Gandhism | PSIR Optional for UPSC

PYQs

Explicate the ideological components of Gandhism. (20/20)

Introduction

Gandhism is a body of ideas that describes the inspiration, vision, and the life work of M.K. Gandhi.
Gandhism, as an idea, has two pillars i.e. truth and nonviolence.
He is best known as the matchless political leader who evolved the new technique of "satyagraha". It is a nonviolent resistance, sometimes also called civil resistance.
His fight against untouchability and the notions of superiority and inferiority by birth are also fairly well known. For India, his greatest service was, perhaps, the emancipation of Indian women.
Gandhian philosophy inspired the Bhoodan Movement who’s main propounders were Vinoba Bhave and Jaya Prakash Narayan (JP).
Gandhism also permeates into the realm of the individual human being, non-political and non-social.

Ideological Basis of Gandhian Principles

Gandhi’s thought has many ideological inspirations.
His exposure to the West, during his time in London, compelled him to look at his position on various religious, social, and political affairs.
Henry Stephens Salt’s work A plea for vegetarianism turned Gandhi towards the question of vegetarianism and food habits.
Henry David Thoreau 1849 essay Civil Disobedience had a profound impact on Gandhi. Not only did Gandhi adopt this name for his struggle, but also adopted the means of breaking laws in order to call for their reform.
Gandhi in journal ‘Indian Opinion’ called Thoreau's logic 'incisive' and 'unanswerable'.
Gandhi's residence in South Africa itself sought inspiration from another Western literary figure - Leo Tolstoy. Leo Tolstoy's critique of institutional Christianity and faith in the love of the spirit greatly moved him.
Gandhi exchanged letters with Tolstoy and named his ashram Tolstoy Farm. In Gandhian thought, Tolstoy's 1894 book The Kingdom of God Is Within You sits alongside A plea and Civil Disobedience.
Tolstoy Farm was Gandhi's experiment of his utopian political economy - later to be called 'Gram Swaraj'.
The inspiration for Gram Swaraj also came from John Ruskin's 1862 book Unto This Last in which 'economic man' has been critiqued.
In Indian Opinion there is mention of Giuseppe Mazzini, Edward Carpenter, Sir Henry Maine, and Helena Blavatsky.
Gandhi's first exploration of pluralism can be said to have begun with his association with the Jain guru, Raychandbhai Mehta.
Mahatma Gandhi’s views found expression in his writings and speeches:
- The Indian Opinion
- The Young India
- The Story of My Experiments with Truth
- Hind Swaraj

Thinkers’ Perspective

According to Nicholas F. Gier (2004) in his The Virtue of Nonviolence: From Gautama to Gandhi, a Gandhian can mean either an individual who follows, or a specific philosophy which is attributed to, Gandhism.
Gandhism is satya, a Sanskrit word for truth - A. A. Macdonell
M. M. Sankhdher argues that Gandhism is not a systematic position in metaphysics or in ethics. Rather, it is a political creed, an economic doctrine, a religious outlook, a moral precept, and especially, a humanitarian worldview.
Gandhism is an effort not to systematise wisdom but to transform society and is based on an undying faith in the goodness of human nature. – M.M. Sankhdher (1972), Gandhism: A Political Interpretation

Ideological Components of Gandhism

Mahatma Gandhi was an intensely active personality. He was ‘interested in everything that concerns the individual or society’. Gandhian central ideals and ideological components can be understood as follows.

1. Swaraj

Gandhi’s swaraj is inspired by Aurobindo and the ideas of Upanishad. As per Upanishads swaraj implies ‘self-control’. Thus, for Gandhi, there is no real swaraj without ‘self-discipline’.
Gandhi’s swaraj is also inspired by Leo Tolstoy, who held that kingdom of God is within you. It means man does not require any external control.

Gandhi has explained swaraj in multiple spheres.

1) Political swaraj:

In the political sphere, swaraj meant panchayati raj, democratic decentralization.
It is a system of governance where individuals are the center. Idea of swaraj results into Rama rajya. Rama rajya is a stateless society.

2) Economic Swaraj

It aims for self-reliance with sustainable development.
Economic swaraj is a part of Gandhi’s constructive programs. It included land reforms, revival of cottage industries, and promotion of Khadi.

3) Social Swaraj

It is another very strong aspect of Gandhi’s constructive program.
It includes fighting against the evils of communalism, untouchability.

