other necessities of life. Gram Swaraj is the fruit of life-long search by Gandhiji who having identified his heart with the starving millions of India has suggested this talisman as an infallible remedy for the ills of India, nay, of the whole world, in whose history the peasantry has always been everywhere exploited and has been on starvation level. Gram Swaraj working in full swing will provide a model for the world to copy. It will then be a gift of India to the world. Self-governing village units of the world will then be a living brotherhood of highly cultured, intelligent, and vigorous men and women. To live in this society will itself be an education and a fulfillment. Life therein will be one of self- expression of all of one's faculties and exchange of feelings of mutual reverence and love manifested through acts of mutual service. Culture, art, poetry, painting and science will find their perfect fulfillment. It will be the Kingdom of God on earth. This paper describes Gandhiji rural development and gram swaraj. Keywords: Gram Swaraj, Talisman, Self-governing village units, Mutual reverence, Rural development

it had been the battle-ground over the Introduction: centuries of many invading hordes and was littered with more than three Mohandas Karamchand Gandhi hundred tiny principalities, some no was born on 2 October 1869, at bigger than a village, and none bigger Porbandar, a small town on the western than a fair-sized district in what was then coast of India which was then one of the known as British India. The rulers, many princely states in Kathiawar, now variously styled as Rana or Thakore or better known as Saurashtra, in Gujarat. Nawab, were petty autocrats, envious of This almost rectangular peninsula, less one another and always itching to quarrel than thirty thousand square miles in but held in leash by fear of their common area, juts into the Arabian Sea to its overlord in the person of the resident west, is bounded by the Gulf of Cutch British Agent. above, the Gulf of Cambay below, and is flanked on its north by the Desert of Gandhiji's Political mission in Rann. London proved sterile, the British Government virtuously pleading its Politically one of the most helplessness to 'thwart the policy of self- backward regions of India until recently, governing colonies of South Africa'. A

www.ijar.org.in 35 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] trying situation awaited him when he and free has a message of peace and good- landed in South Africa. The prospect was will to a groaning world." disheartening. The tempo of civil resistance had slowed, the spirit was Pandit jawaharlal nehru wrote: “This flagging; the government, on the other system of village self-government was the hand, taking advantage of the situation foundation of the Aryan polity. It was had tightened the repressive measures. this that gave it strength. So jealous were the village assemblies of their liberties GandhiJI was in high spirits. The that it was laid down that no soldier was magic of non-violence seemed to work the to enter a village except with a royal miracle he had hoped for and claimed for permit. The Nitisara says that when the it. Suddenly the pendulum swung. In subjects complain of an officer the king ' February 1922 there was an outbreak of should take the side not of his officers but mob violence at Chauri Chaura in what is of his subjects'; and if many people now known as Uttar Pradesh in north complain the officer was to be dismissed, India. A frenzied mob had set fire to a 'for', says the Nitisara, ' who does not get police post causing the death of several intoxicated by drinking of the vanity of constables trapped therein. Gandhi was office?' Wise words which seem to apply shocked beyond measure and, against the especially to the crowds of officials who advice of almost all his colleagues, misbehave and misgovern us in this suspended the non-co-operation country today ! campaign. 'The drastic reversal of practically the whole of the aggressive “As late as 1830 a British Governor in programme may be politically unsound India, Sir Charles Metcalfe, described the and unwise,' he admitted; 'but', he went village communities as follows: on to say, 'there is no doubt that it is religiously sound, and I venture to assure ‘The village communities are the doubters that the country will have little republics having nearly everything gained by my humiliation and confession they want within themselves and almost of error.' independent of foreign relations. They seem to last where nothing else lasts. Mahatma Gandhi observed in his This union of the village communities, Foreword to Shri Bharatan Kumarappa's each one forming a separate little State in Villagism: "The past two wars of our itself ... is in a high degree conducive to generation have proved the utter their happiness, and to the enjoyment of bankruptcy of such economic orders. a great portion of freedom and Incidentally, the wars seem to me to have independence.’ “This description is very proved the bankruptcy of war." May we complimentary to the old village system. say that it is now the Age of Non-violence We have a picture of an almost idyllic that has set in! The world will have no state of affairs. Undoubtedly, the great alternative but to tap this inexhaustible deal of local freedom and independence treasure of non-violence which hitherto that the villages had was a good thing, was looked upon as if in contempt by all- and there were other good features also. . wise politicians of the world. Gandhiji . . The work of rebuilding and rebirth (of believed that India had a definite mission Village Republics) still remains to be to fulfill. He says: "An India awakened done by us.”

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individual is the architect of his own The picture of Gram Swaraj as government. The government of the conceived by Gandhiji is not the Gram will be conducted by a Panchayat resurrection of the old Gram Panchayats of five persons annually elected by adult but the fresh formation of independent villagers possessing minimum prescribed Gram units of Swaraj in the context of qualifications. 'It will have all the the present- day world. Gram Swaraj is authority and jurisdiction. The the practical embodiment of non-violence Panchayat will be the legislature, in the spheres of politics, economics and judiciary and executive rolled into one as sociology. there will be no system of punishment in it. Gandhiji rural development and gram swaraj: Real Democracy, i. e. Swaraj works for the full freedom and growth of According to Gandhiji, ideal the individual who is the ultimate motive society is a Stateless democracy, the state power of a real political system. Gram of enlightened anarchy where social life Swaraj as conceived by Gandhiji is thus a has become so perfect that it is genuine and virile democracy which selfregulated. "In the ideal state, there is offers a potent cure for many of the no political power because there is no political ills that mark the present State." Gandhiji believed that perfect political systems. Such a pattern of realization of an ideal is impossible. decentralized genuine democracy will However "the ideal is like Euclid's line have a message for the whole of that is one without breadth but no one humanity. has so far been able to draw it and never will. All the same it is only by keeping the To Gandhiji political power was ideal line in mind that we have made not an end in itself, but one of the means progress in geometry." In the political for enabling people to better their field he gave us Gram Swaraj nearing the condition in every sphere of life. He, conception of his ideal of Stateless therefore, observed in his famous "Last Democracy. He considers that Will and Testament" that though India Government best which governs the has attained political independence, she least. According to the communist “has still to attain social, moral and philosophy, the final phase is the economic independence, in terms of seven "withering away of the State". hundred thousand villages as distinguished from the cities and towns." Gandhiji wanted true democracy It embodied a picture and a programme to function in India. He, therefore, of Gram Swaraj that is Panchayat Raj observed: "True democracy cannot be which in other terms is a non-violent worked by twenty men sitting at the selfsufficient, economic unit with fullest centre. It has to be worked from below by political power. The Gram Swaraj as the people of every Gram." In Gram conceived by Gandhiji is man-centred Swaraj, the Gram being the decentralized unlike the Western economy which is small political unit endowed with fullest wealth-centred. The former is the life powers, every individual will have a economy the latter is the death economy. direct voice in the government. The

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Conclusion: Gram Swaraj has such high potentiality in it. It is for us all to make it dynamic and real. To fulfill the Dream of the Father of the Nation becomes the duty of his heirs who have inherited from him a rich and immortal legacy. It is, therefore, right and proper that the present State Governments have enacted legislations to create Gram Panchayats investing them with larger powers. We hope the Gram Panchayats will keep before their mind's eye the picture of Gram Swaraj conceived by Gandhiji and work on the lines laid down by him. Gram Swaraj should be implemented in the spirit in which Gandhiji has conceived it. If the spirit of selfless service and love transcending limits of caste, creed or class is lacking in those who would shoulder the responsibilities of working the Gram Panchayats, Gram Swaraj will not yield sweet fruits that Gandhiji expected it to bear.

References: 1. www.mkgandhi.org 2. Mahatma Gandhi - His Life and Ideas’ by C.F. Andrews, p. 191, Reprint 1987, Anmol Publication, New Delhi. 3. Non-violence: Moral Principle or Political Technique’ by Gene Sharp, an article from the book ‘Mohandas Karamchand Gandhi’, Editor, Verinder Grover, p 60., Deep & Deep Publication, 1998, New Delhi, India. 4. Ethical Religion: Mahatma Gandhi; translated from Hindi by B.Rama Iyer; S. Ganesan, Madras,1930. 5. Gandhiji in Indian Village: Mahadev Desai; S. Ganesan, Madras, 1927.

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Relevance of Gandhian Ideology to the Present Society M. Rani Ratna Kumari, Principal (FAC) K.G.R.L. Degree College, Bhimavaram – 534 201. Abstract: Poor women understood what he was saying because he spoke in the idiom of Hindu religion and culture. He wanted them to drop the figurative veil while continuing to wear the real one. H referred to ideal women in the religious pantheon and referred to the facts of caste and gender. Sometimes highly progressive, other times conservative, he created an empathy with his audience through this cultural fine tuning. While adopting a high moral and often conservative position he could the next moment seemingly abandon if for a more fruitful and dynamic postulation that brings him to the forefront of extreme liberalism. Key words: social, political and economic matters, transparently evolutionary Introduction vision of women with the current status THE milestone of the 50th year of of women and the ongoing struggle for Republic urges India to examine its women's empowerment will provide a problem, progress and paradoxes. measure of what has been achieved. Mahatma Gandhi's vision of Swaraj in all Gandhiji – women empowerment: its facets and from different perspectives In a letter written to Rajkumari has permeated the discourse on India's Amrit Kaur from Wardha on 21, October, contemporary history. As the most 1936 Gandhi writes, "If you women would towering figure in India's freedom only realize your dignity and privilege, struggle Gandhi's role will remain and make full use of it for mankind, you unchallenged. All over the world the will make it much better than it is. But imprint of his moral philosophy as a man has delighted in enslaving you and workable political ideology has been you have proved willing slaves till the particularly indelible. Yet Mahatma slaves and the slave-holders have become Gandhi's positions on social, political and one in the crime of degrading humanity. economic matters are transparently My special function from childhood, you evolutionary, a continuing examination of might say, has been to make women reality, the human condition and truth. realize her dignity. I was once a slave- Gandhi's attitudes towards women were holder myself but Ba proved an unwilling as much shaped by his innate sense of slave and thus opened my eyes to my comparison and justice as they were by mission. Her task was finished. Now I am the patriarchal albeit benevolent in search of a woman who would realize conservatism that was the sheet anchor her mission. Are you that woman, will of his cultural and social discourse. The you be one?" contradiction between his liberal feminist Gandhi was able to devote himself to pronouncements, his egalitarian, loving such a mission and formulated views on and respectful concern for women, his all aspects of a woman's life, political, belief in their role in politics and in social, and domestic and even the very society are sometimes difficult to personal or intimate. He was able to do reconcile. Yet Gandhi, more than anyone this by liberating himself from the sexual else, struggled with these paradoxes in desires that identify the difference the existing social milieu. Comparing his between man and woman and thereby

www.ijar.org.in 39 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] positioned himself well above the was able to step out of his traditional feminist, becoming instead a reformer of attitudes through the medium of humanity. "True affection does not education. When asked to write a primer demand identity of outlook...my passion for school children by Kakasaheb for brahmacharya has that meaning. I Kalelkar, Gandhi did it in the form of a must be wholly pure, if I have true love mother teaching her child in which she for womankind" (July 1938). While this explains to her son that housework was gave him the right to demand far- good for both mind and body and helped reaching changes in the attitudes of in character building. "Men and women society towards women and the attitudes need to be educated equally in housework of women about themselves, he rooted his because the home belongs to both", he views on distinctly Indian soil. It was also wrote. This was part of his efforts to for the "non 'Intellectual among Indian build a wholly new society, without which woman. "I began work among women he believed it was not possible to make an when I was not even thirty years old. appreciable difference to improve the lot There is not a woman in South Africa of mankind with the cultural discourse of who does not know me. But my work was society as it was, and he never shied from among the poorest. The intellectuals I providing direct and practical could not draw...you can't blame me for methodologies to achieve his goals. From not having organised the intellectuals feminist ideas in a text book to spinning among women. I have not the gift...but the charkha for swaraj he always came up just as I never fear coldness on the part of with a constructive proposal to bring the poor when I approach them, I never women out of their traditional mental fear it when I approach poor women. fetters and into a better more dignified There is an invisible bond between them' life. and me." (8 July, 1938). This mass of poor Despite a change in attitude he seems women was those whose dignified to have the middle class woman rather upliftment Gandhi craved. Poor women than the poor one in mind, and adheres understood what he was saying because to the position that a woman should be he spoke in the idiom of Hindu religion able to order her household duties in and culture. He wanted them to drop the such a manner as to complete them and figurative veil while continuing to wear yet have enough time for public work the real one. H referred to ideal women were she to abjure vanities. The onus is in the religious pantheon and referred to still on the woman. However Gandhi was the facts of caste and gender. Sometimes always willing to modify his own stated highly progressive, other times positions. He simply resolved his conservative, he created an empathy with contradictions by responding instinctively his audience through this cultural fine and practically to a situation as he saw it. tuning. For instance, in the second set of questions and answers he tackles the While adopting a high moral and male offenders thus: often conservative position he could the Q: At the elections, your Congressmen next moment seemingly abandon if for a expect all manner of help from us, but more fruitful and dynamic postulation when we ask them to send out their wives that brings him to the forefront of and daughters to join us in public work, extreme liberalism. Typically, Gandhi they bring forth all sorts of excuses, and

www.ijar.org.in 40 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] want to keep them close prisoners within one's goal of liberation from the various the four domestic walls. shackles of society he believed that had to work for total change starting in the Liberation of woman as Gandhi saw it, villages. was linked to a deep-seated malaise. Dr. S. Muthulakshmi Reddy wrote a long The late Kamaladevi Chattopadhyay, letter to Mahatma Gandhi as far back as a well known freedom fighter, political 1929, in which she raised some and social activist, an effective fundamental issues concerning social constructive worker, and motivator of reform. She also questioned him as to India's cultural renaissance asserted that why the Congress, which was fighting for while the progressive status of women in the freedom of every nation and the the freedom movement was amply individual should not first liberate their propelled by male social reformers and women from the evil customs and Gandhi, it was actually the advocacy of conventions that restricted their healthy women which influenced many male all-round growth. She considered it a leaders including Gandhi. specific instance of social tyranny. Indian women, with a few exceptions, have lost In 1983 the women's movement in the spirit of strength and courage, the India in its currently known phase, was power of independent thinking and just beginning to mobilize itself. initiative which actuated the women of Kamaladevi was witness to and part of ancient India, such as Maitreyi, Gargi, valiant efforts by women to "not only Savitri and even today activate a large push forward their own progress but act number of our own women belonging to as levers to help other oppressed sections, the liberal creeds like the Brahmo Samaj, while facing fierce hostility....there were Arya Samaj, Theosophy, which is only no grants to feed such activities; no Hinduism freed of all its meaningless awards, titles, national recognition, no customs, rites and rituals? Although press publicity instead a lot of abuse." She Gandhi agreed with her in a rather defines women's actions of that time to be perfunctory way, he was not prepared to for equal rights which could not be tackle the issues of social and religious described as feminist. "Women's problems customs so directly at that point of time were never sought to be treated on a sex and centred his response thus, "Men are basis but as social maladies of a common undoubtedly to blame for their neglect, society, men and alike. What is indeed nay their ill use of women, and they have significant is the danger signals she saw to do adequate penance, but those women at this time. "Habit, complacency and who have shed superstition and have consequent lack of vigilance which fast become conscious of the wrong have to do undermined women and eventually the constructive work of reform. The deprived them of whatever gain they question of liberation of women, have been able to secure over the years. liberation of India, removal of There are numerous subtle ways of untouchability, amelioration of the ignoring women and abridging their economic condition of the masses and the rights. She lamented that woman had like, resolve themselves by penetration docilely accepted the situation of "helper" into the villages, reconstruction or rather and that their work in political parties reformation of the village life." To achieve was only to mobilise support for the party

www.ijar.org.in 41 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] and not to assert their personalities or Conclusion: strength as political entities. Compared to the momentous work of Kamaladevi's concerns for the gains stalwarts like Sarojini Naidu, Rajkumari achieved during the freedom movement Amrit Kaur, Dr Muthulakshmi Reddy, were well founded if we view the almost Lakshmi N. Menon and Annie Besant regressive situation in rural and urban and organisations like the All India society with increasing violence against Women's conference, the Arya Samaj and women and the decreasing number of many others during Mahatma Gandhi's women in the population ratio. Modern time, the collective or individual work of technology, consumerism and lack of women in the political arena in the post effective instruments have allowed, independence era has been women no real progress even while unremarkable. This clearly does not take allowing greater mobility and visibility to into account the phenomenon of an women from the middle and elite classes. Indira Gandhi or the many successful Visibility alone is not empowerment in efforts of various women's organisations the real sense. in bringing about legislation to improve the status of women. Self Employed Middle class women were visibly Women's Association of Ahmedabad is a active side by side with Mahatma Gandhi, fine example of Gandhi's ideas put into wearing khadi, going to jail, organising practice but it lacks of political power to resistance on the British in some creative influence change in the society around it. and selfless way, the socially conscious The fact that women have never held middle class woman of today has largely more than 10 percent of the seats in shunned direct political activity, parliament or jobs in the decision making preferring to seek more secure ground in levels of the administration shows that funded social work through voluntary there is a long way to go before gender organisations. A growing number of parity is achieved. emancipated, educated, young women are References being diverted by market oriented  Embree, A 1972. India : A pluralist consumerism in the name of modernity Society. The high school jourjnal. and liberation. They become packaged 56(1) , PP 45-53. products for the marriage, beauty or  Greenstein, F . I . 1969. Child and fashion markets, a professionalised politics. Yale University press. New catering to "the vanities" that Gandhi haven , CT Hart, J. 2002. Children spoke of. This depoliticizes them to such and Nationalism in a Palestinian an extent that the cream of young women refugee camp in Jordan childhood 9 students are unavailable to articulate the (1) PP 35-47. needs of their under privileged sisters. This results in a wider cultural and social  Khilnani, S 2012. The idea of Inida divide emerging between the rural and penguin books, New Delhi. urban woman. It also demonstrates that  Modan, A. 2003 old and new emancipation does not mean dilemmas in Indian civics education. empowerment in the Gandhian sense if Economic and political weekly 4655- women move away from involvement 4660. with the more deep seated problems facing India.

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Gandhian Thought of Education and its Relevance in Present Scenario Dr. Surya Rao. Kappagantula, Faculty member, Department of Economics, P.G. Courses & Research Centre, D.N.R. College, Bhimavaram

Abstract: Gandhian philosophy of discipline inherent education definitely shapes the children as more responsible future citizens with good character, social consciousness and patriotism. However, present day education in the country is more mechanical and lacks the Gandhian element of discipline. The children in schools are more burdened with heavy load of books and complete time is devoted for teaching subject content without sparing any time even for physical, moral and spiritual classes. Hence, the schools may be able to produce children with knowledge, but qualities of sharing, kindness towards others, helping the needy and social commitment etc., are lacking. Consequently, we have been witnessing many problems in the present society such as neglect of old age parents, more number of divorces, no commitment towards society, addiction to bad habits, adulteration of wide range of products, rampant corruption, white colour crime etc Key words: religion, culture, spiritual, philosophy, education, health, sanitation Introduction basic education to large extent influenced Mohandas Karmchand Gandhi, the by his philosophy of satya (truth), ahimsa “Father of Indian Nation” not only led (non-violence), firm belief in God, dignity the freedom movement successfully in of labour. He also expressed that such achieving the independence using the creative thinking should be taken up weapon of ‘satyagraha’ and the principle from primary to higher level education. of ‘nonviolence’, but also a legend The Kothari Commission also visionary shared his valuable ideas on rightly recognised the Gandhian ideal of various issues such as religion, culture, vocational training in education. This spiritual, philosophy, education, health commission point out that “we and sanitation, untouchability, recommend that work experience should governance etc. In the present paper an be introduced as an integral part of all attempt is made to focus on the fine India education–general or vocational. reflections of Gandhi on education and its We define work experience as present contemporary relevance. participation in productive work in Basic Education: school, in the home, in a workshop, on a Gandhiji felt that vocational farm, in a factory or in any other training or work experience in basic productive situation.”1 Thus the education is utmost important as commission emphasized the Gandhian education is closely associated with the principle of learning by doing in the socio-economic development of the modern education. The main aim of society. It is due to the fact that such education is the development of human training or work experience stimulates personality. He expanded fourfold the human mind for creative thinking or personality in the individual that is body, dignity of manual labour. His views on mind, heart and spirit. True education

www.ijar.org.in 43 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] stimulates the spiritual, intellectual and parts and parcels of education. Thus, physical strength of the individual. sound education system is impossible There is degeneration of without discipline. It is a quality that education when the qualities of helps in the regulation of one’s own truthfulness, firmness, tolerance are intellectual, moral, spiritual and social absence from it. True education is life behaviour. Thus, education coupled with process which helps in cultivating the discipline is expected to help character spirit of co-operation, tolerance, public building. Such character building spirit and a sense of responsibility. All requires the moral, intellectual and social these qualities are considered as behaviour of citizens under all disciplines for the development of human circumstances i.e., strength of personality. Such disciplines can create personality, the virtue of compassion, the harmonious balance between the kindness, fair-mindedness and the spirit individuals and social aim of education. of dedication. Gandhi strongly holds that His principle of ‘learning by doing’ tries education is not end in itself, but it is the to stimulate the individual’s mind to most powerful weapon which creates all think creatively, independently and persons of genuine characters. Gandhi’s critically. His great emphasis on work- aim of education is not only to produce culture to the students from the primary good citizens, but also one must stage to higher stage is to enable the understand one’s own responsibilities. It students to start producing from the time is because; one who understood their own he started his training. So, his primary responsibilities would develop the spirit information of basic education of social consciousness and social is Head, Heart and Hand rather than Rea mindedness. ding, Writing and Arithmetic. Education to Develop Character: Discipline in Education: In order to develop good Gandhian concept of political character in a child Gandhiji believed system is closely connected with that the education should be so imparted education. Hence, in a country where to touch the heart of the child, which he good political system exists is expected to regarded it as Education of Heart. He bring out essentially an element of believes that such education cannot be goodness and discipline in every citizen. imparted through books. It can only be Accordingly, efforts should be initiated to done through the living touch of the establish proper education system, so teacher. However, Gandhiji felt that to that it is possible to bring out such inculcate the education of heart, the element of goodness and discipline. teachers themselves whether man or Gandhi observes that “By education I women should receive the training. But, mean an all-round drawing out of the training of the teachers itself is not best in child and man–body mind sufficient. Only when teachers are and spirit. Literacy is not the end of educ expected to take care of the permanent ation not even the beginning. It is one of element of touching the heart of the boys the means whereby man and women can and girls placed under their charge, then be educated. Literacy in itself is no educa only it is possible to develop character tion.”2 among children. Further, Gandhiji also Thus, discipline in education to pointed out that, if the trained teachers Gandhi is one of the most important are selected for their patriotism and

