Gandhian philosophy - A comphrehensive note for BSW students
16,372 views
75 slides
Feb 22, 2016
Slide 1 of 75
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
About This Presentation
Gandhian Philosophy
Slide Content
qwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvb
nmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxc
vbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjkl
zxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfgh
jklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjk
lzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfg
hjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopas
dfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdf
ghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopa
sdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuio
pasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwerty
uiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyui
opasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwert
yuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqw
ertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwe
rtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmq
wertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbn
mqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnm
qwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvb
nmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxc
vbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjkl
zxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklz
xcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghj
klzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdf
ghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfg
hjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopas
dfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuio
pasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwwertyuiopasdfghjklzxcvbnmqwert
yuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnm
SW 3 C 06-Gandhian Philosophy for
Social Workers
A study material for BSW students
Compiled and Edited by
Mr.Saijith.N.Sasidharan
Faculty, Department of Social Work, Christ College, Irinjalakuda
nmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxc
vbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjkl
zxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfgh
jklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjk
lzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfg
hjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopas
dfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdf
ghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopa
sdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuio
pasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwerty
uiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyui
opasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwert
yuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqw
ertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwe
rtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmq
wertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbn
mqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnm
qwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvb
nmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxc
vbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjkl
zxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklz
xcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghj
klzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdf
ghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmrtyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfg
hjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopas
dfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuio
pasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwwertyuiopasdfghjklzxcvbnmqwert
yuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnmqwertyuiopasdfghjklzxcvbnm
SW 3 C 06-Gandhian Philosophy for
Social Workers
A study material for BSW students
Compiled and Edited by
Mr.Saijith.N.Sasidharan
Faculty, Department of Social Work, Christ College, Irinjalakuda
SW3 C 06-Gandhian Philosophy of Social workers
2 | P a g e
2 | P a g e
SW3 C 06-Gandhian Philosophy of Social workers
3 | P a g e
TABLE OF CONTENTS -
UNIT Page Number
Foundations of Gandhian Thought 4-31
Gandhian Views on Social problems 32-51
Gandhian Concept of Community
Development
52-64
Gandhian Economic Thought 65-73
Relevance of Gandhian ideologies &
Questions related to Gandhian
philosophy
74
3 | P a g e
TABLE OF CONTENTS -
UNIT Page Number
Foundations of Gandhian Thought 4-31
Gandhian Views on Social problems 32-51
Gandhian Concept of Community
Development
52-64
Gandhian Economic Thought 65-73
Relevance of Gandhian ideologies &
Questions related to Gandhian
philosophy
74
SW3 C 06-Gandhian Philosophy of Social workers
4 | P a g e
Unit-1- Foundations on Gandhian Thought
A brief over view about Gandhi’s Life
Mohandas Gandhi, the prophet who led the vast and varied population of
India along the long road to Independence in 1947 from under the yoke of
British imperialism under the banner of the "soul -force," "love force," and
"truth force," was the youngest child of his father’s fourth wife, born on October
2, 1869, in the capital of Porbandar in the small principality of Gujarat in
western India. This area was under the suzerainty of Britain, which exercised
paramount control over the locally autono -mous region. The father,
Karamchand Gandhi, was the dewan (chief/prime minister) of the city, skilled
in administering its affairs and negotiating between the inconsistent princes
and the autocratic British officials. The boy’s mother, Potlibai, was a deeply
religious woman who spent her time between her duties as a wife and mother
and the temple. Fasting was an integral part of her religious practices. She was
noted for performing long-standing and devoted nursing care whenever
members of the family fell ill.
The Gandhi household was fervently devoted to Vaishnavism and the boy
Gandhi was required to attend temple on a regular basis. Under this faith with
its wealth of images and stories, the Hindu god Vishnu was considered the
world’s keeper and protector, able to restore moral order (dharma), a theme
which Gandhi pursued from an early age. By means of syncresis (like
Hinduism’s other major god Shiva), Vishnu, through his avatars, incarnations
such as the fish, the tortoise and the bear, exhibits the qualities of many less
important gods and goddesses as well as local heroes. The Gandhi family also
professed a deep respect for Jainism, which preaches nonviolence and the
belief that each thing in the universe is eternal. As part of his boyhood, Gandhi
followed ahimsa (a resolution not to hurt any living creature), vegetarianism,
self-purifying through fasting, and a sense of tolerance for all humans
4 | P a g e
Unit-1- Foundations on Gandhian Thought
A brief over view about Gandhi’s Life
Mohandas Gandhi, the prophet who led the vast and varied population of
India along the long road to Independence in 1947 from under the yoke of
British imperialism under the banner of the "soul -force," "love force," and
"truth force," was the youngest child of his father’s fourth wife, born on October
2, 1869, in the capital of Porbandar in the small principality of Gujarat in
western India. This area was under the suzerainty of Britain, which exercised
paramount control over the locally autono -mous region. The father,
Karamchand Gandhi, was the dewan (chief/prime minister) of the city, skilled
in administering its affairs and negotiating between the inconsistent princes
and the autocratic British officials. The boy’s mother, Potlibai, was a deeply
religious woman who spent her time between her duties as a wife and mother
and the temple. Fasting was an integral part of her religious practices. She was
noted for performing long-standing and devoted nursing care whenever
members of the family fell ill.
The Gandhi household was fervently devoted to Vaishnavism and the boy
Gandhi was required to attend temple on a regular basis. Under this faith with
its wealth of images and stories, the Hindu god Vishnu was considered the
world’s keeper and protector, able to restore moral order (dharma), a theme
which Gandhi pursued from an early age. By means of syncresis (like
Hinduism’s other major god Shiva), Vishnu, through his avatars, incarnations
such as the fish, the tortoise and the bear, exhibits the qualities of many less
important gods and goddesses as well as local heroes. The Gandhi family also
professed a deep respect for Jainism, which preaches nonviolence and the
belief that each thing in the universe is eternal. As part of his boyhood, Gandhi
followed ahimsa (a resolution not to hurt any living creature), vegetarianism,
self-purifying through fasting, and a sense of tolerance for all humans
SW3 C 06-Gandhian Philosophy of Social workers
5 | P a g e
practicing different beliefs and religions. A famous quote of Gandhi’s in defense
of nonviolence is: "An eye for an eye makes the whole world blind."
Gandhi’s Youth
Mohandas first attended a primary school with very few facilities, for the
children there practiced
Mohandas first attended a primary school with very few facilities, for the
children there practiced their letters by writing in the dust. Fortunately, his
father became the dewan at Rajkot, another princely state, where he attended
a better school. "Though India was then under British rule, over 500 kingdoms,
principalities, and states were allowed autonomy in domestic and internal
affairs: these were the so-called ‘native states’. Rajkot was one such state."
4
The student Gandhi’s report card lists his standing as "good at English, fair in
Arithmetic, and weak in Geography; conduct very good, bad handwriting."
5
His
skills in English would later make it easier to confront the authorities with
well-worded legal arguments, but his poor knowledge of the geogr aphical
features of his own country would impel him to travel as much of India as time
would allow so that he could know the soul of the enormous country and draw
the support of its multilingual tribes. At age 13 his arranged marriage to a
pretty, self-willed young girl named Kasturbai, variously reported as 7, 10, or
13 at the time, caused him to lose an entire year at school. "At thirteen he was
married to Kasturbai who was even younger."
6
Still a boy, Gandhi preferred to
take long walks by himself when he found a few hours away from caring from
his sick father or assisting his mother like a dutiful son with the chores.
By 1887 he was of an age to attend university. He barely passed the entrance
examinations to the University of Bombay and because the lectures were given
in English, he found following the content difficult because his mother tongue
was Gujarati. There was considerable pressure for him to follow in his father’s
high-office footsteps rather than a career in medicine (vivisection was not
acceptable); therefore, it was decided to make him into a barrister by sending
5 | P a g e
practicing different beliefs and religions. A famous quote of Gandhi’s in defense
of nonviolence is: "An eye for an eye makes the whole world blind."
Gandhi’s Youth
Mohandas first attended a primary school with very few facilities, for the
children there practiced
Mohandas first attended a primary school with very few facilities, for the
children there practiced their letters by writing in the dust. Fortunately, his
father became the dewan at Rajkot, another princely state, where he attended
a better school. "Though India was then under British rule, over 500 kingdoms,
principalities, and states were allowed autonomy in domestic and internal
affairs: these were the so-called ‘native states’. Rajkot was one such state."
4
The student Gandhi’s report card lists his standing as "good at English, fair in
Arithmetic, and weak in Geography; conduct very good, bad handwriting."
5
His
skills in English would later make it easier to confront the authorities with
well-worded legal arguments, but his poor knowledge of the geogr aphical
features of his own country would impel him to travel as much of India as time
would allow so that he could know the soul of the enormous country and draw
the support of its multilingual tribes. At age 13 his arranged marriage to a
pretty, self-willed young girl named Kasturbai, variously reported as 7, 10, or
13 at the time, caused him to lose an entire year at school. "At thirteen he was
married to Kasturbai who was even younger."
6
Still a boy, Gandhi preferred to
take long walks by himself when he found a few hours away from caring from
his sick father or assisting his mother like a dutiful son with the chores.
By 1887 he was of an age to attend university. He barely passed the entrance
examinations to the University of Bombay and because the lectures were given
in English, he found following the content difficult because his mother tongue
was Gujarati. There was considerable pressure for him to follow in his father’s
high-office footsteps rather than a career in medicine (vivisection was not
acceptable); therefore, it was decided to make him into a barrister by sending
SW3 C 06-Gandhian Philosophy of Social workers
6 | P a g e
him to London. Gandhi thought of England as "a land of philosophers and
poets, the very centre of civilization", but his mother was fearful of negative
influences of big city life on her youngest child. She made him swear off wine,
women and meat while he was there and he kept his promise. Since the father
had died when he was seventeen and not left enough money to fund his
education abroad, an older brother stepped in to finance the venture. Also, the
Vaisya creed to which the Gandhi family belonged prohibited travel to England
as being contrary to Hindu beliefs, but this was overlooked by his mother.
Gandhi arrived in London in September 1888 by ship, leaving behind his wife
and young son Harilal, then a few months old. After only ten days he enrolled
in one of the four law colleges in London called the Inner Temple.
Gandhi’s Legal Training in London
Gandhi spent three years in London making a great effort to improve his
English and studying the Latin he would need for law studies and practice and
to become "a perfect gentleman". He must have seemed a country bumpkin
with the awkwardness he displayed in wearing English clothing, his insistence
on practicing vegetarianism, and strange manners. He was of fairly small
stature and wore round wire-rimmed spectacles which made him look owlish.
For students, especially young men preparing for the professions, it was
absolutely necessary to eat "good red meat" to help them learn, they advised
him. Gandhi, fortunately, found a nearby restaurant which provided vegetarian
meals, as well as a book defending the practice. By learning to defend his
vegetarian eating habits, Gandhi overcame his shyness and others learned to
respect his zealously firm views on the subject. His joining the executive
committee of the Vegetarian Society of London resulted in his attendance at
conferences and in writing journal articles which were published.
Gandhi’s behaviour soon drew the attention of many young men an d women
who were idealists and committed to a number of causes. Many were
disenchanted with the effects of rampant industrialism, reflecting the
6 | P a g e
him to London. Gandhi thought of England as "a land of philosophers and
poets, the very centre of civilization", but his mother was fearful of negative
influences of big city life on her youngest child. She made him swear off wine,
women and meat while he was there and he kept his promise. Since the father
had died when he was seventeen and not left enough money to fund his
education abroad, an older brother stepped in to finance the venture. Also, the
Vaisya creed to which the Gandhi family belonged prohibited travel to England
as being contrary to Hindu beliefs, but this was overlooked by his mother.
Gandhi arrived in London in September 1888 by ship, leaving behind his wife
and young son Harilal, then a few months old. After only ten days he enrolled
in one of the four law colleges in London called the Inner Temple.
Gandhi’s Legal Training in London
Gandhi spent three years in London making a great effort to improve his
English and studying the Latin he would need for law studies and practice and
to become "a perfect gentleman". He must have seemed a country bumpkin
with the awkwardness he displayed in wearing English clothing, his insistence
on practicing vegetarianism, and strange manners. He was of fairly small
stature and wore round wire-rimmed spectacles which made him look owlish.
For students, especially young men preparing for the professions, it was
absolutely necessary to eat "good red meat" to help them learn, they advised
him. Gandhi, fortunately, found a nearby restaurant which provided vegetarian
meals, as well as a book defending the practice. By learning to defend his
vegetarian eating habits, Gandhi overcame his shyness and others learned to
respect his zealously firm views on the subject. His joining the executive
committee of the Vegetarian Society of London resulted in his attendance at
conferences and in writing journal articles which were published.
Gandhi’s behaviour soon drew the attention of many young men an d women
who were idealists and committed to a number of causes. Many were
disenchanted with the effects of rampant industrialism, reflecting the
SW3 C 06-Gandhian Philosophy of Social workers
7 | P a g e
Enlightenment viewpoint. From them he learned about the Bible and the
Bhagavadgita (a famous Hindu poem) which he read in the form of the English
translation by Sir Edwin Arnold. A sample of the Bhagavad-Gita follows: One is
understood to be in full knowledge whose every endeavor is devoid of desire for
sense gratification. He is said by sages to be a worker for whom the reactions of
work have been burned up by the fire of perfect knowledge (Transcendental
Knowledge 4:20) and Such a man of understand -ing acts with mind and
intelligence perfectly controlled, gives up all sense of proprietorship over his
possessions, and acts only for the bare necessities of life. Thus working, he is
not affected by sinful reactions (Transcendental Knowledge 4:21).
7
Gandhi was
in London during the time of the late Victorian Establishment, when the
English reveled in the achievements of core Empire-building at the expense of
peripheral countries, all in a severely restrictive religious atmosphere of sexual
repression (Puritanism) in which even the carved legs of pianos were covered in
petticoat frills for the sake of "decency".
8
Many of Gandhi’s new friends and
acquaintances preached the simple life and renounced acquisitiveness; in other
words, they stressed the value of morals over material values. It was through
them that Gandhi was introduced to Edward Carpenter, Thoreau ("Civil
Disobedience", Tolstoy (writings on Christianity), and John Ruskin
(admonishing people "to give up industrialism for the simple life") and other
serious thinkers.
Working for Indian Civil Rights during the Boer War
The South African War (known as the Boer Wa r) broke out in 1899. Gandhi
stated that Indians in Natal, in claiming rights of citizenship, must support the
war efforts as their duty. Gandhi organized an ambulance corps of 1,100
Indian volunteers drawn from all social levels and encouraged these diverse
men to concentrate on their essential service, even if they were giving their
efforts to help the people they considered their oppressors. Gandhi was
reported in The Pretoria News as being indefatigable, a leader of men who
7 | P a g e
Enlightenment viewpoint. From them he learned about the Bible and the
Bhagavadgita (a famous Hindu poem) which he read in the form of the English
translation by Sir Edwin Arnold. A sample of the Bhagavad-Gita follows: One is
understood to be in full knowledge whose every endeavor is devoid of desire for
sense gratification. He is said by sages to be a worker for whom the reactions of
work have been burned up by the fire of perfect knowledge (Transcendental
Knowledge 4:20) and Such a man of understand -ing acts with mind and
intelligence perfectly controlled, gives up all sense of proprietorship over his
possessions, and acts only for the bare necessities of life. Thus working, he is
not affected by sinful reactions (Transcendental Knowledge 4:21).
7
Gandhi was
in London during the time of the late Victorian Establishment, when the
English reveled in the achievements of core Empire-building at the expense of
peripheral countries, all in a severely restrictive religious atmosphere of sexual
repression (Puritanism) in which even the carved legs of pianos were covered in
petticoat frills for the sake of "decency".
8
Many of Gandhi’s new friends and
acquaintances preached the simple life and renounced acquisitiveness; in other
words, they stressed the value of morals over material values. It was through
them that Gandhi was introduced to Edward Carpenter, Thoreau ("Civil
Disobedience", Tolstoy (writings on Christianity), and John Ruskin
(admonishing people "to give up industrialism for the simple life") and other
serious thinkers.
Working for Indian Civil Rights during the Boer War
The South African War (known as the Boer Wa r) broke out in 1899. Gandhi
stated that Indians in Natal, in claiming rights of citizenship, must support the
war efforts as their duty. Gandhi organized an ambulance corps of 1,100
Indian volunteers drawn from all social levels and encouraged these diverse
men to concentrate on their essential service, even if they were giving their
efforts to help the people they considered their oppressors. Gandhi was
reported in The Pretoria News as being indefatigable, a leader of men who
SW3 C 06-Gandhian Philosophy of Social workers
8 | P a g e
brought out the best in them. Several news items report that Gandhi’s
ambulance corps bravely operated under the direct fire of the enemy, meaning
that they carried stretchers over rough and muddy terrain.
Satyagraha (Devotion to Truth)
The resolution of the war brought about a coalition between the Boers
(Dutch) and the British officials, but no relief for the Indians living there. In
1906 the Transvaal government issued a hard and denigrating law which
required Indians to register. They were to be f ingerprinted and carry a
Certificate of Registration at all times. The police could turn up at any dwelling
door to inspect the premises, invading the sacred right of privacy. In addition,
all marriages outside the Christian faith were to be considered invalid, making
every wife a whore and every child of those marriages a bastard, strong and
deeply insulting terms intolerable to the entire Indian community no matter
how poor they were. At a meeting in Johannesburg in September 1906, Gandhi
organized a protest meeting to pledge defiance of the law and indicated he was
willing to suffer the consequences. This was the beginning of satyagraha
(devotion to truth) as a means of redressing evils by inviting suffering instead of
fighting back and in this unique way to resist a strong political opposing force
without anger or violence. Gandhi well understood the nature of imperialism
which was always backed by armies (force) and he wished to replace that
system by swadeshi (interdependence without exploitation). When Gandhi and
his followers refused to comply with the provisions of the new Asiatic
Registration Act, they were thrown into prison, a move which drew further
support for Gandhi. The government was forced to offer a compromise by
stating that if the Indians registered voluntarily, the government would
withdraw the bill. But the government reneged on their promise and Gandhi
retaliated by meeting in an open space with a gathering of 3000 Indians along
with several police officers and burning their certificates one by one in a bonfire
8 | P a g e
brought out the best in them. Several news items report that Gandhi’s
ambulance corps bravely operated under the direct fire of the enemy, meaning
that they carried stretchers over rough and muddy terrain.
Satyagraha (Devotion to Truth)
The resolution of the war brought about a coalition between the Boers
(Dutch) and the British officials, but no relief for the Indians living there. In
1906 the Transvaal government issued a hard and denigrating law which
required Indians to register. They were to be f ingerprinted and carry a
Certificate of Registration at all times. The police could turn up at any dwelling
door to inspect the premises, invading the sacred right of privacy. In addition,
all marriages outside the Christian faith were to be considered invalid, making
every wife a whore and every child of those marriages a bastard, strong and
deeply insulting terms intolerable to the entire Indian community no matter
how poor they were. At a meeting in Johannesburg in September 1906, Gandhi
organized a protest meeting to pledge defiance of the law and indicated he was
willing to suffer the consequences. This was the beginning of satyagraha
(devotion to truth) as a means of redressing evils by inviting suffering instead of
fighting back and in this unique way to resist a strong political opposing force
without anger or violence. Gandhi well understood the nature of imperialism
which was always backed by armies (force) and he wished to replace that
system by swadeshi (interdependence without exploitation). When Gandhi and
his followers refused to comply with the provisions of the new Asiatic
Registration Act, they were thrown into prison, a move which drew further
support for Gandhi. The government was forced to offer a compromise by
stating that if the Indians registered voluntarily, the government would
withdraw the bill. But the government reneged on their promise and Gandhi
retaliated by meeting in an open space with a gathering of 3000 Indians along
with several police officers and burning their certificates one by one in a bonfire
SW3 C 06-Gandhian Philosophy of Social workers
9 | P a g e
as a mark of protest. He was badly beaten but even when he was laid low
bleeding on the ground he continued to reach up and throw the offending
papers into the fire. He was then dragged off to prison. When many of his
supporters who were breadwinners of their families were also imprisoned,
Gandhi arranged to set up communal farms to support the dependants.