4) Cultural Swaraj

Gandhi suggested that one should respect and endorse own culture values.
However, Gandhi does not promotes orthodox views. Gandhi believed that one should accept the good things from all cultures.
He held that “I do not want my house to be walled in on all sides and my windows to be stuffed. I want the culture of all lands to be blown about my house as freely as possible. But I refuse to be blown off my feet by any of them.”

2. Satyagraha

The pivotal and defining element of Gandhism is satya, a Sanskrit word for truth.
It also refers to a virtue in Indian religions, referring to being truthful in one's thought, speech and action.
Gandhi said: "The desire (Agraha) for truth (Satya) is far more powerful than any weapon of mass destruction”.

Satyagraha vs Passive Resistance

As per Gandhi, satyagraha and passive resistance are different.
Passive resistance was given by Thoreau, in Indian context advocated by Aurobindo.
According to Gandhi, in passive resistance
- A person does not use violence because he thinks that the strategy of violence may not be appropriate in a given context.
- In passive resistance, a person thinks that other person against whom passive resistance is applied, is his enemy.
For satyagrahi:
- Non-violence is an act of faith, it is not a matter of choice.
- For a satyagrahi, there is no enemy. Satyagraha is against the evil and not against the evil-doer.
According to Gandhi, if someone is ‘my enemy’, I will have to take the responsibility. I may have done something that has turned the other person into my enemy, hence I have to reform myself first.
Gandhi believed that satyagraha can be applied in all spheres of life – from personal to political. Gandhi proposed mass satyagrahas as well as individual satyagrahas.

3. Pacifism and ahimsa

Gandhi defines ahimsa as a path for attainment of truth and God. Ahimsa as a path to attain God can be established on the basis of ‘ends and means theory’. He views that if the end is the attainment of truth, ahimsa is the means to achieve it. If end is to attain the God or Truth, the simple logic is to follow what Gods did rather than what Saitan did.
It is in the foundation of all other ideas of Gandhi. For Gandhi, Ahimsa was his religion, his creed.
However, Gandhi stated that any conception of non-violence that prohibited self-defense was erroneous.
He criticized the ethics of love and absolute ahimsa.

4. Sarvodaya

It can be called as Gandhi’s socialism. However, there is not much originality in Gandhi’s sarvodaya. Sarvodaya was the Gujarati translation of John Ruskin’s book ‘Unto This Last’.
Gandhian view of Sarvodaya is reflected in his constructive program which aimed at giving the life of dignity to the poor. As per him, even when we cannot make people equal in economic terms, we can make people equal in terms of dignity. The work of a barber deserves equal respect as that of the work of a lawyer.
Sarvodaya of Gandhi can be explained through four concepts: 1) Bread labour, 2) Trusteeship, 3) Land reforms, and 4) Revival of cottage industries.

Bread Labour

Every person should perform some amount of physical work. Only then we will appreciate the pains and the hardships of those who perform physical labour. Only then we will be able to appreciate the importance of manual works and we will be able to give the due respect.

Trusteeship

Trusteeship was a socio-economic philosophy that meant the rich people would be the trusses of trusts and charities set up for the purpose of the common people.
- Gandhi rejects the concept of class struggle or the necessity of violence.
- At the same time, he do not see the need to abolish classes altogether.
- Gandhi believes in the possibility of harmony between the classes.
Gandhi’s ideas come near to the ideas of socialists. He believed in appealing to the conscience of the capitalist.
It was founded on his religious belief that everything belonged to God and was from God. Therefore, the resources of the world were for his people, not for any particular individual.
According to Gandhi, capitalist should consider not as the owner but trustee of the capital.
- The reason behind this is “Capital is social production and not just the contribution of individual”.
- As per Gandhi, Capitalist can keep what is necessary for his needs as well as what is necessary for running the industry.
- Gandhi’s trusteeship comes near to Aristotle’s theory of property i.e. Private ownership but common use.
Even in his theory of trusteeship, the fundamental principles are ‘non-violence, continuity of ends and means, his view that there is enough for need but not enough for greed’.

Revival of cottage industries and Khadi movement

It formed part of the Swadeshi movement.
It employed burning British cloth imports to manipulate attitudes towards boycotting British goods and rejecting Western culture and urging the return to ancient, pre-colonial Indian culture.
The commitment to hand spinning was an essential element to Gandhi's philosophy and politics.