www.ijar.org.in 44 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] given living wages, then it is possible to qualities of courage, perseverance, impart education of the heart. But, if a bravery and fearlessness are lacking. teacher who cannot find any alternate That is why we are unable to make new employment happens to join as teachers, plans or carry out projects to meet our then it is not possible to impart education problems. In case we make them we fail of the heart.3 to implement them. We, the English Compulsory Education: educated people, alone are unable to Any compulsion according to assess the great loss that this factor has Gandhiji is hateful. But, he is not always caused. The school must be an extension against compulsory education. However, of home. There must be concordance Gandhi is of the opinion that instead of between the impressions which a child making education compulsory, he gathers at home and at school, if the best suggested to discourage illiteracy by results are to be obtained. Education removing obstacles in the path and through the medium of a strange tongue opening free schools and making them breaks the concordance which should responsive to the people's needs. Further, exist. Those who break this relationship the value of literacy should be are enemies of the people even though popularised and advertised so that their motives may be honest. To be a parents come forward to put their voluntary victim of this system of children. Gandhi felt that there is dearth education is as good as the betrayal of our of trained teachers in the country and duty towards our mothers. The harm against the backdrop thinking of done by this alien type of education does compulsory education will be too early. If not stop here; it goes much further. It has the majority wants education, compulsion produced a gulf between the educated is wholly unnecessary and on the other classes and the masses.”5 hand compulsion would be most Women's Education: harmful.4 According to Gandhi, man and Medium of Education: woman are of equal rank, but they are According to Gandhi, people used not identical. In the words of Gandhi to believe that learning English is “man and woman are a peerless pair essential to occupy higher positions. But, being supplementary to one another; he felt it as misconception or each helps the other, so that without the superstition. Hence, the medium of one the existence of the other cannot be instruction should be altered at once, and conceived, and therefore it follows as a at any cost, the provincial languages be necessary corollary from these facts that given their rightful place. Thus, Gandhi anything that will impair the status of observes “Education through a foreign either of them will involve the equal ruin language entails a certain degree of of them both. In framing any scheme of strain, and our boys have to pay dearly women's education this cardinal truth for it. To a large extent, they lose the must be constantly kept in mind. Man is capacity of shouldering any other burden supreme in the outward activities of a afterwards, for they become a useless lot married pair and therefore it is in the who are weak of body, without any zest fitness of things that he should have a for work and mere imitators of the West. greater knowledge thereof. On the other They have little interest in original hand, home life is entirely the sphere of research or deep thinking, and the woman and therefore in domestic affairs,

www.ijar.org.in 45 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] in the upbringing and education of his avocation. In addition to this is added children, women ought to have more literature by way of recreation, it would knowledge. Not that knowledge should be give him a perfect well-balanced, all- divided into watertight compartments, or round education in which the intellect, that some branches of knowledge should the body and the spirit have all full play be closed to any one; but unless courses and develop together into a natural, of instruction are based on a harmonious whole. Man is neither mere discriminating appreciation of these basic intellect, nor the gross animal body, nor principles, the fullest life of man and the heart or soul alone. A proper and woman cannot be developed.”6 harmonious combination of all the three Integrated Education: is required for the making of the whole According to Gandhiji, true man and constitutes the true economics education of the intellect can be achieved of education.7 through a proper exercise and training of Present day Relevance: all body organs such as hands, feet, eyes, Gandhian philosophy of discipline ears, nose, etc. Thus, an intelligent use of inherent education definitely shapes the all body organs in a child provides the children as more responsible future best and quickest way of developing his citizens with good character, social intellect. In other words, unless the consciousness and patriotism. However, development of the mind and body goes present day education in the country is hand in hand with a corresponding more mechanical and lacks the Gandhian awakening of the soul, the education is element of discipline. The children in said to poor lop-sided affair. Gandhiji schools are more burdened with heavy regarded spiritual training as education load of books and complete time is of the heart. A proper and all-round devoted for teaching subject content development of the mind, therefore, can without sparing any time even for take place only when it proceeds hand in physical, moral and spiritual classes. hand with the education of the physical Hence, the schools may be able to and spiritual faculties of the child. produce children with knowledge, but Let us take the case of a child qualities of sharing, kindness towards who is set to some useful occupation like others, helping the needy and social spinning, carpentry, agriculture etc. For commitment etc., are lacking. this education, he shall be given a Consequently, we have been witnessing thorough comprehensive knowledge many problems in the present society relating to the theory of the various such as neglect of old age parents, more operations that he has to perform, and number of divorces, no commitment the use and construction of the tools that towards society, addiction to bad habits, he would be wielding. In such a case he adulteration of wide range of products, would not only develop a fine, healthy rampant corruption, white colour crime body, but also a sound, vigorous intellect etc. that is not merely academic, but is firmly Gandhian concept of education is rooted in and is tested from day to day by expected to develop good character and is experience. His intellectual education possible through trained teachers would include knowledge of mathematics imparting education reaching the heart of and the various sciences that are useful the children. Gandhiji regarded spiritual for an intelligent and efficient exercise of training as education of the heart. A

www.ijar.org.in 46 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] proper and all-round development of the their children in English medium schools. mind, therefore, can take place only when Instead of campaining the advantages of it proceeds hand in hand with the medium of instruction through mother education of the physical and spiritual tongue, it is pertinent to note that certain faculties of the child. But, in the present state governments establishing English day scenario such character building medium sections and schools. Hence, among children is not being totally steps should be initiated to convince the fulfilled on account of various reasons. parents about medium of instruction in Firstly, many teachers are joining the mother tongue. teaching profession not as their first Gandhi found no discrimination choice, but as their lost resort. Hence, as with regard to gender as far as education visualised by Gandhiji, they may not be is concerned. According to Gandhi, in a position to impart education of heart. though women confined to domestic Secondly, present day teacher training responsibilities, yet education to women methods to teacher educators’ lack of not only imparts knowledge, but also capacity building and spiritual training helps them in educating their children. which in turn hampers them to impart Of course, gender discrimination with the education of heart to children. regard to education is no more concern as Thirdly, the school curriculum, content enrolment of both boys and girls is and schedule also heavily loaded with almost equal. different subjects and thus giving less scope to the teachers to impart heart of References: education as contemplated by Gandhiji. 1. Harijan, 31-7-1937 On account of all those reasons, present 2. Harijan, 22-6-1940 day education is not able to help 3. Young India, 1-9-1921 character building in all the children. 4. Young India, 14-8-1924 Gandhi’s reflection on 5. The selected works of Gandhi, compulsory education clearly emphasizes Vol. 6, The Voice of Truth that when majority wants education, 6. Speeches and Writings of compulsion is wholly unnecessary and on Mahatma Gandhi, pp. 425, 426 ; the other hand compulsion would be most 20-2-1918 harmful. Hence, efforts should be made 7. Harijan, 8-5-1937 to convince the parents about importance of education rather making the compulsion. Presently Government also making efforts to convince the parents through campaigning and organising ‘Badi Bata’, ‘Badi Pilusthomdi raa’ etc programmes. Gandhi preferred to have education through the medium of mother tongue instead of English language as pupil can better understand the lessons due to reduced strain. Of course, the Idea is being implemented in many schools, yet the educated parents are crazy to put

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Facing Environmental Challenges and Sustainable Development: The Gandhian Way

Dr. J.S. Prabhakara Rao Head, Dept. of Economics, K.G.R.L.College (A) Bhimavaram - 534 201

Abstract: The economic development is the most important marker of country’s growth. In order to achieve targets of development, developing and developed countries are irrationally exploiting their natural resources without concerns and understanding of how to exploit and when to exploit. Our lives are widely dependent on availability of the natural resources. If correct balanced is strike between usage of resources and availability of resources than lives of people and integrity of planet could be managed well. However when life is turned into excessive luxury and comfort this balance could break. The concept of the sustainable development is multi-dimensional and multi- modal. “Use and Throw” is not fit for the sustainable development while Reduce- Recycle - Reuse is the best concept of sustainable development as it refers to balancing of needs and usage. Keywords: Moral values; Protectionism; Reduce, Recycle, Reuse; Spiritual values; Social values. political and civil rights is a broader Introduction: development goal. Economic growth is an

When we think about development we essential means for enabling reminded by developed countries. Their development; if development is sufficient living standard and per capita income Modern world should be satisfied with and gross national income. Does such type of development. But in itself it economics alone measure everything? is highly imperfect proxy for progress. Developed countries have good Modern world and scientist thought that industrialization, good infrastructure and can be said that everything is well · The world has an unlimited managed and very good than why are supply of resources for human use. they researching for sustainable development. Is above development not · Nature is for human being and sufficient. can be used any limit and any way.

Meaning of development: We (human being) have no responsibility It is process of progress or change in for Nature. We have extracted or current system for comfort. In literal extracting the nonrenewable elements terms, development is about improving from nature. Results show that the wellbeing of society/people .Raising development is not appropriate. Though living standards and improving science and technology has developed too education, health, and equality of much in every field without taking any opportunity are all essential components future concept. We have destroyed nature of economic development. Ensuring

www.ijar.org.in 48 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] and natural elements. See some Floods, Resource depletion, Poor destruction by human beings. economy, Social and political unrest, Diseases, Dis-harmony, Mental stress, · Air has polluted due to Increased crimes rates, Extinction of industrialization, more uses of vehicles. plants and animals.

· Rivers and underground water Results have shown that development till also polluted due to ill mannered date has been inappropriate, inadequate behavior of human beings. and improperly understood. Though one side science and technology has developed · We have destroyed and damaged too much but on the other side the hills due to development of roads and degradation due to development. tunnels of railway lines result land slide and earth quake. World has fed up with such type of development because such type of · Use of iron ore for arms, not for development cannot check the natural only self defense but to take possession of calamities .Environmentalist compel to another country land. think when science and technology cannot give renewable and nonrenewable · We have cut the forest for wood elements ,why should we destroy the and for agriculture use. And agriculture nature with such type of development. land encroached by housing society and Environment and development are for shopping malls. We have developed inexorably interlinked .Development concrete jungles. cannot subsist upon deteriorating environmental resources and resources. Thus the issue of environment versus With this attitude towards nature development has led to the concept of technological advances increase our sustainable development. Meaning of ability to use natural resources and thus, sustainable Development is to meet the increase the damage, however, the logical needs of the present without realization is growing fast that we are in compromising environment & also a world have limits, to exploit natural without compromising the ability to resources and increasing growth of develop for future generations. So that materialistic consumption can only lead effects of development are positive, toward environmental damage. Therefore symbiotic and lasting. development should be seen as delicate Sustainable development should be that balance between human needs and pattern to fulfill human needs with taken nature to fetch positive development and into consideration of Environment, Moral hence emerged concept of sustainable Values, Social Values, and Spiritual development. If seen otherwise, Values. So the sustainable development development may be negative for people means to fulfill the present needs without in long run rather than positive. Poor compromising the needs of future and erroneous concept will fail and generation .According to Mahatma produce damages to lives of people Gandhi “Earth provides enough to satisfy leading to consequences like Global their needs but not any men’s greed. warming, Climatic change, Draughts & According to law of economics Resources

www.ijar.org.in 49 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] are limited and needs are always · Everything is not currency. Body unlimited but human being should satisfy is made up of five elements, air, water, their needs with limited resources. soil, fire and sky. So we should care these According to world commission of five elements. environment and development (our common future, 1987) that current · We must understand nature and generations should “meet their needs develop a symbiotic relationship. without compromising the ability of future generation to meet their own · We must understand NATURE needs” has become widely accepted and is and we must all create awareness at strongly supported in this report. personal level and also act to solve Turning the concept of sustainability in pressing problems. to policies raises fundamental questions. · We should minimize the waste. About how to assess the wellbeing of Waste should be minimized by recycling present and future generations. But in as far as possible. my opinion government and public should understand the difference These all should be the duties of between concept of development and sustainable society. sustainable development. Not only government but public also understand Thus the concept of sustainable after effects of development. World development provides a framework for commission on Environment and the integration of environmental policies development has defined sustainable and development strategies having development as “A process of change in implication at international, national, which the exploitation of r resources, the regional and local levels. Development direction of investment, the orientation should not endanger the natural systems of technological development and that support life on earth. In my opinion institutional change all are in harmony Environmental value should be merged and enhance both current and future with spiritual values. Indian Rishis and potential to meet human needs and Munis never challenge nature. They aspirations.” The view of frontier society called nature as Prakrati Maa; they were and the concept of sustainable society are worshiped nature and inculcated it in our different. living system so that it does not compete with each other for survival. Rishis · The Earth has a limited supply of inculcated nature since birth to death. resources. The field of sustainable development can · Recycling and the use of be conceptually broken in to three renewable resources will prevent the constituent parts. depletion of resources. · Environmental sustainability · Life’s value does not depend on · Economic sustainability and our material wealth. · Socio-political sustainability.

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The representation of sustainability, in the way people interact with the showing how both economy and society environment. are constrained by environmental limits. We are aware that high technology has Environment played a major role in environmental Social deterioration and destruction throughout Economic the world. Although a boon to society, technology has exacted its own price. The Some are the common factors of world for challenge before mankind is to redirect sustainability, as such ecological its use to make it more energy efficient, interactions, the irrigation practices, less risky, cleaner and more humane. pesticides, fertilizers and seeds. The interdependence of various components The new resource consumption strategies of the earth was recognized to some in sustainable development are extent by traditional, social systems. By conservation, recycling, and reuse of social system community control over waste material and use of renewable agriculture or traditional rights relating resources. to water. Land and forest. But with the surge of technological progress the The emerging technology is called responsibilities of decision making are appropriate technology which relies taken away. Interdependence is not a basically on the use of smaller, repairable local phenomenon .rapid growth in machines with production methods that production has extended it to the use optimum energy and materials and international plan with both physical and cause less pollution. It benefits people, economic manifestations. There are communities and nations helping them growing global and regional become more self reliant by using raw environmental hazards such as over materials that are available locally. consumption of fossil fuels leading to global warming. We can say that our Now the world should think and inability to promote common interest in understand about appropriate sustainable development is often a technology. product of the neglect of economic and social, justice within and amongst the Small and medium sized machines should nations. The search for common interests be used which maximize human output. would be less difficult if all developmental Technology should be simple and easy to and environmental problems are tackled understand. in totality for the betterment of whole Employees do a variety of tasks resulting mankind. Our growing knowledge of the in increased output. global interconnection would create a It is less capital intensive and more thoughtful approach to maintenance is easy. development. Local resources are used; products are mainly created for local use leading to From development to sustainable self sufficiency. development, society will require policy Decentralized production and control and changes at global level and basic changes small –scale efficiency.

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It emphasizes the use of natural can help us conserve our resources. biodegradable materials. Recycling and Reuse of the waste such as Small amount of energy and material conversion organic waste into biogas can input and small amount of pollution. help us minimize the use of our natural The use of renewable energy resources is resources. Conservation of nature is also emphasized. our moral and ethical duty for other Compatible with local culture and the living beings and the future generations. environment. Now, there is general awareness of It encourages local talents and handicrafts and environmental impact in both rich and the products are durable. poor nations. Worldwide, many organizations are involved in the studies Technology: Appropriate technology is of critical issues of energy, population, advantageous as it increases employment resources and environmental impact in and requires less investment. It is also both rich and poor nations. efficient on small scale and is compatible with environment because of low energy International economy, Environment and requirement and minimum pollution. development to attain a sustainable Therefore technology which is based on economic system, it is necessary that concepts of sustainable development is international economic exchanges become especially useful in developing countries beneficial for all. This is possible only if that have neither the capital nor the two conditions are satisfied .One is that energy resources for high technologies. the sustainability of ecosystem must be The process of economic growth to ensured .Secondly, the basis of economic achieve sustainable development and exchange is equitable. society must be based upon the realities of existing renewable and nonrenewable Developing countries face problem in resources .But most of time it is not so. managing their environments, since their Because countries measure economy by economics depend largely on the export of GDP and GNI (Gross National Income.) their natural resources like export of iron by India or timber from Brazil. For Population: The sustainability of currency and better economy they development is intimately linked to the destroy their natural resources. Domestic dynamics of population growth. Level of efforts in proper planning and energy consumption and material use are formulation of policies for utilization of much higher with increased population. resources control of population and In developing countries, stabilization of reduction of poverty, are of utmost the population at a level consistence with importance for environmentally sound productive capacity of the ecosystem is development. Every country especially essential. the developing countries have to choose their own environment standard. Conservation: For the sustainable development ,earth ‘s natural resources Protectionism: Is a policy of a country must be conserved and enhanced .The helping its own industry is another link shift to appropriate technology and between trade and sustainable increased use of renewable resources development. Protectionism in industrial such as solar energy, wind energy, etc, countries suppresses export growth of the

www.ijar.org.in 52 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] developing countries and prevents help by framing new laws that are diversification from traditional exports conducive to the attainment of such as of cotton fabrics and tea. sustainable society with sustainable economy can come from combination of Exchange and transfer of technologies personal and governmental efforts. from one country to the other is another link in the international trade. · It should be inborn responsibility of Sustainable development requires an every individual or institution to play a organized effort at global level to develop role for social work and extend new technologies worldwide, for various purposes such as agricultural · Mahatma Gandhi and is best example production, renewable energy systems of spiritual and sustainable development. and pollution control. The “United Nations Organization has already passed Conclusion: a resolution called the “New International Economic Order” to work The meaning of development pertains to in this direction. meaningful and resourceful growth of society which could fetch positive New Global Economic System: outcomes in long term for welfare of not only human society but also entire Some economist suggests that anew planet. Therefore maintaining economic system at global level is equilibrium between development of necessary for long term survival of the environment, flora, and fauna. The human race. The present economic concept of development does not lies only system is characterized by maximum flow within frame work of increase in comfort of money, maximum profit, maximum levels of humans but depends on production, maximum consumption, and sustainability. maximum resources use .This frontier economy as it is called now, should be The Co-operation and Reciprocity are replaced by space ship economy. A space essential properties for the sustainability ship economy or sustainable economy and existence and without which entire promotes Reduce, Reuse & Recycle. creation would reduce to nothingness. Conservation, of renewable resources, Hence, a principle of interconnectedness product durability and a clean and reciprocity lies between Nature & healthy environment. People live within Humankind. It is the responsibility of the limits imposed by earth .Future the humankind to care and maintain our patterns of developments should be made planet while obtaining required resources much less material-intensive. Broken in response. Planet has vast recourse and goods should repair, rather than replaced. biological diversity. So trustees must Sustainable economy can be achieved and learn to make mindful and ethical use of succeed only with new policies, new the earth’s natural resources (Renewable political directions, education and and Non -renewable). We must remember awareness. The most fundamental that the moderation and humility worth changes would have to be an ethical shift of the nature cannot be expressed in promoted by parents, teachers, and simple economic term. Sustainable government agencies. Government can development requires a deep

www.ijar.org.in 53 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] understanding of the natural world and Gandhi, New York: Cambridge its role in society in collective University Press, 2011. development. Material world cannot establish the happiness of mankind, Daniel M Mayton II, Non Violence and happiness can only be achieved when Peace Psychology: Interpersonal, material and spiritual worlds are linked Intrapersonal, Societal and World Peace, and co-ordinate. New York: Springer and Science & Business Media LLC, 2009. References and Notes: Glyn Richards, The Philosophy of Dr. Priya Ranjan Trivedi” Encyclopedia Gandhi: A Study of His Basic Ideas, UK: of “ecology and environment.” Global Curzon, 1991. Environmental Issues, Institute of Postgraduate Environmental Education Collected Works of Mahatma Gandhi and Research, New Delhi. — 1999 volume (CWMG), New Delhi: The Publication 2 first edition. Division, Ministry of Information and Rao. T.R (Editor) Dr.K.C.Agrawal, Broadcasting, Government of India, and Prof.M.Habibullah, October, Ahmedabad: The Navajivan Trust, 1965, 1996(Reprint) Indira Gandhi National Vol. XVI. Open University. Vandana Shiva, Staying Alive: Women, Ecology and Survival in India, New H J N Horsburgh, “The Distinctiveness Delhi: Kali for Women, 1988. of Satyagraha”, Philosophy East and T N Khoshoo, Mahatma Gandhi: An West, 19, 2, April 1969. Apostle of Applied Human Ecology, New Delhi: TERI, 1995. Thomas Weber, “Gandhian Philosophy & Ramachandra Guha, “Mahatma Gandhi Conflict Resolution: Theory and Practical and Environmental Movement in India” Approaches to Negotiation”, Journal of in Arne Kalland and Gerard Persoon (ed), Peace Research, 38, 4; July 2001. Environmental Movements in Asia, London: Nordic Institute of Asian Studies Thomas Weber, Gandhi as Disciple and & Routledge, 1998. Mentor, New York: Cambridge University Press: 2004. R P Mishra, “Facing Environmental Challenges; The Gandhian Way”, Arne Naess, “Self Realization: An Anasakti Darshan, 5, 2 (July-December Ecological Approach to Being in the 2009). World” in John Seed, Joanna Macy et.al (ed), Thinking Like a Mountain: Towards Bhikhu Parekh, Gandhi’s Political a Council of All Beings, Philadelphia: Philosophy; A Critical Examination, Society Publishers. London: Macmillan, 1989. The Selected Works of Arne Naess Ronald J. Terchek, “Conflict and non (SWAN), Edited by Allen Drengson in violence” in Judith M Brown, Anthony cooperation with the author, Dordrecht Parel (ed.) A Cambridge Companion to (Netherlands): Springer Verlag, 2005, Vol.2.

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R C Sharma, Gandhian Environmentalism, New Delhi: Global Vision, 2003.