Gandhi continued to work hard to resist unfair measures and finally in 1914
the Government reached an agreement with Gandhi by p assing the Indian
Relief Act which legalized non-Christian marriages and abolished some of the
taxes payable by industries, labourers and others. This struggle had lasted for
seven years, causing hundreds of Indians to lose their businesses and freedom
rather than lose their dignity in submitting to the humiliating new laws. By
1913, hundreds of Indians, including women, faced jail and those who went on
strike from the mines were thrown into prison, faced beatings and even being
shot. However, the dirty laundry of the South African government was evident
for all the world to see. Finally, pressure from the governments of Britain and
India forced Gandhi to sign a one -sided compromise agreement with the
formidable South African General Jan Christian Smuts. Gandhi’s famous quote
concerning this difficult time was: "They will have my dead body but not my
obedience. We will not submit to this law!"
12 Gandhi was quick to recognize
that it was the British who decided how they lived and asked others to think of
the question, "Do we fight to change things or to punish?" It is notable that
Gandhi while imprisoned made General Smuts a pair of sandals as a symbol of
there being no ill feeling between the two of them so that peace could
eventually be established.
13
Peace in South Africa was not a permanent
arrangement, however, for the problems of the "coloureds" (Indians and blacks)
in that country have endured until this day, in spite of many changes in the
government and the devoted work of such men as President Mandela and
Archbishop Tutu. It is said that the efforts and experiences of Gandhi did
involve him deeply in the racial problems in South Africa and prepared him for
even greater challenges in his native country for the next thirty-five years until
his death at the hands of an assassin.
9 | P a g e
as a mark of protest. He was badly beaten but even when he was laid low
bleeding on the ground he continued to reach up and throw the offending
papers into the fire. He was then dragged off to prison. When many of his
supporters who were breadwinners of their families were also imprisoned,
Gandhi arranged to set up communal farms to support the dependants.
Gandhi continued to work hard to resist unfair measures and finally in 1914
the Government reached an agreement with Gandhi by p assing the Indian
Relief Act which legalized non-Christian marriages and abolished some of the
taxes payable by industries, labourers and others. This struggle had lasted for
seven years, causing hundreds of Indians to lose their businesses and freedom
rather than lose their dignity in submitting to the humiliating new laws. By
1913, hundreds of Indians, including women, faced jail and those who went on
strike from the mines were thrown into prison, faced beatings and even being
shot. However, the dirty laundry of the South African government was evident
for all the world to see. Finally, pressure from the governments of Britain and
India forced Gandhi to sign a one -sided compromise agreement with the
formidable South African General Jan Christian Smuts. Gandhi’s famous quote
concerning this difficult time was: "They will have my dead body but not my
obedience. We will not submit to this law!"
12 Gandhi was quick to recognize
that it was the British who decided how they lived and asked others to think of
the question, "Do we fight to change things or to punish?" It is notable that
Gandhi while imprisoned made General Smuts a pair of sandals as a symbol of
there being no ill feeling between the two of them so that peace could
eventually be established.
13
Peace in South Africa was not a permanent
arrangement, however, for the problems of the "coloureds" (Indians and blacks)
in that country have endured until this day, in spite of many changes in the
government and the devoted work of such men as President Mandela and
Archbishop Tutu. It is said that the efforts and experiences of Gandhi did
involve him deeply in the racial problems in South Africa and prepared him for
even greater challenges in his native country for the next thirty-five years until
his death at the hands of an assassin.
SW3 C 06-Gandhian Philosophy of Social workers
10 | P a g e
Gandhi’s Return to India and His Religious Quest
Gandhi’s exposure to religious workers of many faiths including Quakers in
Pretoria and others in London created in him a thirst for knowledge and an
appetite for religious studies. He slaked his thirst by delving into the Koran and
Hindu teachings, particularly as a way of passing the time constructively while
incarcerated. From his dedicated readings he came to the conclusion that
religions were all leading in the same true pat h, only limited by being
"interpreted with poor intellects, sometimes with poor hearts, and more often
misinterpreted".
14
The most profound religious influence in Gandhi’s life came
from the Bhagavadgita, particularly two concepts: (1) apargraha
(nonpossession, or getting rid of the clutter of material goods which interfered
with the development of the spirit) and (2) samabhava (equability) which taught
him, notwithstanding all forces, to stay unruffled by either success or failure.
Home Life/Business Life
Upon his return to India in 1915, he was advised by his political mentor,
Gokhale, to familiarize himself with Indian conditions through travel. As a
lawyer, his mission was to bring together two opposing parties in working
towards a solution. Because of his generous nature, his clients became his
friends, and many would call him up at all hours of the day or night to ask his
advice on even homely matters. Thus, he was a teacher of humanity as well as
a source of legal counsel. We know that he tried his hand as many home-based
occupations as part of his daily life. He says, "I regard myself as a house-
holder, leading a humble life of service and, in common with my fellow -
workers, living upon the charity of friends. . . . The life I am living en entirely
very
Gandhi’s Response to Peasant Hardships
10 | P a g e
Gandhi’s Return to India and His Religious Quest
Gandhi’s exposure to religious workers of many faiths including Quakers in
Pretoria and others in London created in him a thirst for knowledge and an
appetite for religious studies. He slaked his thirst by delving into the Koran and
Hindu teachings, particularly as a way of passing the time constructively while
incarcerated. From his dedicated readings he came to the conclusion that
religions were all leading in the same true pat h, only limited by being
"interpreted with poor intellects, sometimes with poor hearts, and more often
misinterpreted".
14
The most profound religious influence in Gandhi’s life came
from the Bhagavadgita, particularly two concepts: (1) apargraha
(nonpossession, or getting rid of the clutter of material goods which interfered
with the development of the spirit) and (2) samabhava (equability) which taught
him, notwithstanding all forces, to stay unruffled by either success or failure.
Home Life/Business Life
Upon his return to India in 1915, he was advised by his political mentor,
Gokhale, to familiarize himself with Indian conditions through travel. As a
lawyer, his mission was to bring together two opposing parties in working
towards a solution. Because of his generous nature, his clients became his
friends, and many would call him up at all hours of the day or night to ask his
advice on even homely matters. Thus, he was a teacher of humanity as well as
a source of legal counsel. We know that he tried his hand as many home-based
occupations as part of his daily life. He says, "I regard myself as a house-
holder, leading a humble life of service and, in common with my fellow -
workers, living upon the charity of friends. . . . The life I am living en entirely
very
Gandhi’s Response to Peasant Hardships
SW3 C 06-Gandhian Philosophy of Social workers
11 | P a g e
An Indian peasant in 1916 from Champaran, a village in the Himalayan
foothills, contacted Gandhi to address the fact that they had to pay a share of
profits from their indigo crops to their British landowners and were now being
asked to pay more money in rents, in spite of the fact that indigo was no longer
to be sent to England for the cloth manufacturing industry there because they
were producing their own dyes. This left the Champaran farmers destitute and
in a hopeless situation. When Gandhi went to investigate, the local authorities
ordered him to go away, in spite of the fact that he was surrounded by
thousands of people who had descended on the location to greet him, having
heard by word of mouth the short phrase "He is coming!" Gandhi refused to do
what the officious officer ordered and stated that he was prepared to pay the
penalty for disobeying the statute. This confounded the officials. The officers of
the court, when they saw the local support given to Gandhi, released him
instead of penalizing him and this constituted a small but significant victory for
Gandhi.
The Work of the Indian National Congress
In December 1916, an agreement was put forth at the Indian National
Congress and the All-India Muslim League called the Lucknow Pact. It was
adopted on December 29
th by Congress and on December 31
st by the League.
The Maratha leader, B. G. Tilak, was prominent in stating how the reunion of
the moderate and radical wings of Congress would work together. This
agreement also marked the beginnings of nationalist efforts and was the start
of Gandhi’s Non-cooperation Movement of 1920-22. The Lucknow Pact meeting
in 1916 discussed how the new government of India would be set up and how
Muslim and Hindu communities would operate together. According to the Pact
it was proposed that:
"Four-fifths of the provincial and central legislatures were to be elected on a
broad franchise, and half the executive council members, including those of the
11 | P a g e
An Indian peasant in 1916 from Champaran, a village in the Himalayan
foothills, contacted Gandhi to address the fact that they had to pay a share of
profits from their indigo crops to their British landowners and were now being
asked to pay more money in rents, in spite of the fact that indigo was no longer
to be sent to England for the cloth manufacturing industry there because they
were producing their own dyes. This left the Champaran farmers destitute and
in a hopeless situation. When Gandhi went to investigate, the local authorities
ordered him to go away, in spite of the fact that he was surrounded by
thousands of people who had descended on the location to greet him, having
heard by word of mouth the short phrase "He is coming!" Gandhi refused to do
what the officious officer ordered and stated that he was prepared to pay the
penalty for disobeying the statute. This confounded the officials. The officers of
the court, when they saw the local support given to Gandhi, released him
instead of penalizing him and this constituted a small but significant victory for
Gandhi.
The Work of the Indian National Congress
In December 1916, an agreement was put forth at the Indian National
Congress and the All-India Muslim League called the Lucknow Pact. It was
adopted on December 29
th by Congress and on December 31
st by the League.
The Maratha leader, B. G. Tilak, was prominent in stating how the reunion of
the moderate and radical wings of Congress would work together. This
agreement also marked the beginnings of nationalist efforts and was the start
of Gandhi’s Non-cooperation Movement of 1920-22. The Lucknow Pact meeting
in 1916 discussed how the new government of India would be set up and how
Muslim and Hindu communities would operate together. According to the Pact
it was proposed that:
"Four-fifths of the provincial and central legislatures were to be elected on a
broad franchise, and half the executive council members, including those of the
SW3 C 06-Gandhian Philosophy of Social workers
12 | P a g e
central executive council, were to be Indians elected by the cou ncils
themselves.
"27
Except for the provision of the central executive, these same proposals were
to appear largely intact in the Government of India Act of 1919. The Congress
also agreed to separate electorates for Muslims in provincial council elections
and for representation in their favour (beyond the proportions indicated by
population) in all provinces except the Punjab and Bengal, where they gave
favoured somewhat the Hindu and Sikh minorities. This Pact paved the way for
Hindu-Muslim cooperation in the Khilafat Movement and Gandhi’s Non -
cooperation Movement from 1920.
Influence of Religions and Philosophers
HINDUISM AND GANDHI
Gandhi was a strong believer in Hinduism, which he called the ‘Sanatana
Dharma’ (the eternal religion). He wrote, “Hinduism of my conception is no
narrow creed. It is a grand evolutionary process as ancient as time, and
embraces the teachings of Zoroaster, Moeses, Christ, Mohammad, Nanak, and
other prophets I could name.” Then, he quotes a verse from Manusmriti, which
translates as follows:
“Know that the true religion is one which the wise and the good and those who
are ever free from passion and hate follow and which appeals to heart”.
According to him, a Hindu is one who believes in;
o God
o Immortality of the soul
o Transmigration
o Law of Karma
o Moksha
And one who practises:
o Truth and Ahimsa in daily life;
12 | P a g e
central executive council, were to be Indians elected by the cou ncils
themselves.
"27
Except for the provision of the central executive, these same proposals were
to appear largely intact in the Government of India Act of 1919. The Congress
also agreed to separate electorates for Muslims in provincial council elections
and for representation in their favour (beyond the proportions indicated by
population) in all provinces except the Punjab and Bengal, where they gave
favoured somewhat the Hindu and Sikh minorities. This Pact paved the way for
Hindu-Muslim cooperation in the Khilafat Movement and Gandhi’s Non -
cooperation Movement from 1920.
Influence of Religions and Philosophers
HINDUISM AND GANDHI
Gandhi was a strong believer in Hinduism, which he called the ‘Sanatana
Dharma’ (the eternal religion). He wrote, “Hinduism of my conception is no
narrow creed. It is a grand evolutionary process as ancient as time, and
embraces the teachings of Zoroaster, Moeses, Christ, Mohammad, Nanak, and
other prophets I could name.” Then, he quotes a verse from Manusmriti, which
translates as follows:
“Know that the true religion is one which the wise and the good and those who
are ever free from passion and hate follow and which appeals to heart”.
According to him, a Hindu is one who believes in;
o God
o Immortality of the soul
o Transmigration
o Law of Karma
o Moksha
And one who practises:
o Truth and Ahimsa in daily life;
SW3 C 06-Gandhian Philosophy of Social workers
13 | P a g e
o Cow -protection in its widest sense;
o Tries to act according to the laws of Varnashrama.
He wrote, “Non-violence is common to all religions, but it has found the highest
expression and application in Hinduism. I do not regard Jainism and
Buddhism as separate from Hinduism” (Young India, 20 -10-1927). He called
Gita his spiritual dictionary.
The characters in the epics did have influence on him. Harishchandra captures
his heart, for his principled effort to keep his word. Gandhi asks why not
everyone should be truthful like Harishchandra. He also quotes the examples
of Rama and Pandavas, who kept their word by underg oing all difficulties. He
cites the examples of Prahlad, Sudama, Dhruva, and Shravana, who gave up
all worldly comforts for the sake of virtuous principles.
He was of the opinion that the burden of Ramayana and Mahabharata is to
teach Ahimsa (letter to P.D. Gupta, 19.11.26).He has repeatedly said that both
Ramayana and Mahabharata tell the story of the victory of the good over evil.
Gandhi vehemently declared that he is a Sanatani Hindu, or a Hindu as
ordained by Scriptures.
He says that it is possible to attain Moksha (salvation) without reading the
Vedas. He also says that the Shastras are not above reason and any Shastra,
which reason cannot follow, can be rejected.
Gandhi has his own views on Varnashrama. He said that he believed that there
are no more than four Varnas. He believed that one acquired the caste by birth,
and even though one acquires the qualities and character of another, the body
does not cease to belong to his Varna. He expressed his desire to cleanse the
Hinduism of the caste distinctions that crept in it. He held that Hinduism has
sinned by giving sanction to untouchability.
Gandhi and Jainism
Jainism takes a realistic, practical, and pluralistic view of reality. The concept
of ‘Ahimsa’, ‘Anekantavada’ and ‘Asceticism’ are central to Jain philosophy. The
first influence on Gandhi was that of his mother, who took up fasting for self
13 | P a g e
o Cow -protection in its widest sense;
o Tries to act according to the laws of Varnashrama.
He wrote, “Non-violence is common to all religions, but it has found the highest
expression and application in Hinduism. I do not regard Jainism and
Buddhism as separate from Hinduism” (Young India, 20 -10-1927). He called
Gita his spiritual dictionary.
The characters in the epics did have influence on him. Harishchandra captures
his heart, for his principled effort to keep his word. Gandhi asks why not
everyone should be truthful like Harishchandra. He also quotes the examples
of Rama and Pandavas, who kept their word by underg oing all difficulties. He
cites the examples of Prahlad, Sudama, Dhruva, and Shravana, who gave up
all worldly comforts for the sake of virtuous principles.
He was of the opinion that the burden of Ramayana and Mahabharata is to
teach Ahimsa (letter to P.D. Gupta, 19.11.26).He has repeatedly said that both
Ramayana and Mahabharata tell the story of the victory of the good over evil.
Gandhi vehemently declared that he is a Sanatani Hindu, or a Hindu as
ordained by Scriptures.
He says that it is possible to attain Moksha (salvation) without reading the
Vedas. He also says that the Shastras are not above reason and any Shastra,
which reason cannot follow, can be rejected.
Gandhi has his own views on Varnashrama. He said that he believed that there
are no more than four Varnas. He believed that one acquired the caste by birth,
and even though one acquires the qualities and character of another, the body
does not cease to belong to his Varna. He expressed his desire to cleanse the
Hinduism of the caste distinctions that crept in it. He held that Hinduism has
sinned by giving sanction to untouchability.
Gandhi and Jainism
Jainism takes a realistic, practical, and pluralistic view of reality. The concept
of ‘Ahimsa’, ‘Anekantavada’ and ‘Asceticism’ are central to Jain philosophy. The
first influence on Gandhi was that of his mother, who took up fasting for self
SW3 C 06-Gandhian Philosophy of Social workers
14 | P a g e
purification, even though they were not Jains. Fasting was a part of her life,
and this influenced the children profoundly. Even later, when he undertook
fasting for selfpurification, the fasting of his mother, which was a regular affair,
was at the back of his mind.
Gandhi also followed the asceticism, as enjoined by the Jainism, though he did
not accept people calling him an ascetic. His concept of simple living and high
thinking is the one prescribed by the religion. For the inmates of Sabarmati
Ashram, he prescribed eleven vows, out of which many are vows of the
Jainism.
The first five vows of truth, non–violence, non-stealing, Brahmacharya, and
non-possession were extended to suit the requirements of the Ashram. The first
five are the vows of Jainism, and he said that all of them are inter-related, and
the violation of any one of them would lead to the total violation of the entire
code of conduct of the Ashram. Ahimsa for Gandhi was not just a means or a
way, but a creed and a religion, a philosophy of life.
Gandhi defined non-violence in different contexts and circumstances, and
some of them are inspired by the Jain thought-form:
Non-violence is a law of suffering.
not a weapon of the weak.
Soul force, an attribute of the soul.
As long as physical existence is there, perfect non-violence cannot be
practised.
Goodwill towards all life.
not being violent even to snakes, scorpions and other poisonous creatures.
Gandhi and Buddhism
Gandhi considers all the great religious leaders as great teachers. He says,
“Buddha, Jesus and Muhammad - they were all warriors of peace in their own
style. We have to enrich the heritage left by these world teachers” (Harijan, 28-
1-1939).
“Gautama himself, when he saw oppression, injustice, and death around him
and when he saw darkness in front of him, at the back of him and on each side
14 | P a g e
purification, even though they were not Jains. Fasting was a part of her life,
and this influenced the children profoundly. Even later, when he undertook
fasting for selfpurification, the fasting of his mother, which was a regular affair,
was at the back of his mind.
Gandhi also followed the asceticism, as enjoined by the Jainism, though he did
not accept people calling him an ascetic. His concept of simple living and high
thinking is the one prescribed by the religion. For the inmates of Sabarmati
Ashram, he prescribed eleven vows, out of which many are vows of the
Jainism.
The first five vows of truth, non–violence, non-stealing, Brahmacharya, and
non-possession were extended to suit the requirements of the Ashram. The first
five are the vows of Jainism, and he said that all of them are inter-related, and
the violation of any one of them would lead to the total violation of the entire
code of conduct of the Ashram. Ahimsa for Gandhi was not just a means or a
way, but a creed and a religion, a philosophy of life.
Gandhi defined non-violence in different contexts and circumstances, and
some of them are inspired by the Jain thought-form:
Non-violence is a law of suffering.
not a weapon of the weak.
Soul force, an attribute of the soul.
As long as physical existence is there, perfect non-violence cannot be
practised.
Goodwill towards all life.
not being violent even to snakes, scorpions and other poisonous creatures.
Gandhi and Buddhism
Gandhi considers all the great religious leaders as great teachers. He says,
“Buddha, Jesus and Muhammad - they were all warriors of peace in their own
style. We have to enrich the heritage left by these world teachers” (Harijan, 28-
1-1939).
