The Gandhian Philosophy in the Modern World: With Special Reference to Meditation and Meditative Way of Life –Dr. Ravindra Kumar & Dr. Kiran L Dangwal

_________________________________________________________________________________________ “Man should earnestly desire well-being of all God’s creation and pray that he might have the strength to do so. In desiring the well-being of all lies his own welfare; he who desires only his own or his community’s welfare is selfish and it can never be well with him.”

The Gandhian philosophy is, in fact, that Ahimsa-based distinctive viewpoint, which longs for the welfare of one and all having cooperation and compromise –the two foremost features of eternal, natural and supreme value of non-violence itself, as the nuclei. This philosophy calls for resolving conflicts –essential and inevitable in life, through the only effective and practical way of Ahimsa –through its features or activities, and expects one and all to apply them in their refined form and also making them conducive as per the demand of time and space. Further, the Gandhian approach is particularly abided by morality –teaching and practice within a moral code, categorically of the good or the right, and ethics –right behaviour. Hence, it is filled with high form of spiritualism and dedicated to inevitable law of change –to reveal the truth that constant and dramatic effect in life is inevitable and nothing is beyond its scope. Therefore, modification and retirement as per the demand of time and space are necessary to create a conducive and result-oriented atmosphere. It is committed simultaneously to the constrictiveness, which is progressive, productive and welfaristic. More particularly, spiritualism that is deep-rooted in Gandhian philosophy, in fact, accepts the principle of Indivisible Whole –oneness and unity of all. It calls for self-realization –knowledge of the true self beyond delusion and identification, both, stands for truth and union with the Supreme, thus, accords a matchless dimension to the meditative way, which is in fact an abridgement of constructive thinking and purity of heart. That is why; the relevance and adaptability of Gandhian philosophy, its aspect related to spiritualism in particular, cannot be undervalued. In the age of advanced technology as this, and in the times to come, the importance of Gandhian approach will not only continue, but it will multiply many folds as Martin Luther King Junior has, having the Mahatma himself in the centre, rightly pointed out that it is imbued with certain of those universal principles that are “inherent in the moral structure of the universe, and these principles are as inescapable as the law of gravitation.” 

Hence, categorically, the Gandhian philosophy, entirely based on Ahimsa and universal unity, is one of the most practical philosophies of life. All walks of life –spiritual, social, political, intellectual, economic and cultural, are within the scope of this unity including science –a systematic endeavour to build and organize knowledge in the form of testable  explanation and prediction of that is universal, and technology – practical knowhow that reveals development and is simultaneously symbolic of dynamism and progressiveness. Moreover, it is connected to the high tradition of spiritualism and is capable of getting science and technology all-welfaristic as per the basic spirit at their root.

II

The Gandhian philosophy calls, first of all, for understanding the reality of conflicts and disputes that are necessary and inevitable at almost all levels and in all walks of life. In fact, due to competition and jealousy –the two negative thought-based temporary tendencies of man, selfishness, passion and appetites develop in him. To satisfy his desires man wishes to become master of others, which gives birth to the state of conflicts and disputes at different levels, in social, political and economic spheres in particular. As they are inevitable –related to the two fleeting propensities, thus are the parts of life, the Gandhian way further expects their resolution by cooperation, which is the only capable and wholesome method in this regard. Moreover, cooperation moves in an atmosphere surcharged with Ahimsa, thus, emerges as the foundation of existence and development. That is why; right from the day of emergence of man on the earth, or any of the planets of the universe where human beings may, with the grace of God exist, despite various obstacles and difficulties, efforts for creating the state of cooperation and its continuous development have been made. This process will necessarily continue in all times to come.     

In a long chain pertaining to efforts, made in this regard from time-to-time, in all the ages, some remained astonishing, exemplary and ideal and their significance is not diminished even today. But, among them the Gandhian way even emerges as the foremost as is evident from the short analysis we have had till now. Mahatma Gandhi adopted the method of non-cooperation perhaps for the first time in political sphere in the entire human history with the cooperation of his awakened compatriots, who were also filled with constructive approach, to ensure freedom and justice. Under its ambit Ahimsa and activities related to it were applied in their refined form. They were befitted to the prevailing situation of space and the demand of time, and as the whole world knows, actions carried out on their basis established records and created histories. Moreover, they accorded a unique dimension to the way of Ahimsa in theory and practice, both.   