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Nonviolent Power of Action in India

P.Hari Krishnam Raju, Lecturer in Commerce, D.N.R.College(A), Bhimavaram

P.V.Rama Raju, HOD of Commerce, D.N.R.College(A), Bhimavaram

Abstract: The concept of non-violence was not originated by Gandhi, he was the first person to apply it for a political purpose. Gandhi’s greatest contribution, therefore, is the use of non-violence into a successful technique for direct mass action. The concept of nonviolence was not a new one. Before the teachings of Gandhi, the notion of ahimsa finds an important place in Holy Scriptures, teachings of Gautama Buddha to Prophet Mohammad and works of various philosophers. Gandhi was a real visionary who through the use of non-violence gave new direction to Indian freedom struggle. He objected to violence as he considered that it created more problems than it solved and the aftermath of it was sheer hatredness and bitterness amongst peoples. His nonviolent resistance was a dynamic and spiritually active force, which aimed to destroy the sin and not the sinner. Key words: freedom struggle, nonviolent resistance, Gautama Buddha

Mahatma Gandhi, the pioneer of non- non-violence to fight against British violence was born on 2nd October 1869. Imperialism. Weapons like satyagraha, His prominent role in India’s freedom civil-disobedience and non-cooperation struggle fetched him the title of ‘Bapu’ were used to fight against injustice, social (Father of the Nation). The birthday of or political. He had successfully used this Indian preeminent spiritual and them in South Africa in a compact group political leader is celebrated as having a common grievance. Looking to “International Day of Non-Violence” the vastness of India and its diversity he throughout the world. According to wanted to experiment them on a smaller Gandhi, ahimsa is the greatest force scale. available to humankind, “It is mightier Ahimsa or Non-Violence: Ahimsa than the mightiest weapon of destruction or Non-Violence is the central concept of devised by the ingenuity of a man. Satya Gandhi’s philosophy. According to and Ahimsa were not new to India. The Gandhi, Ahimsa or Non-Violence has a people of this country had accepted them positive meaning also. In positive sense since centuries. Non- Violence means ‘love’. It means love As far as possible they tried to be truthful towards all living creatures. The concept and non-violent in their daily life. These of non- violence is extended not only virtues were supposed to be cultivated by means to human love but love towards all individuals but Gandhiji used these sentient creatures of the world. That virtues for fighting against injustice and means one should not love only human oppression. He came out with weapons being but every living being in the world. based on Satya—truth and Ahimsa— When a person claims to be non-violent,

www.ijar.org.in 56 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] he is expected not to be angry with one action. The concept of nonviolence was who has injured him. He will not wish not a new one. Before the teachings of him harm; he will wish him well. He will Gandhi, the notion of ahimsa finds an not swear at him, and he will not cause important place in Holy Scriptures, him any physical hurt. He will put up teachings of Gautama Buddha to Prophet with all the injury to which he is Mohammad and works of various subjected by the wrong-doer. Thus Non- philosophers. Violence is complete innocence. Complete Gandhi was a real visionary who through Non-Violence is complete absence of ill- the use of non-violence gave new will against all that lives. Therefore, it direction to Indian freedom struggle. He embraces even sub-human life not objected to violence as he considered that excluding noxious insects or beats. Non- it created more problems than it solved Violence is, therefore, in its active form and the aftermath of it was sheer goodwill towards all life. It is pure love. hatredness and bitterness amongst When the idea of Non-Violence in peoples. His nonviolent resistance was a Gandhi’s philosophy is analysed then a dynamic and spiritually active force, number of characteristics features stand which aimed to destroy the sin and not out. In his book ‘Social and Political the sinner. Thought’ of Gandhi stated the following Gandhi through his concept of truth tried characteristics features of Non-Violence. to enlighten the people of his country. 1. Non-Violence is not the same as non- His spinning wheel becomes a symbol of killing. 2. Non-Violence is not non- self-reliance and rejection of foreign resistance born out of cowardice. 3. Non- goods implies autonomy and striving for Violence implies several positive values. self-identity and human dignity. Amongst These values include love, active, all these notable examples of his resistance to injustice, courage in the face contributions, the idea and 180 practice of violence, non-possession, truthfulness of Satyagraha is the most important to and brahmacharya. 4. Non-Violence his political thought and ethical implies bread-labour, which Gandhi motivation derived from Ruskin and Tolstoy and Meaning and definition of satyagraha: ultimately from the Bible. Gandhi defined gandhian perspective. Satyagraha is one it as the ‘Divine Law that man must earn of the greatest contributions of Gandhi to his bread by labouring with his own Indian history, in particular and world hands.’ 5. Non-Violence is a higher value history, in general. It was coined by than life. Gandhi regarded Non-Violence Gandhi to express the nature of his to be an ultimate value on three grounds. action against the ‘racial discrimination’ First, it is universally applicable. in South Africa. The technique of Secondly, it enhances all other values Satyagraha was used for the first time without detracting from any. Thirdly, it during the resistance of Indian workers is unlimited in its application. of South Africa against the Asiatic Law The concept of non-violence was not Amendment Ordinance of 1906. He originated by Gandhi, he was the first discovered the ‘Science of Satyagraha’ by person to apply it for a political purpose. his experiments with truth. Gandhi’s greatest contribution, therefore, The principle of Satyagraha was a most is the use of non-violence into a powerful and fruitful weapon used by successful technique for direct mass Gandhi and his followers against the

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British rule in India. In India, it was used suppresses the development of the for the first time in Bihar in 1917 and individuals and fails to show respect to after that was used number of time till adversary and on the other hand, 1947, when India got its independence obscures the vision of truth. His concept The term ‘Satyagraha’ is a combination of Satyagraha is based on the notion that of two Sanskrit words, ‘Satya’ meaning the adversary is also a human being ‘Truth’ and ‘Agraha’ meaning having faculty of reasoning and goodness. ‘determined pursuit’ or ‘holding on to Gandhi’s concept of non-violence is not truth’. The word therefore, literally restricted merely to disavowing violence; means, ‘insistence on truth’. Gandhi not hurting people in mind and body but defines Satyagraha as ‘a relentless search it goes beyond and encompasses certain for truth and a determination to reach essential values of love, forgiveness and truth compassion. It is based on the principle of love and For Gandhi to practice ahimsa or non- believes in ‘love for all’ and ‘suffer for violence one needs a proper training of all’. It excludes the use of any form of strong will, patience and moral courage violence since it is based on the and all these in turn lead to philosophy that man does not know the transformation of mind. For this absolute truth and therefore, cannot transformation an inner conscience is punish anyone. needed which gives an excess to truth. In other words, Gandhi’s Satyagraha is Each one of us have a relative truth and an experiment to bring truth and non- non-violence acts as a tool that arbitrates violence into political conduct and to between these truth claims. To live a life merge and unite them together. of non-violence Gandhi asserted, one Satyagraha for Gandhi is the adherence needs a training to fully arouse his inner to Truth and Truth for Gandhi means conscience and devotion and finally one God. For him, ‘Truth alone is eternal, achieves knowledge of truth about the everything else is momentary.’ moral and physical world. Gandhi’s He believed that everyone should search ahimsa therefore, provides a political for Truth according to his lights and in agent the sense to take right kind of this search for Truth he should always political action. Non-violence in this open himself to correction. He considered sense becomes a sort of guide in practical that one should seek to find truth though prudence in search of relative truth of the to find absolute truth is not possible for political world. It gives one the power to man. Ahimsa forms this means to seek take decisions about relative truth in truth and for him, both the means and socio-political life than to just the end are united to one another in a contemplate about good life and other way as seed and tree are integrally mere theoretical perspectives. Gandhi’s related. In his concept of Satyagraha strategy of non-violent action in India nonviolence is very important. He was not only for making constitutional considers that ‘while truth is the goal, demands rather it went ahead and aimed ahimsa or non-violence becomes the at something greater. This is so because necessary and only means of realizing it’. he knew that mere constitutional changes Non-Violence: Satyagraha, according to have not shown fruitful results in first Gandhi, excludes all forms of violence half century, and therefore, he introduce since use of coercion, on one hand

www.ijar.org.in 58 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] civil-disobedience movement which was reported some causalities but its number an extra-constitutional strategy was far times more in the revolt of 1857, This movement intended to involve which was a violent struggle against the everyone whether from a higher class, British. lower one or peasant group. The aim was 2) In the Algerian revolution, which was not only to make the foreign rulers leave basically non-violent the number of the land but to completely erase out the causalities reported were far less as influence of the rulers from the mind-set compared to the French revolution. of people after the Britishers left India. 3) In Soviet Union during the strikes of Gandhi, being a vibrant visionary, could 1953 and 1954 in its prison camps, the easily see the consequence of colonization brutalities were much more when on the mind of the colonized people. He prisoners resorted to violence as compare knew that people would remain mentally to when they remained non-violent. enslaved even though they became 4) The other consequences, which follow politically free. To maintain the integrity in violent and non-violent actions, are of the people of his nation he coupled also markedly different. In case of violent non-violence with the search for truth. action, violence leads to counter violence However, when we thoroughly observe there by increasing the severity of the current socio-political situations of violence and the number of causalities. In Indians we still find that they are in the case of non-violent response to violence, domain of complete enslavement and the severity of repression decreases and politically unfree. Gandhi’s dream of in long run there is reduction in political freedom and non-violence still remains violence. unfulfilled in the twenty first century. Aims of Satyagraha: Gandhi used Gandhi believed that ahimsa has evolved Satyagraha as a political weapon to fight with the evolution of human civilization. injustice and atrocities and as a remedy The early man lived in caves and were for the grievances of people. He developed basically cannibals having no definite the technique of Satyagraha in order to place to live. With time an agricultural turn the anger and resistance of society was established and man started individual into an active social and to settled down. An evolution took place political force. Thus, the aim of the and man became from a member of a Satyagraha is the integration and not the family to member of community, suppression of the existing differences. It following laws and rules to live together not merely wants to win over the in a social environment. With slow opponent but promises a change. It sets a process of civilization accompanied the new social order which is nonoppressive, transformation of himsa to ahimsa or just, non-violent and is controlled by the violence to non-violence. For Gandhi, this values of love, cooperation, equality and slow evolution of ahimsa with civilization brotherhood. As mentioned earlier, of man is a fact, which he expresses, Gandhi also attaches very great “Had it been otherwise, the human importance to suffering in Satyagraha species should have been extinct by now, Picketing as a method of non-cooperation even as many of the lower species have bears the objective of transforming the disappeared.” opponent through persuasion and should 1) The non-violent conflicts in Indian remain nonviolent. It may be organized struggle for independence though to protest against any socio-political or

www.ijar.org.in 59 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] economic abuse. According the objective basically cannibals having no definite of picketing should be the hindering of place to live. With time an agricultural the path of the opponent but rather society was established and man started should be used to warn and shame the to settled down. An evolution took place scabs. Speech is the most important and man became from a member of a armory of picketing and this method family to member of community, discourages the use of intimidation, following laws and rules to live together coercion although fasting has a place in in a social environment. With slow it. process of civilization accompanied the Boycott, as a method of non-cooperation, transformation of himsa to ahimsa or involves the boycott of social, political, violence to non-violence. economic, and educational or any other institution, which according to the References: protestors’ point of view has become evil www.books.google.com, or corrupt. Its aim is to pressurize the My Non-violence By : M. K. Gandhi , opponent in order to correct them to An autobiography, or, The story of my reassess them and to realize them that experiments with truth : by M.K.Gandhi they are unjust and unreliable’. In case of boycott of illegitimate institution establishment of parallel institution on non-violent model is highly idealized. The first Non-cooperation Movement in India, as we mostly known, was started in 1920 under the leadership of Gandhi. The objective of this movement was to rectify the mistakes of Khilafat and the Punjab massacres and finally to achieve independence. This non-cooperation movement was planned by Gandhi to take place in four significant steps. In Young India, Gandhi mentioned the steps as, (1) giving up of titles and resignation of honorary posts, (2) calling out of Government servants, (3) the withdrawal of the police and the military, (4) the suspension of the taxes. In the first step latter on the development of swadeshi commodities and institutions was included. Gandhi advocated the boycott of foreign goods and he himself inaugurated their bonfires in Bombay on July 1921. Conclusion Gandhi believed that ahimsa has evolved with the evolution of human civilization. The early man lived in caves and were

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Gandhiji’s thought on Management Dr. A. Uttama Durga Devi, Associate Professor, Department of Commerce, Ch.S.D.St. Theresa’s College for Women, Eluru, W.G. Dist. Andhra Pradesh,

Abstract: Gandhi was the spiritual leader of Indian Independence movement from Britain and founder of the non-violent civil disobedience movement. It also it seems he was a stickler of punctuality. Truth and transparency are the hallmarks of Gandhjiian philosophy. This holds good eminently for the business world too. For a management to be effective and enduring, it has to be an open book, subjecting itself to public scrutiny. Ethics and honesty, by which Gandhiji set store. The objective of this paper is to study the Gandhiji’s thoughts on management. Gandhiji that may prove useful not only at the national and global levels but at the corporate and other organisational levels as well. Gandhiji’s role gives credence to some of the most innovative management ideas on leadership. Mahatma Gandhi said that seven things will destroy us. It includes wealth without work, pleasure without science, knowledge without character, commerce without morality, science without humanity, religion without sacrifice and politics without principle. Key words: Management, Ethics, Honesty, Movement, corporate and organizational levels and leadership. Introduction: for the corporate world, particularly in Mahatma Gandhi evokes the India. image of truth personified, who has been Management in all organizational reversed by masses and classes equally. activities is the act of getting people Who is known to be thinker, leader, together to accomplish desired using philosopher, leader, politician, saint and available resources efficiently and many more roles for which he donned the effectively. Management comprises caps simultaneously. He lived the lessons, planning, organizing. Management in all taught by actions; and his class had 350 organizational activities is the act of million Indians in 1940s. Business getting people together to accomplish leaders across the globe have discovered a desired using available resources new management icon-Mahatma Gandhi, efficiently and effectively. the Father of the Indian Nation. While If even a single minute is wasted, it leading the nation in the struggle for never comes back. We waste so many independence Gandhi held a beacon to minutes, despite the fact that we know some management strategies which are we are wasting them. – Mahatma Gandhi. critical in present day corporate world. The management principles that his life The Mahatma is now being rediscovered reflects, are inherent part of modern as more than just a political leader who management practices. gained independence for the country. He Walk and talk: is being looked upon as a master Mahatma Gandhi lived simple strategies and an exemplary leader whose life. He believed in “do as you say”. ideas and strategies have great meaning Practice and preach was not different for

www.ijar.org.in 61 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] him. His life had been open book for could grapple with the mighty British anybody to read. Irrespective of the Empire. The biggest resource was empty circumstances he always held up to his handed, inspired masses. He utilized this moral values that he used to preach to resource in the most efficient way. He one and all. His “walk the talk” had strategized every action on non violence many admires in British camp, and many and moved masses to fulfill the swear by his truthfulness. In today’s objectives. Managing and excelling with organisations, people honor and follow available resources is the key to success leaders whose words are no different for the organizations. Efficiency in every than their actions. Companies, who have aspect of business and utilizing the deep rooted culture of walk the talk, win available resources diligently is the hall over customers and prosper beyond mark of great management teams. expectations. Strategy must be made and implemented Build impeccable and honest brand: looking into the resources available. The brand “Mahatma Gandhi” is Build great team and work for a common one of the greatest brands which has cause: been enlightening and moving people Mahatma Gandhi had built a great since decades together. This brand has team of leaders from diverse beliefs and been built on integrity, transparency, principles. Great leaders build great quality, truthfulness and connectivity teams with members who complement with every single person. It has emotional each other. It has leadership at all levels. connect rather than rational connect with It has great bench strength which grabs its audience. the baton and continues the race of Lead by Example: Mahatma Gandhi common cause. Organizations with great has been a great leader who led by teams have potent force to conquer the example. Be it smaller initiatives like market. living simple life, fight for untouchables; Engage people: Mahatma Gandhi or bigger movements like enthralled and engaged people like a noncooperation, salt march, quit India, magician. He was apt in the art of he has led by example. He led from front. making people devote everything for the People believed him because he did cause. In every single movement he led himself what he expected from them to for India’s freedom, he pulled the people do. We have faith and trust in leaders and together for a common mission. Every managers who lead by example. Who one of them was so engaged that they are tread the path themselves first on which ready to go to any extent to achieve the they want other to follow. Faith is the goal of India’s freedom. fundamental requisite in the Conclusion: organizations and those who lead by Mahatma Gandhi is universally example commands enough of it. Lead by accepted as an exemplary model of ethical example: command respect, do not and moral life, with a care blending of demand respect. personal and public life, the principles Strategize in line with available and practices, the immediate and the resources: eternal. His Autobiography and episodes The whole freedom movement of from his life could help a professional Mahatma was based on the principle of learn fundamental management nonviolence. There was no other way he principles. The main message that could

www.ijar.org.in 62 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] be taken from his work and writings is that management is all about purposeful action and that the means is as important as the end. References:  Hardeep Handa, 6 timeless management lessons from Mahatma Gandhi.  Suresh Kr Pramar, Mahatma Gandhi: The Management Guru.  Nanduri Aparna Rao, Learning Management & Leadership from the Mahatma’s “The Story of My Experiments with Truth.  Yogendra Yadav, Management of Mahatma Gandhi, Gandhi Research Foundation, Jalgaon, Maharashtra, India.  Y. P. Anand, Mahatma Gandhi’s Leadership – Moral and Spiritual Foundations.  Stephen R. Covey, Seven Deadly Sins as per Gandhiji.

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Mahatama Gandhi on Education

Sri A.Shyam Babu, Research Scholar (PT), Lecturer in Social Studies, Smt Addepalli Mahalakshmi Devi, College of Education for women, Danavaipeta, Rajamahendravaram

Smt.P.Chitti Kumari, School Assistant, A R K R Municipal High School, Bhimavaram, West Godavari District,

Abstract: Gandhiji was enraged that he had to speak of home rule or independence in what was clearly a foreign tongue, that he could not practice in court in his mother tongue, that all official documents were in English as were all the best newspapers and that education was carried out in English for the chosen few. He did not blame the colonial powers for this. He saw that it was quite logical that would want elite of native Indians to become like their rulers in both manners and values. In this way, the empire could be consolidated. Key words: Education, symbolic meaning, structure of opportunities

career as a lawyer so he moved to south Introduction Africa in 1893. Mohandas Karamchand Gandhi was born in 1869 in Porbaander on the west Mahatama Gandhi on Education: cost of India. He had a reasonably Given Gandhi’s values and his conventional middle class Indian vision of what constituted a truly civilized upbringing. His father (karamchand) was and free india, it was not surprising that the senior afficial ( dewan or prime he developed firm views on education. minister) of small Indian state Education not only molds the new (Porbander) before moving on to be the generation, but reflects a society’s chief karbhari (adviser) in the fundamental assumptions about itself principality of Rajkot. He looked to his and the individuals which compose it. His son to follow in his footsteps. Gandhi experience in South Africa not only went the things that were , expected of changed his outlook on politics but also him. He married in 1882, aged 13. His helped him to see the role education wife Kasturibai Mukarji who was also 13, played in that struggle. He was aware was the daughter of local merchant and that he has been a beneficiary of western was chosen for him (Gandhi was later to education and for a number of years speak strongly of the cruel custom of while he was in south Africa he still tried child marriage). At the end of his formal to persuade Indians to take advantage of schooling he decided that he wanted to be it. However, it was not until the early lawyer. To do this he had to come to years of this century, when he was in his England to enroll at the inner temple. He middle thirteen that he became so was called to the Bar in the summer of opposed to English education that he 1891. On his return to India, he found could write about “the rottenness of this that he could not make a successful education” and that to give millions a knowledge of English is to enslave them

www.ijar.org.in 64 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] that, by receiving English Education, we He was also of the opinion that have enslaved the nation. He was manual work should not be seen as enraged that he had to speak of home something inferior to mental work. He rule or independence in what was clearly felt that the work of the craftman or a foreign tongue, that he could not labourer should be the ideal model for the practice in court in his mother tongue, “good life” schools which were based that all official documents were in around productive work where that work English as were all the best newspapers was for the benefit of all were, therefore, and that education was carried out in carrying out education of the whole English for the chosen few. He did not person, Mind, body and spirit. blame the colonial powers for this. He Gandhi’s basic education was, saw that it was quite logical that would therefore, an embodiment of his want elite of native Indians to become perception of an ideal society consisting like their rulers in both manners and of small, self-relient communities with values. In this way, the empire could be his ideal citizen being an industrious, consolidated. self-respecting and generous individual living in a small cooperative community. Real Freedom: Gandhi blamed his fellow Indians for For informal educators, we can accepting the situation. Later in his life draw out a number of useful pointes. he was to declare that “real freedom will First, Gandhi’s insistence on autonomy come only when we free ourselves of the and self-reflected in the ethos of informal domination of western education, education. Gandhi’s conception of basic western culture and western way of living education was concerned with learning which have being ingrained in & us…. that was generated within everyday life Emancipation from this culture would which in the basis on which informal mean real freedom for us” educator works. A teacher, who establishes report with the taught, 3. Rejected colonial education: becames one with them, learns more from them then he teaches them. He who As we have seen, Gandhi had not only learns nothing from his disciples is, is my rejected colonial education but also put opinion worthless. Whenever I talk with forward a radical alternative. So, what someone I learn from him. I take from was this alternative? What was so radical him more than I give him. In this way, a about it …? Gandhi’s proposal intended true teacher regards himself as a student to stand the education system on its of his students. If you will teach your head. The social philosophy and the pupils with this attitude, you will benefit curriculum of what he called “basic much from them (talk to khadi vidyalaya education” thus favoured the child students, sevagran, sevak, 15th February belonging to the lowest stratum of society 1942 ch 75 p. 269). Early, it was an in such a way it implied a programme of education that aimed at educating the social transformation. It sought to alter whole person , rather than concentrating the symbolic meaning of “education” and on one aspect. It was a highly moral to change the established structure of activity. opportunities for education.

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Conclusion Gandhi’s basic education was an embodiment of his perception of an ideal society consisting of small, self-relient communities with his ideal citizen being an industrious, self-respecting and generous individual living in a small cooperative community. For informal educators, we can draw out a number of useful pointes. First, Gandhi’s insistence on autonomy and self-reflected in the ethos of informal education. Gandhi’s conception of basic education was concerned with learning that was generated within everyday life which in the basis on which informal educator works.