“Gautama himself, when he saw oppression, injustice, and death around him
and when he saw darkness in front of him, at the back of him and on each side
SW3 C 06-Gandhian Philosophy of Social workers
15 | P a g e
of him went out in the wilderness and remained there fasting and praying in
search of light”(Speech at a public meeting in Toungoo, Burma, 18.4.1929).
Following are the excerpts of his speech delivered as reply to the Buddhists’
Address, Colombo, on November 15, 1927.
“It is my deliberate opinion that the essential part of the teachings of the
Buddha now forms an integral part of Hinduism. It is impossible for Hindu
India today to retrace her steps and go behind the great reformation that
Gautama effected in Hinduism”.
Gandhi and Christianity
The New Testament though impressed Gandhi. He read the “Sermon on the
Mount”, which, he says, “went straight into my heart”. Gandhi emphasised that
prayer is important, but held that congregational worship is no true worship.
He quotes Jesus, “When though prayest, though shalt not be as the hypocrites
are; but enter into thine inner chamber and having shut the door, pray to the
Father, which is in secret”.
Gandhi called Jesus “one of the greatest teachers of the world”. On another
occasion, he said, “In my humble opinion, he (Jesus) was a prince amo ng
politicians.....He gave the devil his due. He even shamed him and is reported
never once to have yielded to his inclination” (Young India , 25-8-1920). He
called Jesus Christ, “A prince among passive resisters”.
Gandhi and Islam
Gandhi included the “Kalimah” (Monotheism) in the Ashram prayers. Gandhi
included the well known verse from Qur’an into the Ashram worship, known as
“Al Fateha”. His views on Islam have been dealt at length in the succeeding
sections.
1. I take refuge in Allah, from Satan the accursed.
2. Say: He is the God the one and only
God, the Eternal absolute
He begetteth not, nor is he begotten,
And there is none like unto Him.
3. Praise be to God,
The Cherisher and Sustainer of worlds,
Most Gracious, most Merciful,
15 | P a g e
of him went out in the wilderness and remained there fasting and praying in
search of light”(Speech at a public meeting in Toungoo, Burma, 18.4.1929).
Following are the excerpts of his speech delivered as reply to the Buddhists’
Address, Colombo, on November 15, 1927.
“It is my deliberate opinion that the essential part of the teachings of the
Buddha now forms an integral part of Hinduism. It is impossible for Hindu
India today to retrace her steps and go behind the great reformation that
Gautama effected in Hinduism”.
Gandhi and Christianity
The New Testament though impressed Gandhi. He read the “Sermon on the
Mount”, which, he says, “went straight into my heart”. Gandhi emphasised that
prayer is important, but held that congregational worship is no true worship.
He quotes Jesus, “When though prayest, though shalt not be as the hypocrites
are; but enter into thine inner chamber and having shut the door, pray to the
Father, which is in secret”.
Gandhi called Jesus “one of the greatest teachers of the world”. On another
occasion, he said, “In my humble opinion, he (Jesus) was a prince amo ng
politicians.....He gave the devil his due. He even shamed him and is reported
never once to have yielded to his inclination” (Young India , 25-8-1920). He
called Jesus Christ, “A prince among passive resisters”.
Gandhi and Islam
Gandhi included the “Kalimah” (Monotheism) in the Ashram prayers. Gandhi
included the well known verse from Qur’an into the Ashram worship, known as
“Al Fateha”. His views on Islam have been dealt at length in the succeeding
sections.
1. I take refuge in Allah, from Satan the accursed.
2. Say: He is the God the one and only
God, the Eternal absolute
He begetteth not, nor is he begotten,
And there is none like unto Him.
3. Praise be to God,
The Cherisher and Sustainer of worlds,
Most Gracious, most Merciful,
SW3 C 06-Gandhian Philosophy of Social workers
16 | P a g e
Master of the day of Judgement
Thee do we worship.
And thine aid we seek.
Show us the straight way,
The way of those on whom
Thou hast bestowed Thy Grace,
Those whose (portion) is not wrath
And who go not astray.
Influence of philosophers
Gandhi studied the western authors of his interest, right from Socrates, and
Plato. But a few thinkers, who had compassion for the mankind, attracted his
attention, and he studied them thoroughly, and started implementing their
philosophy in his day-to-day life. Socrates appealed to him as a satyagrahi.
Plato’s concept of education is seen in his approach to education, where he
stresses basic education. Tolstoy influenced him so much that he started a
settlement, Ashram, and named it Tolstoy Farm; Ruskin influenced economic
thought, and Thoreau, his idea of civil disobedience. Even though he went to
the west in an impressionable age, we see that he matured over the years,
imbibing the best in western philosophy and values.
Gandhi adapts Ruskin to the Indian context, for his anti-industrial, pro-labour,
and pro community views, and redefines Ruskin’s values in the Indian rural
context. Ruskin’s concern is up to the last man, and Gandhi’s ‘Sarvodaya’, is
the welfare of all, differing in sequential aspect but spiritually the same. Ruskin
can be easily called the “father of Gandhian economic thought”. When Gandhi
summarized Ruskin’s thought, (given in paragraphs above), he said that the
first principle he knew, and the second one he had dimly realised. He says,
“The third never occurred to me. Unto this last
E.F.Schumacher, popularised the concept of “intermediate technology”, which
in his own words, would complement a man’s initiative, instead of killing it. He
said, “Bring machine to the man, and not man to the machine”.
16 | P a g e
Master of the day of Judgement
Thee do we worship.
And thine aid we seek.
Show us the straight way,
The way of those on whom
Thou hast bestowed Thy Grace,
Those whose (portion) is not wrath
And who go not astray.
Influence of philosophers
Gandhi studied the western authors of his interest, right from Socrates, and
Plato. But a few thinkers, who had compassion for the mankind, attracted his
attention, and he studied them thoroughly, and started implementing their
philosophy in his day-to-day life. Socrates appealed to him as a satyagrahi.
Plato’s concept of education is seen in his approach to education, where he
stresses basic education. Tolstoy influenced him so much that he started a
settlement, Ashram, and named it Tolstoy Farm; Ruskin influenced economic
thought, and Thoreau, his idea of civil disobedience. Even though he went to
the west in an impressionable age, we see that he matured over the years,
imbibing the best in western philosophy and values.
Gandhi adapts Ruskin to the Indian context, for his anti-industrial, pro-labour,
and pro community views, and redefines Ruskin’s values in the Indian rural
context. Ruskin’s concern is up to the last man, and Gandhi’s ‘Sarvodaya’, is
the welfare of all, differing in sequential aspect but spiritually the same. Ruskin
can be easily called the “father of Gandhian economic thought”. When Gandhi
summarized Ruskin’s thought, (given in paragraphs above), he said that the
first principle he knew, and the second one he had dimly realised. He says,
“The third never occurred to me. Unto this last
E.F.Schumacher, popularised the concept of “intermediate technology”, which
in his own words, would complement a man’s initiative, instead of killing it. He
said, “Bring machine to the man, and not man to the machine”.
SW3 C 06-Gandhian Philosophy of Social workers
17 | P a g e
The Basic Values-Truth
Gandhi’s Concept of Truth
The word ‘satya’ is derived from ‘Sat’ which means being. For Gandhi,
Truth is God who combines in himself Truth, Knowledge and Bliss (Sat -Chit-
Ananda)
Absolute Truth and Relative Truth
Gandhi makes a distinction between Absolute truth and relative truth.
Absolute Truth is God himself. Relative Truth is the truth according to one’s
own voice of conscience. If one must follow the relative truth, he is sure to
reach the absolute truth. Gandhiji considered truth as a vow which means
there should be truth in thoughts, words and deeds.
Truth as a means of Self realization
According to Gandhi, man’s ultimate aim is God realization. Realization of God
means realization of one’s own self ie; self realization. So all the activities of
man should be guided by this ultimate aim. Gandhi truly believed that without
truth, it is impossible to observe any other principles or rules in life. So one
must observe the law of truth in thoughts, words and deeds to realize one’s
own self.
Truth is also the very path to self-realisation and further, towards the
attainment of liberation. As Gandhi said, ‘The body persists because of egoism.
The utter extinction of the body or egoism is moksha (liberation). He who has
achieved this will be the very image of truth or one may call it Brahman’
(Harijan, 22-2-1942). Since truth and nonviolence are as old as the hills, it is
necessary that man realise this and constantly strive to tread the path of truth.
Non-violence or ahimsa is a means in this process. Gandhi gave preeminence
to truth over non-violence as truth is the ultimate and the end goal. Man, as
Gandhi said, should therefore realise its strength and power.
Gandhi, in yet another explanation of the advaita and dvaita philosophy, sees
God as one and many. His words deserve to be quoted in this context: ‘He is
one and yet many; He is smaller than an atom, and bigger than the Himalayas;
He is contained even in a drop of the ocean, and yet not even the seven seas
17 | P a g e
The Basic Values-Truth
Gandhi’s Concept of Truth
The word ‘satya’ is derived from ‘Sat’ which means being. For Gandhi,
Truth is God who combines in himself Truth, Knowledge and Bliss (Sat -Chit-
Ananda)
Absolute Truth and Relative Truth
Gandhi makes a distinction between Absolute truth and relative truth.
Absolute Truth is God himself. Relative Truth is the truth according to one’s
own voice of conscience. If one must follow the relative truth, he is sure to
reach the absolute truth. Gandhiji considered truth as a vow which means
there should be truth in thoughts, words and deeds.
Truth as a means of Self realization
According to Gandhi, man’s ultimate aim is God realization. Realization of God
means realization of one’s own self ie; self realization. So all the activities of
man should be guided by this ultimate aim. Gandhi truly believed that without
truth, it is impossible to observe any other principles or rules in life. So one
must observe the law of truth in thoughts, words and deeds to realize one’s
own self.
Truth is also the very path to self-realisation and further, towards the
attainment of liberation. As Gandhi said, ‘The body persists because of egoism.
The utter extinction of the body or egoism is moksha (liberation). He who has
achieved this will be the very image of truth or one may call it Brahman’
(Harijan, 22-2-1942). Since truth and nonviolence are as old as the hills, it is
necessary that man realise this and constantly strive to tread the path of truth.
Non-violence or ahimsa is a means in this process. Gandhi gave preeminence
to truth over non-violence as truth is the ultimate and the end goal. Man, as
Gandhi said, should therefore realise its strength and power.
Gandhi, in yet another explanation of the advaita and dvaita philosophy, sees
God as one and many. His words deserve to be quoted in this context: ‘He is
one and yet many; He is smaller than an atom, and bigger than the Himalayas;
He is contained even in a drop of the ocean, and yet not even the seven seas
SW3 C 06-Gandhian Philosophy of Social workers
18 | P a g e
can compass Him. Reason is powerless to know Him. He is beyond the reach or
grasp of reason’. Faith is important to realise His presence and Gandhi believed
in His profound presence. He refused to turn away from his faith even if an
atheist were to debate and defeat him in an argument regarding the presence
or non-presence of God.
Gandhian Concept of Nonviolence (Ahimsa)
The word Ahimsa is a combination of the Sanskrit word ‘himsa’ with the
negative prefix ‘a’ literally means non killing. It is usually translated as non-
violence.
But Gandhian concept of ahimsa is not merely harmlessness. It is a
positive state of love of doing good even to the evil doer. Thus Gandhi defines
ahimsa with love. Gandhian concept of ahimsa is non-violence of the brave.
Levels of Non-violence
1. Non Violence of the Brave
The highest level of non violence is the non violence of the brave. The
bravest man allows himself to be killed without killing. He knows that it
is wrong to injure anybody. He adopts non -violence as a law of life
because of his mental conviction. He believed that there is no remedy for
the evils of the world except non-violence.
2. Non violence of the weak
This type of non violence is practiced as a mere policy or expediency.
Gandhi called it non violence of the weak or passive non violence of the
helpless. A man adopts it not because of his mental conviction, but on
account of his weakness to use violence. In reality, he harbours violence
in his heart, and simply awaits opportunity for its use. He is not ready to
undergo self suffering of the highest type.
3. Non violence of the coward
This type of non violence is the passive non violence of the coward and
the effeminate. A coward flees from his opponent instead of facing him.
This is not because he loves his opponent, but he does not have the
courage to oppose him. He harbours violence in his heart. Where there is
18 | P a g e
can compass Him. Reason is powerless to know Him. He is beyond the reach or
grasp of reason’. Faith is important to realise His presence and Gandhi believed
in His profound presence. He refused to turn away from his faith even if an
atheist were to debate and defeat him in an argument regarding the presence
or non-presence of God.
Gandhian Concept of Nonviolence (Ahimsa)
The word Ahimsa is a combination of the Sanskrit word ‘himsa’ with the
negative prefix ‘a’ literally means non killing. It is usually translated as non-
violence.
But Gandhian concept of ahimsa is not merely harmlessness. It is a
positive state of love of doing good even to the evil doer. Thus Gandhi defines
ahimsa with love. Gandhian concept of ahimsa is non-violence of the brave.
Levels of Non-violence
1. Non Violence of the Brave
The highest level of non violence is the non violence of the brave. The
bravest man allows himself to be killed without killing. He knows that it
is wrong to injure anybody. He adopts non -violence as a law of life
because of his mental conviction. He believed that there is no remedy for
the evils of the world except non-violence.
2. Non violence of the weak
This type of non violence is practiced as a mere policy or expediency.
Gandhi called it non violence of the weak or passive non violence of the
helpless. A man adopts it not because of his mental conviction, but on
account of his weakness to use violence. In reality, he harbours violence
in his heart, and simply awaits opportunity for its use. He is not ready to
undergo self suffering of the highest type.
3. Non violence of the coward
This type of non violence is the passive non violence of the coward and
the effeminate. A coward flees from his opponent instead of facing him.
This is not because he loves his opponent, but he does not have the
courage to oppose him. He harbours violence in his heart. Where there is
SW3 C 06-Gandhian Philosophy of Social workers
19 | P a g e
a choice between cowardice and violence, Gandhi prefers violence. There
is a hope that some day a violent man may become non violent. But in
the case of coward there is no such hope.
Gandhi’s contribution to the concept of non-violence
1. Gandhi defines Ahimsa as love
Gandhian concept of non violence is not merely harmlessness. It is a
positive state of love of doing good even to the evil doer.
2. Conversion of non violence into social virtue and political weapon
Fromm time immemorial, non violence is practiced as a personal and
religious virtue. The credit of using the concepts of non violence into
collective action goes to Mahatma Gandhi.
3. Universality of non violence
Gandhiji proved with his life that unlike violence, non violence can be
practiced by all irrespective of caste, creed, time, age or sex.
Gandhi was of the opinion of that truth and non violence are like
two sides of one and the same coin. They are intimately connected. Yet,
For Gandhi, truth is primary because non violence was discovered during
his search for truth. For him, non violence is the means and Truth is the
end.
Eleven Vows
Meaning of Vow
According to Gandhi, a vow consists in doing at any cost something that
one ought to do.
1. Truth: The word satya is derived fom ‘Sat’ which means ‘being’. Many of
us are reasonably truthful. But as ashram vow it means that there
should be truth in thoughts, words and deeds.
2. Non Violence: Literally speaking Ahimsa means non killing. But as a
vow, it is not merely harmlessness. It is a positive state of love of doing
good even to the evil doer.
3. Brahmacharya: in Gandhian terms Brahmacharya is not merely
physical self control. It means control over all the senses or complete
19 | P a g e
a choice between cowardice and violence, Gandhi prefers violence. There
is a hope that some day a violent man may become non violent. But in
the case of coward there is no such hope.
Gandhi’s contribution to the concept of non-violence
1. Gandhi defines Ahimsa as love
Gandhian concept of non violence is not merely harmlessness. It is a
positive state of love of doing good even to the evil doer.
2. Conversion of non violence into social virtue and political weapon
Fromm time immemorial, non violence is practiced as a personal and
religious virtue. The credit of using the concepts of non violence into
collective action goes to Mahatma Gandhi.
3. Universality of non violence
Gandhiji proved with his life that unlike violence, non violence can be
practiced by all irrespective of caste, creed, time, age or sex.
Gandhi was of the opinion of that truth and non violence are like
two sides of one and the same coin. They are intimately connected. Yet,
For Gandhi, truth is primary because non violence was discovered during
his search for truth. For him, non violence is the means and Truth is the
end.
Eleven Vows
Meaning of Vow
According to Gandhi, a vow consists in doing at any cost something that
one ought to do.
1. Truth: The word satya is derived fom ‘Sat’ which means ‘being’. Many of
us are reasonably truthful. But as ashram vow it means that there
should be truth in thoughts, words and deeds.
2. Non Violence: Literally speaking Ahimsa means non killing. But as a
vow, it is not merely harmlessness. It is a positive state of love of doing
good even to the evil doer.
3. Brahmacharya: in Gandhian terms Brahmacharya is not merely
physical self control. It means control over all the senses or complete
SW3 C 06-Gandhian Philosophy of Social workers
20 | P a g e
mastery over them all. Thus, it iss a mental condition and can bee
practiced by all.
4. Control of palate (Aswada): As a vow it means that food is taken neither
for pleasure nor to satisfy the palate, but to sustain the body. To eat only
as much as the body needs is the basic idea behind this vow. Control of
palate helps to keep the vow of Brahmacharya.
5. Non stealing (Asteya): It means that whoever possesses more than the
minimum is guilty of theft. This vow forbids the desire for things
belonging to others. It forbids one’s anxiety to acquire things for the
future. Stealing of ideas is also a violation of this vow.
6. Non Possession (Aparigraha): This vow forbids private property.
Observation of this vow leads us towards minimization of wants and
simple living. In Gandhi’s opinion absence oof this vow is the root cause
of poverty.
7. Swadesi: Literally Swadeshi means ‘one’s own country’. As a vow it
emphasizes a consumption preference to domestic goods against foreign
goods.
8. Bread Labour: Bread Labour emphasizes that ‘everybody should live by
the sweat of his brow.’ As a vow it emphasizes the necessity of physical
labour. It does not include intellectual labour.
9. Fearlessness: Fearlessness relates freedom from all external fears- fear
of disease, bodily injury or death, losing reputation, losing one’s dearest
and nearest etc. Non attachment to the body and fear of God are the
ways to become fearless.
10. Equality of all religions(Sarvadharmasamabhava): According to
Gandhi, all religions are different roads converging to the same point-
God. So what we want is not mere tolerance but mutual respect.
11. Removal of untouchability: Removal of untouchability means
love for and service of the whole world.
20 | P a g e
mastery over them all. Thus, it iss a mental condition and can bee
practiced by all.
4. Control of palate (Aswada): As a vow it means that food is taken neither
for pleasure nor to satisfy the palate, but to sustain the body. To eat only
as much as the body needs is the basic idea behind this vow. Control of
palate helps to keep the vow of Brahmacharya.
5. Non stealing (Asteya): It means that whoever possesses more than the
minimum is guilty of theft. This vow forbids the desire for things
belonging to others. It forbids one’s anxiety to acquire things for the
future. Stealing of ideas is also a violation of this vow.
6. Non Possession (Aparigraha): This vow forbids private property.
Observation of this vow leads us towards minimization of wants and
simple living. In Gandhi’s opinion absence oof this vow is the root cause
of poverty.
7. Swadesi: Literally Swadeshi means ‘one’s own country’. As a vow it
emphasizes a consumption preference to domestic goods against foreign
goods.
8. Bread Labour: Bread Labour emphasizes that ‘everybody should live by
the sweat of his brow.’ As a vow it emphasizes the necessity of physical
labour. It does not include intellectual labour.
9. Fearlessness: Fearlessness relates freedom from all external fears- fear
of disease, bodily injury or death, losing reputation, losing one’s dearest
and nearest etc. Non attachment to the body and fear of God are the
ways to become fearless.
10. Equality of all religions(Sarvadharmasamabhava): According to
Gandhi, all religions are different roads converging to the same point-
God. So what we want is not mere tolerance but mutual respect.