Those who are familiar with series of events pertaining to the Gandhian era of the national liberation movement of India in particular, know how Ahimsa-based actions carried out successfully on the Gandhian line by the front ranking leaders and Mahatma Gandhi himself at local, national-international levels proved to be the milestones in political sphere. In them people besides maintaining to a large extent the spirit of morality and ethics, which are, to repeat, the two foremost supplementary values of non-violence, especially during the course of actions, remained committed to constructiveness. The universal unity, which in the form of Indivisible Whole, emerges as the nucleus of the entire Gandhian philosophy becomes apparent in those actions. They accorded strength to all walks of life including spiritual sphere, and undoubtedly those actions became exemplary for generations to come. For, the utmost need of the hour is to review the Gandhian way, particularly having the actions carried out on its basis in the centre in current perspectives before their application in prevailing situation of space. Especially, the unique and all-welfaristic concept related to cooperation, which is the best among all available ways for the purpose, longs for this to succeed.      

Moreover, the way the Gandhian philosophy divulges its commitment to purity of actions, honesty and sincerity, and simultaneously calls for connecting practices like that of prayers and meditations with routines in all circumstances and that too having the constructive approach as the nuclei and with a firm commitment to SARVA DHARMA SADBHAVA, it becomes adaptable and significant. Its relevance in all walks of life, including spiritual sphere, becomes obvious and result-oriented.         

Ahimsa: Pedagogy of its Education in Gandhian Perspective –Dr. Ravindra Kumar & Dr. Kiran L Dangwal

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 “Nonviolence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our being” –MK Gandhi

Ahimsa [non-violence] –the eternal, natural and highest human value, is the essential condition of existence, development and the stepping stone to achieve one’s goal in life. Almost all the religious propounders, great men, scholars and philosophers of the past and the present have, in one way or the other, recognized the superiority of non-violence. They have accepted the inevitability of Ahimsa in man’s life. To know and understand the importance of Ahimsa in life, besides having familiarity with Ahimsa Parmo Dharma [non-violence is a religion in grandeur] –a short couplet that appeared in the Mahabharata, the following Shloka from one of the Jain scriptures is enough to quote here:

“Ahimsa Savvasattanam Sada Nivvakarika, Ahimsa Savvasattesu Param Bambhamani Diyam” [Towards Peace: 2006, page 100]

The two great pioneers of Ahimsa -Vardhamana Mahavira and Mahatma Gandhi, declared Ahimsa to be the soul-force as well as the natural value. Further, both of them called for its continuous realization and development, and simultaneously stressed on making it the nucleus of day-to-day human practices. From this, the state of Ahimsa becomes unique; the continuous imparting of knowledge regarding this becomes necessary and inevitable.

Education is, as Mahatma Gandhi has rightly pointed out, “all-round drawing out of the best in child and man –body, mind and spirit. Literacy is not the end of education or even the beginning.” [Harijan: July 31, 1937]

Thus, education serves to lead a human being towards an all-round development of his personality. Such all-round development includes three aspects of human life, such as cognitive, affective and psychomotor. In all these three states the realization and practice of the one like Ahimsa that is natural as well as related to the soul, the one which is simultaneously the essential condition of existence, development and achieving the goal in life, is, in fact, the highest education in itself. From this, to repeat, the significance of it can be well realized. Moreover, Ahimsa and education, both, are interestingly dynamic in their nature, committed to continuity, thus, the lifelong process; and further, to reiterate, education of Ahimsa in itself emerges as the highest education, and the utmost need is to impart this as per the demand of time and space without compromising to the basic spirit at the root of non-violence in particular.