References:

 Embree, A 1972. India : A pluralist Society. The high school jourjnal. 56(1) , PP 45-53.  Greenstein, F . I . 1969. Child and politics. Yale University press. New haven , CT Hart, J. 2002. Children and Nationalism in a Palestinian refugee camp in Jordan childhood 9 (1) PP 35-47.  Khilnani, S 2012. The idea of Inida penguin books, New Delhi.  Modan, A. 2003 old and new dilemmas in Indian civics education. Economic and political weekly 4655- 4660.  Smith , A 2001n Natinal : Theory , indeology, History , Polity press , Cambridge , UK

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Gandhiji – A Prescribed Guide for a Cluster of Values and Life Skills

V.Mrinalini Sasanka, JACT, Administrative Office, DR.YSR.Horticultural University, Venkataramannaudem

Abstract: Mahatma Gandhi was born on 2nd October, 1869. This day is also celebrated as the International day of Non-Violence in his honor. Mahatma is made up of two Hindi words Mahan- Aatma; meaning great soul. He strives to equip learners that can make the people responsible and sensitive members of society. He also want to inculcate a strong set of values in young minds, which in turn will help them make the right choices in life through a series of life skills and value education. Due to this, values like cleanliness, self-reliance, labour, team spirit, co-operation, endurance power, loyalty, good conduct, honestly, duty observance (discipline), obedience, time- keeping, Exercises, games and sport related to physical education are also organized with a view to developing health related values in children and also in adults. Gandhiji has given the same importance to community life as to industry as a medium of education. Education thought community life develops in children the qualities like team spirit should to shoulder work that is co-operation and a sense of mutual help. A Children acquires competence of social adjustment thought community life. In traditional education system, only class-room teaching talks place collectively. There too, the education is being imparted through talking or lecture method rather than activities. As a result the development of sociability in children does not reach the expected level. Education for character building, education thought mother-tongue. Place of manual work in education and co-education. Key Words: Value based education, ethical and moral values, self-reliance, social change population still residing in the villages. Rural sector is the major contributor to Introduction: the overall GDP of the nation and hence lack of development in villages means In a gentle way, we can shudder the lack of development in India. Cooperative world with mutual respect and socially societies are playing significant role in defined boundaries which every this and share a major credit in the relationship haves. This is the philosophy growth of rural sector which along with of Gandhi and focuses on the context that government and private sectors we have to believe in self then we can contribute to the overall economy of acquire the ability to do. Mahatma India. Cooperatives cover more than Gandhi believed in self. He believed that 97%of Indian villages, some run by its he has great responsibility to free his members and some by the government. country and he had complete faith in Needs of rural people are served by himself. India is mainly an agrarian different forms of private and society with more than half of its government organizations including

www.ijar.org.in 67 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] partnership firms, co-operatives, The three pillars of Gandhi's companies and charitable trust. pedagogy were its focus on the lifelong Government each year spends lakhs to character of education, its social crores of rupees on rural development. character and its form as a holistic Gandhiji’s faith in himself triggered the process. For Gandhi, education is 'the faith of millions of Indian in him. We all moral development of the person', a have great abilities and responsibilities process that is by definition 'lifelong'. we have to realize it make use of it. As Gandhi's model of education was directed per the Gandhain ideology what people toward his alternative vision of the social don’t understand is the forgiveness is not order: "Gandhi’s basic education was, only a great quality but it is also a self- therefore, an embodiment of his fish act. We have to feel for a long lasting perception of an ideal society consisting positive impact on others so as to build of small, self-reliant communities with everlasting relationships. We have to his ideal citizen being an industrious, work hard, attain our goals and we self-respecting and generous individual ourselves have to keep away from the living in a small cooperative materialistic desires, always favored the community. Knowledge and truth and honesty and live a life of understanding of the very most basic simplicity and discipline. We have to lead human values is also of basic importance of life of discipline. The quality most of for any scientist and technician, to give in the people would have difficulty to adopt. a responsible way direction to the But this is quality is found in great development of science, technique and people. It was present in the Buddha, human development . . .And this applies Christ and other great spiritual leaders. also to any creative individual in the This was something Gandhi adopted from broadest sense. Any development in his deals. Our habits becomes our values, science and technique not based on the and words give the ability to pass on very most basic human values can be knowledge. Organizing and promoting futile, or can even be harmful or cultural inputs in education is nothing destructive to human development and to but value education for integrating values future humanity . . . in day to day life. Through organizing various activities which include physical Self-reliance: exercises, awareness on human values. Real education has to draw out the best To believe your own thought to believe from the boys and girls to be educated. that what is true for you in your private The National Policy on Education as heart is true for all men. A man who is revised in 1992, had emphasized the need self-reliant will be successful and any for a substantial improvement in quality outside influences would take away from of education to achieve essential levels of personal satisfaction. A man should learning. It stressed the need to lay down follow what he thinks in order to discover minimum levels of learning at primary his own path in life. Emerson says that a and upper primary stage. man cannot bluntly obey society if he wants to follow his own expression. When Education and Human values: people are influenced by society, they will compromise their values in order to retain and a man should still follow his

www.ijar.org.in 68 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] own path even if problems comes in his men”. Inherent in his vision of Swaraj way. Great men are not any more was his vision of democracy: important than the present men but they “Democracy, disciplined and serve as expels of how to trust oneself. enlightened, is the fines thing in the Self-reliant man is someone who is not world”. afraid to speak his mind and truth to Society and Social Change: Society anyone, resilient, optimistic, quick- is a wave as said by Emerson. The waves thinking and changes himself when he is move onward, but the water of which it inspired by himself. is composed does not. Truth is inside a person and this is authority that Gandhi’s Vision: counsels what to read and what they Mahatma Gandhi was not an armchair think is right no matter what others academician or a cloistered visionary. think. As said by Mahatma Gandhi the He was deeply concerned with the world seven things will destroy us. They are around him. He disclaimed being a the principles of law not on social values. visionary. He said: “Mere discipline cannot make leadership. The latter calls  Wealth without work for faith and vision”. The core of his  Pleasure without conscience vision for the people of India was  Knowledge without character contained in his concept of Swaraj, the  Commerce without morality fountainhead from which the whole  Science without humanity range of the concepts of Gandhian  Religion without sacrifice philosophy flow. It necessarily starts  Politics without principles with political self-rule as a means to achieving economic, social and moral We may see an evolution, an freedom. It applies equally to the occasion at revolution in science, but individual, the society and the state. without humanity we see precious little His concept of freedom was self-rule, i.e. real human advancement. Gandhi self-restraint and not freedom from all emphasized: “A person cannot do right restraint which “Swaraj means freedom into ne department while attempting to not only for oneself” but “for your do wrong in another department while neighbour too” because, “Men aspiring attempting to do wrong in another to be free could hardly think of department. Life is one indivisible whole. enslaving others. If they try to do so, He advocated self sufficient village they would only be binding their own communities, though everybody knows chains of slavery tighter”. He defined that these communities are worthy and Swaraj as a social state “in which the naturally available products are used poorest shall feel it is their country in efficiently by unity and diversity. whose making they have an effective voice…..no high class and low class of Knowledge needs values, ethics, people…..all communities shall live in appreciating arts, physical education, perfect harmony…..no room in such an sports and life-skills, personal and inter India for the curse of un-touchablility personal skills contributes constructively or……of intoxicating drinks and drugs. to collective guidance from experienced Women will enjoy the same rights as and caring facilitators. Dealing with

www.ijar.org.in 69 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] conflict requires enormous potentiality basic human virtues; which means our skills, strategies etc., so, here Gandhi highest social / moral qualities. The views are in favour of the human-being in highest and most basic moral qualities taking into account the reasonably ability are those which are essential and to the non-technical schemes and thus indispensable for realization of our fortify the need of dependence on the highest human values. These are a set of nature of calamities the leader plays it universal moral values is generated by all. Personal and interpersonal skills considering three sources: (1) corporate contribute constructively to collective codes of ethics; (2) global codes of ethics; action and help activists avoid ‘burn-out’. and (3) the business ethics literature. Social change work can be transformative Based on the convergence of the three in more or less positive ways. Theories of sources of standards, six universal moral change is a set of questions developed to values for corporate codes of ethics are encourage people to think about why they proposed including: (1) trustworthiness; want to work for social change and then (2) respect; (3) responsibility; (4) fairness; help them consider appropriate strategies (5) caring; and (6) citizenship. Relying on for doing the work what is wrong and the proposed set of universal moral right. There are various types of values, implications are discussed as to organizations and voluntarily started what the content of corporate codes of NGO’s which they will carry welfare ethics should consist of. Moral programs exists with governmental universalism (also called moral programs and provide a supportive base objectivism or universal morality) is to them, since it is not possible for the meta-ethical position that some government to look after all the welfare system of ethics, or a universal ethic, needs of the people. The government applies universally, that is, for "all have a role in the efforts to involve similarly situated individuals" regardless women in all areas of development of culture, race, planning and implementation. We have sex, religion, nationality, sexual to fully and freely participate in the orientation, or any other distinguishing decisions that affect their lives and their feature. Moral universalism is opposed communities. Grass root participatory to moral nihilism and moral relativism. self-reliant organizations can support the However, not all forms of moral rural people and workers. Some of the universalism are absolutist, nor are they policies should facilitate the growth of necessarily value monist; many forms of small scale, cottage industries and creates universalism, such as utilitarianism, are a spirit of confidence in socio-economic non-absolutist, and some forms, such as activities for enhancing the spirit of that of Isaiah Berlin, may be value confidence in urban as well as rural pluralist. communities. Conclusion:

Universal moral qualities: If national policies are to be regulated and implemented then development must For realization and maintaining our be found in each country in order to meet highest human values also increased food needs, men and women acknowledgment and development is have to be recognized as cultivators and needed of our most important and most given equitable access to land, credit,

www.ijar.org.in 70 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] extension services and refer to the growing from ‘truth to truth’ every day persons of authority in decision making in moral and spiritual status. Among process. Development is needed to the vital messages of Gandhi’s leadership accelerate the economic development of are: even one person can make a developing economies. The saying of the difference; strength comes not from Gandhain operations are in accordance physical capacity but from an indomitable with the broad social objectives for the will; given a just cause, nonviolence and development and render advice on capacity for self-suffering, and technical and managerial problems. We fearlessness, victory is certain; leadership have to restore the financial and by example is the one most ecological existence of people. It may be effective. Mahatma Gandhi remains the seen that the portion of productivity and ultimate leader, from whose life and efficiency lies in a cluster of values that thought there is so much that every one every human being, has to take the of us can learn and try to absorb in our responsibility f work and dedicate for the lives. benefit of the Indian Economy. Gandhian system touches the lives of millions and References: has inspired by large social purpose and has to sub serve national priorities and 1. Life of Mahatma Gandhi Text Book objective such as rapid growth of 2.http://www.mkgandhi- agriculture, small industries, exports, sarvodaya.org/solapur.htm raising employment levels, 3. Times of India and Economic Times encouragement of new entrepreneurs and 4. Success Magazine development of rural poor and backward 5. Agriculture Survey of India areas. “Liberalization leads to 6. Manage your business the Mahatma privatization and globalization”. The Gandhi way usual workers, illiterate persons, 7. Business Insider India Magazine lunatics, drunkards, insolvents etc., must 8. Great Soul: Mahatma Gandhi and His take part in enhancing the productivity of Struggle With India Joseph Lelyveld the nation and thereafter development of Alfred A. Knopf: 4 nation can be seen through diversification and expansion. Professional inefficiency of Mahatma Gandhi provide guidance in all the matters concern in the formulation and implementation of rural development programs, related to agriculture, small- scale industries, village and cottage industries, handicrafts and rural crafts small artisans etc., Mahatma Gandhi is universally accepted as an exemplary model of ethical and moral life, with a rare blending of personal and public life, the principles and practices, the immediate and the eternal. He considered life to be an integrated whole,

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Conflict Resolution Through Alternate Dispute Resolution Mechanism – Ghandi’s Perspective

Dr. CH. Rama Devi, Guest faculty, Dr. B R. Ambedkar Law College, Andhra University, Visakhapatnam

Abstract: Mahatma Gandhi believed that all conflicts arise from untruth. Truthfulness can be remedial to conflicts. Mahatma Gandhi insisted that truth should be the centre of all activities in our life, if both the conflicting parties truthfully bargain to resolve their disputes, then definitely it yields into a positive result in resolving their dispute. Before going into the concept of resolving system it is very important to point out few harsh realities pertaining to conflicts. In every sphere of human society conflicts exists as part of human life , as expressed by Mahatma Gandhi that one cannot expect conflict free society because disputes and conflicts are byproducts of communication between people, these conflicts began with the dawn of civilization and increased with the passage of time. The conflicts are an inseparable shadow of advancement, industrialization, economic, social, cultural etc and this shadow as time passes on has only got longer and longer. Key words: Rama Rajya, conflict free society, mixed economy Introduction

"The world will live in peace, only when the individuals composing it make up their minds to do so"- Mahatma Gandhi

The National Freedom movement of the concept of Rama Rajya for India India was based upon the principle of based upon the principle of good nationalism , democracy , secularism , governance which necessarily meant non- alignment , and free mixed India as a welfare nation. economy. Mahatma Gandhi advocated 1 Good Governance includes Access to system to safe guard individuals Justice and speedy in dispensing rights. Access to justice has two folds Justice. The main purpose of the one is procedural access giving a fair society is to provide justice to its hearing and another is Right to speedy people . The power of the judicial lies trial. Justice in the view of Mahatma not in deciding cases, nor in imposing Gandhi should involve peoples sentences nor in punishing for participations in conflict resolution, i.e., contempt , but in the thrust , faith resolving disputes in informal way, this and Confidence of the common men.2 concept has originated from the So the need is arisen that everyone in system of panchayats in India. justice dispensation system to give attention to the speedy disposal cases Conflicts and untruth: Mahatma Gandhi at the minimum costs. So, access to believed that all conflicts arise from justice is also very important factor untruth. Truthfulness can be remedial to and it stands beside justice dispensation conflicts. Mahatma Gandhi insisted that

www.ijar.org.in 72 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] truth should be the centre of all activities of conflicts, such as interpersonal, in our life, if both the conflicting parties intergroup or interstate. To Mahatma truthfully bargain to resolve their Gandhi non-violence was not the weapon disputes, then definitely it yields into a of weak, but it is the weapon of the brave, positive result in resolving their dispute. weakness has no place in non-violence. Before going into the concept of resolving Coward can never become a non-violent system it is very important to point out man because non-violence is essentially a few harsh realities pertaining to conflicts. will to suffer and suffer till death.4 In every sphere of human society Satyagraha was the main weapon in the conflicts exists as part of human life , as hands of Mahatma Gandhi used to expressed by Mahatma Gandhi that one resolve all conflicts such as personal as cannot expect conflict free society well as international conflict. The main because disputes and conflicts are objective of Satyagraha is to convert the byproducts of communication between opponent in such away so that he will people, these conflicts began with the become a willing partner to resolve the dawn of civilization and increased with dispute peacefully. Mahatma Gandhi did the passage of time. The conflicts are an not consider any one as his enemy. The inseparable shadow of advancement, main intention of Satyagraha is not to industrialization, economic, social, destroy or disgrace the opponent, but to cultural etc. and this shadow as time convert the opponent through love. passes on has only got longer and longer. Gandhi’s real objective is the appealing Parallel importance is given to resolve the opponent through love. conflicts in a civilized manner to have a civilized society and it is very important It is the reality that the legal for the progress and welfare of the society system is the primary institution to to resolve a dispute as soon as possible. resolve conflicts in India among individuals or groups. Mahatma Gandhi Mahatma Gandhi recognized the strongly opposed the adversarial dispute potentiality of these various kinds of resolution in dispensing justice because it conflict as juncture to consider over the is concerned with legal sanctions and not inveterate problems and also searching with reconciliation and amicably for an opportunity to settle the conflicts settlement of conflict by peaceful by peaceful means, because of his positive methods. The parties in conflict attitude. To achieve simultaneously the resolution through courts risks total loss negative aim of conflict-resolution and and usually both parties incur costs. the positive aim of establishing peace, Unlike Gandhi's principles in conflict Mahatma Gandhi advocated his resolution which are based on the Indian philosophy of peace. The need of is now tradition, stresses dialogue, mediation arise to speak out again and again the and compromise and de-emphasizes significance of Gandhian pacifism to solve unconcealed clashes, victories and crucial problems of conflicts and defeats, where as in the traditional court violence.3 system provides involving articulation Mahatma Gandhi tried to resolve and confrontation of lternatives/opposites conflicts only through the act of non- and victory of one over the other. in this violence,. Mahatma Gandhi used only traditional system parties will not non-violent measures to resolve all forms participate in the court proceedings

www.ijar.org.in 73 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] generally the parties interact through truthfulness, non-violence and love, self- professional lawyers. Gandhi, himself a control, forgiveness, non-enmity or lawyer, saw lawyers as mediators rather friendliness, compassion, mercy etc.8 than mere conductors of legal proceedings.5 Alternative Dispute Resolution has undergone a phenomenal change and Mahatma Gandhi clearly expressed his transformation in India which was about the legal system as follows:6 "I supported by the Gandhian principles of became disgusted with the profession. As conflict resolution. It has grown from the lawyers, the counsels on both sides were stage of village elders, sitting under a bound to rake up points of law in support banyan tree, resolving disputes to the of their clients. The winning party never stage of statutes mandating Alternative recovers all the costs. I felt it was my Dispute Resolution. Different procedures duty to befriend both parties and bring and techniques of ADR are engaged in them together." And he spoken about India. Moreover, of late, in India, certain informal methods in solving disputes as instruments of justice like tribunals, Lok follows:7 "I realized that the true function Adalats etc, as new dispute resolving of a lawyer was to unite parties riven as machinery have been developed outside under. The lesson was so indelibly burnt the traditional Court system. into me that a large part of my time during the twenty years of my practice as There are many variations in a lawyer was occupied in bringing about relation to disputes i.e., the selection of private compromises of hundreds of subject matters is very wide; within a cases. I lost nothing thereby, certainly multitude of issues can arise various not my soul." factors to be persuaded by parties who disagree; and there are some conflicts It is an undisputed fact that Courts are which are not readily amenable to the means of solving the conflicts that dispute resolution processes.9 Having nevertheless still occur. Even so, an believed in these factors and other attempt should be made to avoid courts relevant considerations, the limits of where it is possible , because satisfaction employing only one approach to dispute of both parties cannot come from defeat resolution, namely adjudication, became of one of them. Only the antagonists readily apparent. Disputes may relate to themselves can be parties to the dialectic money and be qualified, involving out of which Truth and justice emerge. amounts ranging from a few sums to vast As Gandhi said: "Truly, men became sums or they may relate to rights, status, more unmanly and cowardly when they lifestyle, reputation or indeed any other resorted to the court of law. Surely, the aspects of commercial or personal decision of a third party is not always behavior.10 They may relate to single right. We, in our simplicity, imagine that issue, or may be complex and involve a stranger, by taking our money, gives us various kinds of issues including issues of justice." Mahatma Gandhi’s approach is fact, issues of law, technical differences ethical, as he believes that moral including different opinions from deterioration is the root cause of all evils professional and technical experts on including conflicts. So he advised each side, differences of understanding achievement of moral values such as arising, and differences of opinion of

www.ijar.org.in 74 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] fairness, concepts of justice and morality, culture, values and attitudes.11 10 Ibid 11 Id. It is concluded that due to extremely slow judicial process, there has been a big shove on ADR mechanisms in India. The various Law Commissions have observed from time to time that the present adversal system is not sufficient to the needs of Indians in dispensing system and pointed out the need for Alternative Dispute Resolution in resolving disputes and conflicts amicably and in peaceful way. Many eminent leaders of this country supported the views expressed by the Mahatma Gandhi to settle the disputes in informal ways so that the relationship of both parties is not put to strain.

References

1 Rule of law and good governance in India) –Prof Loknath Suar pg 25 , Nayaya Deep – The official journel of NALSA , volume XV issues 3&4 july 2014 & October 2014. 2 Chief Justice of U.S. Supreme Court John Marshel. 3 Gandhi’s Role And Relevance In Conflict Resolution, Chhava RAJ, dean, R.D. University, Jabalapur. 4 Gandhian Principles Of Conflict Resolution 5 Conflict Resolution: The Gandhian Approach(The Theory and Practice of Satyagraha) by Dr. Y.P. Anand 6 Ibid 7 Id. 8 Supra 3 9 Henry J.Brown and Arthur L.Marriot, “ADR Principles and Practice”, (1993), at p.1

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Gandhian Perspective of Education is solution to all problems in the society

NVS. Nirmala, Research Scholar, Dr.B.R.Ambedkar College of Law, Andhra University.

Abstract: Some individuals influence the whole world by their way of life. One such person is Mahatma Gandhi. The strong will -power determinant life that he lead had paved way for achieving independence to India. The values and the life skills that he nurtured are of great importance even to the present day. His life itself is the message he is giving to all generations and also to the coming generations. These values when imbibed as the objectives of bringing up children and youth by the schools, parents and elders can help the younger generation to face their daily challenges in life with courage. Key words: Gandhi, values, life skills, challenges

“My life is my message”-Mahatma Gandhi

Introduction: individual to deal effectively with Some human beings develop their everyday challenges in life. The main potential in a way that the whole world is objective of education is to mould the influenced. They broadcast a clear vision individual into a citizen with good that it lasts generations beyond. One behavior and moral virtues. With the such person is Mahatma Gandhi who improving technology the objectives of stood courageously to hold true to his the present day education in schools and ideals amidst great adversity. He colleges are so framed that the students transformed his life and career and are dived only towards knowledge and devoted his life to humanitarian service. achievement of good ranks in their This great man tapped the hidden powers assessments. The knowledge gained in of the mind. Studies show that the this type of education is of less use to average person draws only 10 to 20 % of develop oneself, society and the nation. his or her brain power. The remaining This type of education system is lies dormant until we learn how to emphasizing more on gaining marks develop and strive towards our full rather than building the individual as a potential. The life lead by Mahatma whole to face courageously the ups and Gandhi signifies that any person can downs in life. come into his own greatness by The living life of Mohandas Karamchand increasing his knowledge, exercising Gandhi, fondly called as Mahatma mental discipline, and generating Gandhi inspire many people throughout insightful results that can be employed to the world. His dedication to the improve one’s own life and sometimes principles of peacefulness is legendary help all humanity. and he was able to accomplish many World Health Organisation defines life great things in his life. Gandhiji’s ideas skills as the ability for adaptive and were simple and came from a positive positive behavior that enables the place in his heart, mind and soul. When

www.ijar.org.in 76 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] asked about what message he would like lot of times. Many a times he was left to give to the world, Gandhiji said “My alone bleeding and lying on the ground life is my message”. One can greatly and sometimes it seemed that he won’t increase one’s ability to be powerful, see the sun next day , but each day and intelligent, creative, and expressive by each time he faced the opposition he pondering on the life skills and values resisted, he persisted and he got through lead by Mahatma Gandhi. all the opposition. We can learn to put Gandhiji once said “we are the our whole self into whatever we are doing impression of our own thoughts”. The and reap the beauty and fullness of the negative thoughts of failure will never work. Our relationships will improve and make us reach the goal that we set. Thus we can be a great influence to our with the thought of failure we may not children when we give our undivided know the definition of success. As to attention – a life skill nurtured by Gandhiji words, our thoughts shape our Gandhiji. nature. There would be bombardment of ‘Route to goal is as divine as goal itself’: positive and negative thoughts in our Mahatma Gandhi was a man of strong mind, but one should be in a position to character. He did not take on any erase the negative thoughts to become a method to achieve independence that was successive individual on this earth. Thus against his conscience. He employed non- we become what we think. Everything violence as his powerful weapon for begins and ends with one’s self. When we obtaining independence to India. can view ourselves from different Gandhiji always kept his inner conscience perspectives, we develop a greater above everything. His life tells that one awareness of who we are and how to should follow a moral path to meet our become the person we desire to be. dreams and reach our destination but not Knowing how we cause everything in our in a way which brings disgrace. lives gives us the great power of knowing Holding our attention where we want it how to change which leads us to the life for as long as we desire makes us skill of self respect. powerful, effective, efficient and inbuilt a Gandhiji set a very good example of his life skill of concentration and memory. A saying “never give up and be consistent”. high degree of concentration is one of the Though he was imprisoned several times secrets of success in various professional he consistently fought for the freedom of fields and for anyone who want to the country. His untiring determination understand commitment. It is a skill that to bring freedom to the country shows can be built with exercise and practice. that one should continually pursue on Undivided attention and concentration reaching our goal, no matter how many build the memory power. The ability to obstacles come in our way. It is apt to set strengthen memory saves time, produces a great plan and work on reaching it. relaxation, and helps us to learn from the Consistency, always make us realize our past so that we can live a better present. dreams or goals. ‘A honest no is better than a dishonest It was very tough to lead the Yes’: Gandhiji said that saying yes when independence movement of a huge you actually do not mean it can lead you country such as India and that too with nowhere, but create a drift, indignation non-violence and against the violent and and anger. Peace is within and not cruel British army. Gandhi was beaten a affected by outside circumstance. We