11. Removal of untouchability: Removal of untouchability means
love for and service of the whole world.
SW3 C 06-Gandhian Philosophy of Social workers
21 | P a g e
Besides these vows, Gandhi advised people for the practice of
humility, prayer, swadesi, education through vernacular and the religious
use of politics.
Significance of Vows
For Gandhi, vows are essential for self purification and self realization. It
helps the people to overcome worldly temptations. Refusal to take vows
indicates one’s own moral weakness.
Seven Social Evils
1. Politics without Principles
Gandhi said those who firmly believe in nonviolence should never stand for
elections, but they should elect representatives who are willing to
understand and practice the philosophy. Gandhi said an elected
representative is one on whom you have bestowed your power of attorney.
Such a person should be allowed to wield authority only as long as s/he
enjoys your confidence. When politicians indulge in power games, they act
without principles. To remain in power at all cost is unethical. Gandhi said
when politicians (or anyone else, for that matter) give up the pursuit of
Truth they, or in the case of parties, would be doomed.
2. Wealth Without Work
Gandhiji's idea originates from the ancient Indian practice of Tenant
Farmers (Zamindari). The poor were made to slog on the farms while the rich
raked in the profits. With capitalism and materialism spreading so rampantly
around the world the grey area between an honest day's hard work and sitting
back and profiting from other people's labor is growing wider. To conserve the
resources of the world and share these resources equitably with all so that
everyone can aspire to a good standard of living, Gandhi believed people should
take only as much as they honestly need. There is enough for everyone's need
but not for everyone's greed, Gandhi said.
3. Pleasure Without Conscience
This is connected to wealth w ithout work. People find imaginative and
dangerous ways of bringing excitement to their otherwise dull lives. Their
21 | P a g e
Besides these vows, Gandhi advised people for the practice of
humility, prayer, swadesi, education through vernacular and the religious
use of politics.
Significance of Vows
For Gandhi, vows are essential for self purification and self realization. It
helps the people to overcome worldly temptations. Refusal to take vows
indicates one’s own moral weakness.
Seven Social Evils
1. Politics without Principles
Gandhi said those who firmly believe in nonviolence should never stand for
elections, but they should elect representatives who are willing to
understand and practice the philosophy. Gandhi said an elected
representative is one on whom you have bestowed your power of attorney.
Such a person should be allowed to wield authority only as long as s/he
enjoys your confidence. When politicians indulge in power games, they act
without principles. To remain in power at all cost is unethical. Gandhi said
when politicians (or anyone else, for that matter) give up the pursuit of
Truth they, or in the case of parties, would be doomed.
2. Wealth Without Work
Gandhiji's idea originates from the ancient Indian practice of Tenant
Farmers (Zamindari). The poor were made to slog on the farms while the rich
raked in the profits. With capitalism and materialism spreading so rampantly
around the world the grey area between an honest day's hard work and sitting
back and profiting from other people's labor is growing wider. To conserve the
resources of the world and share these resources equitably with all so that
everyone can aspire to a good standard of living, Gandhi believed people should
take only as much as they honestly need. There is enough for everyone's need
but not for everyone's greed, Gandhi said.
3. Pleasure Without Conscience
This is connected to wealth w ithout work. People find imaginative and
dangerous ways of bringing excitement to their otherwise dull lives. Their
SW3 C 06-Gandhian Philosophy of Social workers
22 | P a g e
search for pleasure and excitement often ends up costing society very heavily.
Taking drugs and playing dangerous games cause avoidable heal th problems
that cost the world hundreds of billions of dollars in direct and indirect health
care facilities. Many of these problems are self-induced or ailments caused by
careless attitudes. Gandhi believed pleasure must come from within the soul
and excitement from serving the needy, from caring for the family, the children,
and relatives. Building sound human relationships can be an exciting and
adventurous activity. Unfortunately, we ignore the spiritual pleasures of life
and indulge in the physical pleasures which is "pleasure without conscience."
4. Knowledge Without Character
Our educational centers emphasize career-building and not characterbuilding.
Gandhi believed if one is not able to understand one's self, how can one
understand the philosophy of life. Therefore, it is not true that a person who is
successful in amassing wealth is necessarily happy. An education that ignores
character- building is an incomplete education.
5. Commerce Without Morality
As in wealth without work we indulge in commerce wi thout morality to make
more money by any means possible. Price gouging, palming off inferior
products, cheating and making false claims are a few of the obvious ways in
which we indulge in commerce without morality. There are also thousands of
other ways in which we do immoral or unethical business. When profit making
becomes the most important aspect of business, morals and ethics usually go
overboard. We cut benefits and even salaries of employees. If possible we
employ "slave" labor. Profit supersedes the needs of people. When business is
unable to deal with labor it begins to mechanize. Mechanization, it is claimed,
increases efficiency, but in reality it is instituted simply to make more money.
6. Science Without Humanity
When we cease to care for any life, we cease to respect all life. No other species
on earth has wrought more destruction than man. Materialism has made us
possessive. The more we possess the more we need to protect and so the more
ruthless we become. As punishment, we will kill if some one steals to buy
22 | P a g e
search for pleasure and excitement often ends up costing society very heavily.
Taking drugs and playing dangerous games cause avoidable heal th problems
that cost the world hundreds of billions of dollars in direct and indirect health
care facilities. Many of these problems are self-induced or ailments caused by
careless attitudes. Gandhi believed pleasure must come from within the soul
and excitement from serving the needy, from caring for the family, the children,
and relatives. Building sound human relationships can be an exciting and
adventurous activity. Unfortunately, we ignore the spiritual pleasures of life
and indulge in the physical pleasures which is "pleasure without conscience."
4. Knowledge Without Character
Our educational centers emphasize career-building and not characterbuilding.
Gandhi believed if one is not able to understand one's self, how can one
understand the philosophy of life. Therefore, it is not true that a person who is
successful in amassing wealth is necessarily happy. An education that ignores
character- building is an incomplete education.
5. Commerce Without Morality
As in wealth without work we indulge in commerce wi thout morality to make
more money by any means possible. Price gouging, palming off inferior
products, cheating and making false claims are a few of the obvious ways in
which we indulge in commerce without morality. There are also thousands of
other ways in which we do immoral or unethical business. When profit making
becomes the most important aspect of business, morals and ethics usually go
overboard. We cut benefits and even salaries of employees. If possible we
employ "slave" labor. Profit supersedes the needs of people. When business is
unable to deal with labor it begins to mechanize. Mechanization, it is claimed,
increases efficiency, but in reality it is instituted simply to make more money.
6. Science Without Humanity
When we cease to care for any life, we cease to respect all life. No other species
on earth has wrought more destruction than man. Materialism has made us
possessive. The more we possess the more we need to protect and so the more
ruthless we become. As punishment, we will kill if some one steals to buy
SW3 C 06-Gandhian Philosophy of Social workers
23 | P a g e
bread. We feel violated. But we will not bother our heads to find out why, in
times of plenty, people have to live in hunger. In order to protect and secure
our homes, our neighborhoods, our countries from attacks, we use science to
discover frightening weapons of destruction. War is sometimes inevitable only
because we are such ardent nationalists that we quickly label ourselves by our
country of origin, by gender, by the color of our skin, by the language we
speak, by the religion we practice, by the town or the state we come from and
so on. The labels dehumanize us, and we become mere objects. Not too long
ago even wars were fought according to rules, regulations, ethics and some
semblance of morality.
7. Worship Without Sacrifice
Temples, churches, synagogues, mosques and those entrusted with the duty of
interpreting religion to lay people seek to control through fear of hell,
damnation, and purgatory. In the name of God they have spawned more hate
and violence than any government. True religion is based on spirituality, love,
compassion, understanding, and appreciation of each other whatever our
beliefs may be — Christians, Jews, Hindus, Muslims, Buddhists, Atheists,
Agnostics or whatever. Gandhi believed whatever labels we put on our faith,
ultimately all of us worship Truth because Truth is God. Superficially we may
be very devout believers and make a tremendous public show of our worship,
but if that belief, understanding, compassion, love and appreciation is not
translated into our lives, prayers will have no meaning. True worship demands
sacrifice not just in terms of the number of times a day we say our prayers but
in how sincere we are in translating those prayers into life styles.
Gandhi’s Concept of Man
Gandhi’s views on human nature started emerging from the days he started his
legal practice in London. At the foundation of his thinking is his upbringing,
early influences of his home and surroundings, schooling, and the various
books and journals he read all through his life. His reading includes the
23 | P a g e
bread. We feel violated. But we will not bother our heads to find out why, in
times of plenty, people have to live in hunger. In order to protect and secure
our homes, our neighborhoods, our countries from attacks, we use science to
discover frightening weapons of destruction. War is sometimes inevitable only
because we are such ardent nationalists that we quickly label ourselves by our
country of origin, by gender, by the color of our skin, by the language we
speak, by the religion we practice, by the town or the state we come from and
so on. The labels dehumanize us, and we become mere objects. Not too long
ago even wars were fought according to rules, regulations, ethics and some
semblance of morality.
7. Worship Without Sacrifice
Temples, churches, synagogues, mosques and those entrusted with the duty of
interpreting religion to lay people seek to control through fear of hell,
damnation, and purgatory. In the name of God they have spawned more hate
and violence than any government. True religion is based on spirituality, love,
compassion, understanding, and appreciation of each other whatever our
beliefs may be — Christians, Jews, Hindus, Muslims, Buddhists, Atheists,
Agnostics or whatever. Gandhi believed whatever labels we put on our faith,
ultimately all of us worship Truth because Truth is God. Superficially we may
be very devout believers and make a tremendous public show of our worship,
but if that belief, understanding, compassion, love and appreciation is not
translated into our lives, prayers will have no meaning. True worship demands
sacrifice not just in terms of the number of times a day we say our prayers but
in how sincere we are in translating those prayers into life styles.
Gandhi’s Concept of Man
Gandhi’s views on human nature started emerging from the days he started his
legal practice in London. At the foundation of his thinking is his upbringing,
early influences of his home and surroundings, schooling, and the various
books and journals he read all through his life. His reading includes the
SW3 C 06-Gandhian Philosophy of Social workers
24 | P a g e
religious texts of all religions practiced in India and various thinkers like
Tolstoy, Ruskin, Thoreau, and many others. Even though he read all the
ancient texts and scriptures, he had the courage not to accept many ideas
which were contrary to his conviction.
Origin of Man
While considering the origin of man, Gandhiji admits the theory of
evolution by Darwin. Gandhi believed that we were originally brutes. We have
become men by a slow process of evolution.
Manifestation of God
According to Gandhi, man is the manifestation of God. Man possesses
the divine spark within him in the form of soul or atman. He has divine
mission to fulfill in this life- to realize his own self.
Innate Goodness of Man
Gandhi claimed, in 1921, to be a fairly accurate student of human nature. He
said that man can reach his higher status among living beings, and move from
brutish nature to human nature only by self- restraint. He said that the most
vital point of difference between the brute and the human is the self-restraint.
Gandhi was a believer in innate goodness of man.
Oneness of all life
Gandhi believed in the oneness of all life. So every human action has an
effect of a collective or social nature.
Man is a complex and fallible being
According to Gandhi, man is a complex being. He has a body, mind and
soul. Because of his body he is essentially imperfect.
Obedience to the Call of Conscience
Gandhi believed in obedience to the call of conscience. He said that the
conscience has to be followed, even in the face of all adversities. He said, “when
24 | P a g e
religious texts of all religions practiced in India and various thinkers like
Tolstoy, Ruskin, Thoreau, and many others. Even though he read all the
ancient texts and scriptures, he had the courage not to accept many ideas
which were contrary to his conviction.
Origin of Man
While considering the origin of man, Gandhiji admits the theory of
evolution by Darwin. Gandhi believed that we were originally brutes. We have
become men by a slow process of evolution.
Manifestation of God
According to Gandhi, man is the manifestation of God. Man possesses
the divine spark within him in the form of soul or atman. He has divine
mission to fulfill in this life- to realize his own self.
Innate Goodness of Man
Gandhi claimed, in 1921, to be a fairly accurate student of human nature. He
said that man can reach his higher status among living beings, and move from
brutish nature to human nature only by self- restraint. He said that the most
vital point of difference between the brute and the human is the self-restraint.
Gandhi was a believer in innate goodness of man.
Oneness of all life
Gandhi believed in the oneness of all life. So every human action has an
effect of a collective or social nature.
Man is a complex and fallible being
According to Gandhi, man is a complex being. He has a body, mind and
soul. Because of his body he is essentially imperfect.
Obedience to the Call of Conscience
Gandhi believed in obedience to the call of conscience. He said that the
conscience has to be followed, even in the face of all adversities. He said, “when
SW3 C 06-Gandhian Philosophy of Social workers
25 | P a g e
you have to obey a call which is the highest of all, i.e., the voice of conscience,
even though such obedience may cost many a bitter tear, and even more,
separation from friends, from family, from the state to which you may belong....
This obedience is the law of our being.” Gandhi referred many times to his
‘inner voice’ and the call of the ‘inner voice.’ But, ‘inner voice’ need not be
equated with the conscience, as he felt that ‘inner voice’ may be message from
God or devil, for “both are wrestling in the human breast”. This line is similar
to the line of philosophers of enlightenment, who said that man is always good,
but only ignorance and error lead to passion and desire, which prevent the
man from realising his full potential.
Man: Brutishness to Divinity
Gandhi thought that all men start as brutes, but become human and divine
through evolution. The only factor that differentiated the brutes and our
species of human beings is the principle of violence and non -violence. The
moment man realises his status, he becomes a non-violent creature, and gives
up the brute within him. The point that differentiates a man and the beast is
man’s self-restraint and renunciation. Only when the man achieves this, he
becomes different from the beast and is able to achieve truth and non-violence.
Gandhi affirms that non violence is the law of the human beings and violence
is the law of brute. The main difference between the man and the brute, he
says, is the man’s capacity to respond to the call of the spirit within him. He
can rise above selfishness and violence, which indicates brutish nature, and
assert the spiritual nature of man, which is truth and non-violence.
Nobility of Man
Gandhi used to state again and again that he sees a divine element in man. He
believed that man was going higher in the scale of evolution. Gandhi always
distinguished between the man and the institution to which he belonged. Deed
is different from the doer, he always maintained. He stated: “Man and his deed
are two different things. It is quite proper to resist and attack a system, but to
resist and attack its author is tantamount to resisting and attacking oneself.
25 | P a g e
you have to obey a call which is the highest of all, i.e., the voice of conscience,
even though such obedience may cost many a bitter tear, and even more,
separation from friends, from family, from the state to which you may belong....
This obedience is the law of our being.” Gandhi referred many times to his
‘inner voice’ and the call of the ‘inner voice.’ But, ‘inner voice’ need not be
equated with the conscience, as he felt that ‘inner voice’ may be message from
God or devil, for “both are wrestling in the human breast”. This line is similar
to the line of philosophers of enlightenment, who said that man is always good,
but only ignorance and error lead to passion and desire, which prevent the
man from realising his full potential.
Man: Brutishness to Divinity
Gandhi thought that all men start as brutes, but become human and divine
through evolution. The only factor that differentiated the brutes and our
species of human beings is the principle of violence and non -violence. The
moment man realises his status, he becomes a non-violent creature, and gives
up the brute within him. The point that differentiates a man and the beast is
man’s self-restraint and renunciation. Only when the man achieves this, he
becomes different from the beast and is able to achieve truth and non-violence.
Gandhi affirms that non violence is the law of the human beings and violence
is the law of brute. The main difference between the man and the brute, he
says, is the man’s capacity to respond to the call of the spirit within him. He
can rise above selfishness and violence, which indicates brutish nature, and
assert the spiritual nature of man, which is truth and non-violence.
Nobility of Man
Gandhi used to state again and again that he sees a divine element in man. He
believed that man was going higher in the scale of evolution. Gandhi always
distinguished between the man and the institution to which he belonged. Deed
is different from the doer, he always maintained. He stated: “Man and his deed
are two different things. It is quite proper to resist and attack a system, but to
resist and attack its author is tantamount to resisting and attacking oneself.
SW3 C 06-Gandhian Philosophy of Social workers
26 | P a g e
For, we are all tarred with the same brush, and are children of the one and the
same Creator, and as such the divine powers within us are infinite.
Views on Truth & Non Violence
To Gandhi, truth is of its nature clear and self-evident; it is the means,
instrument and the ultimate goal, all encompassed in one. His understanding
of the concept does not confine to a mere uttering of truth; it is but reality,
which has to be experienced. And in reality, nothing exists except truth. It
takes several forms and situations to understand the concept of truth.
Gandhi’s views on society
Gandhian concept of society is broadly described as Sarvodaya. It
stands for the all round development of all irrespective of caste, creed, sex or
religion.
Meaning of Sarvodaya
Sarvodaya is a combination of two Sanskrit words ‘Sarva’ and ‘Udaya”.
Sarva means ‘all’ and Udaya means ‘upliftment’. Thus literally Sarvodaya
means upliftment of all or welfare of all. But conceptually it suggests the all
round development of all irrespective of caste, creed sex or religion.
Origin of word Sarvodaya
After reading Ruskin’s ‘Unto this last’ Gandhi decided to change his life
style. He immediately to practice the ideals of Ruskin. He also translated the
book into Gujarati and renaming it ‘Sarvodaya’ (Welfare of all)
Spiritual basis of Sarvodaya
The spiritual basis of sarvodaya is oneness of all life.
Social order of Sarvodaya
Social stratification in the Sarvodaya order of society is based on
Varnasramadharma. (Write about Varnashramadharma ). Sarvodaya order of
society is also free from seven social evils. ( Explain seven social evils).
1. Politics without principles
2. Education without character
3. Science without humanity
4. Wealth without work
26 | P a g e
For, we are all tarred with the same brush, and are children of the one and the
same Creator, and as such the divine powers within us are infinite.
Views on Truth & Non Violence
To Gandhi, truth is of its nature clear and self-evident; it is the means,
instrument and the ultimate goal, all encompassed in one. His understanding
of the concept does not confine to a mere uttering of truth; it is but reality,
which has to be experienced. And in reality, nothing exists except truth. It
takes several forms and situations to understand the concept of truth.
Gandhi’s views on society
Gandhian concept of society is broadly described as Sarvodaya. It
stands for the all round development of all irrespective of caste, creed, sex or
religion.
Meaning of Sarvodaya
Sarvodaya is a combination of two Sanskrit words ‘Sarva’ and ‘Udaya”.
Sarva means ‘all’ and Udaya means ‘upliftment’. Thus literally Sarvodaya
means upliftment of all or welfare of all. But conceptually it suggests the all
round development of all irrespective of caste, creed sex or religion.
Origin of word Sarvodaya
After reading Ruskin’s ‘Unto this last’ Gandhi decided to change his life
style. He immediately to practice the ideals of Ruskin. He also translated the
book into Gujarati and renaming it ‘Sarvodaya’ (Welfare of all)
Spiritual basis of Sarvodaya
The spiritual basis of sarvodaya is oneness of all life.
Social order of Sarvodaya
Social stratification in the Sarvodaya order of society is based on
Varnasramadharma. (Write about Varnashramadharma ). Sarvodaya order of
society is also free from seven social evils. ( Explain seven social evils).
1. Politics without principles
2. Education without character
3. Science without humanity
4. Wealth without work
SW3 C 06-Gandhian Philosophy of Social workers
27 | P a g e
5. Commerce without morality.
6. Worship without sacrifice
7. Pleasure without conscience
Political order of Sarvodaya
Sarvodaya order of society is a stateless society. or a pure and
enlightened anarchy. In such an enlightened anarchy, every one is his own
ruler. He rules in such a way that he is not a hindrance to the development of
others.