Before delving further in this regard, it is necessary to keep this firmly in mind that manifestation of Himsa –violence, is, in fact, reflected by one’s mind, speech and actions – Manasa, Vacha, Karmana; further, one’s mind, speech and actions leads to physical, economic, racial, religious, psychological, emotional or sexual violence.

Thus, important to our understanding from pedagogical viewpoint, violence is the way by which Gandhi himself conceptualized Ahimsa that is dedicated to vitality; simultaneously and unprecedentedly he makes mental-physical welfare the acid test of non-violence and stresses on framing policies, method and propagation of education having this characteristic in the centre in particular, which is worth consideration. Further, as the Gandhian view offers to the world a matchless and welfaristic alternative as far as the question of pedagogy of non-violence education is concerned, if it is analyzed properly in the current perspective and is connected in its refined form, and is befitting to the prevailing situations of space and as per the demand of time, with day-to-day human practices in general, and is also adopted in the fourfold education plan, for which the  Gandhian view too agrees to a large extent, and which starts right from the beginning of the process of learning and study as desired by Gandhism itself, the significance of this from pedagogical viewpoint in particular, will become apparent. 

The beginning of teaching Ahimsa through ethical behaviours –morality, which is one of the important aspects of the Gandhian plan of education, takes place first of all from one’s own home. Undoubtedly, under the patronage and guidance of parents, mother in particular, knowledge of morality –one of the greatest supplementary features of Ahimsa itself, is imparted by applying love and care-based quite an exemplary, practical and the most effective pedagogy, which include simple and pre-primary learning, just related to initial practices of standing and moving, sitting and speaking. These initial practices may seem trivial or insignificant in nature, but their importance cannot be described in a few words. They in fact play a vital role in imparting Ahimsa in the very beginning and lay thereafter the concrete foundation of behaviour to practice this in schools, colleges and universities, thus to make education worthy and valued, it should be replete with activities related to non-violence, and in reality as per the expectations from education, which, as Kishorelal Mashruwala rightly mentions, “Works for the all-round growth of man right from the beginning till end; [as] its ultimate aim is to turn human knowledge into his ability…” [Essays on Gandhism and Peace: 1999: page 2]         

Hence, initiations like these are very important in this regard. Further, in these days of unprecedented and continuous development at all levels and in all walks of life, when in continuously increasing process of globalization the spirit of mutual cooperation at all levels and in all walks of life is indispensable, the role and responsibility of parents despite their being quite busy with the process, in the early life of child in particular remain not only significant, but in fact multiplies.                   

The fourfold education to be imparted at various levels through educational institutions –from primary school to the university level with the sole purpose of all-round development of personality; for, as mentioned already Gandhian view also to a large extent agrees, comprises of the following four kinds of knowledge and practices:

1-General education that is imparted at different levels, from primary to higher studies in a school, college or university, according to the prescribed syllabi and which ends with the earning of a degree or diploma equal to the graduation or the post-graduation, or a doctoral-postdoctoral degree;

2-Physical education –exercises to make the body and mind healthy and to fill them with agility, dynamism and constructiveness;

3-Moral education –to lead one to the path of righteousness and develop the sense of duty and responsibility on the one hand and to safeguard those values on the other, which ascertain the identity of a true human being, and which are also necessary for the proper conduction of the system –from individual life to the universal; and

4-Technical or practical education –to make one self-sufficient, while being imparted along with the general education as per the prescribed syllabi; it can, in fact, play a vital role in making education process meaningful and to achieve the real objective according to its meaning, and the spirit at its root.     

Categorically, the purpose of imparting this fourfold education through schools, colleges and universities is to make one self-reliant and capable of all-round development of his personality, thus eventually to lead him towards achieving his goal in life. However, the manner in which the Gandhian view lays great stress on imparting moral knowledge in particular and that too right from the primary level of education and connects it to discipline, duty and responsibility, makes it extraordinary.

Not only this, by connecting physical education with morality and ethics, stressing on proper exercises and training of bodily organs in institutions right from the beginning, so that the best and quickest way of developing his intellect could be possible, ultimately to the awakening of soul, [Harijan: May 8, 1937]* which is the fundamental source of Ahimsa, Gandhism accords an exemplary dimension in the regard. 