www.ijar.org.in 77 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] should try to introspect and listen to our greatest persons to have ever walked on inner voice and find peace within, but not earth. The reason is he always believed be affected by outside forces. in himself. He believed that he has a ‘Happiness is anything done with great responsibility to free his country harmony’: Living in harmony is and he had complete faith in himself. He something that one can achieve and it is knew he would play a significant role in something that is composed with our the freedom of India and so he did. His values. Gandhiji concluded that only faith in himself triggered the faith of when our thoughts, action and words are millions of Indians in him. balanced and connected to each other we ‘Change yourself before you wish to see can achieve true harmony. If our own the change’: Finally Gandhi said that values have difference then we will not be before we expect to see our desired able to reach the level of harmony. qualities in others, we should assimilate ‘Forgiveness is the component of the them in ourselves. We should be loving strong and not of the weak’: It takes and kind towards everyone and we will be great courage to pardon a person who has able to see the amazing world outside. hurt you and move ahead in life. Such a Mahatma Gandhi was a man of great person is truly an individual of great and character. He kept himself away from strong values in life. If one does not the materialistic desires, always favoured forgive and he/she would be making a the truth and honesty, he condemned fence of objection around oneself then it violence, he was married but still he was becomes difficult to continue in life. One celibate and was himself a pure should forgive and forget other person’s vegetarian. He was a celebrity and was mistake in order to lead an covered on the front- page of all the uncomplicated life. Mahatma Gandhi important newspapers in the world at was thrown into jail, beaten on the roads, that time. But still he lived the life of many people conspired about his death simplicity and discipline. and tried to assassinate him but he Conclusion: forgave them all. He always forgave the By understanding the values and life people that might have hurt him in any skills nurtured by Mahatma Gandhi, it is way. high time that the educational ‘Mental strength is more important than institutions, teachers, parents and elders Physical Health’: Gandhiji was not a guide the young generation to face the physically strong man but it was his day to day challenges bravely and arduous will power that forced the overcome discouragement. What people British on their knees. It is important to don’t understand is that forgiveness is have a strong will power or a strong mind not only a great quality but it’s also then a super strong body. The strong somewhat a selfish act. When we forgive determination of Gandhiji signifies that a the people that might have hurt us or person with a strong will-power can move cause us some problems, we let go of the mountains even if he may not be a negativity associated with that event. Hercules. He wasn’t a great orator and Also, forgiving people causes a long neither had he had a very attractive lasting positive impact on their lives and physique. He lived a life of simplicity and builds everlasting relationships. Anyone avoided limelight as much as he could, can fool around when given a chance to, but still he is regarded as one of the but only the people who live a life of

www.ijar.org.in 78 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] discipline, great character and have urgency in day to day affairs are the people who reach their destiny and become famous”. References:  Anuradha.k (2014) life skills and self-Concept of Adolescents, internation journal of Science and Research, Volume 3 Issue 11.  http://www. Mkgandhi.org/g_journal/augmain.h tm  All men are brothers: life and thoughts of Mahatma Gandhi as told in own words by Mahatma Gandhi  Kumta, J, (2008). Value Education: what can be done/ www.teachersofindia.org  Kumar, R. (2008). Gandhi on Value Education. www. mkgandhi.org  Sanyal, B.C. Need for Value based Education in twenty first Century. www.herenow4u.de  Deepa Awasthi Value based Education is the only Solution to the Problem of Crisis of Moral Values among the Youth of India Vlo-3,Issue-9,Sep-2014.ISSN No 2277-8160 Global journal of research analysis.

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Satyagraha: Gandhi's Perspective Mr.Sankara Rao Bonula, Research Scholar (HR&D), Dr B R Ambedkar College of law, Andhra university,visakhapatnamB

Abstract: The Gandhian strategy is the combination of truth, sacrifice, non- violence, selfless service and cooperation. According to Gandhi one should be brave and not a coward. In the present scenario, Satyagraha is more than a political tool of resistance. It is a holistic approach towards life, based on the ideals of truth and moral courage. The similarities of the Satyagraha to some of the greatest philosophical and religious tenets of the world have been observed and much written about. Gandhi’s system of Satyagraha was based on nonviolence, non-co-operation, truth and honesty. Gandhi used nonviolence in India’s freedom struggle as main weapon and India became independent from British rule. In present times, there are some live examples which show the success of Non- violence resistance by using Ghandhian strategy. Mahatma Gandhi was against any form of exploitation and injustice. According to him, evils must be opposed at any cost. But he insisted that the weapons must be nonviolent and moral ones. The adoption of peaceful method made one superior and put the enemy at a disadvantage but the condition is the opponent must be dealt with mutual respect and love. Gandhi believed that only through love an enemy could be permanently won. Keywords: Satyagraha, truth and honesty, self-suffering, civilization, transformation

Introduction: considerable originality.” Gandhiji in the pioneer of non- According to Gandhi, ahimsa is the violence was born on 2nd October 1869. greatest force available to humankind, "It His prominent role in India’s freedom is mightier than the mightiest weapon of struggle fetched him the title of ‘Bapu’ destruction devised by the ingenuity of a (Father of the Nation). The birthday of man.”Though the concept of non-violence this Indian pre-eminent spiritual and was not originated by Gandhi, he was the political leader is celebrated as first person to apply it for a political “International Day of Non-Violence” purpose. Gandhi’s greatest contribution, throught out the world.Gandhi’s therefore, is the use of non-violence into a philosophy bears the influence of a successful technique for direct mass number of sources and ahimsa forms the action. The concept of non-violence was basic foundation of Gandhian Thought. not a new one. Before the teachings of Apart from Bhagvad-Gita, Isha Upanisad Gandhi, the notion of ahimsa finds an and Bible he was highly influenced by important place in Holy Scriptures, Tolstoy’s ‘The Kingdom of God is Within teachings of Gautama Buddha to Prophet Us’ Ruskin’s ‘Unto This Last’, Thoreau’s Mohammad and works of various ‘On the Duty of Civil Disobedience’ and philosophers it was Gandhi who Plato’s dialogues of Socrates. It is aptly converted it into a social and political said that, “Non-Violence or Ahimsa and technique and super humanitarian Satyagraha to Gandhi personally method of resolution to all type of crisis constituted a deeply felt and worked out and problems. Gandhi firmly believed philosophy owing something to Emerson, that non-violence stands out as Thoreau and Tolstoy but also revealing something inevitable for the reformation

www.ijar.org.in 80 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] of politics. Gandhi was a real visionary means, ‘insistence on truth’. Gandhi who through the use of non-violence gave defines Satyagraha as ‘a relentless search new direction to Indian freedom struggle. for truth and a determination to reach He objected to violence as he considered truth’ .It is based on the principle of love that it created more problems than it and believes in ‘love for all’ and ‘suffer solved and the aftermath of it was sheer for all’. It excludes the use of any form of hat redness and bitterness amongst violence since it is based on the peoples. His non-violent resistance was a philosophy that man does not know the dynamic and spiritually active force, absolute truth and therefore, cannot which aimed to destroy the sin and not punish anyone. the sinner. Gandhi was committed to Earlier Gandhi used follow this principle and therefore, he the term passive resistance for made every possible effort to achieve this Satyagraha but latter he grew dissatisfied goal with the help of non-violent action. with the expression. Satyagraha differs Definition of Satyagraha: from passive resistance in many ways. Satyagraha is one of the greatest Satyagraha is based on truth and contributions of Gandhi to Indian determination and rules out any form of history, in particular and world history, violence or injury. Passive resistance on in general. It was coined by Gandhi to other hand aims to embarrass and harass express the nature of his action against the opponent and eventually to defeat the ‘racial discrimination’ in South them. In passive resistance loves holds no Africa. The technique of Satyagraha was place while in Satyagraha, love is a used for the first time during the prominent virtue and ill will and hatred resistance of Indian workers of South have no room. Passive resistance is static Africa against the Asiatic Law and is a weapon of the weak while Amendment Ordinance of 1906. he Satyagraha is active and is an instrument discovered the ‘Science of Satyagraha’ by of bravest who have courage to face his experiments with truth. Gandhi sufferings. There are three things of quoted in 1933.The Science of Satyagraha great importance in Satyagraha. he is come to me and by scientific These are : research. 1.Satya (Truth), It is a result of the hardest labor a 2.Ahimsa (Non-Violence) human being is capable of. I have applied 3. Tapas (Self-suffering). to this research all the skill of a scientist. Truth: The principle of Satyagraha was a most Satyagraha as a movement was powerful and fruitful weapon used by intended to replace methods of violence Gandhi and his followers against the and was based entirely upon truth. For British rule in India. In India, it was used Gandhi truth and politics are integrally for the first time in Bihar in 1917 and related to each other. He said: Some after that was used number of time till friends have told me that truth and non- 1947, when India got its independence. violence have no place in politics and The term ‘Satyagraha’ is a combination worldly affairs. I do not agree. I have no of two Sanskrit words, ‘Satya’ meaning use for them as a means of individual ‘Truth’ and ‘Agraha’ meaning salvation. Their introduction and ‘determined pursuit’ or ‘holding on to application in everyday life has been my truth’. The word therefore, literally experiment all along. In other words,

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Gandhi’s Satyagraha is an experiment to views on others and curb their freedom. bring truth and non-violence into The use of violence for Gandhi not only political conduct and to merge and unite degrades the opponent but also makes its them together. Satyagraha for Gandhi is user a lesser human being. He considered the adherence to Truth and Truth for that a violent person is always at war Gandhi means God. For him, ‘Truth ‘with the world and believes that the alone is eternal, everything else is world is at war with him and he has to momentary. He believed that everyone live in perpetual fear.’ Therefore, the should search for Truth according to his consequence of violence is always utter lights and in this search for Truth he helplessness, isolation and it functions to should always open himself to correction. create a gulf between the aggressor and He considered that one should seek to the society. Gandhi’s concept of non- find truth though to find absolute truth violence is not restricted merely to is not possible for man. Ahimsa forms disavowing violence; not hurting people this means to seek truth and for him, in mind and body but it goes beyond and both the means and the end are united to encompasses certain essential values of one another in a way as seed and tree are love, forgiveness and compassion. Ahimsa integrally related. In his concept of not only connotes the act of refraining Satyagraha non-violence is very from doing harm to others but it is based important. He considers that ‘while truth on positive values of For Gandhi to is the goal of ahimsa or non-violence practice ahimsa or non-violence one becomes the necessary and only means of needs a proper training of strong will, realizing it'. patience and moral courage and all these Non-violence: in turn lead to transformation of mind. Satyagraha, according For this transformation an inner to Gandhi, excludes all forms of violence conscience is needed which gives an since use of coercion, on one hand excess to truth. Each one of us have a suppresses the development of the relative truth and non-violence acts as a individuals and fails to show respect to tool that arbitrates between these truth adversary and on the other hand, claims. To live a life of non-violence obscures the vision of truth. His concept Gandhi asserted, one needs a training to of Satyagraha is based on the notion that fully arouse his inner conscience and the adversary is also a human being devotion and finally one achieves having faculty of reasoning and goodness. knowledge of truth about the moral and Gandhi strongly opposed violence or physical world. suppression since it went against the Gandhi’s strategy of non- integrity of an individual.18 Every violent action in India was not only for individual has an equal right to be making constitutional demands rather it respected by others as Kant also holds, went ahead and aimed at something and bears a moral duty to show the same greater. This is so because he knew that respect to other people’s integrity and mere constitutional changes have not freedom. Gandhi said that violence can shown fruitful results in first half never be justified no matter for what century, and therefore, he introduce civil- noble cause it is used. This is because for disobedience movement which was an Gandhi means and ends are inseparable. extra-constitutional strategy. The first To achieve justice, one cannot force his part of the strategy was to achieve a

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‘mass support’ or in other words, to make made his followers, who truly believed in it a ‘mass movement’. However, when we non- violent action, fully aware that thoroughly observe the current socio- suffering is an indispensable part of political situations of Indians we still find Satyagraha. He said We have to endure that they are in the domain of complete every hardship that we can imagine, and enslavement and politically un free. wisdom lies in pledging ourselves on the Gandhi’s dream of freedom and non- understanding that we shall have to violence still remains unfulfilled in the suffer all that and worse. If someone asks twenty first century. Gandhi believed me when and how the struggle may end, I that ahimsa has evolved with the may say that if the entire community evolution of human civilization. The early manfully stands the test, the end will be man lived in caves and were basically near. at as long as there is even a cannibals having no definite place to live. handful of man true to their pledge, there With time an agricultural society was can only be one end to the struggle and established and man started to settled that is victory. The doctrine of down. An evolution took place and man Satyagraha plays a vital role in became from a member of a family to controlling man’s desires and making member of community, following laws him strong inwardly. Therefore a and rules to live together in a social Satyagrahi aims not at humiliating or environment. With slow process of harming the opponent but converting civilization accompanied the him to what is humane and suitable for transformation of himsa to ahimsa or physical and spiritual progress. Another violence to non-violence. For Gandhi, this marked feature of Satyagraha is slow evolution of ahimsa with civilization voluntary self-suffering on the part of a of man is a fact, which he expresses, satyagrahi. This creative suffering aims “Had it been otherwise, the human at affecting the conscience on the species should have been extinct by now, adversary thereby arousing in him ‘a even as many of the lower species have sense of justice’ and also winning the disappeared.” support of third party and public opinion. Self-suffering: He strongly believed that suffering is an Satyagraha further inseparable aspect of non-violent action. constitutes of self-suffering. Gandhi Along with fearlessness and courage, considered self-suffering to be superior to non-violent actionists need to be prepared the sacrifice of others. For him, such to face the sufferings that follow. Gandhi sense of self-sacrifice aims at a right aptly wrote, “Without suffering it is cause and by using it causes suffering impossible to attain freedom”. only to the person who uses it and not to In case of non-violent actions others. Gandhi explains what self- brutal events of ill-treatment met to the suffering really meant. He said: Non- actionists were cited, in case of violent Violence in its dynamics condition means actions only number of causalities were conscious suffering. It does not mean mentioned and such citations are the meek submission to the will of the evil- darker sides of history. The description doer, but it means putting of one’s whole may be a balanced one involving equal soul against the will of the tyrant. In this details of sufferings in violent conflicts. It way, Gandhi knew the power of suffering becomes clear that suffering is likely or and what Satyagraha incorporates. He inevitably an aspect of both violent and

www.ijar.org.in 83 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] non-violent actions. However, there still sufferings. exists a difference in the extent and 2) In case of non-violent resistance in seriousness of suffering involved in both Ruhrkampf Germany suffered a major means of retaliation. The extent of economic disruption. As a result, infant suffering involved in non-violent action is mortality rate increased, two million much milder as compared to violent people became unemployed, and inflation action as some examples may be given in reached its zenith. this regard. Aims of satyagraha : 1) The non-violent conflicts in Indian Gandhi used struggle for independence though Satyagraha as a political weapon to fight reported some causalities but its number injustice and atrocities and as a remedy was far times more in the revolt of 1857, for the grievances of people. He developed which was a violent struggle against the the technique of Satyagraha in order to British. turn the anger and resistance of 2) In the Algerian revolution, which was individual into an active social and basically non-violent the number of political force. Gandhi said: If the laws causalities reported were far less as are unjust or oppressive and compared to the French revolution. constitutional remedies are not available 3) In Soviet Union during the strikes of owing to the attitude of the rulers or 1953 and 1954 in its prison camps, the majorities, satyagraha is a legitimate brutalities were much more when weapon of the injured individuals or prisoners resorted to violence as compare groups. The principles of Satyagraha to when they remained non-violent. basically aim to achieve solution to a 4) The other consequences, which follow conflict or in other words it aims to in violent and non-violent actions, are resolve a conflict. Conflict, for Gandhi, also markedly different. In case of violent has a very positive role to play since it action, violence leads to counter violence provides an opportunity to bring in unity there by increasing the severity of of life and helps in creation of a superior violence and the number of causalities. In social order and peaceful co-existence. case of non-violent response to violence, Satyagraha further aims at bringing a the severity of repression decreases and change in the attitude of the opponent. It in long run there is reduction in political wishes not just to redress the immediate violence. Thus, suffering in case of non- problem but rather aims at removing the violence leads to a break in the vicious root cause of conflict. Since Satyagraha cycle of violence. aims to remove the underlining cause of The consequence of non-violent conflict the resolution is not something resistance along with physical sufferings which is imposed upon the parties but also involves economic losses. The two rather it is something that is felt from best instances to be cited here are that of within. It aims to affect the conscience of the American colonists’ struggles and in the opponent and then achieve the the Ruhrkampf. solution. Apart from resolving conflict, Satyagraha aims to achieve a higher 1) In reaction to the non-violent degree of truth. Now since no one can movement in Boston, the British achieve absolute truth and perception of government closed the ports leading to a truth may vary, so in conflict resolution a lot of unemployment, poverty and other synthesis of relative truth held by parties

www.ijar.org.in 84 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] should lead towards absolute truth. All home…Other notable example of this helps us to achieve a sense of unity Satyagraha includes a) Salt-Satyagraha, and awareness not only about ourselves Ahmadabad Labour satyagraha, Bardoli but also about others. Apart from this, Campaign of Peasants and so on. Briefly, Satyagraha makes a Satyagrahi self- Gandhi calls Satyagraha a universal reliant, bold ethical agent and it shows a principle of universal application. there way to achieve justice through non- are several examples from history. violence and tries to bring social Gandhi explored the idea of truth and transformation. non-violence. He first applied the idea of According to Gene Sharp, Satyagraha is non-violence for the civil rights of Indian a means to gain success in a conflict community while he was a lawyer in followed by an in increased insight into South Africa. As a leader of Indian truth without inflicting harm on the National Congress in 1921, he led several opponent. It believes in persuasion and campaigns all based on non-violence to conversion of the opponent. As Gandhi achieve swaraj or self reliance. Through once quoted to Miss Agatha Harrison, his newspaper Harijan he conveyed to the “The essence of non-violent technique is large masses of the world how through that it seeks to liquidate antagonisms but ahimsa people of weak nations could not the antagonist. There are numerous resist to aggressors. As a lover of example of Satyagraha practiced by humanism, his immediate reaction after Gandhi in Indian struggle for the first atomic bomb destroyed Independences are given by some causes: Hiroshima and Nagasaki was I did not move a muscle. On the contrary, I said to 1) The Vykom Temple Road Satyagraha myself, that unless now the world adopts started in 1924 to remove the prohibition non-violence, it will spell suicide for upon the use by the untouchable of road mankind. ways passing the temple is a notable Conclusion: example. This was based on the truth Gandhi believed that the that every individual has the right to use functioning of an unjust or non- a public road without any discrimination democratic regime depended on the of caste or creed. The Satyagrahis submission and cooperation of the endured self-suffering and held non- exploited people and thus in order to violent demonstration against the unjust overthrow such a power non-cooperation practice. of the mass was necessary. He believed to 2) The Satyagraha against the Rowlett achieve this through non-violence and Bills was the first nationwide Satyagraha without any malice against the movement to be launched in India. This colonizers. His famous non-cooperation Satyagraha was against the provisions of movement which started with the ‘Dandi the Rowlett Bills. The success of Rowlett salt march’ was based on this thought. Satyagraha leis in the great change it Gandhi led the country during the Quit brought. Motilal Nehru quoted: A new India Movement and finally paved the force was suddenly introduced into our way out for the country’s independence politics, a force with the most through non-violence. Jawaharlal Nehru tremendous potentialities. India’s masses rightly said in his address to the nation were suddenly awakened and message of after Bapu’s (Gandhi) death, “friends and Satyagraha entered the humblest comrades, the light has gone out of out

www.ijar.org.in 85 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] our lives, and there is darkness everywhere. The upshot of the discussion is that Mahatma Gandhi is the symbol of non-violence. He is truly the man who changed the course of history and paved way for India’s victory through his indestructible weapon of non-violence and taught the world human society that only non-violent action can pave the way for peaceful co-existence, goodwill love and sympathy and can work global peace. . This ahimsa preached by Gandhi holds a great relevance in today’s society.

References: 1. Ray, B.N., Gandhigiri Satyagraha After Hundred Years, ( Kaveri Books, New Delhi, 2008), 2. Mathur, J. S., (ed.), Gandhi: In the Mirror of Foreign Scholars, (National Gandhi Museum, Publishing House, New Delhi, 2007), 3. Ghosh, S., Modern Indian Political Thought, (Allied Publishers Pvt., Ltd., New Delhi, ) 4. Dhawan, Gopinath, Political Philosophy of Mahatama Gandhi, (Popular Books Depot, Bombay. 5. Misra, R.P., Ahimsa: The Way to Peace, (ed., by Jonathan K. Crone and Jordi Augustic- Panarda, Concept Publishing Company, New Delhi), 6. Sharp, Gene, The Politics of Nonviolent Action, op.cit. 7. Monthly Information Bulletin of the International Commission Against Concentration Camp Practices (August- November 1955) 8. Gregg, Richard, B. The Power of Non violence, (Navjivan Publishing House, Ahmadabad, 1960).