Economic order of Sarvodaya
Truth, non-violence, bread labour, Swadesi, trusteeship, minimization of
wants, simple living and high thinking, production by masses and not mass
production, self reliance, self sufficiency, appropriate technology, emphasis on
village and cottage industries etc. are the major characteristics of sarvodaya
order of society.
Moral aspects of Sarvodaya
In the Sarvodaya order of society, moral development of the individual is
of supreme importance. Each and every individual has to obey the voice of
conscience.
Educational order of Sarvodaya
Gandhi believed in the total development of human personality through
education. With this view in mind, he introduced a new system of education
called Basic Education or Nai Talim. In Sarvodaya order of society, there will
be free and compulsory basic education for all children between the age of 6 to
14 years.
Establishment of Sarvodaya order of society
In order to establish the Sarvodaya order of society Gandhi advocated
the following methods
1. Constructive programmes
2. Satyagraha
27 | P a g e
5. Commerce without morality.
6. Worship without sacrifice
7. Pleasure without conscience
Political order of Sarvodaya
Sarvodaya order of society is a stateless society. or a pure and
enlightened anarchy. In such an enlightened anarchy, every one is his own
ruler. He rules in such a way that he is not a hindrance to the development of
others.
Economic order of Sarvodaya
Truth, non-violence, bread labour, Swadesi, trusteeship, minimization of
wants, simple living and high thinking, production by masses and not mass
production, self reliance, self sufficiency, appropriate technology, emphasis on
village and cottage industries etc. are the major characteristics of sarvodaya
order of society.
Moral aspects of Sarvodaya
In the Sarvodaya order of society, moral development of the individual is
of supreme importance. Each and every individual has to obey the voice of
conscience.
Educational order of Sarvodaya
Gandhi believed in the total development of human personality through
education. With this view in mind, he introduced a new system of education
called Basic Education or Nai Talim. In Sarvodaya order of society, there will
be free and compulsory basic education for all children between the age of 6 to
14 years.
Establishment of Sarvodaya order of society
In order to establish the Sarvodaya order of society Gandhi advocated
the following methods
1. Constructive programmes
2. Satyagraha
SW3 C 06-Gandhian Philosophy of Social workers
28 | P a g e
Concept of Satyagraha
The most potent contribution of Gandhi to India and to the world is the
technique of Satyagraha. The term Satyagraha was coined by Gandhi during
his non violent resistance against the Asiatic registration Act in south Africa. At
first the movement was called Sadagraha. Later it was changed to Satyagraha
Meaning of Satyagraha
The word Satyagraha is a combination of two Sanskrit words ‘Satya’ and
‘Agraha’. Satya means truth and Agraha means ‘firmness’. Satyagraha means
‘insistence on truth’ or holding on to truth.
Technique of Satyagraha
To destroy the evil without destroying the evil doer through self suffering
of a satyagrahi is the technique of satygraha.
Satyagraha- the most potent weapon in the world
Satyagraha is considered is considered as the most potent weapon in the
world because,
1. It is based on the soul force.
2. It uses non violence as the means to attain the goal.
3. It gives the greatest stress to the purity in ends and means.
Aim of Satyagraha
The aim of satyagraha is not to crush or defeat the opponent, but to
convert the opponent. For that purpose, a satyagrahi himself undergoes self
suffering of the highest type.
Basic assumption
The basic assumption behind the technique of Satyagraha is inherent
goodness of human nature. A satyagrahi gives greatest emphasis to the purity
of ends and means. For him, truth is the end and non violence is the means.
Satyagraha-law of self suffering
The progress and the success of satyagraha depends upon the amount
of suffering undergone by Satyagrahi. The purer the suffering, the greater will
be the success. So gandhiji, called Satyagraha is the law of self suffering.
28 | P a g e
Concept of Satyagraha
The most potent contribution of Gandhi to India and to the world is the
technique of Satyagraha. The term Satyagraha was coined by Gandhi during
his non violent resistance against the Asiatic registration Act in south Africa. At
first the movement was called Sadagraha. Later it was changed to Satyagraha
Meaning of Satyagraha
The word Satyagraha is a combination of two Sanskrit words ‘Satya’ and
‘Agraha’. Satya means truth and Agraha means ‘firmness’. Satyagraha means
‘insistence on truth’ or holding on to truth.
Technique of Satyagraha
To destroy the evil without destroying the evil doer through self suffering
of a satyagrahi is the technique of satygraha.
Satyagraha- the most potent weapon in the world
Satyagraha is considered is considered as the most potent weapon in the
world because,
1. It is based on the soul force.
2. It uses non violence as the means to attain the goal.
3. It gives the greatest stress to the purity in ends and means.
Aim of Satyagraha
The aim of satyagraha is not to crush or defeat the opponent, but to
convert the opponent. For that purpose, a satyagrahi himself undergoes self
suffering of the highest type.
Basic assumption
The basic assumption behind the technique of Satyagraha is inherent
goodness of human nature. A satyagrahi gives greatest emphasis to the purity
of ends and means. For him, truth is the end and non violence is the means.
Satyagraha-law of self suffering
The progress and the success of satyagraha depends upon the amount
of suffering undergone by Satyagrahi. The purer the suffering, the greater will
be the success. So gandhiji, called Satyagraha is the law of self suffering.
SW3 C 06-Gandhian Philosophy of Social workers
29 | P a g e
Satyagraha and Passive resistance
In the beginning, Gandhi used the word passive resistance instead
satyagraha. Later, Gandhi made a distinction between the two. Both
Satyagraha and passive resistance are methods for remedying injustice, and
bringing about social and political changes. But they differ fundamentally.
Satyagraha Passive Resistance
1. Satyagraha is a moral weapon 1. Passive resistance is a political
weapon of expediency.
2. Satyagraha is based on soul
force.
2. Passive resistance is based on
physical force
3. Satyagraha is a weaqpon of the
brave.
3. Passive resistance is the weapon
of the weak.
4. The aim of Satyagraha is to
convert the opponent.
4. The aim of passive resistance is
to embarrass the opponent.
5. In Satyagraha, there is no room
for hatred, ill-will and the like.
5. In passive resistance there is no
place for the love of the
opponent.
6. Satyagraha is dynamic. 6. Passive resistance is static.
7. Satyagraha acts positively and
suffers cheerfully
7. Passive resistance acts
negatively and suffers
reluctantly.
Qualifications of a Satyagrahi
1. He must have a living faith in God, for He is his only Rock.
2. He must believe in truth and non violence as his creed. So he must have
faith in the inherent goodness of human nature. This, he expects to
evoke through his self suffering.
3. He must be leading a chaste life. He must be ready and willing to give up
his life and possessions for the sake of his cause.
4. He must be a habitual Khadi weaver and spinner.
29 | P a g e
Satyagraha and Passive resistance
In the beginning, Gandhi used the word passive resistance instead
satyagraha. Later, Gandhi made a distinction between the two. Both
Satyagraha and passive resistance are methods for remedying injustice, and
bringing about social and political changes. But they differ fundamentally.
Satyagraha Passive Resistance
1. Satyagraha is a moral weapon 1. Passive resistance is a political
weapon of expediency.
2. Satyagraha is based on soul
force.
2. Passive resistance is based on
physical force
3. Satyagraha is a weaqpon of the
brave.
3. Passive resistance is the weapon
of the weak.
4. The aim of Satyagraha is to
convert the opponent.
4. The aim of passive resistance is
to embarrass the opponent.
5. In Satyagraha, there is no room
for hatred, ill-will and the like.
5. In passive resistance there is no
place for the love of the
opponent.
6. Satyagraha is dynamic. 6. Passive resistance is static.
7. Satyagraha acts positively and
suffers cheerfully
7. Passive resistance acts
negatively and suffers
reluctantly.
Qualifications of a Satyagrahi
1. He must have a living faith in God, for He is his only Rock.
2. He must believe in truth and non violence as his creed. So he must have
faith in the inherent goodness of human nature. This, he expects to
evoke through his self suffering.
3. He must be leading a chaste life. He must be ready and willing to give up
his life and possessions for the sake of his cause.
4. He must be a habitual Khadi weaver and spinner.
SW3 C 06-Gandhian Philosophy of Social workers
30 | P a g e
5. He must be a teetotaler. He must be free from the use of intoxicants.
6. He must carry out with a weilling heart all the rules of discipline, laid
down from time to time.
7. He should carry the jail rules unless they are specially devised to hurt
his self respect.
Satyagraha and constitutional means
Gandhi advised to the use of all available constitutional means before
launching on direct satyagraha action.
1. Wait and watch
A Satyagrahi should give enough time and opportunity to reconsider the
stand of opponent and withdraw his wrong doings.
2. Assessment of facts by public enquiry
This will help a satyagrahi to understand the merits and demerits of the
claims of both the parties involved in a case.
3. Tours (Padayatras)
Tours in disturbed areas helps to check the spread of violence quickly
and effectively. It will also help to educate public opinion infavour of
peace and amity.
4. Negotiation
A constant negotiation with thew authorities is a condition to secure the
desired results.
5. Formation of public associations
Gandhi realized the necessity and importance of people’s united efforts
for solving grievances.
6. Public meetings
Public meetings helps to create public opinions infavour of justice and
firmness.
7. Arbitration
A satyagrahi should always be ready for compromise. But care should be
taken not to sacrifice the essentials involved in a conflict. Gandhiji used
this method during his Ahemedabad labour strike.
30 | P a g e
5. He must be a teetotaler. He must be free from the use of intoxicants.
6. He must carry out with a weilling heart all the rules of discipline, laid
down from time to time.
7. He should carry the jail rules unless they are specially devised to hurt
his self respect.
Satyagraha and constitutional means
Gandhi advised to the use of all available constitutional means before
launching on direct satyagraha action.
1. Wait and watch
A Satyagrahi should give enough time and opportunity to reconsider the
stand of opponent and withdraw his wrong doings.
2. Assessment of facts by public enquiry
This will help a satyagrahi to understand the merits and demerits of the
claims of both the parties involved in a case.
3. Tours (Padayatras)
Tours in disturbed areas helps to check the spread of violence quickly
and effectively. It will also help to educate public opinion infavour of
peace and amity.
4. Negotiation
A constant negotiation with thew authorities is a condition to secure the
desired results.
5. Formation of public associations
Gandhi realized the necessity and importance of people’s united efforts
for solving grievances.
6. Public meetings
Public meetings helps to create public opinions infavour of justice and
firmness.
7. Arbitration
A satyagrahi should always be ready for compromise. But care should be
taken not to sacrifice the essentials involved in a conflict. Gandhiji used
this method during his Ahemedabad labour strike.
SW3 C 06-Gandhian Philosophy of Social workers
31 | P a g e
8. Promotion of communal unity
If the government is disinterested to do justice, the community should
meet and reconsider the matter to take appropriate steps.
Forms of Satyagraha
1. Banned meetings, demonstrations, Processions
2. Ceremonial march
3. Observation of national days and weeks
4. Pamphlets and news papers
5. Hartals
6. Strikes
7. Civil disobedience
8. Non violent non cooperation
9. Non tax campaign
10. Courting imprisonment
11. Boycott
12. Peaceful picketing etc.
31 | P a g e
8. Promotion of communal unity
If the government is disinterested to do justice, the community should
meet and reconsider the matter to take appropriate steps.
Forms of Satyagraha
1. Banned meetings, demonstrations, Processions
2. Ceremonial march
3. Observation of national days and weeks
4. Pamphlets and news papers
5. Hartals
6. Strikes
7. Civil disobedience
8. Non violent non cooperation
9. Non tax campaign
10. Courting imprisonment
11. Boycott
12. Peaceful picketing etc.
SW3 C 06-Gandhian Philosophy of Social workers
32 | P a g e
Unit 2- Gandhian Views on Social problems
Abolition of Untouchability
The other link through which he wanted to forge greater unity and integration
was through the abolition of untouchability and the revival of the Chaturvarnic
concept in all its pristine purity. Men are born equal but they are also born
with varying inclinations, temperaments, attitudes and aptitudes. Their
spiritual growths differ. Instead of letting struggle and competition determine
and categorise these differences, would it not be infinitely better, he argued, if
the Chaturvarna and heredity were accepted as a natural regulatory principle.
Month after month, week after week, he returned to the theme in his Young
India and, later, in Harijan.
Mahatma Gandhi uses varna and caste as interchangeable terms and
believes that all types of men can be categorised under four broad occupations:
teaching, defending, wealth producing and manual labour. Gandhi was against
any kind of separation since he cons idered it bad for both Hindus and
untouchables.
Untouchability means pollution by the touch of certain persons by
reason of his birth in a particular state or family.
Gandhi considered untouchability as the greatest blot on Hinduism.
Gandhi explained to the caste Hindus that it is a crime against humanity and
God. It is a device of a satan. It is also unreasonable to think that a peron
should be treated as untouchable because of his birth. He was the opinion that
“religion which permits untouchability is not religion but irreligion.”
Gandhi’s contribution for removal of untouchability
1. According to Gandhi removal of untouchability means love for and
service of the whole world.
2. The fight against untouchability has a very important place in his
constructive programmes
3. He also toured the country to raise the public opinion against this
inhuman practice.
32 | P a g e
Unit 2- Gandhian Views on Social problems
Abolition of Untouchability
The other link through which he wanted to forge greater unity and integration
was through the abolition of untouchability and the revival of the Chaturvarnic
concept in all its pristine purity. Men are born equal but they are also born
with varying inclinations, temperaments, attitudes and aptitudes. Their
spiritual growths differ. Instead of letting struggle and competition determine
and categorise these differences, would it not be infinitely better, he argued, if
the Chaturvarna and heredity were accepted as a natural regulatory principle.
Month after month, week after week, he returned to the theme in his Young
India and, later, in Harijan.
Mahatma Gandhi uses varna and caste as interchangeable terms and
believes that all types of men can be categorised under four broad occupations:
teaching, defending, wealth producing and manual labour. Gandhi was against
any kind of separation since he cons idered it bad for both Hindus and
untouchables.
Untouchability means pollution by the touch of certain persons by
reason of his birth in a particular state or family.
Gandhi considered untouchability as the greatest blot on Hinduism.
Gandhi explained to the caste Hindus that it is a crime against humanity and
God. It is a device of a satan. It is also unreasonable to think that a peron
should be treated as untouchable because of his birth. He was the opinion that
“religion which permits untouchability is not religion but irreligion.”
Gandhi’s contribution for removal of untouchability
1. According to Gandhi removal of untouchability means love for and
service of the whole world.
2. The fight against untouchability has a very important place in his
constructive programmes
3. He also toured the country to raise the public opinion against this
inhuman practice.
SW3 C 06-Gandhian Philosophy of Social workers
33 | P a g e
4. In his weekly journal ‘Young India’ he called them Harijans which means
men of God. According to him, we are durjana which means men of evil.
5. In 1924 Gandhi directed a satyagraha or4ganised by Harijans of Vaikom
to open for them the roads leading to the temple.
6. In 1932 and 1933 he resorted to fasting many a times for the cause of
Harijans.
7. He also started a weekly paper named “Harijan” to promote the
movement against untouchabillity.
8. For the upliftment of Harijans Gandhi educated them in sanitation and
hygiene
Varnashramadharma and Caste system
Gandhi stated that ‘varna is the law of heredity. Varna is not a thing that is
superimposed on Hindus, but men who were trustees for their welfare
discovered the law for them. It is not a human invention, but an immutable law
of nature. Gandhi views the system based on Varna as a classification of
different systems of self-culture and as the best possible adjustment of social
stability and progress and not as an arrogant superiority. He views the Varna
dharma as an aspect that satisfies the religious, social and economic needs of a
community and that which leads to the spiritual perfection. He reiterates that
‘varna is no man-made institution but the law of life universally governing the
human family. Fulfillment of the law would make life livable, would spread
peace and content, end all clashes and conflicts, put an end to starvation and
pauperization, solve the problem of population, and even end disease and
suffering’. The Varna system as we see it today is a distorted version, of high
and low gradations and is vastly different from its original meaning and
purpose. Gandhi views Varnashrama dharma as a ceaseless searc h for truth
that would lead to spiritual evolution. Varna system preaches not the
bifurcation of society but enables one to follow one’s designated role in society.
Varna or Varnashrama distinctions might not have had any more
significance than four classifications, Brahmana, Kshatriya, Vaisya and Sudra.
Gandhi accepted the social philosophy of Varna. An equalitarian society based
33 | P a g e
4. In his weekly journal ‘Young India’ he called them Harijans which means
men of God. According to him, we are durjana which means men of evil.
5. In 1924 Gandhi directed a satyagraha or4ganised by Harijans of Vaikom
to open for them the roads leading to the temple.
6. In 1932 and 1933 he resorted to fasting many a times for the cause of
Harijans.
7. He also started a weekly paper named “Harijan” to promote the
movement against untouchabillity.
8. For the upliftment of Harijans Gandhi educated them in sanitation and
hygiene
Varnashramadharma and Caste system
Gandhi stated that ‘varna is the law of heredity. Varna is not a thing that is
superimposed on Hindus, but men who were trustees for their welfare
discovered the law for them. It is not a human invention, but an immutable law
of nature. Gandhi views the system based on Varna as a classification of
different systems of self-culture and as the best possible adjustment of social
stability and progress and not as an arrogant superiority. He views the Varna
dharma as an aspect that satisfies the religious, social and economic needs of a
community and that which leads to the spiritual perfection. He reiterates that
‘varna is no man-made institution but the law of life universally governing the
human family. Fulfillment of the law would make life livable, would spread
peace and content, end all clashes and conflicts, put an end to starvation and
pauperization, solve the problem of population, and even end disease and
suffering’. The Varna system as we see it today is a distorted version, of high
and low gradations and is vastly different from its original meaning and
purpose. Gandhi views Varnashrama dharma as a ceaseless searc h for truth
that would lead to spiritual evolution. Varna system preaches not the
bifurcation of society but enables one to follow one’s designated role in society.
Varna or Varnashrama distinctions might not have had any more
significance than four classifications, Brahmana, Kshatriya, Vaisya and Sudra.
Gandhi accepted the social philosophy of Varna. An equalitarian society based
SW3 C 06-Gandhian Philosophy of Social workers
34 | P a g e
on active mutual love and harmony was his goal and, hence, although he
accepted the sociology of the Varnashrama he refused to acknowledge any
sense of distance and subordination between the Varnas. According to him, the
Hindu sociology of Varna eliminated unworthy competition, was natural to man
in his regenerate and civilised state and, although determined by birth, could
be retained only by the willing performance of the obligations entailed by it. He
thought of it as a functional organisation of society determined by Nature or
God and oriented to the realisation of the harmony of the community without
there being any sense of constraint and domination from the sections following
intellectual and military professions.
Gandhi even regarded the Hindu social structure based on Varna to be
true socialism. (i) If the principle of Varna was followed in its original Vedic
sense of functional organization, (ii) if all members of society participated in
bread labour, (iii) if all labour should carry the same value, the primary wants
of all being the same, then, according to Gandhi it was nothing but socialism.
Although a believer in Varna determined by birth, Gandhi was emphatic
in stating that it conferred no privilege and resulted in no social subordination.
He wrote: “It is against the genius of Hinduism to arrogate to oneself a higher
status or assign others to a lower. All are born to serve God’s creation, the
Brahman with his knowledge, the Kshatriya with his power of protection, the
Vaishya with his commercial ability, the Shudra with his bodily labour. This
does not mean that a Brahman is absolved from bodily labour, but it does
mean that he is predominantly a man of knowledge and fitted by training and
heredity, to impart it to others. There is nothing again to prevent a Shudra
from acquiring all the knowledge he wishes. Only he will best serve with his
body and need not envy others their special qualities for service. A Brahman
who claims superiority by right of knowledge falls and has no knowledge. And
so with the others who pride themselves upon their special qualities,
Varnashrama is self restraint and conservation and economy of energy”.