The call for the training of handicrafts, honest physical labour, handling tools by hands etc., could be well seen in this very perspective; “for”, in the words of the Mahatma himself, “highest development of the mind and the soul, thus under a planned or the systematic education process” [Harijan: July 31, 1937] to pave the way towards awakening of non-violence continuously. For this, along with making moral-ethical education an essential part of the process the Gandhian view calls for its inclusion in all the syllabi –to be prepared for primary to higher level of education.  

Moreover, the Gandhian view longs for developing understanding, may be, step-by-step, pertaining to resolution of conflicts, disputes and struggles –necessary and inevitable at all levels and in all walks of life by the evergreen non-violent way. This way is, in fact, the only effective and all welfaristic way to resolve conflicts or disputes. The pages of available history well prove this fact. Therefore, the Gandhian view, on the one hand, expects inclusion in school and college syllabi the knowledge pertaining to the reality of inevitable disputes and struggles in life,  which can be imparted from a particular level of studies, and on the other, shows commitment for their resolution by the pedagogy developed from the culture of mutual efforts.

Ahimsa in not momentary; rather, it is a subject of continuous development and practice till the end; therefore, imparting its knowledge at all levels of education is necessary. Its inclusion and presence in all syllabi is inevitable. It does not matter if a particular branch of knowledge is the major of one’s study and research; science, art or commerce may be the field of one’s prime learning, but it is expected that he necessarily study and analyze issues related to inevitable disputes and conflicts as one of the subjects.

For this, Conflict Resolution, for which we can also mention, Solution through Cooperation, must become a compulsory part of education –study and practice, for each and every student in the name like that of Science for Existence and Development. Under this, besides imparting knowledge with the purpose of developing the spirit of duty and responsibility in theoretical perspective, stress should also be laid on settling problems, disputes and struggles related to family, community and society in particular on the basis of non-violent means, whatever may be befitting in prevailing situations as its practical aspect, as is essentially done in almost all the branches of sciences. This will, undoubtedly, prove to be an effective pedagogy of non-violence education of the Gandhian view.          

*To quote the Mahatma himself in this regard, “A proper and all-round development of the mind…can take place only when it proceeds pari passu with the education of the physical and spiritual faculties of the child. They constitute an indivisible whole.”  

                     

Giani Gurmukh Singh Musafir: A Seasoned Politician and Scholar

-Dr. Ravindra Kumar   

“Cordial -hearted lives well always. The one who engages himself in righteous deeds and makes laughter a part of his life simultaneously, he makes it precious.” –Giani Gurmukh Singh Musafir

Gyani Gurmukh Singh Musafir was one among those prominent figures who emerged on the socio-political scene of Punjab in the Gandhian era of India’s freedom movement. Besides being a leading freedom fighter, Musafir was a seasoned politician, an eminent Punjabi writer, scholar, poet and an orator. He could be listed as a known face combining the Congress-Akali politics in Punjab.          

Born on January 15, 1899 in a Sikh family of village Adhval in Campbellpur District, Punjab [now in Pakistan] Gurmukh Singh, after completing primary studies in his native village itself, was sent to Rawalpindi by his father Bhai Bhagat Singh for secondary level of education. Soon after his matriculation in 1918, he was appointed as a teacher in the Khalsa High School of Kallar [Kahar] in Chatwal Distict. He earned the epithet Giani after he passed an exam by this name.             

It was during his stint as a teacher at Kallar that two incidents of extreme atrocities and cruelties of the Colonial Government took place in Amritsar on April 13, 1919 and in Nankana Saheb on February 20, 1921, respectively. In both the incidents people agitating peacefully were subjected to murderous assaults. Gurumukh Singh Musafir could not remain a mute spectator to these acts of injustice; he quit his job and entered public life. He was in the forefront of the famous Guru ka Bagh Agitation in 1922. It was also in this year that he started composing poems imbued with enthusiasm and nationalism. These poems inspired many to join the freedom struggle. He is also credited with bringing in a new style in Punjabi poetry. His lines on the Jallianwala Bagh massacre reveal his pain for the tragedy:

“Tat tar goli chali wang holi,

Hoya khun da harh ravan ethe

Haddi walam te jussa dwat bania

Likehia khun sang baith paiman the”

[Meaning thereby: The firing started like Holi and there ran the flood of blood, with bone as pen and body as ink pot the pledge was written with blood] 

Giani Gurumukh Singh Musafir was a spirited freedom fighter who was very involved in the freedom struggle in as many aspects as he could. It was in fact this dedication and sincerity that propelled him to be one of the prominent leaders of the time. It was these qualities that helped him grace the highest religious chair in Sikhism –the Jathedar of Akal Takht. He was also appointed as the General Secretary of the Shiromani Gurudwara Prabandhak Committee.

He also participated in the Civil Disobedience Movement, started by Gandhiji in 1930, the Individual Satyagraha [1940-41] and the Quit India Movement [1942]. He courted arrest on various occasions and was sentenced to prolonged imprisonment each time. While in jail for his involvement in the Quit India Movement, he received the news of death of his father, one of his sons and a daughter. Despite facing such tragedies, he refused to be released on parole. Such was the spirit of Giani Gurumukh Singh.   

Gyani Gurumukh Singh Musafir became a close friend of Jawaharlal Nehru after meeting him during the freedom movement of the country and they remained friends for a long. After independence, he was elected as the President of the Punjab PCC, a Member of the CWC and also to Lok Sabha in 1952, 57 and 62 respectively, and to Rajya Sabha in 1968. For a short period [1966, November 1-1967, March 8] he also occupied the office of the Chief Minister of the State of Punjab. While holding all these positions Giani Gurmukh Singh Musafir worked for the welfare of common men. Moreover, harmony, unity and secularism were the foremost basis of his approach and work.

Along with nine volumes of collections of his poems, he published four biographical works –two each on Mahatma Gandhi and Pandit Jawaharlal Nehru respectively. As a scholar and writer he participated in the International Writers’ Conferences in Stockholm, Sweden [1954] and Tokyo, Japan [1961].

Giani Gurmukh Singh Musafir died in Delhi on January 18, 1976 at the age of 76. In recognition to his noteworthy national services, the President of India conferred the Padma Vibhushan honour on him posthumously.         

Sardul Singh Caveeshar: A Leading Freedom Fighter and Prolific Writer

–Dr. Ravindra Kumar

 “Service is the most precious adornment of life. It is the essence of life. Life can be made worthy and purposeful only by serving the people. Till the last breath we must keep ourselves ready to serve the people…there is no other substitute to selfless service.”        -Sardul Singh Caveeshar

 Sardul Singh Caveeshar was one of the leading freedom fighters of the Gandhian era of national liberation movement from Punjab. He was a prolific writer, thinker, political leader, journalist, editor and a nationalist. For his great services rendered to the nation, and his radical-progressive views, he will be remembered by the countrymen for a long.

Sardul Singh was born in 1886 in a middle class Sikh family of Amritsar. After completing his primary and secondary levels of education, he graduated from the Punjab University, Lahore in 1909. His father Sardar Kripal Singh desired him to pursue higher studies, but Sardul Singh quit the college in 1919 while studying for post graduation, to participate in the freedom movement.

An incident that in fact brought him to the forefront was the agitation against British over demolition of an outer wall of Gurudwara Rikabganj of Delhi. Acting upon his call hundreds of volunteers marched to the site, but before they could assemble, the British rebuilt the wall. In 1913 he started the publication of The Sikh Review –a magazine from Delhi, which drew the attention of many –general and particular. The magazine carried articles against the Colonial Rule and promoted nationalism. The authorities in Delhi did not take this kindly and regarding it as a challenge for the Colonial Government not only banned it immediately, but also declared the activities of Sardul Singh as objectionable and expelled him from the City. Caveeshar then started publication of The New Herald and the Sangat –two new magazines in English and Punjabi languages from Lahore in the year 1919. Again the contents of both the magazines were scathing attacks on the British.