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Swachh Bharat and Gandhi’s five natural elements for maintaining good health Dr. Rooth vasantha.M, Department of Human Genetics, Andhra University, Visakhapatnam. Abstract: Mohandas Karamchand Gandhi entitled as the Father of the Nation lead a practical life giving the whole world the secret of a healthy life. His concept of vegetarianism is the key to all ailments in life. Not only his moral values but also his life style and the experiments he carried on himself, and the experience he face in life in the field of dietics, gives us a deep understanding of the reason of our living on this earth. He focused on the area of sanitation and also encouraged home industries. His life and His works are the answers for all the problems that the world is facing now. Gandhiji focused on sanitation in camps. Key words: education in health and hygiene’, mind and soul Introduction: “As a searcher for Truth I deem it necessary to find the perfect food for a man to keep body, mind and soul in a sound condition.” -M.K.Gandhi

It is Health that is really wealth, England. Based on his dietics not pieces of Gold or Silver. The word experiments he wrote a book titled 'Health' means ‘well-being’. Mohandas ‘Guide to Health’ which includes the use Karamchand Gandhi lovingly called of five natural elements. Among all the “Bapu” by millions and acclaimed as the books written by Gandhiji the book ‘Keys harbinger of independence in British to health’ illustrates his ideas on health. ruled India, valued life close to nature, Gandhiji incorporated ‘education in for its simplicity and spirituality, and health and hygiene’ in his '18 points evolved practical and simple rules of constructive program' which is aimed in health. The resilience of Gandhiji's mind achieving independence to India by truth and his unshakeable faith in his beliefs and non-violence. Gandhiji in his book has made him one of the greatest ‘Moral basis of Vegetarianism' wrote “As individuals ever, to have walked in flesh a searcher for Truth I deem it necessary and blood on this earth. to find the perfect food for a man to keep A person can be called healthy body, mind and soul in a sound when he is free from diseases and can do condition.” his normal activities without fatigue. Gandhi views The life followed by the Father of the Gandhiji’s main emphasis was on Nation-Mohandas Karamchand Gandhi vegetarianism which forms a part of can give him one more title as the naturopathic treatment. He strongly Natural Hygienist. By the life style he condemned eating meat. Though he was a practiced the entire world can take him vegetarian yet he admitted the value of as a role model for a healthy living. He adding milk and milk products to one's became a member of vegetarian society in diet. He also stated that skimming milk England and began his own experiments removes the fat and does not affect the in dietics where he underwent hardship. protein at all. Gandhiji was not in favour He also started a vegetarian club in of condiments like chilli, mustard,

www.ijar.org.in 87 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] turmeric, coriander, methi, etc. He advice is that food should be taken like advices the intake of these condiments medicine. If one achieves self control only sometimes as for medicinal reasons, over tastes, it helps in controlling passion but condemned their compulsory use. and desire. Abstention from a meal or Gandhiji also said that over-eating is a two gives the much needed rest to human crime against the society and to one’s metabolism from functioning incessantly. own body. Gandhiji stated that "man is not Gandhiji also said that truth is the owner of his body to do as he pleased, not possible without non-violence, and but a guardian taking good care of it, in chastisity is not possible without control order to “serve God and His creation. over senses. He experimented on himself Gandhiji further mentioned that, ‘one the effect of natural food for controlling must not live in order to eat and drink sexual urges. He further says that if and be merry, but eat and drink in order there is determination to control the to make bodies temples of God and to use thought and the action, victory is sure to them for the service of man.’ “Instead of follow. Gandhiji states that observing using the body as a temple of God we use Brahmacharya leads to a healthy life. It is it as a vehicle for indulgences, and are the mode of life which leads to realization not ashamed to run to medical men for of God who is the creator. The realization help in our effort to increase them and is through practicing self-restraint of abuse the earthly tabernacle.” senses. It also renders freedom from He strongly denounced drugs and anger and kindred passions. If not drinks. He says that these two are like completely but if Gandhiji's concept of the arms of the devil with which he Brahmacharya is imbibed by the people strikes his helpless slaves into of India the crime reports on women and stupefaction and intoxication. The effect children would be reduced to a great of intake of these intoxicating drinks extent. causes financial and moral loss, it also Gandhiji states that “everything leads to indulgence into crimes. Gandhiji in the world can be used and abused and also says that the use of alcohol can be it applies to our body too. We abuse it exempted in frigid zones to keep a person when we use it for selfish purposes”. warm. Focussing on the consumption of Regarding condiments Gandhi says, that toddy made by fermenting 'kajhuri juice' body requires certain salts which mostly of palm trees , it is an intoxicating drink occur naturally in various food stuffs and and it not only leads to nuisance in the from his personal experiments of fifty society but it leads to the shortage of years is that there is no need for such sugar, as this juice is used for making condiments to keep body healthy except it Jaggery. is necessary for medicinal purposes. He also spoke about the ill effects Regarding sweets he is of the opinion of opium abuse and cigarette smoking. that jaggery is the best among all. He declared that tobacco chewing, Gandhi replies, “Food should be taken as smoking and snuffng are the most dirty a matter of duty even as a medicine to habits. He was disgusted by the spitting sustain the body, never for the of the tobacco chewers in public places. satisfaction of palate. There should be Smoking of cigarettes not only causes self-control as such habits of elders impairment in eyesight but also leads to influence children to some extent.” His destruction of other organs in the body.

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He stated "if every smoker stopped the comprised of the five natural elements - dirty habit of making mouth a chimney to Air, sun, Ether (Akash), water and earth. foul breath by making a present of his Gandhiji stressed upon the importance of savings to some national cause he would the five natural elements for maintaining benefit both himself and the nation". good health. The first element Air Gandhiji admitted the medicinal without which we can’t live is value of opium but condemned it as it surrounding us on all sides. Gandhi says makes the person dull and lazy. Many that those who do not know how to people get addicted to tea and coffee. breathe should take breathing exercises, Gandhiji said that they are not the further he gives the importance of necessities of life. One should not cleaning the nostrils and the importance become a slave to them as intensive use of sleeping under open sky. of tea causes side effects due to the The second element Water which presence of tannin and high absorption of is basic necessity of life should be pure fluorides by older tea leaves. Tea and it’s the municipality’s responsibility preparation should be in a way that the to provide clean water and to maintain colour of the brew should be in hay colour the sewage and drainage system. He also but not red. He also condemned coffee emphasized on hydro therapy or water because of its addictive temperament therapy. The third element Earth which and advised the intake of a safe can be used as nature’s way to treat nourishing drink made of hot water, ailments i.e., mud poultices- mixture of honey and lemon as a substitute for tea clean earth and water, packed in a piece and coffee. of thin cloth to cure scorpion sting, Gandhiji observed fasting in constipation ,ordinary boils etc. The South Africa and in India during the other element light which we get from freedom struggle for obtaining sun has many uses such as sunbaths. independence to India. Studies reveal Gandhiji advised exposing the uncovered that being on fast one can experience body to the morning sun to accelerate the changes in physical and spiritual level. metabolism. The last vacancy which can Fasting also acts as effective cure for be also termed as Akash (ether) which chronic diseases. He strongly discouraged helps to maintain and regain health. sedentary lifestyle. Gandhiji always used Gandhiji was in love with nature and his to walk briskly no matter how long the amorous affair lucidly reflected in his distance was. It was this exercise that words when he wrote, “If our bodies relieved him from stress. Long walks could be in contact with the sky without have a calming effect. Gandhiji the intervention of houses, roofs and even encouraged home industries like clothes, we are likely to enjoy the spinning, pot making, rope making and maximum amount of health.” traditional craft’s man ship at village Old habits die hard. Gandhiji was level. These works help the people in the troubled by the dreadfully untidy sight of society to be physically active and be free the pilgrimage places and the unhygienic from several diseases. toilet conditions. The most important Gandhiji said that prayer is only reason for illness in India is the defective a good end and not for an evil end. It and harmful method of answering calls of brings purity of heart which in turn will nature. The unhygienic toilets and not allow self-indulgence. Human body is defecating in open leads to major

www.ijar.org.in 89 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] diseases. Hence sanitation is a major the defective and harmful method of problem. He stated that Indians should answering calls of nature imitate the western countries in regard to References: cleanliness. It is the work of municipalities and also common man to 1. M.K. Gandhi, Key to Health keep the surroundings clean. Also every (Translation by Sushila Nayar, religion stresses on the importance of Ahmedabad: Navjivan Trust, 1948), cleanliness. p.37 Lifestyle diseases are emerging as 2. Study published in the journal India’s major threat resulting from bad Nutrients and reported on food habits, physical inactivity, wrong www.medicalnewstoday.com on body posture and distorted biological 30th Dec 2013 (Retrieved 19-1- clock. Gandhiji's concept of vegetarian 2014) diet and to maintain proper body weight 3. M.K. Gandhi, The Moral Basis of and abstention from meat consumption, Vegetarianism (Ahmedabad: alcoholism and smoking can reduce Navjivan Trust, 1959), p.19 cancer rates, as studies reveal association 4. Harijan, 7-4-1946, M.K. Gandhi, of the disease with these life style factors. Nature Cure (Edited by Bharatan Once again it is Gandhiji’s Key to Health, Kumarappa, Ahmedabad: Navjivan focused on Vegetarianism and Natural Trust, 1954), p.6 Therapeutics that emerges as a panacea, 5. M.K. Gandhi, Key to Health most suited to Indian conditions, offered (Translation by Sushila Nayar, on a platter by the doyen of India’s Ahmedabad: Navjivan Trust, 1948), freedom struggle to salvage its people pp 54-56 from the clutches of disease and death. 6. https://www.goodreads.com/author/l Thus experiment and experiences by the ist/5810891.Mahatma_Gandhi father of the nation on diet, offers a 7. www.gandhiashramsevagram.org/m seasoned solution to the various life style ahatma-gandhi-pdf-books.php ailments and problems which are rising steadily not only in India but also across the globe. Conclusion Gandhiji’s Key to Health, focused on Vegetarianism and Natural Therapeutics that emerges as a panacea, most suited to Indian conditions, offered on a platter by the doyen of India’s freedom struggle to salvage its people from the clutches of disease and death. Thus experiment and experiences by the father of the nation on diet, offers a seasoned solution to the various life style ailments and problems which are rising steadily not only in India but also across the globe. The most important reason for illness in India is

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Gandhian perspective of environmental protection and Sustainable development

D. Syam Chandra Seshu , Research scholar, Dr, B. R Ambedkar College of Law, Andhra University,Visakhapatnam. Abstract: Sustainable development means to “fulfil the present needs without compromising the needs of future generation.” Mahatma Gandhi’s way of living is the best example of sustainable development for world. In Mahatma Gandhi words, “Earth provides enough to satisfy every man’s need but not any man’s greed.” The economic development is the most important marker of country’s growth. In order to achieve targets of development, developing and developed countries are irrationally exploiting their natural resources without concerns and understanding of how to exploit and when to exploit. Our lives are widely dependent on availability of the natural resources. If correct balanced is strike between usage of resources and availability of resources than lives of people and integrity of planet could be managed well. Any type of development we should check for ecology and environmental impact, good building might not be good development every time. A specific concern is that those who enjoy the fruits of economic development today may be making future generation worse off by excessively degrading the earth, resources and polluting the earth’s environment. Keynotes: Protection of Environment, Resources Utilisation

Introduction and full potential over a sustained period The environment and the economy are of time, while maintaining the resilience really both sides of the same coin if we of economic, social and environmental cannot sustain environment, we cannot systems (Munasinghe 1994). The concept sustain ourselves- Wangari Maathai has evolved to encompass three major Environmental points of view: economic, social and sustainability is the most burning issue environmental, as represented by the with which every one of us is related very triangle. Each viewpoint corresponds to a closely. Environmental Sustainability domain (and a system) that has its own means to sustain ability, both the ability distinct driving forces and objectives. The of the environment to regenerate and the economy is geared mainly towards ability of people to retain control over improving human welfare, primarily their living conditions (Kuhn 1998). In through increases in the consumption of the terms of the 1987 Brundtland Report, goods and services. The environmental sustainability is "Meeting the needs of the domain focuses on protection of the present generation without integrity and resilience of ecological compromising the ability of future systems. The social domain emphasizes generations to meet their needs." the enrichment of human relationships Sustainable development may be and achievement of individual and group described as a process for improving the aspirations. In other words, sustainable range of opportunities that will enable development requires increase both in individual human beings and adaptive capacity and in opportunities for communities to achieve their aspirations improvement of economic, social and

www.ijar.org.in 91 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] ecological systems (Gunderson and 'Gram Samaj' at Local level and Holling 2001). Improving adaptive 'Sarvodaya' at global level. He believed capacity will increase resilience and that power resided in the people. A sustainability. mutually interdependent cooperative Gandhian Perspective of Environmental working at the world level helps in Protection and Sustainability: making noble environment. In Mahatma Gandhi's opinion, in His trusteeship concept is for Sarvodaya. any scheme of development, man should be at the centre. A long term view of Every member of the society is the development has to be taken, for we owe trustee of the wealth generated out of the collective efforts of all. Thus, it denies our debt to prosperity as well. Man has to individual pursuit and collection of make a judicious use of natural resources. The ecological balance should not be wealth and converts it into the wealth of disturbed. The objective should not be to all for a better society. He expected that the trusteeship will result into non- build the islands of prosperity in the violent and non-exploitative socio- ocean of poverty; but to raise the level of standard of life and to combat poverty. economic relations and development models based on production systems Gandhi's ideas are also reflected in the centred around the preservation of total value shift in production, nature. consumption, habits and political His sustainable development is based on systems. It places more emphasis on a holistic paradigm which lays stress on moral responsibility of the individual at the personal, social, national and all round development of individual and universal level.Gandhi believed in society in relation with nature. This entire thinking was based upon the Sarvodaya and therefore the welfare of all ethical vision in which the individual is at was the basis of his thinking; hence his a central position. If inward change is community centred approach towards achieved, outward change takes care of sustainability emphasized on 'betterment itself. A judicial shift from the consumer of human life' and 'ensuring fulfilment of society to the Conserver Society seems to basic needs of all human needs'. Welfare be the demand of modern age. In Hind of the human beings being the ultimate goal by avoiding all sorts of exploitations, Swaraj 1909, he talked about the dangers Gandhi felt that human dignity needs to of unplanned and reckless be established. industrialization; the growth oriented theory must be replaced by theories of Gandhi was an economist of masses and sustainable development that will not an environmentalist without any damage but will guarantee harmonious structured model. Although he did not co-existence of man and the ecosystem. give structured model of environmental Sustainable development is an ideology, conservation and sustainable drawn at the global level, showing human development, interlinking all his beings are interrelated with the thoughts together, we get his logically ecosphere. It is a movement as it suggests built up environmentally sustainable a way of life. It involves the active development model.Gandhi pleaded for participation of all the members of decentralization of power in society. He society. Self-help, self-reliance, visualized 'Swaraj' at the individual level, decentralization of industries and labour

www.ijar.org.in 92 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] intensive technology; these are the negotiating the ability of upcoming qualitative goals of satisfying meaningful generations to satisfy their needs. It is a life. guarantee to the present and a bequeath to the future. All environment related Gandhi wrote in the first decade development activities should benefit of 20th century in 'Hind Swaraj' that a more people while maintaining the relentless quest for material goods and environmental balance. The adherence to services and civilization driven by endless sustainable development principle is a multiplication of wants is 'Satanic' and sine quo non for the maintenance of the defined civilization in terms of the symbiotic balance between the right to preferences of duties; 'adherence to environment and development.1 moralities and exercise of restraint', thus The concept of “sustainable limiting greed. Hind Swaraj became the development” has grown since its manifesto of sustainable development inception at the international fora and it after the first 'Satyagraha'. For eight has acquired different dimensions in years (1906-1914) it became a movement terms of economic growth, development against the exploitations of the modern and environment protection. However, western civilization. In a much broader some of the salient principles of sense, it had the challenging and sustainable development as called out compassionate vision of saving the planet form Brundtland Report and other earth. international documents such as Rio Harmonious existence of mankind and Declaration and Agenda 21 are as under: nature presupposes an approach based on 1. Inter-governmental Equity; equity and justice and coexistence of all 2. Use and conservation of Natural cultures and civilisation. In 1911, Gandhi Resources; used the phrase, 'Economy of Nature' 3. Environmental protection; which brings out the sensitivity and 4. The Precautionary Principle; deeper understanding of human actions 5. The Polluter Pays Principles; vis-a-vis ecology. In 1928, he wrote, "God 6. Obligation to Assist and co-operate; forbid that India should even take to 7. Eradication of poverty; and industrialization after the manner of the 8. Financial Assistance to the west. If the entire nation of 300 million developing countries. took to similar economic exploitation, it would strip the world bare like locusts." The central theme of the theory This statement appears contemporary for of inter-generational equity is the right of a world struggling to survive against the each generation of human beings to unprecedented global warming and benefit from the cultural and natural climate change. inheritance of the past generations as Sustainable Development well as the obligation to preserve such The balance between heritage for future generations. Inter- environmental protection and Generational equity requires conserving developmental activities could only be the diversity and quality of biological maintained by strictly following the resources, and of renewable resources principle “sustainable development”. such as forests, water and soils. This is a development strategy that Relevant Case Laws on Sustainable caters to the needs of the present without Development

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In M.C. Mehta v. Union of India2, organization can be both managed and the Supreme Court issued directions improved to make way for a new era of towards the closing of mechanical stones economic growth. The Commission crushing activities in and around the believes that widespread poverty is no Delhi which was declared by W.H.O. as longer inevitable. Poverty is not only an the third most polluted city in the world. evil in itself, but sustainable development In Tarun Bhagaht sing v. Union requires meeting the basic needs of all of India3 the petitioner through a PIL and extending to all the opportunity to brought to the notice of the “Supreme fulfil their aspirations for a better life. A Court that the State Government of world in which poverty is endemic will Rajasthan though empower to make rules always be prone to ecological and other to protect environment, failed to do so catastrophes. . Meeting essential needs and in contrary allowed mining work to requires not only a new era of economic continue with the forest area. growth for nations in which the majority Consequently, the Supreme Court issued are poor, but an assurance that those directions that no mining work could be poor get their fair share of the resources continued with in the protected area. required to sustain that growth. Such In the Rural Litigation and equity would be aided by political systems Entitlement Kendra v. State of U.P4., the that secure effective citizen participation Supreme Court allowed a mine to operate in decision making and by greater until the expire of the lease as democracy in international decision exceptional case on condition that the making. Sustainable global development land taken on lease would be subjected to requires that those who are more affluent afforestation by the developer. But as adopt life-styles within the planet's soon as the notice was brought before the ecological means - in their use of energy, court that they have breached the for example. Further, rapidly growing condition and mining was done in most populations can increase the pressure on unscientific way, the Supreme Court resources and slow any rise in living directed the Lessee to pay a standards; thus sustainable development compensation of Rs. 3.00,000-00 to the can only be pursued if population size fund of the monitoring committee. This and growth are in harmony with the has been directed on the principle of changing productive potential of the polluter pays. ecosystem. Yet in the end, sustainable Humanity has the ability to development is not a fixed state of make development sustainable to ensure harmony, but rather a process of change that it meets the needs of the present in which the exploitation of resources, without compromising the ability of the direction of investments, the future generations to meet their own orientation of technological development, needs. The concept of sustainable and institutional change are made development does imply limits - not consistent with future as well as present absolute limits but limitations imposed needs. We do not pretend that the process by the present state of technology and is easy or straightforward. Painful social organization on environmental choices have to be made. Thus, in the resources and by the ability of the final analysis, sustainable development Biosphere to absorb the effects of human must rest on political will. activities. But technology and social

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Recent Approaches to Environment and associated with the global greenhouse Development effect, with acidification, and with Human progress has always deforestation for fuel wood in many depended on our technical ingenuity and developing nations. These stresses all a capacity for cooperative action. These threaten economic development. Thus qualities have often been used economics and ecology must be constructively to achieve development completely integrated in decision making and environmental progress: in air and and lawmaking processes not just to water pollution control, for example, and protect the environment, but also to in increasing the efficiency of material protect and promote development. and energy use. Many countries have Economy is not just about the production increased food production and reduced of wealth, and ecology is not just about population growth rates. Some the protection of nature; they are both technological advances, particularly in equally relevant for improving the lot of medicine, have been widely shared. But humankind. How long can we go on and this is not enough. Failures to manage safely pretend that the environment is the environment and to sustain not the economy, is not health, is not the development threaten to overwhelm all prerequisite to development, is not countries. Environment and development recreation? Is it realistic to see ourselves are not separate challenges; they are as managers of an entity out there called inexorably linked. Development cannot the environment, extraneous to us, an subsist upon a deteriorating alternative to the economy, too expensive environmental resource base; the a value to protect in difficult economic environment cannot be protected when times? When we organize ourselves growth leaves out of account the costs of starting from this premise, we do so with environmental destruction. These dangerous consequences to our economy, problems cannot be treated separately by health, and industrial growth. We are fragmented institutions and policies. now just beginning to realize that we They are linked in a complex system of must find an alternative to our ingrained cause and effect. First, environmental behaviour of burdening future stresses are linked one to another. For generations resulting from our misplaced example, deforestation, by increasing run belief that there is a choice between off, accelerates soil erosion and siltation economy and the environment. That of rivers and lakes. Air pollution and choice, in the long term, turns out to be acidification play their part in killing an illusion with awesome consequences forests and lakes. Such links mean that for humanity. Charles Caccia Member of several different problems must be Parliament, House of Commons WCED tackled simultaneously. And success in Public Hearing Ottawa, 26-27 May 1986 . one area, such as forest protection, can Third, environmental and economic improve chances of success in another problems are linked to many social and area, such as soil conservation. Second, political factors. For example, the rapid environmental stresses and patterns of population growth that has so profound economic development are linked one to an impact on the environment and on another. Thus agricultural policies may development in many regions is driven lie at the root of land, water, and forest partly by such factors as the status of degradation. Energy policies are women in society and other cultural

www.ijar.org.in 95 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] values. Also, environmental stress and The pursuit of sustainable uneven development can increase social development requires changes in the tensions. It could be argued that the domestic and international policies of distribution of power and influence every nation. Economic growth always within society lies at the heart of most brings risk of environmental damage, as environment and development it puts increased pressure on challenges. Hence new approaches must environmental resources. But policy involve programmes of social makers guided by the concept of development, particularly to improve the sustainable development will necessarily position of women in society, to protect work to assure that growing economies vulnerable groups, and to promote local remain firmly attached to their ecological participation in decision making. roots and that these roots are protected In the past, responsibility for and nurtured so that they may support environmental matters has been placed growth over the long term. in environmental ministries and Environmental protection is thus institutions that often have had little or inherent in the concept of sustainable no control over destruction caused by development, as is a focus on the sources agricultural, industrial, urban of environmental problems rather than development, forestry, and the symptoms. No single blueprint of transportation policies and practices. sustainability will be found, as economic Society has failed to give the and social systems and ecological responsibility for preventing conditions differ widely among countries. environmental damage to the 'sectoral' Each nation will have to work out its own ministries and agencies whose policies concrete policy implications. Yet cause it. Thus our environmental irrespective of these differences, management practices have focused sustainable development should be seen largely upon after-the-fact repair of as a global objective. No country can damage: reforestation, reclaiming desert develop in isolation from others. Hence lands, rebuilding urban environments, the pursuit of sustainable development restoring natural habitats, and requires a new orientation in rehabilitating wild lands. The ability to international relations. Long term anticipate and prevent environmental sustainable growth will require far- damage will require that the ecological reaching changes to produce trade, dimensions of policy be considered at the capital, and technology flows that are same time as the economic, trade, energy, more equitable and better synchronized agricultural, and other dimensions. The to environmental imperatives. The concept of sustainable development mechanics of increased international provides a framework for the integration cooperation required to assure of environment policies and development sustainable development will vary from strategies - the term 'development' being sector to sector and in relation to used here in its broadest sense. The word particular institutions. But it is is often taken to refer to the processes of fundamental that the transition to economic and social change in the Third sustainable development be managed World. But the integration of jointly by all nations. The unity of human environment and development is required needs requires a functioning multilateral in all countries, rich and poor. system that respects the democratic

www.ijar.org.in 96 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] principle of consent and accepts that not standards that go beyond the basic only the Earth but also the world is one. minimum are sustainable only if In the chapters that follow we examine consumption standards everywhere have these issues in greater detail and make a regard for long-term sustainability. Yet number of specific proposals for many of us live beyond the world's responding to the crises of a threatened ecological means, for instance in our future. Overall, our report carries a patterns of energy use. Perceived needs message of hope. But it is hope are socially and culturally determined, conditioned upon the establishment of a and sustainable development requires the new era of international cooperation promotion of values that encourage based on the premise that every human consumption standards that are within being - those here and those who are to the bounds of the ecological possible and come - has the right to life, and to a to which all can reasonably aspire. decent life. We confidently believe that Today's interventions are more drastic in the international community can rise, as scale and impact, and more threatening it must, to the challenge of securing to life-support systems both locally and sustainable human progress. globally. This need not happen. At a Conclusion minimum, sustainable development must Sustainable development is not endanger the natural systems that development that meets the needs of the support life on Earth: the atmosphere, present without compromising the ability the waters, the soils, and the living of future generations to meet their own beings. Growth has no set limits in terms needs. It contains within it two key of population or resource use beyond concepts: the concept of 'needs' in which lies ecology. particular the essential needs of the References world's poor, to which overriding priority should be given; and the idea of 1 N.D. Jayal v. Union of India, (2004) 9 limitations imposed by the state of SCC 362. technology and social organization on the 2 AIR. 1988 SC 1037. environment's ability to meet present and 3 1993 Supp (1) SCC 4 at pp 5-6. future needs. The Concept of Sustainable 4 AIR 1988 SC 2187 at 2201. Development, The satisfaction of human 5 .M. K. Gandhi, Hind Swaraj or Indian needs and aspirations in the major Home Rule (1909; new ed., 1938; reprint objective of development. The essential ed., Ahmedabad: Navajivan Publishing needs of vast numbers of people in House, 1982 developing countries for food, clothing, 6. A study in Gandhian Thought, New shelter and jobs - are not being met, and Delhi, Sage Publications, India Pvt. Ltd beyond their basic needs these people 7. Ramachandra Guha, Mahatma Gandhi have legitimate aspirations for an and the Environmental Movement, The improved quality of life. A world in which Parisar Annual Lecture poverty and inequity are endemic will 993 (Pune: Parisar, 1993. always be prone to ecological and other 8. .sustainable development strategies;A crises. Sustainable development requires resource book ;Barry dalal clayton. meeting the basic needs of all and Import 2002. extending to all the opportunity to satisfy their aspirations for a better life. Living

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9.Green development environment and sustainability in a developing world;W M ADAMS.2006. 10.Law relating to Environmental pollution and protection by dr N Maheswaraswamy.