He pleaded for the restoration of the essential principle on which the
original Varna was based – the elimination of competition and the realisation of
34 | P a g e
on active mutual love and harmony was his goal and, hence, although he
accepted the sociology of the Varnashrama he refused to acknowledge any
sense of distance and subordination between the Varnas. According to him, the
Hindu sociology of Varna eliminated unworthy competition, was natural to man
in his regenerate and civilised state and, although determined by birth, could
be retained only by the willing performance of the obligations entailed by it. He
thought of it as a functional organisation of society determined by Nature or
God and oriented to the realisation of the harmony of the community without
there being any sense of constraint and domination from the sections following
intellectual and military professions.
Gandhi even regarded the Hindu social structure based on Varna to be
true socialism. (i) If the principle of Varna was followed in its original Vedic
sense of functional organization, (ii) if all members of society participated in
bread labour, (iii) if all labour should carry the same value, the primary wants
of all being the same, then, according to Gandhi it was nothing but socialism.
Although a believer in Varna determined by birth, Gandhi was emphatic
in stating that it conferred no privilege and resulted in no social subordination.
He wrote: “It is against the genius of Hinduism to arrogate to oneself a higher
status or assign others to a lower. All are born to serve God’s creation, the
Brahman with his knowledge, the Kshatriya with his power of protection, the
Vaishya with his commercial ability, the Shudra with his bodily labour. This
does not mean that a Brahman is absolved from bodily labour, but it does
mean that he is predominantly a man of knowledge and fitted by training and
heredity, to impart it to others. There is nothing again to prevent a Shudra
from acquiring all the knowledge he wishes. Only he will best serve with his
body and need not envy others their special qualities for service. A Brahman
who claims superiority by right of knowledge falls and has no knowledge. And
so with the others who pride themselves upon their special qualities,
Varnashrama is self restraint and conservation and economy of energy”.
He pleaded for the restoration of the essential principle on which the
original Varna was based – the elimination of competition and the realisation of
SW3 C 06-Gandhian Philosophy of Social workers
35 | P a g e
the common good through duties done in proportion to one’s attainments and
faculties.
The existing structure of innumerable castes was a negation of the old
Varna. It imposed unhealthy impediments on the growth of social solidarity
and hence was detrimental to the well-being of the Hindus as well as to the
development of nationalism. It encoura ged complicated ritualism and
ceremonialism, and thus was a bar also to the development of genuine religious
feeling. Hence Gandhi, who recognised only the four Varnas as rational and
fundamental, made a strong plea for the abolition of the evils and injustices of
the caste system.
Varna dharma
Varnashrama dharma is a combination of two words ‘Varna dharma’
and ‘Ashrama dharma’. Varna means colour. But conceptually it means the
four fold divisions of Hindu Society namely Bhrahmanas, Kshatriyas, Vaisyas
and Sudras.
According to Gandhi the law of varna implies that everyone should follow
the matter of dharma or dutry of heredity calling of his forefathers. Varna has
nothing to do with caste. For him, all varnas are equal. There is no reason to
consider one varna to be superior or inferior to another. He was not in favor of
its exclusive or water tight divisions. In addition to one’s heredity calling, one is
free to do any other work with a view to serve the society and for his self
realization. Nobody should be compelled to follow the parental occupation
against his or her aptitude.
Ashrama Dharma
It suggests the four stages of an individual life namely
1. Brahmacharya- Student life
2. Grahastya- Married life
3. Vanaprastha- Retired life in forest
4. Sanyasa- life of total detatchment and renunciation of worldly
possessions and temptations
Significance of Varnashrama dharma
35 | P a g e
the common good through duties done in proportion to one’s attainments and
faculties.
The existing structure of innumerable castes was a negation of the old
Varna. It imposed unhealthy impediments on the growth of social solidarity
and hence was detrimental to the well-being of the Hindus as well as to the
development of nationalism. It encoura ged complicated ritualism and
ceremonialism, and thus was a bar also to the development of genuine religious
feeling. Hence Gandhi, who recognised only the four Varnas as rational and
fundamental, made a strong plea for the abolition of the evils and injustices of
the caste system.
Varna dharma
Varnashrama dharma is a combination of two words ‘Varna dharma’
and ‘Ashrama dharma’. Varna means colour. But conceptually it means the
four fold divisions of Hindu Society namely Bhrahmanas, Kshatriyas, Vaisyas
and Sudras.
According to Gandhi the law of varna implies that everyone should follow
the matter of dharma or dutry of heredity calling of his forefathers. Varna has
nothing to do with caste. For him, all varnas are equal. There is no reason to
consider one varna to be superior or inferior to another. He was not in favor of
its exclusive or water tight divisions. In addition to one’s heredity calling, one is
free to do any other work with a view to serve the society and for his self
realization. Nobody should be compelled to follow the parental occupation
against his or her aptitude.
Ashrama Dharma
It suggests the four stages of an individual life namely
1. Brahmacharya- Student life
2. Grahastya- Married life
3. Vanaprastha- Retired life in forest
4. Sanyasa- life of total detatchment and renunciation of worldly
possessions and temptations
Significance of Varnashrama dharma
SW3 C 06-Gandhian Philosophy of Social workers
36 | P a g e
According to Gandhi Varnashrama dharma satisfies the religious social and
economic needs of a community. It bdefines man’s mission on earth- to know
his Maker. When Varnashrama dharma is practiced, we have enough leisure
for spiritual training. Thus it helps man in religious aspects.
Varnashramadharma fulfills the social needs of a community. It is the best
possible adjustment for social stability and progress. In Gandhian system
Varnashrama dharma does not make any compulsion to follow the parental
occupation. All are equal before law. So fulfillment of this law would make life
lovable, spread peace and content and end all clashes. In short , for Gandhi it
is the best remedy for the present social evils. It satisfies the economic needs of
a community. It ensures hereditary skill. It limits the competition and it is the
best remedy against poverty and unemployment. It has also all the advantages
of trade guilds.
Gandhi’s views on women and problems of women
Gandhi firmly opined that ‘India’s salvation depends on the sacrifice and
enlightenment of her women’. While narrating about women’s position, he was
of the opinion that just as fundamentally man and woman are one, their
problem must be one in essence. The soul in both is the same. The two live the
same life, have the same feelings. Each is a complement of the other. The one
cannot live without the other’s active help.” Gandhi recognised that women
were made subordinate to man through several social practices and that these
have conditioned women’s thought process. “ The duty of motherhood, which
the vast majority of women will always undertake, requires qualities which
man need not possess. She is passive, he is active. She is essentially mistress
of the house. He is the bread-winner. She is the keeper and distributor of the
bread. She is the care-taker in every sense of the term. The art of bringing up
the infants of the race is her special and sole prerogative. Without her care the
race must become extinct.”
Gandhi acknowledged the influence of women in his life, his mother and
wife, in the formation of his opinion on women. The image of his devout
mother, pious and patience personified, influenced Gandhi to a great extent.
36 | P a g e
According to Gandhi Varnashrama dharma satisfies the religious social and
economic needs of a community. It bdefines man’s mission on earth- to know
his Maker. When Varnashrama dharma is practiced, we have enough leisure
for spiritual training. Thus it helps man in religious aspects.
Varnashramadharma fulfills the social needs of a community. It is the best
possible adjustment for social stability and progress. In Gandhian system
Varnashrama dharma does not make any compulsion to follow the parental
occupation. All are equal before law. So fulfillment of this law would make life
lovable, spread peace and content and end all clashes. In short , for Gandhi it
is the best remedy for the present social evils. It satisfies the economic needs of
a community. It ensures hereditary skill. It limits the competition and it is the
best remedy against poverty and unemployment. It has also all the advantages
of trade guilds.
Gandhi’s views on women and problems of women
Gandhi firmly opined that ‘India’s salvation depends on the sacrifice and
enlightenment of her women’. While narrating about women’s position, he was
of the opinion that just as fundamentally man and woman are one, their
problem must be one in essence. The soul in both is the same. The two live the
same life, have the same feelings. Each is a complement of the other. The one
cannot live without the other’s active help.” Gandhi recognised that women
were made subordinate to man through several social practices and that these
have conditioned women’s thought process. “ The duty of motherhood, which
the vast majority of women will always undertake, requires qualities which
man need not possess. She is passive, he is active. She is essentially mistress
of the house. He is the bread-winner. She is the keeper and distributor of the
bread. She is the care-taker in every sense of the term. The art of bringing up
the infants of the race is her special and sole prerogative. Without her care the
race must become extinct.”
Gandhi acknowledged the influence of women in his life, his mother and
wife, in the formation of his opinion on women. The image of his devout
mother, pious and patience personified, influenced Gandhi to a great extent.
SW3 C 06-Gandhian Philosophy of Social workers
37 | P a g e
He found immense determination in her person and greatly admired the
religious qualities in her. Her steadfast devotion to God and household duties
impressed him thoroughly. To Gandhi ‘woman is the true incarnation of
Ahimsa’. To him, the realities of life are to be conditioned by the practice of
Ahimsa. Therefore, men and women are placed with a combination of morality
and sacrifice. He recognised that women would emerge as leaders of the society
because of their high moral values and sense of sacrifice that would be guided
by Ahimsa and Satyagraha.
Suppression of woman- the most degrading evil
According to Gandhi suppression of woman is one of the most degrading
evils that man is responsible for. By denying equal status to woman man is
degrading himself.
Equality between sexes
In Gandhiji’s opinion woman is the companion of man is gifted with
equal mental capacities. She has the right to participate in every activities of
man. She has an equal right of freedom and liberty with him. He also advised
the women to resort the civil disobiedience, if necessary to achieve equality of
status.
Gandhi’s contributions for emancipation of women
Against Child marriage
Gandhi was against child marriage. To him it is an out of sin and breach
of trust on the part of the parent. He suggested that the minimum
marriageable age of a girl should be 20 years. He suggested the youth to break
the caste order to abolish the system of child marriage. He significantly has
tried to eradicate social ills with social intervention. In this regard his
suggestion to the Brahmin youths was extremely revolutionary. It is depicted in
this reaction to the desire for child marriage of the youths.
Against Dowry System
Gandhi was against the practice of dowry system. To him, the root cause
of this practice is linked to the practice of caste system. He suggested that this
system has to go. was also against the system of dowry. He termed it as
37 | P a g e
He found immense determination in her person and greatly admired the
religious qualities in her. Her steadfast devotion to God and household duties
impressed him thoroughly. To Gandhi ‘woman is the true incarnation of
Ahimsa’. To him, the realities of life are to be conditioned by the practice of
Ahimsa. Therefore, men and women are placed with a combination of morality
and sacrifice. He recognised that women would emerge as leaders of the society
because of their high moral values and sense of sacrifice that would be guided
by Ahimsa and Satyagraha.
Suppression of woman- the most degrading evil
According to Gandhi suppression of woman is one of the most degrading
evils that man is responsible for. By denying equal status to woman man is
degrading himself.
Equality between sexes
In Gandhiji’s opinion woman is the companion of man is gifted with
equal mental capacities. She has the right to participate in every activities of
man. She has an equal right of freedom and liberty with him. He also advised
the women to resort the civil disobiedience, if necessary to achieve equality of
status.
Gandhi’s contributions for emancipation of women
Against Child marriage
Gandhi was against child marriage. To him it is an out of sin and breach
of trust on the part of the parent. He suggested that the minimum
marriageable age of a girl should be 20 years. He suggested the youth to break
the caste order to abolish the system of child marriage. He significantly has
tried to eradicate social ills with social intervention. In this regard his
suggestion to the Brahmin youths was extremely revolutionary. It is depicted in
this reaction to the desire for child marriage of the youths.
Against Dowry System
Gandhi was against the practice of dowry system. To him, the root cause
of this practice is linked to the practice of caste system. He suggested that this
system has to go. was also against the system of dowry. He termed it as
SW3 C 06-Gandhian Philosophy of Social workers
38 | P a g e
nothing but the sale of girls. That there should be caste even amongst the
lowest categories was deplorable and he would strongly advise them to abolish
all caste-distinctions amongst themselves. And in this they should bear in
mind the opinion the speaker had often expressed that all caste-distinctions
should be abolished, and there should be only one caste, namely, bhangis and
all Hindus should take pride in being called Bhangis and nothing else.
Women and Education
Marriage must cease to be a matter of arrangement made by parents f or
money. The system is intimately connected with caste. So long as the choice is
restricted to a few hundred young men or young women of a particular caste,
the system will persist no matter what is said against it. The girls or boys or
their parents will have to break the bonds of caste if the evil is to be eradicated.
Therefore, Gandhi has emphasised the role of education and educational
institutions for breaking the caste and the dowry system. He suggested that the
education should help in developing a strong character that will revolutionise
the mentality of the youth of the nation. He also advocated providing good
education to girls and their equal say in matters of their marriages.
Family property
Gandhi wanted the daughter’s share of the family property to be equal to
that of son.
The Choice of Mates and Social Interference
Gandhi had very liberal idea about the selection of mate for marriage. As he
was against the caste system, he was also against the interference of the
society on the choice of the individual in has/her mate selection. No one had a
right forcibly to prevent them from marrying each other if they wanted to.
Gandhi stood for the right of girls to choose their husbands and to remain
unmarried if they wish to do so.
Marriage and Love
To Gandhi, marriage is a natural thing in life, the ideal is to look upon
marriage as a sacrament and therefore to lead a life of self-restraint in the
married estate. Marriage in Hinduism is one of the four ashramas. In fact the
38 | P a g e
nothing but the sale of girls. That there should be caste even amongst the
lowest categories was deplorable and he would strongly advise them to abolish
all caste-distinctions amongst themselves. And in this they should bear in
mind the opinion the speaker had often expressed that all caste-distinctions
should be abolished, and there should be only one caste, namely, bhangis and
all Hindus should take pride in being called Bhangis and nothing else.
Women and Education
Marriage must cease to be a matter of arrangement made by parents f or
money. The system is intimately connected with caste. So long as the choice is
restricted to a few hundred young men or young women of a particular caste,
the system will persist no matter what is said against it. The girls or boys or
their parents will have to break the bonds of caste if the evil is to be eradicated.
Therefore, Gandhi has emphasised the role of education and educational
institutions for breaking the caste and the dowry system. He suggested that the
education should help in developing a strong character that will revolutionise
the mentality of the youth of the nation. He also advocated providing good
education to girls and their equal say in matters of their marriages.
Family property
Gandhi wanted the daughter’s share of the family property to be equal to
that of son.
The Choice of Mates and Social Interference
Gandhi had very liberal idea about the selection of mate for marriage. As he
was against the caste system, he was also against the interference of the
society on the choice of the individual in has/her mate selection. No one had a
right forcibly to prevent them from marrying each other if they wanted to.
Gandhi stood for the right of girls to choose their husbands and to remain
unmarried if they wish to do so.
Marriage and Love
To Gandhi, marriage is a natural thing in life, the ideal is to look upon
marriage as a sacrament and therefore to lead a life of self-restraint in the
married estate. Marriage in Hinduism is one of the four ashramas. In fact the
SW3 C 06-Gandhian Philosophy of Social workers
39 | P a g e
other three are based on it. For Gandhi, marriage is not simply for satisfaction
of biological need. It has a longer function to perform. To him spiritual
development ought to be given the first place in the choice for marriage, service
should come next, family considerations and the interest of the social order
should have the third place, and mutual attraction or ‘love’ the fourth and the
last place in the order. This means that ‘love’ alone, where the other three
conditions are not fulfilled, should not be held as a valid reason for marriage.
At the same time, marriage where there is no love should equally be ruled out
even though all the other conditions are fully complied with.
Widow Remarriage
Widowhood imposed by religion or custom is an unbearable yoke and
defiles the home by secret vice and degrades religion. Gandhi wanted that the
society should rid itself of this poison of enforced widowhood. The reform must
begin with much earnestness and courage. He supported the idea of widow re-
marriage.
The Purdah
A long section of the Indian women has been the victims of the practice
of purdah. It has resisted not only their participation in the public life, but has
also deprived them of the opportunity for self-development, self-expression,
social, economic and political well being; Gandhi was against the practice of
purdah. The conservative view has always taken the place for the maintenance
of women’s chastity to strictly adhere to the practice of purdah system.
Gandhi was warned by some Muslim critics against speaking on the
purdah. He had therefore some hesitation in speaking about it. But he took
heart when he turned round and saw that many Hindu women observed it
and that numerous Malaya Muslim women of whom he had many friends did
not observe the purdah. He also knew many distinguished Muslim women of
India who did not observe it. Lastly the real purdah was of the heart.
39 | P a g e
other three are based on it. For Gandhi, marriage is not simply for satisfaction
of biological need. It has a longer function to perform. To him spiritual
development ought to be given the first place in the choice for marriage, service
should come next, family considerations and the interest of the social order
should have the third place, and mutual attraction or ‘love’ the fourth and the
last place in the order. This means that ‘love’ alone, where the other three
conditions are not fulfilled, should not be held as a valid reason for marriage.
At the same time, marriage where there is no love should equally be ruled out
even though all the other conditions are fully complied with.
Widow Remarriage
Widowhood imposed by religion or custom is an unbearable yoke and
defiles the home by secret vice and degrades religion. Gandhi wanted that the
society should rid itself of this poison of enforced widowhood. The reform must
begin with much earnestness and courage. He supported the idea of widow re-
marriage.
The Purdah
A long section of the Indian women has been the victims of the practice
of purdah. It has resisted not only their participation in the public life, but has
also deprived them of the opportunity for self-development, self-expression,
social, economic and political well being; Gandhi was against the practice of
purdah. The conservative view has always taken the place for the maintenance
of women’s chastity to strictly adhere to the practice of purdah system.
Gandhi was warned by some Muslim critics against speaking on the
purdah. He had therefore some hesitation in speaking about it. But he took
heart when he turned round and saw that many Hindu women observed it
and that numerous Malaya Muslim women of whom he had many friends did
not observe the purdah. He also knew many distinguished Muslim women of
India who did not observe it. Lastly the real purdah was of the heart.
SW3 C 06-Gandhian Philosophy of Social workers
40 | P a g e
Participation of Indian woman in public life
Gandhi had brought Indian woman to the forefront of Indian public life
during the freedom movement. Thousands and thousands of woman -illiteratee
and poor played an important role in the success of satyagraha campaigns.
Gandhi’s Views on Alcoholism
Alcoholism is a complex social problem throughout the world. It is a
threat to humanity.
In Gandhian terms liquor kills not only the body but also ‘spirit’ with in
us. It is a sin against God and humanity. It drains the moral sap of man. One
who is a slave to liquor forgets the distinction between the mother, sister and
wife. Intoxicating drinks and drugs hinder the moral and religious growth, the
socio economic development and the political freedom of the individual and the
nation Poorna swaraj or complete independence is impossible when people
become slaves of intoxicating drinks and drugs. Gandhi believed that Indian
villages will have new life and prosperity only when this evil is abolished. It is
the cause of much domestic misery, ruined wealth and health and physique. It
ruins not only oneself and one’s associates but also the whole nation. It is
worse than that of a snake biting.
Gandhian Action plan to Tackle the problem of Alcoholism
1. Prohibition
Prohibition means enforcement of law to prohibit intoxicating drinks and
drugs in the state.
2. Temperance
Attitudinal change of a drunkard leading to a voluntary decision of giving
up drinking is the essence of temperance.
3. Role of women
Gandhiji believed that women posses the capacity and strength to
convert the drunkard through love and affection. Educated women
should study the real cause of the problem, and find out suitable
remedial measures to tackle the problem. Women should also practice
different techniques of satyagraha in their fight against alcoholism.