In 1921 Sardul Singh was elected as a secretary of the Punjab Prantik Congress Committee. It was in this year that the British killed many farmers who were agitating against the English in Nankana Saheb. Sardul Singh fiercely commented on this massacre through his articles. For this, he was arrested and imprisoned for a period of four years.

In 1927 Sardul Singh was elected to the Working Committee of the Indian National Congress. He was again in the forefront of the non-violent battle for country’s freedom under the leadership of Mahatma Gandhi, particularly during the Civil Disobedience Movement, started by the Mahatma by the breaking of the Salt Law at Dandi on April 6, 1930. He led the Congress as its acting president during 1932-33; for this too he was arrested four times and was sent to prisons for years.

Disagreeing to the Congress policy of accepting the offices of governments in provinces under the provision of the Government of India Act 1935, Sardul Singh Caveeshar resigned from the Party and joined the Forward Block founded by Subhas Chandra Bose in 1939. All this while he continued to stay in the forefront of the battle of country’s independence and for a period of more than four years [1941-45] he was imprisoned again.   

Caveeshar was a prolific and progressive writer. His works, Guru Nanak and World Peace, Guru Gobind Singh and National Movement, Guru Arjun’s Twelve Months of Love and Worship, Republicanism in Religion, The City of Joy, The Problem of Life, India’s Fight for Freedom and Non-Violent Non-Cooperation are particularly worth mention here. His works still inspire to those who long for creative writing, nationalism and service to humanity. This great soldier of India’s battle for freedom breathed his last in Delhi on March 26, 1963.

Sardul Singh Caveeshar always lived for the nation and to serve the people of the country remained the prime aim of his life. His following statetemet fills us with enthusiasm and encourages simultaneously working for the nation:

“Fortunate are they who live and die while serving and defending their motherland; blessed are they who wish to serve the people till the last breath…”     

Gandhi: Democracy and Fundamental Rights

By

Dr. Ravindra Kumar & Dr. Kiran Lata Dangwal

“I understand democracy as something that gives the weak the same chance as the strong.” –MK Gandhi

Introduction: All those who are familiar with the ideas of Mahatma Gandhi or those who understand his philosophy, they very well know that he was an anarchist. He was for such a stateless society in which life becomes perfect. People, without any prejudice, never become hindrance to one-other’s routines. Moreover, self-regulation, self-dependency and mutual cooperation on priority become essential in day-to-day human practices. For Gandhi, the institution like the State or the system like democracy cannot be the final ideal. These institutions are based on political power, therefore, they can only be the means of enabling people to better their condition at different levels in different walks of life, but cannot lead human beings to achieve the goal of life. In this regard he clearly wrote in Young India on July 2, 1931, “To me political power is not an end but one of the means of enabling people to better their condition in every department of life. Political power means capacity to regulate national life through national representatives. If national life becomes so perfect as to become self-regulated, no representation becomes necessary. There is then a state of enlightened anarchy. In such a State everyone is his own master. He rules himself in such a manner that he is never a hindrance to his neighbour. In the ideal State, therefore, there is no political power because there is no State. But the ideal is never fully realized in life. Hence the classical statement of Thoreau that the government is best which governs the least –is worthy of consideration.” 

It is clear that even being an astute anarchist and introducer of Ahimsa-based stateless society to the world, Mahatma Gandhi was himself not sure of transformation of his ideas into a reality. Simultaneously, creating an atmosphere of such morality and ethics on the basis of which everybody could develop in him a high degree of intellect never seemed an easy task to him. Then, what could be the alternative? In this context he was quite clear, which could be observed from his support and advocacy for democracy. Accepting democracy to be a great institution, he never asked for its avoidance. Rather, he laid a great stress on decreasing of possibility of its misuse. Democracy, despite being a manmade institution and therefore likely to be misused, if works to the maximum possible extent on the basis of Ahimsa, it can prepare people to self-control, self-dependency and mutual cooperation. In Gandhi’s own words, “There is no human institution but has its dangers. The greater the institution the greater the chances of abuse. Democracy is a great institution and therefore it is liable to be greatly abused. The remedy, therefore, is not avoidance of democracy but reduction of possibility of abuse to a minimum.”  [Young India, May 7, 1931]