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Gandhiji – Non –violence Singam.V.Seetha Mahalakshmi (Teacher Educator) Lakshmivare Peta Yerukula Street Rajahmundry, Abstract: The idea of truth and non-violence is at the core Mahatma Gandhi’s political thought. But he himself confesses that non-violence or ‘ahimsa’ was not his inborn virtue. He simply states: “In the journey searching for truth I find ahimsa. I have only retrieved it, never discovered a new.” Actually truth and ahimsa are closely integrated with his philosophy of life. He used to believe that ahimsa lies within the truth and similarly truth is in ahimsa. Once he thought that God is truth but later he observed that truth is God. So, he named his struggle ‘Satyagraha’. The Satyagrahi will be the worshipper of non-violence which will be his life and duty. Mahatma Gandhiji came on this earth with his message of truth and non-violence (ahimsa) at a time when the forces of aggression and violence reigned supreme on earth. Mahatma Gandhi taught us what Christ and Buddha had longed to teach long ago. He became an immortal spirit who guides us through the path of peace and non-violence. Keywords: Confesses, Satyagrahi, Non-Violence Introduction huge popularity. It was here that he Mahatma Gandhi was the father of our cultivated in him the idea of nation .He was born in the year 1869 in a ‘Satyagraha’, which he was to put into middle class orthodox Hindu family of practice afterwards, both in South Africa Gujarat, at Rajkot He was brought up and India. In South Africa, Gandhiji under the guidance of his mother. His endeavored hard to secure for the colored mother taught him moral stories from people, including Indians who were Ramayana and Mahabharata. Having domiciled there, equal rights with the received his early education in India, he White People. In this context he had to went to London where he qualified court imprisonment several times. himself as a barrister-at-law. Gandhi arrived India: Gandhi in South Africa: After arriving India, Mahatma Gandhi Having tried his luck in India, as a joined the Indian National congress, barrister, Gandhiji went to South Africa, which was at that time more or less a were he set up a substantially sound legal social institution. He made Congress an practice. But soon he left practice and got organization, which was to play its vital himself engaged in social and political role in the winning of the country’s reformation. It was then that the independence. Before he joined the racialism in South Africa was at its Congress and took its reins in his hands, climax. The non-Whites were subject to it was predominantly an organization of worst form of torture. Gandhiji protested the Upper Middle Class people. against this wrong attitude of the White Mahatma Gandhi changed it into a mass- government towards the Black peoples of organization, in which the peasants Africa. Gandhi demonstrated acts of began to take an active part. He firmly truth and non-violence in South Africa. believed that freedom can be achieved in The non-violent protest of Gandhi got a peaceful manner. He wanted all his

www.ijar.org.in 99 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] followers to always maintain truth and which depends on none, and which will integrity. The principles of Ahimsa were live when all other forces may practiced in all of the independence conceivably perish or cease to act. I am movements launched by Mahatma unable to account for my life without Gandhi. belief in this all-embracing living Light. Ahimsa or Non-violence God is truth, satya; in the Rig Veda, satya Ahimsa or Non-violence: Mahatma is a divine force. The term means Gandhi was the exponent of the cult of “truth,” ultimate truth,” or “the Ahimsa or Non-violence. Like the enduring reality.” Satya is “the ultimate Buddha, Christ he too believed in the eternal reality.” Truth goes beyond the ultimate victory of Non-violence over human practice of honesty violence. Force or violence, according to Also read: Gandhian Philosophy on Truth him, is madness which cannot sustain. and Non-violence (Ahimsa) ‘So ultimately force or violence will bow The Non-cooperation movement got down before non-violence’. He had waged massive support and became the popular war not only against British imperialism; non-violence movement. The Indians rather he declared war on all the forces of were requested to avoid using imported unrighteousness, untruth and injustice, goods. the entire world over. The Civil disobedience movement was a According to Mahatma Gandhi, ahimsa non-violent resistance against the British implies uttermost selflessness. He did not tax regime. consider non-killing alone to be non- On 8th August, 1942, Mahatma Gandhi violence. To him, non-violence is not a called for immediate independence and negative concept but a positive sense of launched the Quit India Movement. It love. Gandhiji, says non-violence never Remains An Important Event In The evades violence. On the contrary, it History Of India Independence. carries on a constant struggle against Gandhi’s Nonviolence Principles arrogance and violence.. He considered non-violence to be a very powerful active 1. All life is one. force. The followers of non-violence 2. We each have a piece of the truth and would never retreat at the sight of the un-truth. violence. 3. Human beings are more than the evil According to Gandhi, to move fearlessly they sometimes commit. into the dreadful jaws of violence is called 4. The means must be consistent with the non-violence. Thus, in Gandhi’s concept ends. of non-violence there was no place for 5. We are called to celebrate both our timidity or cowardice. He considered differences and our fundamental unity violence to be preferable to cowardice. with others. But he firmly believed that non-violence 6. We reaffirm our unity with others was certainly superior to violence and when we transform “us” versus “them” forgiveness was far more than thinking and doing. punishment. 7. Our oneness calls us to want, and to Satya and Satyagraha work for, the well-being of all. For Gandhi, God is “a self-existent, all- 8. The nonviolent journey is a process of knowing, living Force which inheres in becoming increasingly free from fear. every other force known to the world and

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Conclusion: He studied Bhagwad Gita, the Holy Quran and the bible. ‘I see the same God in Gita whom I see in the Bible or whom I want to see in the Quran’. According to him, the best religion of the world is one which contains the best elements of all the creeds of the world. His religion was peace and non-violence. His sword and the shield, both were love which was based upon non-violence and truth.Gandhiji was an angelic being, a source of inspiration to his people. He was a messiah for the tortured and oppressed humanity. He is a spirit of non- violence, peace and love. Reference 1. L. Fischer. Gandhi; His life and Message For the World, New York Mentor Books, 1954, 35

2. M. K. Gandhi, Nonviolence in Peace and War,(2nd ed.)Ahmedadad, Navijivan Trust, 1944, 49.

3. M. K. Gandhi, Young India, 22-11- 1928, The Collected Works of Mahatma Gandhi, Vol. xxxviii, Ahmedabad; Navajivan Trust, 1970, 69

4. M. Shepard, Mahatma Gandhi and his Myths, Civil Disobedience, Nonviolence and Satyagraha in the Real World, Los Angeles

5. Shepard Publications, 2002,http://www.markshep.com/nonv iolence/books/myths.html

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Independence was brought by the non-Violent a way Preached and Practiced by Gandhi Boda Srinivasa Rao, Senior Lecturer, Department of English, Sir. C. R. Reddy autonomous College, Eluru. West Godavari District

Abstract: Many of the traditional handicrafts are thrown away by the industrial production and those who practiced these handicrafts have become beggars. Public sector banks which dare not to provide an educational loan to a poor student, which dare not to give a loan, though designed by the government, to poor people to start a small business for their livelihood, without a counter guarantee, do release lists of debtors who borrowed hundreds and thousands of crores and paid nothing. Key words: commit suicides, Public sector, government list of things like the above which is Introduction known to all of us, but I would like to There are a good number of villages stop here and a pose a question with the where women walk miles together to get permission of the chair! Are the flowers a pot of water. There are large number described above blossomed to a tree of of lock up deaths, progressive thinkers, violence or non-violence? Everybody of writers are killed, even throwing away us without any hesitation can say that their age, women are transported as these flowers are blossoms of non-violent cargo as prostitutes. Activists of several tree. According to the declaration by the progressive movements are killed government of India 70%-80% of the mercilessly. Parents are thrown out, by people are below the poverty-line having the children, at an age where they should the purchasing capacity of Rs.30/- a day be looked after properly with care and for which no single meal is served. consideration and sometimes they are killed for their assets. Farming has been These 70%-80% of people are gambling with rain for decades. Farmers lovers of peace and hence are against commit suicides. Those farmers, who violence. Among the remaining 20%-30% survive, don’t get proper rate for their of the people there are who are for violent produce. Many of the traditional methods to bring a change in the present handicrafts are thrown away by the situation, where are they? They are industrial production and those who thrown out from the main stream/ /of life practiced these handicrafts have become to forests and fighting for their survival beggars. Public sector banks which dare and there is question of fight for change. not to provide an educational loan to a So! We dare not even to think of violence! poor student, which dare not to give a We are all committed to non-violence. Do loan, though designed by the we have any option? Definitely No! Do government, to poor people to start a we really love non-violence? Let us small business for their livelihood, examine! We are all teachers, we teach without a counter guarantee, do release the teenaged young boys & girls, when a lists of debtors who borrowed hundreds student misbehaves or when he doesn’t and thousands of crores and paid listen to our lecture, do we advise him, nothing. I can give an extensive Without any agitation at our mind, to

www.ijar.org.in 102 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] listen to us or do we warn him or ask him We can go to much number of to stand up as a punishment or do we examples like this! But I would like to mark him absent or do we ask him to put a full-stop and conclude. Darwin says leave the class, in fact we are not allowed “Survival of the fittest” is the principle of to send the mischievous boys out but to Nature and might is right and not the maintain somehow or other. How many right is might”. And this is what we see of us resort to advising? Is it a negligible practically. When these are hard facts in number or considerable in number or who opts violence? If one selects this majority in number? It is not a million option, he should do so at the cost of his dollar question! We knew the answer! pleasure, peace and ultimately life. So But one of my clever Lecturers says “We our option is non-violence. It is not the don’t look at mischievous boys and girls, Gandhian Ideology, but the Ideology of but concentrate only on those who look at the weak, inefficient, poor and under / not listen to, us, so there is no question privileged. It is the ideology practiced as to what kind of disciplinary action do earlier even before Gandhi, now is being we resort to”. We all know what would practiced by everyone of us, not inspired be the results, we cannot teach as we are by Gandhi, and it is going to be practiced expected as these uncontrolled in the days to come. So non-violence is mischievous spoils the peaceful relevant to all times. And we need not atmosphere of the class-room and these attribute it to Gandhi alone! No doubt, it mischievous are the heroes of the class has its impact! But how much time does and they play with our personalities Mimi it take to get a form to give a substantial crying our style and enjoy giving nick benefit to those who practice it? It is a names to us. Is it violent or non-violent Million Dollar Question! It is well administration? established that the “independence was Government role brought by the non-violent way preached What about the government? It and practised by gandhi”. This is not is the duty of the government to see that truth. The truth is a multifaceted; One the law and order are prevailed and among those many is Gandhi and his way especially the weak, the poor and the of fighting. So those who have not under privileged should be protected. studied the history properly and Does it happen practically? The rich does thoroughly would say that Gandhi has all kinds of crimes, rape, murder, brought independence. exploitation etc., and are protected whereas the weak, the poor, the under Conclusion privileged don’t even think of protection It is a very established fact that Gandhi from the government’s side. They fought against untouchability! How console themselves that that is their fate many of us know that it is he who and they pay now for what have already practically propagated it ? During the done. And they know pretty well that all time of national movement, I (don’t say it the Gods of all religions even united can is independence struggle) schools and do nothing because they have to follow hostels are run by the nationalists. In what the strong / mighty says as they Tamilnadu, one day the periyar, E.V. (Gods) are created by the Mighty for their ramasway naayagar, who is a staunch welfare. follower of Gandhi visits a hostel and is shocked to see that a group of boys sit

www.ijar.org.in 103 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] separately and eat, on enquiry he comes to know that that is well known to Gandhi, then the periyar, to confirm, gave a telephone call and with his own ears listen to what Gandhi says and immediately quit the congress and started to fight independently. So we don’t need Gandhi or anybody else to lead us but we have the harsh reality before us which leads us to fight for our problems by the means of which we are capable of!

References: 1. Veekshanam Telugu Monthly (ISSN : 2231 – 6892) Volumes From 160 to 180. 2. Prajasaahithi Telugu Monthly (ISSN : 0971-278X) Volumes From 350- 390.

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Mahatma Gandhi’s experience in East-West countries

Dr. M. R. Raju, Fellow, Los Alamos National Laboratory, Los Alamos, New Mexico, USA, Mahatma Gandhi Memorial Medical Trust, Pedaamiram, Bhimavaram- 534204, Andhra Pradesh, India

Abstract: In early 1960s, most of the people of Indian origin in the USA were scientists and students and mainly in very top universities and scientific laboratories. Their main motivation was to learn. Many of us were treated with love and respect because we were considered as people from Mahatma Gandhi’s country. Human nature is remarkably similar both in the West as well as in the East. The differences if any are related to the timing differences in accessibility of the material development which took place gradually over a long period of more than a century in the West and only a few decades in India that too in this New Millennium. Key words: Human nature, Millennium, civilization Introduction on behalf of the urban poor, I India is fortunate to have the most have always found inspiration needed human resource in abundance in in the life of Gandhi and in his the world. We need a critical number of simple and profound lesson wise people to turn the current tide of to be the change we seek in the industrial civilization positively in a world. meaningful way. We need to be skeptical And I am mindful that I might about some of the technological not be standing before you today, developments of the day and need to pay As President of the United more attention to the contributions of States, had it not been for Gandhi people that made a difference in the And the message he shared with America world. The potential of human nature and the world. can be better understood and enhanced by studying the lives of great people like Mahatma Gandhi. And there is a great This is the challenge we all need need for incorporating their wisdom in to meet urgently in this new Millennium our lives. This is critical especially for a before it is too late to rectify. Jonas Salk rapidly changing world of this new wrote that we are now in an Epoch B Millennium. In this connection, the where the survival depends on people American President Mr. Barack Obama that fits best compared to earlier Epoch A wrote about Gandhi when he visited where the survival depended on fittest. India in October 2010 quote what. Mahatma Gandhi felt that if Western civilization is not even appropriate to the Gandhi is a hero not just to India West, how can it be relevant for India? In but to the world… this connection Arnold Toynbee quote: Throughout my life, including my A chapter, which had a Western work as a young man beginning

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will have to have an Indian surprised to see the same happening now ending in India in spite of cultural differences. if it is not to end in the self- destruction of the human race. We had an unforgettable The only way of salvation for experience when I was working in Los mankind Alamos National Laboratory. Los Alamos is the Indian way- Emperor is surrounded by many Native American Ashoka’s and Mahatma Gandhi’s Indians living mostly in their Pueblos. principle of non-violence and Shri My wife and I went to see the Movie Ramakrishna’s testimony Gandhi in a nearby theatre. We went to the harmony of religions. there with a feeling of going into a Here we have an attitude and temple. Most of the people in America spirit carry a pack of popcorn and a coke while that can make it possible for the watching the movie. One elderly human race to grow together American Indian felt that we should also into a single family.… Arnold have them and he sent them through his Toynbee. grand daughter who was very shy and was continuously guided by the direction of the eyes of her grand father. When we Gandhi’s life in the United States during thanked him for his kindness, he 1961- 1995 remarked: “Don’t thank me, Gandhi has done so much for us”. In early 1960s, most of the people of Indian origin in the USA were We have personally witnessed the scientists and students and mainly in Hippie Movement during early 1960s very top universities and scientific especially while we were in Berkeley, laboratories. Their main motivation was California. Hippies expressed their dislike to learn. Many of us were treated with for industrialization and stressed the love and respect because we were importance of love and got interested in considered as people from Mahatma Indian spirituality. When hippies sought Gandhi’s country. We find that human advice from a well-known humanistic nature is remarkably similar both in the psychologist Abraham Maslow, he West as well as in the East. The suggested to them to find some differences if any are related to the challenging work to do. I wish that our timing differences in accessibility of the famous movie actors and spiritual Gurus material development which took place give similar advice to their blind gradually over a long period of more than following. a century in the West and only a few decades in India that too in this New We learned more about India Millennium. I find that whatever that while we were in the United States and took place in Berkeley, California spread more about America after we returned to very quickly in the rest of California and India about 20 years ago. I also learned so what ever that took place in California much about America from some of the spread as well in the rest of the United books I read while I was in the United States in spite of differences among States. I would very briefly mention two different states in the USA. I am books that are highly relevant for this

www.ijar.org.in 106 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] symposium: 1. Plain Living and High task of education should be what to do Thinking in American Culture by Prof. with our lives. David Shi from the University of California and 2. Ugly Civilization by The famous American Borsodi, Secretary in President psychologist Prof. William James from Roosevelt’s Cabinet. the Harvard University wrote that we are surrounded by labor saving devices and Impact of Industrialization yet we have little real leisure and much of what we buy does not improve our Industrial civilization started standard of living or serve any real around 18th century in the western world. purpose. In our quest for having, we give 90% of world population at this time lived up our freedom. in villages. The conflict between accumulating material things and It is interesting to note the cultivating goodness appeared very early comment made by the famous scientist in America. Herbert Spencer thought Dr. Lewis Thomas in his essay, ’Fragile that America would eventually produce a Species: ’that while mice in the Arctic civilization greater than any other nation region go to a top of a mountain and in the world but when he visited USA in jump down to commit suicide when their 1882, he did not have such high opinion numbers are very large, we move to of American Capitalism. The American cities’. The book ‘Flight from the city’ President Abraham Lincoln also was also written by Dr. Ralph Borsodi, in commented that industrialist line with Gandhi’s desire to improve concentrates on machines and neglect villages in India as a top priority. man. Waldo Emerson predicted that American prosperity would go on to Most of us are unaware that the madness. idealism of plain living and high thinking had been practiced by many thoughtful Several Americans including Americans. This is well documented by Ralph Borsodi felt that modern life in Prof. Shi in his book. A large number of large cities is dangerously close to the these individuals are not known to public state of madness. Mr. Lawrence Peter, in general with the exception of a few the author of a popular book, ‘The Peter famous people like Emerson and Pyramid’ wrote: ‘We are strange people, Thoreau. Ralph Borsodi was greatly we spend our lives doing things we attracted to Gandhi’s village economy detest, and to make money to buy things and moral qualities which emanated from we don’t need. When we eat, we read. domestic production. When we watch TV, we eat’. Humanist psychologist Erich Fromm commented Remarkable lives of people and the that modern man does not know what to application of their wisdom do with himself and he also made an interesting remark that we make History is the story of remarkable machines that act like men and produce people that are immortal. Sixth century men who act like machines. The famous B.C. was an extraordinary period of economist Schumacher wrote that the human history: Buddha, Zarathustra, Lao Tzu, Pythagoras, Heroclitus. As

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Tagore wrote that the best of men always psychologist Abraham Maslow studied accept the best of teaching. Gandhi was a persons of outstanding creativity, good example. Gandhi wrote that he character and achievement in whom the received the best of gifts from the West: opposition between heart and head Thoreau from the U.S, Ruskin from seldom exist, which frequently present in Great Britain and Tolstoy from Russia. It our current educational system where we is interesting to note that Tolstoy learned seem to bypass the heart and go directly from American Quakers. to the head.