5. Critique of modern civilization

Gandhi criticized modern civilization not because it originated in the west but because of its nature.
As per him, modern civilization is utilitarianism: It reduced man to the level of animals. Gandhi called modern civilization as satanic. Gandhi made no difference in British colonialism and fascist imperialism. Imperialism and fascism are the manifestations of modern civilization.
Gandhi views that, modern civilization is based on materialism. Over-emphasis on material pleasures leads to the sacrifice of spiritual satisfaction.
Modern civilization has not only harmed human society, it has also harmed the environment.

6. Decentralization

Mahatma Gandhi proposed the idea of 'Panchayati Raj' structure based on 'decentralization of power'. He believed that if the village was destroyed, India would also be destroyed.
In the Gandhian concept of a decentralized state, the structure of Panchayati Raj is not pyramidal, but the Oceanic Circle. In this circle, the flow of political power has equal status from bottom to top; and the individual, occupies an important position.
It is in contrast to the bureaucratic structure where the principle of control of subordinate from top to bottom applies.

7. Gandhi on rights and duties

Gandhi is inspired by the philosophy of Nishkama Karma found in Geeta. Geeta suggests performing your duty, and when we perform our duty, we automatically get our rights. When we fulfill our duties and obligations, we automatically get the rights.
As per him, “Rights are present in the duties in embryonic sense.”

8. Gandhi on state

Gandhi’s Rama Rajya is a stateless society. Gandhi is considered anarchist.
Gandhi believes that state is antithetical to the idea of freedom.
The state is not compatible with the idea of non-violence. Even the smallest state requires instruments of coercion.
According to Gandhi, state is a symbol of weakness of man. Since man cannot control himself, state is needed as an external control.

9. Gandhi on ends and means in politics / Gandhi on role of ethics in politics

Gandhi considered Gokhale as his political Guru. Gokhale emphasized on ‘spiritualization of politics’.
According to Gandhi, politics without ethics and without religion is like a death trap. Gandhi believed in purity of means over ends.
Gandhi was critical of Machiavellianism. Machiavellianism stands for the separation of ends and means. Gandhi believed that the separation of ends and means is a cause of corruption in public life and is responsible for the evils like imperialism and fascism.
The debate between the priority of ends and means remains the matter of eternal debate among political philosophers, giving rise to two schools of thoughts, i.e. Realism and Idealism. Realism can be considered as short sighted approach whereas idealism is a long term vision. Being idealist means being ‘extreme realist’.

10. Gandhi on women

One of the biggest achievements of Gandhi was successful association of women with national movement. Women played leading role in his constructive programs.
According to Gandhi, Sita and Draupadi should be the ideals for Indian women. Both are the symbols of moral strength.
However, feminists believe that Gandhi’s approach was traditional, patriarchal.

11. Gandhi on education

He focuses on vocational education, the idea of ‘earn and learn’. Gandhi gave priority to the learnings like social forestry, carpentry, nursing, home science, handicrafts etc.
Like Plato, Gandhi believes education to be lifelong experience. Hence, person should be capable of financing its education rather than depending on guardians or parents.
Gandhi’s scheme on education is called as ‘Nayee Taleem’.

12. Fasting

Fasting was an important method of exerting mental control over base desires for Gandhi.
Gandhi analyses the need to fast to eradicate his desire for delicious, spicy food.
He believed that abstention would diminish his sensual faculties, bringing the body increasingly under the mind's absolute control.

Merits

Gandhism guides us towards a sustainable lifestyle through sustainable agriculture, Khadi and village industries, Renewable energy sources, Sylviculture (or tree plantation).
The Gandhian model is based on an integral transformation of Man and society.
Gandhian model advocated the idea of decentralization, which ensures the people's participation.
- Vinobha Bhave developed Gandhi's economic thought in a more practical sense. It meant that land should not be concentrated in a few hands.
Gandhian economics replaces the assumption of the ‘perfect mobility of labour’ with the assumption that ‘community and family stability should have priority’.
It rejects the more-is-always-better principle. It replaces the axiom of non-satiation with a principle of limits, the recognition that there is such a thing as 'enough' material wealth.
It recognizes that consuming more than 'enough' creates more problems than it solves, and causes consumer satisfaction or utility to decline.
It aims at a better quality of life, rather than higher standards of living as propagated by other economists.
Gandhian philosophy always aims at bringing economic equality through nonviolent social change. Gandhi propounded the doctrine of trusteeship as a way to realize such change.