Not only this, in a country of diversities like India, which has a long history of harmony  of different ideas and has always accorded honour to others’ views, and where forbearance and tolerance have been in the root of solution of inevitable day-to-day conflicts, disputes or struggles, only democracy could work successfully. Furthermore, history of democracy in India goes to the remote past. Perhaps it is India where for the first time democracy started functioning. Those who are acquainted with exemplary and unique traditions of India, they know that since ancient times problems, disputes and conflicts have been resolved here either on the basis of direct dialogue between the parties involved, or by Panch Nirnay [arbitration], which is one of the best democratic methods of transforming conflicts. That is why; Mahatma Gandhi, instead of denying democracy, wished its constant development on the basis of high human values including morality so that it could pave the way for a stateless society at the global level. He in one way or the other considered democracy to be essential as the first phase for transforming more or less his dream of stateless system into the reality. He wished the beginning of this work from India, and also desired India to become ideal for the whole world in this regard.

Undoubtedly, freedom and justice had been the two basic pillars of democracy of Mahatma Gandhi’s imagination. He saw the welfare of all, general and particular, in a democracy where equal freedom and justice are available. Particularly, he laid great stress on individual freedom in democracy as is evident from his following statement, “…if individual liberty goes, then surely all is lost, for, if the individual ceases to count, what is left of society? Individual freedom also can make a man voluntarily surrender himself completely to the service of society. If it is wrested from him, he becomes automation and society is ruined. No society can possibly be built on denial of individual freedom…” [Kumar, Gandhi and Gandhism, page 19]   

Similarly, it is justice that along with freedom proves adaptability, significance and success of a democracy. To quote the Mahatma, “The spirit of democracy is not a mechanical thing to be adjusted by abolition of forms. It requires change of heart.”

 Particularly, in a democratic country like India the importance and inevitability of social justice cannot be minimized. It is especially for the reason that social justice is one of the main problems of India. Hundreds of thousands of people are still in want of social justice. Consequently, they suffer in political, economic and intellectual spheres. Hence, Mahatma Gandhi laid a great stress on decentralization of power so that participation of each and everyone in political and economic fields could ascertain. Moreover, on the strength of this participation common men could also enjoy a standard of living, and along with intellectual growth they could find a way to achieve equality in society. To quote Gandhi himself, “Democracy is an impossible thing until the power is shared by all…Even  a pariah, a labourer, who makes it possible for you to earn your living, will have his share in self-government –Swarajya or democracy.” [Young India, December 1, 1927]

Not only is this, Gandhi’s theory of Trusteeship is also a firm step towards establishing social justice. Through it, he wished for healthy social relations among men and on the basis of them desired ending differences between owners and servants. He wished bringing wealth and properties into the domain of Trusteeship with the sole purpose of self-sufficiency of each and everyone by ascertaining supply of essential commodities. For social justice, self-sufficiency plays the vital role; for, it is inevitable. In this regard, going beyond the territorial limits of India, Mahatma Gandhi went to the extent of saying, “According to me the economic constitution of India, and for that matter of the world, should be such that no one under it should suffer from want of food and clothing. In other words everybody should be able to get sufficient work to enable him to make two ends meet. And this ideal can be universally realized only if the means of production of the elementary necessities of life remain in the control of the masses. They should be freely available to all as God’s air and water are or ought to be. Their monopolization by any country, nation or group of persons would be unjust. The neglect of this simple principle is the cause of the destitution that we witness today not only in this happy land [India], but in other parts of the world too.” [Kumar, Theory and Practice of Gandhian Non-Violence, page 100]