The world’s wisest men, the great Challenges of the youth in this new thinkers and philosophers of the past had millennium lived simple lives. Their commitment reflects the saying of the famous Indian Changes are normal but very poet Kalidas on supreme ideal of life: rapid changes are difficult to cope up ‘Owning the world while disowning with. In the past, there were no ourselves’. An engagement with science significant changes from one generation by notable scientists such as Einstein, to the other and hence the children could Madam Curie, Chandrasekhar and cope up with the help and guidance of several others is a way of freeing parents and grand parents. Children themselves from one’s egocentricity. The were also guided by the neighbors. Very inspiring contributions of great souls early on, children used to learn with this have become immortal. Such an ideal and guidance on what not to do. Some of the commitment helps us in getting the best children today especially living in out of us. crowded cities do not seem to have such guidance any more. Human babies need love and attention from parents while they grow The youth today have enormous in transforming themselves similar to opportunities to get the best out of them acorn becoming an oak tree, caterpillar using some of the modern technologies becoming a beautiful butterfly. While the that are like double edged sword. This nature helps the acorn and caterpillar, requires responsibility. The word children need help and proper guidance freedom is unfortunately misconstrued by example from parents and teachers. today. Mahatma Gandhi could foresee Otherwise, there is a danger of a this when more and more countries were beautiful butterflies like human babies at getting independence and when there birth becoming caterpillars. was too much emphasis on freedom and Unfortunately, we are witnessing globally liberty. He felt responsibility is much increase in childhood crime. more important to stress and freedom naturally follows responsibility. Some of Wiseman teaches not by speech the humanistic psychologists in the but by accomplishment. The wise men United Sates recognized this problem say that the best way to speak and write later around 1950s and suggested to build what shall not go out of fashion is to a statue of responsibility in the west coast speak and write sincerely. The similar to the statue of liberty in the East inspirational work of great souls has coast of the United States. I find that become immortal. The humanistic perhaps India is the only country in the

www.ijar.org.in 108 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] world where people have enormous the need to have spiritual tools for freedom without any responsibility personal transformation as well which we whatsoever. can seek from the life of Mahatma Gandhi and others. People that made great contribution were honest, truthful and References committed. We are all inherently Rao. T.R (Editor) Dr.K.C.Agrawal, endowed with this potential. We can be Prof.M.Habibullah, October, truthful when there is coherence between 1996(Reprint) Indira Gandhi National thought, speech and action. While we can Open University. easily see lack of it in others, we are Vandana Shiva, Staying Alive: Women, opaque to ourselves. It is important to Ecology and Survival in India, New monitor ourselves. I find that it is helpful Delhi: Kali for Women, 1988. whenever we see our face in a mirror and T N Khoshoo, Mahatma Gandhi: An honestly try to find the thief within. Apostle of Applied Human Ecology, New When you find, say to yourself- Amma Delhi: TERI, 1995. Donga! Ramachandra Guha, “Mahatma Gandhi and Environmental Movement in India” With responsibility, ethics follow in Arne Kalland and Gerard Persoon (ed), naturally and this has to start Environmental Movements in Asia, individually in each and every one of us London: Nordic Institute of Asian Studies especially teachers. Students would then & Routledge, 1998. have natural respect for teachers and they develop responsibility naturally. We R P Mishra, “Facing Environmental have a profound warning from Sardar Challenges; The Gandhian Way”, Vallabhai Patel: Anasakti Darshan, 5, 2 (July-December 2009). We talk while the paramount need is that of action. The world famous American Bhikhu Parekh, Gandhi’s Political historian Will Durant made the following Philosophy; A Critical Examination, interesting prediction. London: Macmillan, 1989. “America was young… Most individualistic and Adventurous… Ronald J. Terchek, “Conflict and non Subtle minds would come to us later… violence” in Judith M Brown, Anthony In another century there would be more Parel (ed.) A Cambridge Companion to enlightenment in America than ever in Gandhi, New York: Cambridge the history of mankind.” --- Will Durant University Press, 2011. (1927)

Conclusion In conclusion, the youth today have access to the tremendous knowledge and access to the modern technology. The word technology comes from the Greek word meaning a bag of tools. The historian Dr. Arnold Toynbee emphasized

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Gandhi’s thought on environment Swati Rani, M.Com, Pydah P.G.College, Visakhapatnam,A.P.

Abstract Recently we had celebrated 70th Independence Day which is a great achievement for Indians. Today India is the seventh largest economy in the world. But even after so many years of Independence, few things haven’t changed yet and few prospects are still same as it was before Independence. We are still lagging behind many areas like unemployment, poverty, basic facilities to every individual and environment related problems. Environmental pollution is one of the greatest problems that the world is facing today. Our environment is an essential part of our life. A clean environment is very necessary to live a peaceful and healthy life. An environment is the natural surroundings which help life to grow and nourish on this earth. It helps human beings, animals and other living things to grow and develop naturally .But now days our environment is disturbing in many ways which effect on all living beings. Any type of disturbance in the nature’s balance affects the environment totally and ruins the human lives. Key words: unemployment, poverty, basic facilities Introduction: ways as stated by the Noble Laurite Environmental pollution is one of the A.K.Sen, he further added that welfare greatest problems that the world is facing of the people deals with the measurement today. Our environment is an essential of Human Development Index (HDI), not part of our life. A clean environment is with per capita income , but with other very necessary to live a peaceful and elements like social factors, education healthy life. An environment is the and health. In many of the books written natural surroundings which help life to by A.K.Sen, the thought of how to obtain grow and nourish on this earth. It helps peace, by respecting the humanity and human beings, animals and other living diversity of others and by protecting the things to grow and develop naturally .But nature. now days our environment is disturbing Gandhi looked at nature and man as in many ways which effect on all living interwoven and interdependent. He had a beings. Any type of disturbance in the thought the so-called development in the nature’s balance affects the environment name of indusralisation which promote totally and ruins the human lives. pollution unlike cottage and small scale India’s environmental record has many industries will bring imbalance in the alarming features. This applies to the air environment. He spoke of the importance that we breathe in Indian metros/cities of maintaining the orderliness in nature. and even in small towns, the water the In this, man plays the most important people are forced to drink in the absence role as life in nature carries on within a of any alternative, the temperature etc, set system. Over the years, man has been making the life miserable. Environmental disrobing this order in nature leading to decline can be a major shrinkage of social a great deal of harm. He could foresee opportunities no matter how these this during his lifetime, when man and opportunities may be enhanced in other nature existed in a more orderly manner

www.ijar.org.in 110 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] but indusralisation and new technologies *It is our moral duty to share with and were gradually gaining a foothold all over care for the poor in the society. the world. He stated that ‘There is an *We must be happy with simple and orderliness in the universe, there is an comfortable lifestyles. unalterable law governing everything and *All development, as far as possible, must every being that exists or lives. Taking lead to local self-reliance with equal the example – it took Britain half the opportunities for all sections of the resources of the planet to achieve this society. prosperity. How many planets will a *We must give importance to a country like India require! disciplined manner of using natural Cleanliness is godliness resources. In his autobiography,’ The Story of My *Women are to be respected : they must Experiments with Truth’ he expressed partner men in all walks of life and gain his apprehensions about the Indian their rightful places in all spheres. nature of personal hygiene and habits *We must practice non-violence not only related with blind beliefs, which mostly towards other living organisms but also led to unhygienic and unhealthy lifestyles towards the earth’s resources, overuse of causing illness and diseases. He thought these materials is also a form of violence. a sense of national or social sanitation is *We should act in a manner that is part not a virtue among us. Anyone who fouls of nature, not part from nature. the air by spitting about carelessly, (Courtesy-TERI (2004)-Learning from throwing refuse and rubbish, or Gandhi) otherwise dirtying ground, sins against “The earth provides enough to satisfy man and nature. Gandhi warned nature everyone’s need, but not for anyone’s is lenient for some time, it may not greed.”Here is a statement that makes punish us for the sins immediately. In the Gandhi a prophet not of the past but also long run definitely it takes revenge in the of the future. We can save our form of calamities. environment with the little step taken by Gandhi was a dedicated and committed everyone on the earth. We should reduce environmentalist. Among all the freedom the amount of waste, throwing wastes fighters of the period , he was one who properly to its place only. We should use constantly cautioned people how the only the bio-degradable to protect the economic development relate to the real mother Earth. cost of development. His life was his message. To him poverty Gandhian environmentalism was the most severe polluter. Hence Basic Beliefs- poverty must be eradicated and that can *We should not be greedy in using the be done only when everybody is taking Earth’s precious natural resources. their own share and not grabbing others *The collective views and decisions of a share by limiting their needs and sharing large group of people are preferred to their resources. However his concerns those of small clique of leaders and were not limited to human beings alone bureaucrats. as he had a very strong sense of the unity *A more environment-friendly approach of all life on the earth. Better sanitation, to development should prevail over better living condition and better life, can unsustainable approaches that lack be achieved only through the Gandhian foresight. ways today. Gandhi was a true

www.ijar.org.in 111 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] practitioner of environmentally be any ecological movement designed to sustainable development in the real prevent violence against nature unless sense, by his life-style, he has adopted in the principle of non-violence becomes his day-to-day life. central to the ethos of human culture.

Widening horizons of environment The important elements of Gandhi as an During the last five decades, after environmentalist are; Gandhi’s assassination in 1948, there has *Human beings should act in a manner been an ever-widening circle of that it is a part of Nature rather than environmental concerns and strategies, apart from Nature. starting with conservation of the big cats *Materials available on the earth are not and ending with ethics of resource use used with an element of greed. and the latest is of Swatch Bharat. The *Human beings practices non-violence earth is regarded as the Universal not only towards fellow humans but also Mother (Dharti Mata) which harbors her towards other living organisms and “brood” of a very large family of living inanimate materials because over use of organisms (Vasudhaiva-kutumbakam). such materials also amounts to violence. Humankind is only one out of millions of *Women are respected, and are made species described so far. Being the partners in and given their rightful place thinking and intelligent species, it is no in all spheres of human Endeavour. doubt different from others. Gandhiji *Bottom-up shared view is preferred over believed that there is divinity in all life, the top-down totalitarian overview. and that there is thus a fundamental *Conservationist and sustainable life- unity in diversity. saving approach prevails over the His life was his message. To him poverty unsustainable consumerist self- was the most severe polluter. Hence destructive approach. poverty must be eradicated and that can *Human care for and share with the poor be done only when everybody is taking and the destitute in the society as a moral their own share and not grabbing others obligation towards them. share by limiting their needs and sharing *Human race thinks about how much is their resources. However his concerns enough for a simple need-based, austere were not limited to human beings alone and comfortable life style. as he had a very strong sense of the unity *All development as far as possible leads of all life on the earth. Better sanitation, to local self-reliance and equity with better living condition and better life, can social justice: and be achieved only through the Gandhian *Ethics and self-discipline in resource use ways today. Gandhi was a true is an over-riding criterion of practitioner of environmentally development. sustainable development in the real Gandhi’s life and work is an sense, by his life-style, he has adopted in environmental legacy for all humanity. his day-to-day life. This was because he was a practitioner of . His argument for conservation of sustainable development in the real sense biodiversity was indeed simple; since a of the world. Gandhi’s environmentalism “human being has no power to create life, amounts to being pro-nature, pro-poor, he has therefore no right to destroy life”. pro-women, pro-job generation. Further, Gandhiji felt that there cannot

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Conclusion truth,Navajivan publishin The present problem of environmental house,Ahmedabad hazards and degradations are rooted in 3) Jean Dreze andAmartya Sen (2005); the scientific-technological development India Development and leading to large scale and speedy Participation,Oxford University Press, industralisation and the consequent New Delhi. . socio-cultural upheavals the world over. 4).Sapare S.A(2014)-The Joy of Work, We can’t deny the achievement of National Book Trust, Delhi, India. 6) industralisation, but should not be at the Schumacher E.F.(1973): Small is cost of environment .Indusralisation has beautiful-economics as if people given tremendous material pleasure and mattered, Harper&Row,New York prosperity. But at the same time, it has also imperceptibly done irreparable loss to mankind. Frequent occurrences of natural calamities in recent times are consequences of our craze for development and its damaging impact on nature. Gandhi did not want India to follow the west in the life style .and warned that if India with its vast population, tried to imitate the west , then the resources available to India may not be sufficient . Finally what Gandhi advocated is lead the simple life. He also believed that one must be the change that one wants to see in the world and hence he practiced what he preached. Recently we had celebrated 70th Independence Day which is a great achievement for Indians. Today India is the seventh largest economy in the world. But even after so many years of Independence, few things haven’t changed yet and few prospects are still same as it was before Independence. We are still lagging behind many areas like unemployment, poverty, basic facilities to every individual and environment related problems. Reference: 1)Amartya Sen; (2006), Identity and violence- The Illusion of Destiny, Penguin Group.p 2) Gandhi M.K. (1927) An Autography or The story of my experiments with

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Economic Thought – Gandhi’s Approach Poojakumari Student, Pydah P. G. College, Visakhapatnam ( A.P ) Abstract: Gandhiji’s personal life style was the most sustainable one. He identified himself with the poorest in the country that was irresistibly drawn towards him. His strength came from the fact that he preached what he practiced. He experimented first on himself and then shared his experience with others. Gandhiji’s choice was clear: In fact his advice to everyone was that, before embarking on any project or programme, he or she must use a simple talisman: Recall the face of the poorest and the weakest man you may have seen and ask yourself if the step you contemplate to take is going to be of any use to him. Key words: spiritual, development, harmony Introduction considerations and involves value Economic Thought is a branch of judgments based on philosophical, economics which concerns itself with the cultural and religious positions of the development of economic ideas through community. the writings of great economists of each The Gandhian economic philosophy in period. Gandhian economic thought is India light by stressed that economics based on socio-economic principles and ethics should be intertwined”2. One expounded by Mohan Das Gandhi. The cannot disregard the normative functions economic ideas of Gandhi aim to promote of economic, though economics may the spiritual development and harmony with primarily a positive science. Economic rejection of materialism. Mahatma thought of Gandhi especially keep in Gandhi, the father of our great nation Indian Economy in mind given many stated “Economics which regards normal solutions to the economic problems even and sentimental consideration is like wax before independence. The thoughts of so works that is being life like, still lacks life unique and the solutions are suitable of living flesh”. even to the present economic crisis not Gandhi’s Approach only to India but also to the world at Gandhi’s economic thought belongs to large he had foresight in estimating the normative science, as it prescribes certain economic problems in hand. “Mahatma norms. It means that it suggest what to Gandhi came stood at the door of India’s do? And what not do? The term destitute millions, clad as one of “Gandhian Economics” was coined by themselves”4. What the great Nobel J.C.Kumarappa, a close supporter of laurite Rabindranath Tagore. Gandhi. J.M.Keynes, the father of macro- Adam Smith (1723-90), the father of economic thought “a normative science is economics is that it deals with wealth of body of systematized knowledge relating nations. Economist used to say economics to the criteria of what output to be and as political economy up to 1890, and concerned with the ideal as distinguished formed the subject a part of other from the actual” It involves the value disciplines like philosophy, ethics, judgment Gandhi liked the subject of psychology, logic and politics etc. economics, through normative approach Especially after the industrial revolution, as, like economic analysis has ethical the thought shifted to become an

www.ijar.org.in 114 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] independent science and deviated from thought that “I shall work for an India in other blended thoughts. “Ethical issues which the poorest shall feel that their always received utmost attention since country whose making they have an times immemorial as the human society effective voice, an India in which there evolved … Ethical perspectives are mind shall be no high class and low class of boggling, thought stimulating and highly people, an India in which all communities debatable when it comes to legal, shall live in perfect harmony”3. He technical and moral issues”1 believed that no economic reform, Economists’ right from the father of however intrinsically desirable can lead economics Adam Smith to the Modern to desirable changes in individuals and economists including the living legend the society they constitute it is carried the Noble laurite Amarthya Sen, through in a desirable context and by advocated the thought of social desirable methods. betterment through normative approach. Economic development of a nation Man is guided not only by logic but also depends on the level of industrialization. by sentiments. Economic planning is the Gandhi was not against industrialization. order of the day. Planners and economist He wanted India to be self-reliant but not always adopt in normative approach yet the cost negative point - exploitation while allocating and mobilization of labour, environmental degradation, economic recourses. Mahatma Gandhi, displacement of the poor etc. “Any the father of our great nation stated economic policy on ideological grounds “Economics which regards normal and prevents the full development job sentimental consideration is like wax potential constitutes a sin against the works that is being life like, still lacks life nation”5 India, being the rural economy of living flesh”. Gandhi’s economic Gandhi wanted Indian villagers to thought belongs to normative science, as continue living in harmony with nature. it prescribes certain norms. It means that He said “machinery has its place, I am it suggest what to do? And what not do? not against machinery… but I am The term “Gandhian Economics” was determined foe for all machinery that is coined by J.C.Kumarappa, a close for exploitation of people”. Through this supporter of Gandhi. It involves the value the economic thought of labour intensive judgment Gandhi liked the subject of production techniques are to be economics, through normative approach encouraged than the capital/ machinery as, like economic analysis has ethical intensive to create more employment considerations and involves value opportunities, even hold good today. The judgments based on philosophical, key to create more employment especially cultural and religious positions of the in rural area lays in developing village, community. The Gandhian economic cottage and small-scale industries philosophy in India stressed that basically agricultural based industries. economics and ethics should be This will prevent the poverty and intertwined”2. One cannot disregard the unemployment in the rural areas. We normative functions of economic, though want to organize our national power not economics may the primarily a positive by adopting best methods of production science. only. But by the best methods of Gandhi had many economic thoughts production and distribution. and dreams about our economy. He had

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Gandhi strongly believed in the ethics All occupations are important. of hard work and that one is entailed to Decentralization is conducive to take from the system only as much as he progress, centralization leads to abuse. is capable of producing. This according to Gandhi, was the only way to fight poverty Political independence must be and to disarm the world of all its strengthened by economic economic woes. Gandhi was no doubt an independence of the right kind. economic theorist but showed a great Both bottom-up and top-down economic thought to the world and hence development and governance are be called as economic reformer. The needed. features of his economic ideas and Objectives should be self-defined and thoughts here by summed up as twenty not externally defined. point economic thoughts they are as Production of goods for basic needs follows:- and not luxury goods. Gandhian Economics Development has to be need-oriented At the outset it may be pointed out that and not greed oriented. Gandhiji was not an economic theorist Not Economic Dictatorship but but an economic reformer. The major Economic Partnership is needed. characteristics of his economic ideas can be summed up in the following twenty Good economics is conducive to the points: good of all, including the environment; and Economics is untrue if it ignores or disregards moral values. Healthy economics cannot flourish in an unhealthy environment, because Everyone has a right to earn his own economics ultimately depends on livelihood. resources which come from Mother The life of a labourer, whether a tiller Earth. of soil or a craftsman, is a life worth living: Dignity to Labour. Acid Test of Development Every individual should be provided equal opportunities and resources. Gandhiji’s personal life style was the most sustainable one. He identified Every individual must earn his livelihood by his own labour. himself with the poorest in the country who were irresistibly drawn towards Labour should not be regarded as a him. His strength came from the fact discommodity to be minimized. that he preached what he practiced. He Welfare of the poor (Antyodaya) will experimented first on himself and then lead to welfare of all (Sarvodaya). shared his experience with others. Co-operation is a better principle than Gandhiji’s choice was clear: He was for mere competition to out-do people. the poorest of the poor: The Daridranarayana. In fact his advice to Cottage industry must produce everyone was that, before embarking on marketable goods. any project or programme, he or she Aim at small surplus and not large must use a simple talisman: Recall the profit. face of the poorest and the weakest man

www.ijar.org.in 116 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] you may have seen and ask yourself if steeped in penury. This Model is the step you contemplate to take is primarily based on enhanced biomass going to be of any use to him. Will he production, processing, and utilization. gain anything by it? This has to be the The larger section of our society to be acid-test of all development. served by this model depends on renewable resources (both man-made and natural) and the Model is fuelled As a result of his first hand experience largely by solar energy at the grass-roots level, there emerged a (photosynthesis). The indicator to be definite Gandhian Model of Rural used for estimating growth of such a Development which meant Model has to be the increase in the concentrating on villages (over 576000 Gross National Resource Product at the in number) and villagers. It is here that village level, which should be 76 percent of India’s population resides sustainable and should cause the least in abject poverty. He was for a proper or manageable amount of ecological legally-binding empowerment of the damage to the production base. The poor and women in our society. The basic principles (local self-reliance and model envisaged that development and equity with social justice) of the governance should be bottom-up and Gandhian Model of Development must not top-down; goals should be self- become applicable to all situations – defined and not stranger-defined; from Ecosystem to Industrial Societies. production should be aimed at basic However, the Nehruvian Model of goods to fulfill basic needs to use- industrial development is relevant values, and not at non-basic and greed- primarily to the Industrial Economic oriented luxury goods; the process of Sector. This model needs refinement production should be by masses and not and has to be made sustainable. through mass production; and the whole approach should be holistic and not sect oral. He felt that unless India USA has about 5 percent of population focuses on the economic development of of the world, but is guzzling a large villages and the villagers, which are the amount of resources. From resource- weakest link in the socio-economic consumption point of view, it chain, the country cannot become population is actually over 20% of the strong in the real sense of the world. whole world; while India has 16% of the His chief aim was to strengthen world population, but from actual political independence with economic resource - consumption point of view it independence of sustainable kind. represents less than 4% of population of the world. The present situation neither reflects any form of equity not of social A Creative synthesis of the two models justice, and is indeed inherently is needed for achieving sustainable bio- unsustainable. It needs urgent industrial growth and development. attention, for otherwise it carries in it Gandhian Model is basically aimed at the germ of future confrontation building self-reliance and self-respect in between developing and industrial a villager, and poverty alleviation of countries. The advice from the latter to India’s teeming millions which are the former regarding controlling their

www.ijar.org.in 117 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] population will carry conviction only singulars. This is both a challenge and when industrial countries give an opportunity for the country. demonstrable proof of reducing their It is clear that Gandhiji was not against resource consumption. industrialism per se but he wanted industrialism minus its negative The precepts and concepts of the impacts, e.g. labour displacement, Gandhian Model of Development are exploitation, environmental based on biomass production, degradation, etc. He envisaged co- processing and utilization, and are existence of shipbuilding, electric relevant to almost all situations at the generation, steel mills, and machine grass roots. It leads to “Economy of making in cities with handicrafts in Permanence” which can be sustainable villages. He felt that nothing should be under most circumstances. All produced in cities that villages can development must prevent man-made produce so that migration of villagers as capital becoming destructive of the “ecological refugees” is halted. As natural capital. Herein lies India’s stated earlier, the enemy of future role of blending ecology and environment is within most of us, economy in one connected whole; this is because we want more and more at the both a challenge and an opportunity for expense of Nature. We are at war with us. Nature to varying degrees. Conclusion The best option for India with its very Like Buddha and Christ he lived died large rural population (40 percent for the economically poor and below poverty line) is Bio-industrial downtrodden. But what he left behind is Development, rather than pure inexhaustible treasure economic thought industrial development. The bedrock of of immeasurable value to the Indians. such a development is sustainable Gandhi declared that satisfaction lies in production, processing and utilization making the effects rather than achieving of biomass (to meet the needs of the goals. In that direction, we the people of unusually large rural sector), together India put our efforts in implementing the with a commensurate amount of pure economic reforms not by putting his industrial development. Furthermore, name to the programmee by putting real GNP needs to be recalculated on the efforts to achieve real goal of social basis of depreciation or appreciation in justice, inclusive growth through our land and soil, forests, water, plans. biodiversity, fisheries, extent of climate Economic thought of Gandhi especially change and ozone layer depletion, etc. keeping in Indian Economy in mind given These calculations must also include many solutions to the economic problems specific indicators of human even before independence. The thoughts development and well-being. This is of so unique and the solutions are where India, in the course of time, can suitable even to the present economic blaze a new trail by appropriately crisis not only to India but also to the blending economics and ecology into world at large he had foresight in one connected whole. Herein lies India’s estimating the economic problems in future in fostering pluralism and not hand. “Mahatma Gandhi came stood at

www.ijar.org.in 118 International Journal of Academic Research ISSN: 2348-7666; Vol.3, Issue-10(2), October, 2016 Impact Factor: 4.535; Email: [email protected] the door of India’s destitute millions, clad as one of themselves”4. What the great Nobel laurite Rabindranath Tagore. References:  Ramamurthi R : 95th Indian science congress , general President’s address at AU p-23.  Amartya Sen : The ‘Argumentative Indian ‘ Penguin books , London , p- 341  Prasanna Kumar A : Foot Prints Of Divinity , Centre for policy studies , Visakhapatnam 2005 , p-7  Teri : Learning from Gandhi , Teri 2004 , p-1  Palkivala N.A. : We The People India , The standard book stall 1986 , p-55 , 56  Jean Dreze and Amartya Sen India Development and Participation , Oxford University press , p-11 

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