Demerits/ Criticisms

Critics point out that Gandhism is a Utopian philosophy. The ideal state — the Ram Rajya which Gandhism visualises cannot be established in practice.
Gandhi's rigid ahimsa implies pacifism, and is thus a source of criticism across the political spectrum.
Gandhism advocates the use of Satyagraha. However, it is very difficult to make a proper use of this ‘weapon’. Gandhiji himself admitted that Satyagraha is a dangerous weapon and it should be used very cautiously.
Critics hold that Gandhism lacks originality. It simply restates the old principles in a new form. It is a mixture of different religions and ideas of different philosophers and scholars.
Gandhism supports the idea that ‘every individual should be provided necessities of daily life like socialism’. But at the same time, it opposes the socialist principles of nationalisation and mass production.
According to Gandhism, man by nature is very good. But this picture of man is far from reality. As per Thomas Hobbes, ‘Man by nature is social as well as selfish’.
Gandhian economics like Payment of tax by doing labour is theoretically a good principle. However, it cannot be given a practical shape in modern times. The principle of trusteeship property is idealistic and Utopian.

Applicability

In modern times, nonviolent methods of action have been a powerful tool for social protest.
The fundamental precepts of Gandhism are more relevant today when caste, class and religious differences are so pronounced. Gandhism describes the neutral and the best path to solve a problem.

In the World

Martin Luther King adopted the methods of Satyagraha in his fight against the racial discrimination of the American authorities in 1950.
Myanmar's Aung San Suu Kyi is known for her non-violent quest for democracy and freedom in military-controlled Myanmar. She was put under house arrest, and her National League for Democracy suppressed. She was released in 2010, when free elections were to be held.
A remote non-electrified village in the Kalahari Desert in Botswana brought Indian manufactured solar panels and Indian manufactured solar lanterns. With the Gandhian partnership model, the whole village is involved when the fixed solar systems are installed in every house. The Gandhian model of training focuses on selecting and training semiliterate rural women to be solar engineers.
The concepts of ‘sarva dharma sama bhaav’, or all religions are the same, are essential to maintain an atmosphere of harmony and compassion and to realize his idea of ‘vasudhaiva kutumbakam’ (the world is one family).
The world revolves around global warming, climate change, and resource depletion. All environmental covenants and sustainable development efforts are implementing Gandhi’s philosophy where he believed that “there is enough on earth for human needs but not enough for human greed.”.

In India

Gandhian concept of Village Panchayats got a suitable place in Part IV of Directive Principles of State Policy under Article 40.
73rd and 74th Amendment Constitutional Acts vested various degrees of powers of self-government in the hands of Panchayats.
In 2011, Kisan Baburao Anna Hazare started protest by fasting. His specific demand was that "civil society" should have a say in drafting a stringent anti-corruption law, the Lokpal Bill.
The concept of ‘antyodaya’ was endorsed by Deen Dayal Upadhyay. It takes care of the person at the end of the queue, which is the same concept of Gandhiji’s Talisman.
Gandhian philosophy of ‘Vasudhaiva Kutumbakam’ and the same ideals have found expression in the government’s commitment to ‘Sabka Saath, Sabka Vikas, Sabka Vishwas, Sabka Prayas’. It is reflected in the programs like Swachh Bharat and in the good governance motto.
Make in India is a manifestation of Gandhi’s ideals of self-sufficiency.
Kothari Commission Report (1964 -66) was significantly inspired by Gandhian philosophy while recommending reforms in schooling and technical training.

Evaluation

Gandhian political theory has been broadly debated from two important perspectives.

1. Gandhian political theory is a relative or a reconciled pattern of both western and eastern traditions.
2. Gandhi is an original thinker, in the sense that he is a unique innovator of political concepts, inherently based on Indian traditions.

It can be argued that Gandhi developed a distinctive as well as an alternative version of political theory compared to western notion of political theory.
However, he himself did not believe in any such absolute predictions or prescriptive norms of truth.
He believed in no permanent truth (except God) and discarded his own ideas by saying that they are as old as the Himalayas.

Conclusion

Gandhian idea of trusteeship holds relevance in the current scenario as people live lavish lifestyles and destroy the resources recklessly indebting future generations.
Today, Gandhianism has much significance on ethical and behavioural part because society is witnessing the degradation of values.
Today, when many countries are facing the problems of war and unrest, the only solution could be seen as helpful is the tools of Gandhism. Without peace the world seems to be a chaotic place which is difficult to survive. Therefore, Gandhism holds a major relevance in current scenarios.
Gandhi himself denied the existence of Gandhism. However, Gandhism cannot be denied because there are many persons who consider themselves as Gandhian.
The greatest contribution of Gandhi, as Parel has suggested, to humanity is that he made a bridge between spiritual and secular which in a way something very unique of his style.