Fundamental Rights: Along with freedom and justice, the third most important thing, which requires special mention in context of Gandhi’s views on democracy, relates to fundamental rights of citizens. As known to us, Gandhi always by laying great stress on morality and ethics in individual and social life –both, and calling on people to make Ahimsa the centre of their day-to-day activities, spoke of duties time and again. Undoubtedly, he accorded preference to duties over the rights. For example he said, “In Swarajya based on Ahimsa people need not know their rights, but it is necessary for them to know their duties.” [Harijan, March 25, 1939] On another occasion he wrote, “Rights accrue automatically to him who duly performs his duties. In fact the right to perform one’s duties is the only right that is worth living…It covers all legitimate rights…” [Harijan, May 27, 1939]

Not only this, a few months before his passing away Gandhi went to the extent of saying, “Today capitalist and zamindar talk of their rights, the labourer on the other hand of his, the prince of his divine right to rule, the ryot of his to resist it. If all simply insist on rights and no duties, there will be utter confusion and chaos.”

Therefore, he said further, “If instead of insisting on rights everyone does his duty, there will immediately be the rule of order established among mankind. There is no such thing as the divine right of kings to rule and the humble duty of the ryots to pay respectful obedience to their masters.” [Harijan, July 6, 1947]   

From the above statements of Mahatma Gandhi it generally seems that in comparison to fundamental rights he prefers duties of people. It also becomes apparent that perhaps he is indifferent towards human rights. But, it is only a momentary perplexity. There is not the slightest want of truth in it. Gandhi was a great defender of equal liberty for all. Till his last breath he fought for social, religious, rational, political, and economic freedom of all. How was then it possible that he could ignore the question of fundamental rights of people? Moreover, when Gandhi refused to accept the authority of princes as their being divine ruler and advised people not to pay respectful obedience to them as their masters, how could he shut his eyes from people’s rights?

Similarly, Gandhi was committed to justice for all. For the establishment of justice he not only called on people time and again, but launched non-violent actions and some of them remained exemplary from the success viewpoint. Through them he introduced an adaptable and effective way to the world. How could he minimize the importance of people’s rights? He categorically spoke of social, political and economic growth and prosperity of all. He led the way to Sarvodaya through his worth mentioning ideas of decentralization of power and Trusteeship. Hence, for us it is beyond imagination that a person like Gandhi could overlook the question of fundamental rights of the people?

Undoubtedly, along with freedom and justice, Gandhi wished equal rights for all. As it is known to us, Gandhi not only accepted the importance of fundamental rights of citizens, but made the issue of people’s rights indispensable in all of his non-violent actions he carried out for the freedom of India. Prior to it in his actions in South Africa equality of rights of the people was a vital issue. Therefore, those who are of the opinion that Gandhi ever overlooked human rights, or he preferred duties over rights, are not correct.

In fact Mahatma Gandhi has his own refined, exemplary and adaptable view about people’s rights. His views regarding rights of citizens, besides proving their merit as per the standards set through various contemporary and modern concepts related to them, are connected with morality. As democracy of Gandhi’s imagination is not possible without high morality, therefore, morality occupies the central place in it. Moreover, morality develops a sense of responsibility in human beings on the strength of which they go forward to protect, respect and honour the rights of each other.

Even in democracy many times we observe great lack in protecting and honouring the rights of citizens. More care for rights of self and less for others is noticed. Consequently, state of violation of human rights emerges time and again. For, undoubtedly, democracy suffers; its way gets obstructed. Therefore, Gandhi’s view of connecting rights to duties cannot be undervalued. Rather, his ideas are important and worth consideration. They seem essential for the prosperity and success of people’s government. In this regards his statement, “…if leaving duties unperformed we run after rights, they escape us like a will-o’-the-wisp” [Yong India, January 1, 1925] is extraordinary. Instead of overlooking, it makes the state of fundamental rights precious. Moreover, if Gandhi could overlook rights of citizens, he would have never said, “[True] fruit [in life] is the [achievement of] right.”

Hence, without a doubt, in democracy of Gandhi’s imagination fundamental rights are as important as freedom and justice. Besides, his views regarding rights of citizens in democracy are worthy of consideration for subject specialist and those in the government. In their refined form they are also more or less capable in guiding those who are concerned of human rights.

Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut and Dr. Kiran Lata Dangwal is a Faculty at the Department of Education, University of Lucknow, India.