40 | P a g e
Participation of Indian woman in public life
Gandhi had brought Indian woman to the forefront of Indian public life
during the freedom movement. Thousands and thousands of woman -illiteratee
and poor played an important role in the success of satyagraha campaigns.
Gandhi’s Views on Alcoholism
Alcoholism is a complex social problem throughout the world. It is a
threat to humanity.
In Gandhian terms liquor kills not only the body but also ‘spirit’ with in
us. It is a sin against God and humanity. It drains the moral sap of man. One
who is a slave to liquor forgets the distinction between the mother, sister and
wife. Intoxicating drinks and drugs hinder the moral and religious growth, the
socio economic development and the political freedom of the individual and the
nation Poorna swaraj or complete independence is impossible when people
become slaves of intoxicating drinks and drugs. Gandhi believed that Indian
villages will have new life and prosperity only when this evil is abolished. It is
the cause of much domestic misery, ruined wealth and health and physique. It
ruins not only oneself and one’s associates but also the whole nation. It is
worse than that of a snake biting.
Gandhian Action plan to Tackle the problem of Alcoholism
1. Prohibition
Prohibition means enforcement of law to prohibit intoxicating drinks and
drugs in the state.
2. Temperance
Attitudinal change of a drunkard leading to a voluntary decision of giving
up drinking is the essence of temperance.
3. Role of women
Gandhiji believed that women posses the capacity and strength to
convert the drunkard through love and affection. Educated women
should study the real cause of the problem, and find out suitable
remedial measures to tackle the problem. Women should also practice
different techniques of satyagraha in their fight against alcoholism.
SW3 C 06-Gandhian Philosophy of Social workers
41 | P a g e
4. Role of youth and students
Gandhiji asked the youth and students to;
Pledge themselves to total abstinence from all intoxicants.
Demand alcohol and drug education to be a part of their school
curriculum
Demand temperance work to be a part of their social service
programme.
Join up with a temperance society.
Make use of temperance literature
Consider holidays as a good time for their work.
Create public opinion and attitudinal change in drunkards through
house to house visits, seminars, speeches, street plays and
propaganda
5. Constructive activities
Gandhiji believed that prohibition is effective only when there is enough
change in the socio economic and cultural conditions of the people.
6. Gandhi’s twelve point programme
Gandhi’s twelve point programme to tackle the problem of alcoholism is
as follows;
I. Drawing a map showing the locality of liquor shops in each
province.
II. Closing liquor shops on the expiry of licences.
III. Use of liquor revenue exclusively for the purpose of prohibition.
IV. Conversion of liquor shops into recreation and refreshment rooms
V. Employment of the excise staff for the detection of illicit
distillation.
VI. Appeal to the educational institutions (teachers and students) to
dedicate a part of their time for temperance work.
VII. Appeal to women to organize visits to the house of drunkards.
41 | P a g e
4. Role of youth and students
Gandhiji asked the youth and students to;
Pledge themselves to total abstinence from all intoxicants.
Demand alcohol and drug education to be a part of their school
curriculum
Demand temperance work to be a part of their social service
programme.
Join up with a temperance society.
Make use of temperance literature
Consider holidays as a good time for their work.
Create public opinion and attitudinal change in drunkards through
house to house visits, seminars, speeches, street plays and
propaganda
5. Constructive activities
Gandhiji believed that prohibition is effective only when there is enough
change in the socio economic and cultural conditions of the people.
6. Gandhi’s twelve point programme
Gandhi’s twelve point programme to tackle the problem of alcoholism is
as follows;
I. Drawing a map showing the locality of liquor shops in each
province.
II. Closing liquor shops on the expiry of licences.
III. Use of liquor revenue exclusively for the purpose of prohibition.
IV. Conversion of liquor shops into recreation and refreshment rooms
V. Employment of the excise staff for the detection of illicit
distillation.
VI. Appeal to the educational institutions (teachers and students) to
dedicate a part of their time for temperance work.
VII. Appeal to women to organize visits to the house of drunkards.
SW3 C 06-Gandhian Philosophy of Social workers
42 | P a g e
VIII. Negotiation with the neighboring states to undertake prohibition
simultaneously.
IX. Use of voluntary or paid assistance of medical practitioners.
X. Revival of the activities of temperance associations
XI. Advising the employers to take appropriate measures to open and
maintain refreshment, recreation, and educational rooms for the
use of employees
XII. Use the help of toddy tappers for drawining out sweet toddy, or
convert it in to ‘gur’ (a soft drink) for sale.
The concept of Trusteeship
Trusteeship theory is deep-rooted in the 1st verse of Isopanishad and is
the guiding principle in the Gandhian scheme of thought to resolve the labour
problems. The theory envisages that rich should hold all their property in trust
for the poor and expand it for their benefit. Similarly, each labourer should
consider himself to be a trustee for the welfare of his fellow labourers. Thus,
the trusteeship theory is not unilateral and does not imply superiority of the
trustee. It is perfectly a mutual affair and each believes that his own interest is
best safeguarded by safeguarding the interest of the other. This extension of
trusteeship principle is based on Bhagavad Gita’s following verse:
“May you propitiate the Gods and may the Gods propitiate you, and may you
reach the highest good by this mutual propitiation”.
‘There is no separate species called Gods’, according to Gandhi in universe,
‘but all who have the power of production and will work for the community
using the power, are gods-labourers no less than the capitalists’ (Harijan, 25-6-
1938). To Gandhi, truth and non-violence have been basic means to address
labour problems.
The most important and controversial issue of economic philosophy is the right
to private property. The controversy as it developed, mainly between Capitalist
and Communist economists, led scholars to no definite conclusion. This (right
to property) remained more a matter of dogmatic attachment to ideology than
of rational convictions. The former believes that right to property is absolute
42 | P a g e
VIII. Negotiation with the neighboring states to undertake prohibition
simultaneously.
IX. Use of voluntary or paid assistance of medical practitioners.
X. Revival of the activities of temperance associations
XI. Advising the employers to take appropriate measures to open and
maintain refreshment, recreation, and educational rooms for the
use of employees
XII. Use the help of toddy tappers for drawining out sweet toddy, or
convert it in to ‘gur’ (a soft drink) for sale.
The concept of Trusteeship
Trusteeship theory is deep-rooted in the 1st verse of Isopanishad and is
the guiding principle in the Gandhian scheme of thought to resolve the labour
problems. The theory envisages that rich should hold all their property in trust
for the poor and expand it for their benefit. Similarly, each labourer should
consider himself to be a trustee for the welfare of his fellow labourers. Thus,
the trusteeship theory is not unilateral and does not imply superiority of the
trustee. It is perfectly a mutual affair and each believes that his own interest is
best safeguarded by safeguarding the interest of the other. This extension of
trusteeship principle is based on Bhagavad Gita’s following verse:
“May you propitiate the Gods and may the Gods propitiate you, and may you
reach the highest good by this mutual propitiation”.
‘There is no separate species called Gods’, according to Gandhi in universe,
‘but all who have the power of production and will work for the community
using the power, are gods-labourers no less than the capitalists’ (Harijan, 25-6-
1938). To Gandhi, truth and non-violence have been basic means to address
labour problems.
The most important and controversial issue of economic philosophy is the right
to private property. The controversy as it developed, mainly between Capitalist
and Communist economists, led scholars to no definite conclusion. This (right
to property) remained more a matter of dogmatic attachment to ideology than
of rational convictions. The former believes that right to property is absolute
SW3 C 06-Gandhian Philosophy of Social workers
43 | P a g e
and needs no intervention by the state. They believe that each man is the best
judge of his own interest and would make efforts to better his own lot and also
promote general good. The Communists rejected the Capitalist model on the
ground that it inevitably led to the growth of monopolies and imperialism on
one hand, and the perpetual immersion of the working class on the other. They
suggested the revolutionary overthrow of the entire politico economic system,
the socialization of all means of production and the total elimination of
‘bourgeoisie’ through the dictatorship of the proletariat.
Gandhi rejected both these solutions. He believed them to be based on
violence, exploitation and tyranny. He was of the confirmed belief that instead
of changing the property relations, if we change the uses to which property is
put, we can have the desired results. He advocated trusteeship as a relevant
choice between the existing but unacceptable system of Capitalist organisation
and its ‘inevitable’ throw by violence. He believed that as far as the present
owners of wealth are concerned they have to make a choice between war and
voluntarily converting themselves into the trustees of their wealth. The choice
is not between the two parties, that is wealth-owners and their workers, but for
the society as a whole. He seeks to harmonise the economic relations and to
conciliate the ultimate values into a state of equilibrium through Trusteeship.
KINDS OF PROPERTY
Gifts of Nature
Gandhi opined that all forms of property and human accomplishments
are either gift of nature or the product of social living. They belong not to the
individual but to the society and therefore, should be used for the good of all.
He said, “Everything belonged to God and was from God, and therefore, it was
for his people and not for a particular individual. When an individual has more
than his proportionate portion, he becomes trustee of that portion for God’s
people.”
‘Land, mines and other natural resources, are the gift of nature. No
individual has made them. God created these not for any particular individual
43 | P a g e
and needs no intervention by the state. They believe that each man is the best
judge of his own interest and would make efforts to better his own lot and also
promote general good. The Communists rejected the Capitalist model on the
ground that it inevitably led to the growth of monopolies and imperialism on
one hand, and the perpetual immersion of the working class on the other. They
suggested the revolutionary overthrow of the entire politico economic system,
the socialization of all means of production and the total elimination of
‘bourgeoisie’ through the dictatorship of the proletariat.
Gandhi rejected both these solutions. He believed them to be based on
violence, exploitation and tyranny. He was of the confirmed belief that instead
of changing the property relations, if we change the uses to which property is
put, we can have the desired results. He advocated trusteeship as a relevant
choice between the existing but unacceptable system of Capitalist organisation
and its ‘inevitable’ throw by violence. He believed that as far as the present
owners of wealth are concerned they have to make a choice between war and
voluntarily converting themselves into the trustees of their wealth. The choice
is not between the two parties, that is wealth-owners and their workers, but for
the society as a whole. He seeks to harmonise the economic relations and to
conciliate the ultimate values into a state of equilibrium through Trusteeship.
KINDS OF PROPERTY
Gifts of Nature
Gandhi opined that all forms of property and human accomplishments
are either gift of nature or the product of social living. They belong not to the
individual but to the society and therefore, should be used for the good of all.
He said, “Everything belonged to God and was from God, and therefore, it was
for his people and not for a particular individual. When an individual has more
than his proportionate portion, he becomes trustee of that portion for God’s
people.”
‘Land, mines and other natural resources, are the gift of nature. No
individual has made them. God created these not for any particular individual
SW3 C 06-Gandhian Philosophy of Social workers
44 | P a g e
or group of individuals. Man has only occupied a piece of land and demarcated
it. He is only the maker of a boundary line. He cannot be called the real owner
of that property.
Product of Social Living
A person cannot accumulate wealth in social vacuum. Suppose a person
has accumulated huge wealth and established several industries, he alone
cannot make that. There may be so many persons who helped that person in
accumulating that wealth. Gandhi emphasised that the ownership of the
labourers and the peasants is something more than mere moral ownership.
The rich cannot accumulate wealth without the help of the poor in the society.
Since they have helped the capitalist in accumulating the wealth, they have
their share in that also. Each is entitled to acquire only that much of wealth or
property that is essential for his immediate need or his existence. None has a
right to acquire more than what is needed to satisfy his absolute and
immediate needs particularly, when millions are unable to satisfy their most
basic requirements.
He allowed the people with talent to earn more but asked them to utilise
their talent for the good of the suffering people. They would have their earnings
only as trustees i.e., owners in their own rights but owners in the right of those
whom they have exp loited. Gandhi suggested cultivation of a spirit of
detachment for wealth and utilisation for oneself only a portion of it that is
needed for meeting one’s ‘legitimate needs’ and ‘honorable livelihood’.
Gandhi knew that both physical and intellectual ability differs from man
to man. Some are capable of working with greater vigour and energy than
others and their labour sincerely performed and honestly executed, may prove
more productive of material wealth than that of others, who are less energetic
and enterprising. Besides, people with better intellectual ability and vigour may
devise ways and means for greater material prosperity and intellectual
excellence of the nation. The material prosperity and progress of the nation
depend upon enthusiastic performance of such capable, energetic, enterprising
44 | P a g e
or group of individuals. Man has only occupied a piece of land and demarcated
it. He is only the maker of a boundary line. He cannot be called the real owner
of that property.
Product of Social Living
A person cannot accumulate wealth in social vacuum. Suppose a person
has accumulated huge wealth and established several industries, he alone
cannot make that. There may be so many persons who helped that person in
accumulating that wealth. Gandhi emphasised that the ownership of the
labourers and the peasants is something more than mere moral ownership.
The rich cannot accumulate wealth without the help of the poor in the society.
Since they have helped the capitalist in accumulating the wealth, they have
their share in that also. Each is entitled to acquire only that much of wealth or
property that is essential for his immediate need or his existence. None has a
right to acquire more than what is needed to satisfy his absolute and
immediate needs particularly, when millions are unable to satisfy their most
basic requirements.
He allowed the people with talent to earn more but asked them to utilise
their talent for the good of the suffering people. They would have their earnings
only as trustees i.e., owners in their own rights but owners in the right of those
whom they have exp loited. Gandhi suggested cultivation of a spirit of
detachment for wealth and utilisation for oneself only a portion of it that is
needed for meeting one’s ‘legitimate needs’ and ‘honorable livelihood’.
Gandhi knew that both physical and intellectual ability differs from man
to man. Some are capable of working with greater vigour and energy than
others and their labour sincerely performed and honestly executed, may prove
more productive of material wealth than that of others, who are less energetic
and enterprising. Besides, people with better intellectual ability and vigour may
devise ways and means for greater material prosperity and intellectual
excellence of the nation. The material prosperity and progress of the nation
depend upon enthusiastic performance of such capable, energetic, enterprising
SW3 C 06-Gandhian Philosophy of Social workers
45 | P a g e
and imaginative individuals and not on the half-hearted work of the idler,
sickly, and the mentally deficient citizens. Gandhi’s ideas do not imply that
men of greater ability and vigour shall not work more than what is necessary to
earn their absolute minimum. It also does not propagate the idea that men of
more than average physical strength and vigour, resourcefulness and
enterprise, intellectual ability and excellence, shall allow their additional ability
and energy to be frittered away or wasted. Nor does it fix a premium on
idleness, inactivity, inefficiency, mental incapacity and intellectual deficiencies.
Gandhi realised that the society shall be poorer, unless such men of ability
keep themselves active throughout.
Gandhi preferred that such individuals with more than average, or
unusual ability shall work as per their capacity but shall get in return for
themselves only what is required for fulfilling their legitimate needs.
Gandhi was not prepared to condone violent methods for the sake of
realisation of his ideas of Trusteeship. Non violence is too precious an ideal to
be sacrificed by Gandhi. Besides the concept of Trusteeship was devised as an
alternative to the violent overthrow of privileges so that violent method cannot
take precedence, yet if the privileged sections of the society, inspite of all
manners of persuasion and moral pressure fail to live up to the ideal of
trusteeship, the technique of social compulsion short of violence or coercion
can be employed against them.
STATE REGULATED TRUSTEESHIP
His ideal picture of social and political organisation comprehended a system of
self sufficient and self governing village republics, democratically organised,
with Gram Panchayat as the basic unit of the government erected on the basis
of consent of the people. The legislation regulating the wealth of the propertied
class shall therefore emanate from such Gram Panchayats after a free and full
discussion and proper appreciation of the principles by people in general.
Gandhi also felt that the state may be depended upon for the
introduction of trusteeship. Educating the people in the principles of
45 | P a g e
and imaginative individuals and not on the half-hearted work of the idler,
sickly, and the mentally deficient citizens. Gandhi’s ideas do not imply that
men of greater ability and vigour shall not work more than what is necessary to
earn their absolute minimum. It also does not propagate the idea that men of
more than average physical strength and vigour, resourcefulness and
enterprise, intellectual ability and excellence, shall allow their additional ability
and energy to be frittered away or wasted. Nor does it fix a premium on
idleness, inactivity, inefficiency, mental incapacity and intellectual deficiencies.
Gandhi realised that the society shall be poorer, unless such men of ability
keep themselves active throughout.
Gandhi preferred that such individuals with more than average, or
unusual ability shall work as per their capacity but shall get in return for
themselves only what is required for fulfilling their legitimate needs.
Gandhi was not prepared to condone violent methods for the sake of
realisation of his ideas of Trusteeship. Non violence is too precious an ideal to
be sacrificed by Gandhi. Besides the concept of Trusteeship was devised as an
alternative to the violent overthrow of privileges so that violent method cannot
take precedence, yet if the privileged sections of the society, inspite of all
manners of persuasion and moral pressure fail to live up to the ideal of
trusteeship, the technique of social compulsion short of violence or coercion
can be employed against them.
STATE REGULATED TRUSTEESHIP
His ideal picture of social and political organisation comprehended a system of
self sufficient and self governing village republics, democratically organised,
with Gram Panchayat as the basic unit of the government erected on the basis
of consent of the people. The legislation regulating the wealth of the propertied
class shall therefore emanate from such Gram Panchayats after a free and full
discussion and proper appreciation of the principles by people in general.
Gandhi also felt that the state may be depended upon for the
introduction of trusteeship. Educating the people in the principles of
SW3 C 06-Gandhian Philosophy of Social workers
46 | P a g e
trusteeship to provide a basis to the statutory trusteeship system, or educating
the workers and peasants to be conscious of their rights and But unless the
state intervenes in time, some national assets may be spoiled by unimaginative
and useless owners of that property. Although Gandhi was afraid of the power
of the state and the violence perpetuated by it, for the sake of the long term
interest of the nation, he was prepared to allow state intervention to force
trusteeship upon the possessing and the privileged class.
Trusteeship provides a means of transforming the present capitalist
order of the society into an egalitarian one. It gives no quarter to
capitalism but gives the present owning class a chance of reforming
itself. It is based on faith that human nature is never beyond
redemption.
It does not recognize any right of ownership of private property except so
far as it may be permitted by society for its own welfare.
It does not exclude legislative regulation of ownership and the use of
wealth.
Under state regulated trusteeship, an individual will not be free to hold
or use his wealth for selfish satisfaction or in disregard of the interest of
the society.
Just as it is proposed to fix a decent minimum living wage, even so a
limit should be fixed for a maximum income that could be allowed to any
person in a society. The difference between such minimum and
maximum should be reasonable and equitable and variable from time to
time so that the tendency would be toward obliteration of the difference.
Under the Gandhian economic order the character of production will be
determined by social necessity and not by personal whim or greed.
Summary of Trusteeship
According to Gandhiji, trusteeship is a way of life rather than just a
method to achieve a particular end. According to his holistic approach,
"everything o n this earth belongs to God and is from God. Therefore, it was for
46 | P a g e
trusteeship to provide a basis to the statutory trusteeship system, or educating
the workers and peasants to be conscious of their rights and But unless the
state intervenes in time, some national assets may be spoiled by unimaginative
and useless owners of that property. Although Gandhi was afraid of the power
of the state and the violence perpetuated by it, for the sake of the long term
interest of the nation, he was prepared to allow state intervention to force
trusteeship upon the possessing and the privileged class.
Trusteeship provides a means of transforming the present capitalist
order of the society into an egalitarian one. It gives no quarter to
capitalism but gives the present owning class a chance of reforming
itself. It is based on faith that human nature is never beyond
redemption.
It does not recognize any right of ownership of private property except so
far as it may be permitted by society for its own welfare.
It does not exclude legislative regulation of ownership and the use of
wealth.
Under state regulated trusteeship, an individual will not be free to hold
or use his wealth for selfish satisfaction or in disregard of the interest of
the society.
Just as it is proposed to fix a decent minimum living wage, even so a
limit should be fixed for a maximum income that could be allowed to any
person in a society. The difference between such minimum and
maximum should be reasonable and equitable and variable from time to
time so that the tendency would be toward obliteration of the difference.
Under the Gandhian economic order the character of production will be
determined by social necessity and not by personal whim or greed.
Summary of Trusteeship
According to Gandhiji, trusteeship is a way of life rather than just a
method to achieve a particular end. According to his holistic approach,
"everything o n this earth belongs to God and is from God. Therefore, it was for
SW3 C 06-Gandhian Philosophy of Social workers
47 | P a g e
this people as a whole not for a particular individual. Everybody on this earth
has a natural right to at least the basic necessities of life, just llke the birds
and the beasts have. If somehow, an individual had more than his
proportionate share, he was a trustee of that portion for God's people".
As land belongs to God and thus belongs to the community and therefore
should be used for the welfare of the community. By peaceful non -violent
persuasion, the hearts of landowners should be changed to accept the
trusteeship idea. If this is not accepted by them, the poor should organise non-
violent non co- operation and civil disobedience struggle against them. He
believed that the rich cannot accumulate wealth without the co-operation of
the poor.
Gandhian concept of Education/ Basic Educa tion or Nai Talim
Education is one of the most defining features in the life of an individual.
It enables one to acquire literacy, to analyse the situations with logic and
wisdom and also use it greatly for individual as well as social development.
Education, in this context, is more a way of life, a crucial instrument in
character-building, which enables us to determine the course of our thoughts
and actions and also achieve goals and ideals of life. It is this logic to which
Gandhi attached greater importance. He was undeniably one of the greatest
proponents of modern education in India and his scheme of education sought
to further the moral, individual, social, political and economic progress of man.
His scheme of education aimed at the truthful and non-violent way of life and
the ultimate goal of self realization.
Gandhi’s philosophy and aim of education
Gandhi was a firm believer in the essential unity of man and all lives. His
faith in God, truth and non-violence enabled him to lead a much disciplined
life and attain a spirit of moral superiority in all his actions. He envisioned a
society free of exploitation and injustice and a social structure based on moral
and equitable principles. His steadfast reliance on his principles all through his
life, even under adverse circumstances made it possible for him to translate his
ideals into practice.
47 | P a g e
this people as a whole not for a particular individual. Everybody on this earth
has a natural right to at least the basic necessities of life, just llke the birds
and the beasts have. If somehow, an individual had more than his
proportionate share, he was a trustee of that portion for God's people".
As land belongs to God and thus belongs to the community and therefore
should be used for the welfare of the community. By peaceful non -violent
persuasion, the hearts of landowners should be changed to accept the
trusteeship idea. If this is not accepted by them, the poor should organise non-
violent non co- operation and civil disobedience struggle against them. He
believed that the rich cannot accumulate wealth without the co-operation of
the poor.
Gandhian concept of Education/ Basic Educa tion or Nai Talim
Education is one of the most defining features in the life of an individual.
It enables one to acquire literacy, to analyse the situations with logic and
wisdom and also use it greatly for individual as well as social development.
Education, in this context, is more a way of life, a crucial instrument in
character-building, which enables us to determine the course of our thoughts
and actions and also achieve goals and ideals of life. It is this logic to which
Gandhi attached greater importance. He was undeniably one of the greatest
proponents of modern education in India and his scheme of education sought
to further the moral, individual, social, political and economic progress of man.
His scheme of education aimed at the truthful and non-violent way of life and
the ultimate goal of self realization.
Gandhi’s philosophy and aim of education
Gandhi was a firm believer in the essential unity of man and all lives. His
faith in God, truth and non-violence enabled him to lead a much disciplined
life and attain a spirit of moral superiority in all his actions. He envisioned a
society free of exploitation and injustice and a social structure based on moral
and equitable principles. His steadfast reliance on his principles all through his
life, even under adverse circumstances made it possible for him to translate his
ideals into practice.
SW3 C 06-Gandhian Philosophy of Social workers
48 | P a g e
To him, education is also an ‘awakening of the soul’, and ‘strengthening
the inner voice’. True education, as he opined, brings about a harmonious
functioning of the body, heart, mind and soul and stimulates the spiritual,
intellectual and physical faculties. He felt that an undue emphasis on any one
of these factors not only negates the basic principles of education but also
retards the development of the self.
Gandhi highly disapproved of the education system in India as being
harmful, wasteful, unethical and artificial. He prescribed vocational and
manual training for individuals for they constituted the best method of
educating a child or individuals. Since it involved productive work and
proficiency in the method of learning, it would in turn help them in
concentrating on their curriculum. He thus sought to make manual training
the means of literary and intellectual training and also a self supporting
system, having an economic value.
Gandhi attached much importance to the cultural aspect of education,
wherein the inner culture must be reflected in one’s speech and conduct
towards others. Thus it is not an intellectual work but the quality of the soul.
There is no room for pride, prejudice, vanity or falsehood in this culture.
Gandhi successfully experimented with this scheme during his stay at Phoenix
and Tolstoy Farms in South Africa. He himself directly supervised the
education of children in the farms, and their all-round development. He laid
greater emphasis on hand, heart and head than on reading, writing and
arithmetic.
True education, as Gandhi envisioned, also focuses on social welfare. He
never diverted the goal of education from rural reconstruction. He was in
favour of the youth serving the villages and attaining ‘sarvodaya’ (upliftment of
all). Social service is an inherent component of education, which has to be
taken up especially during the vacation period. Gandhi was also in favour of
the young people teaching the villagers the importance of hygiene and health;
this in itself is a key ingredient of social service that includes his holistic
48 | P a g e
To him, education is also an ‘awakening of the soul’, and ‘strengthening
the inner voice’. True education, as he opined, brings about a harmonious
functioning of the body, heart, mind and soul and stimulates the spiritual,
intellectual and physical faculties. He felt that an undue emphasis on any one
of these factors not only negates the basic principles of education but also
retards the development of the self.
Gandhi highly disapproved of the education system in India as being
harmful, wasteful, unethical and artificial. He prescribed vocational and
manual training for individuals for they constituted the best method of
educating a child or individuals. Since it involved productive work and
proficiency in the method of learning, it would in turn help them in
concentrating on their curriculum. He thus sought to make manual training
the means of literary and intellectual training and also a self supporting
system, having an economic value.
Gandhi attached much importance to the cultural aspect of education,
wherein the inner culture must be reflected in one’s speech and conduct
towards others. Thus it is not an intellectual work but the quality of the soul.
There is no room for pride, prejudice, vanity or falsehood in this culture.
Gandhi successfully experimented with this scheme during his stay at Phoenix
and Tolstoy Farms in South Africa. He himself directly supervised the
education of children in the farms, and their all-round development. He laid
greater emphasis on hand, heart and head than on reading, writing and
arithmetic.
True education, as Gandhi envisioned, also focuses on social welfare. He
never diverted the goal of education from rural reconstruction. He was in
favour of the youth serving the villages and attaining ‘sarvodaya’ (upliftment of
all). Social service is an inherent component of education, which has to be
taken up especially during the vacation period. Gandhi was also in favour of
the young people teaching the villagers the importance of hygiene and health;
this in itself is a key ingredient of social service that includes his holistic
SW3 C 06-Gandhian Philosophy of Social workers
49 | P a g e
perspective of the well-being. Gandhi viewed social service as an inherent part
of education.
The ultimate aim of education is character development, which is a sure
stepping stone to nation-building. Gandhi propounded that one of the most
essential qualities towards this end is the purity of personal life, which is ‘an
indispensable condition for building a sound education’. It is the education
that guides and enables an individual to develop into a better human being and
provides direction in the diverse aspects of human development. Gandhi made
several references to religion as the sole guide from which he drew various
examples to mould his attitude and views. Similarly, education, he felt, is the
right medium in directing the formation of character. Altruism and other
centeredness constitute some of the pillars of human character. This is
ingrained in the concept of service to others, including community service and
service to the needy and deprived sections. Thus, he deemed t hat the
development of inner nature was a necessary element in character.
Moral and spiritual development
Education makes it possible to develop a balanced personality and
Gandhi rightly insisted on morality and spirituality as necessary ingredients for
such development. No other leader has so passionately advocated the
importance of moral and spiritual development as Gandhi did. Gandhi drew
heavily from his life experiences and adhered to the notion of moral superiority
throughout his life. He advocated faith in God as the first step towards the
right education and often lamented the waning belief of the youth in God.
Gandhi firmly believed that apart from imparting physical and mental
training to a child, training in the moral and spiritual aspects are also crucial
to personality development. While teaching the students at the Farms in South
Africa, he made constant endeavors towards this training. He relied primarily
on religious books and acquainted the students with a general knowledge of
the scriptures; he strongly believed in the futility of imparting any training
without the training of spirit and without any knowledge towards God and self-
realization. He trained the young minds through the recitation of hymns and
49 | P a g e
perspective of the well-being. Gandhi viewed social service as an inherent part
of education.
The ultimate aim of education is character development, which is a sure
stepping stone to nation-building. Gandhi propounded that one of the most
essential qualities towards this end is the purity of personal life, which is ‘an
indispensable condition for building a sound education’. It is the education
that guides and enables an individual to develop into a better human being and
provides direction in the diverse aspects of human development. Gandhi made
several references to religion as the sole guide from which he drew various
examples to mould his attitude and views. Similarly, education, he felt, is the
right medium in directing the formation of character. Altruism and other
centeredness constitute some of the pillars of human character. This is
ingrained in the concept of service to others, including community service and
service to the needy and deprived sections. Thus, he deemed t hat the
development of inner nature was a necessary element in character.
Moral and spiritual development
Education makes it possible to develop a balanced personality and
Gandhi rightly insisted on morality and spirituality as necessary ingredients for
such development. No other leader has so passionately advocated the
importance of moral and spiritual development as Gandhi did. Gandhi drew
heavily from his life experiences and adhered to the notion of moral superiority
throughout his life. He advocated faith in God as the first step towards the
right education and often lamented the waning belief of the youth in God.
Gandhi firmly believed that apart from imparting physical and mental
training to a child, training in the moral and spiritual aspects are also crucial
to personality development. While teaching the students at the Farms in South
Africa, he made constant endeavors towards this training. He relied primarily
on religious books and acquainted the students with a general knowledge of
the scriptures; he strongly believed in the futility of imparting any training
without the training of spirit and without any knowledge towards God and self-
realization. He trained the young minds through the recitation of hymns and
SW3 C 06-Gandhian Philosophy of Social workers
50 | P a g e
verses from various scriptures and imparted moral training based on such
readings. He realized the significance of a good teacher in imparting such
education. He abhorred misconduct on the part of students and corporal
punishment by teachers. His sole aim was to build moral and spiritual
character through love, tolerance and non-violence.
Basic Education/Nai Talim
Gandhi’s ideas on education, called the Basic National Education
scheme, which he had been voicing in Harijan for many years, have been put
forward in the All India National Education Conference in Wardha on 22 nd -
23rd of October, 1937. Gandhi proposed the extension of primary education for
atleast seven years, introducing of profit-yielding vocation, introduction of
spinning, carding, dyeing, tailoring, toy-making, book-binding and paper
making, making the State Universities look after the arena of education and
making them examining and self-supporting bodies.
(1) Free compulsory education for all boys and girls upto fourteen years (2)
education through craft and productive work , with systematic and
scientific method (3) self-supporting scheme with the State Universities
providing for infrastructure like school buildings, books, furniture etc.,
(4) educating through mother-tongue as the medium of instruction,
introducing the child to its rich heritage and culture and instilling in him
the right ethical and moral values (5) exposition of the cult of non-
violence in education (6) making the students understand the ideals of
citizenship, to understand their rights, duties and obligat ions as
members of civilised communities and (7) introducing the idea of
cooperative community with social service as the dominating motive.
Gandhi displayed a keen sense for change in the education pattern and
discussed at length as to the genesis and implementation schemes. He referred
to it as the synthesis between vocation and education as he had viewed it. In
this context, he reiterated the necessity of both vocational and literary training;
he realised the importance of literary training through vocational training for it
50 | P a g e
verses from various scriptures and imparted moral training based on such
readings. He realized the significance of a good teacher in imparting such
education. He abhorred misconduct on the part of students and corporal
punishment by teachers. His sole aim was to build moral and spiritual
character through love, tolerance and non-violence.
Basic Education/Nai Talim
Gandhi’s ideas on education, called the Basic National Education
scheme, which he had been voicing in Harijan for many years, have been put
forward in the All India National Education Conference in Wardha on 22 nd -
23rd of October, 1937. Gandhi proposed the extension of primary education for
atleast seven years, introducing of profit-yielding vocation, introduction of
spinning, carding, dyeing, tailoring, toy-making, book-binding and paper
making, making the State Universities look after the arena of education and
making them examining and self-supporting bodies.
(1) Free compulsory education for all boys and girls upto fourteen years (2)
education through craft and productive work , with systematic and
scientific method (3) self-supporting scheme with the State Universities
providing for infrastructure like school buildings, books, furniture etc.,
(4) educating through mother-tongue as the medium of instruction,
introducing the child to its rich heritage and culture and instilling in him
the right ethical and moral values (5) exposition of the cult of non-
violence in education (6) making the students understand the ideals of
citizenship, to understand their rights, duties and obligat ions as
members of civilised communities and (7) introducing the idea of
cooperative community with social service as the dominating motive.
Gandhi displayed a keen sense for change in the education pattern and
discussed at length as to the genesis and implementation schemes. He referred
to it as the synthesis between vocation and education as he had viewed it. In
this context, he reiterated the necessity of both vocational and literary training;
he realised the importance of literary training through vocational training for it
SW3 C 06-Gandhian Philosophy of Social workers
51 | P a g e
would then cease to be drudgery and also literary training would have a new
content and new usefulness. Gandhi did not assign primary importance to the
English language but insisted on learning one’s own language first, thus
stressing the need to impart education in one’s mother -tongue. He had
enormous reservations regarding English education and opined that ‘to give
millions a knowledge of English is to enslave them’. He was also of the opinion
that the English-knowing Indians have not hesitated to cheat and strike terror
into people.
He explained the purpose as imparting ‘education of the body and the
mind and the soul through handicraft that is taught to the children’ (Harijan,
11-6-1938). To sum it up in his own words, it is ‘an intelligent use of the bodily
organs in a child that provides the best and quickest way of developing his
intellect’.
51 | P a g e
would then cease to be drudgery and also literary training would have a new
content and new usefulness. Gandhi did not assign primary importance to the
English language but insisted on learning one’s own language first, thus
stressing the need to impart education in one’s mother -tongue. He had
enormous reservations regarding English education and opined that ‘to give
millions a knowledge of English is to enslave them’. He was also of the opinion
that the English-knowing Indians have not hesitated to cheat and strike terror
into people.
He explained the purpose as imparting ‘education of the body and the
mind and the soul through handicraft that is taught to the children’ (Harijan,
11-6-1938). To sum it up in his own words, it is ‘an intelligent use of the bodily
organs in a child that provides the best and quickest way of developing his
intellect’.
SW3 C 06-Gandhian Philosophy of Social workers
52 | P a g e
Unit3- Gandhian Concept of Community Development
Sarvodaya concept (See page 23)
Swadeshi
Swadeshi is the moral principle underlying a decentralized self-sufficient
economic structure. According to Gandhiji, "Swadeshi is that spirit in us which
restrict us to the use and service of our immediate surroundings to the
exclusion of the more remote".
In economic terms, a strict adherence to Swadeshi doctrine paves the
way to decentralized self-sufficient economy. The buyers and sellers having a
concern for each other, jointly work for the development of the local areas
using local resources. Gandhi emphasized, "every village of India will almost be
a self supporting and self-contained unit exchanging only such necessary
commodities to other villages where they are not locally producible".
The spirit of Swadeshi guiding man's economic behaviour leads to
natural love and preference for local products and an attitude of service to the
immediate neighbours. The consumers, for their requirements must buy from
the local producers and thus support the local farmers, artisans such as
weavers, carpenters, cobblers, potters etc. Adherence to the principle of
Swadeshi leads to a natural economic order and harmony.
The decentralized economic units would thus facilitate the best possible
use of local raw materials, talents and manpower; promote occupational
equilibrium, ecological balance and co-operative living. The village would be
able to produce whatever is required, with the help of local resources and
would be intended with whatever has been produced in closer surroundings.
Gandhi was profoundly moved by the poverty and m iserable conditions
of the masses due to the centralization of the economic power m the hands of
the capitalist class He enunciated the theory of trusteeship in order to bring
about the required change in a non-violent way.
52 | P a g e
Unit3- Gandhian Concept of Community Development
Sarvodaya concept (See page 23)
Swadeshi
Swadeshi is the moral principle underlying a decentralized self-sufficient
economic structure. According to Gandhiji, "Swadeshi is that spirit in us which
restrict us to the use and service of our immediate surroundings to the
exclusion of the more remote".
In economic terms, a strict adherence to Swadeshi doctrine paves the
way to decentralized self-sufficient economy. The buyers and sellers having a
concern for each other, jointly work for the development of the local areas
using local resources. Gandhi emphasized, "every village of India will almost be
a self supporting and self-contained unit exchanging only such necessary
commodities to other villages where they are not locally producible".
The spirit of Swadeshi guiding man's economic behaviour leads to
natural love and preference for local products and an attitude of service to the
immediate neighbours. The consumers, for their requirements must buy from
the local producers and thus support the local farmers, artisans such as
weavers, carpenters, cobblers, potters etc. Adherence to the principle of
Swadeshi leads to a natural economic order and harmony.
The decentralized economic units would thus facilitate the best possible
use of local raw materials, talents and manpower; promote occupational
equilibrium, ecological balance and co-operative living. The village would be
able to produce whatever is required, with the help of local resources and
would be intended with whatever has been produced in closer surroundings.
Gandhi was profoundly moved by the poverty and m iserable conditions
of the masses due to the centralization of the economic power m the hands of
the capitalist class He enunciated the theory of trusteeship in order to bring
about the required change in a non-violent way.
SW3 C 06-Gandhian Philosophy of Social workers
53 | P a g e
Gandhian Views on Panchayati Raj
Gandhi had an idea as to how a good democracy should function.
According to Gandhi, "Democracy must in essence mean the art and science of
mobilizing the entire physical, economic and spiritual resources of all the
various sections of the people in the service of the common good of all"" He
believed "a democracy enlightened and disciplined is the first thing in the
world". The basic unit of true democracy is the village. It is in this context that
the notion of Panchayati Raj has added significance. Gandhi's perception of the
Indian village system is all comprehensive, fundamental and important. The
towns in India became quite significant before his eyes. Gandhi wrote, "I would
like to go and live in villages. That is real India, my India".
In Gandhi's view the village communities are little republics, having
nearly everything they can want within themselves, and almost independent of
any foreign relations. They seem to last where nothing else lasts. Gandhi
thought that the village community would over time build up a strong sense of
local strength and solidarity, provide meaningful interpersonal relationships,
encourage a sense of social responsibility and the spirit of cooperation, and act
as a nursery of civic virtue.
Gandhi's concept of democratic decentralization bears the stamp of his
passionate belief in non-violence, truth and individual freedom. He calls it
Panchayati Raj or village Swaraj. He wants to see each village a little republic,
self-sufficient in its vital wants, organically and non-hierarchically linked with
the larger spatial bodies and enjoying the maximum freedom of deciding the
affairs of the locality. Gandhi wanted political power to be distributed among
the villages in India. Gandhi preferred the term 'Swaraj' to describe what he
called true democracy. This democracy is based upon freedom. Individual
freedom in Gandhi's view could be maintained only in autonomous, self-reliant
communities that offer opportunities to the people for fullest participation15.
The affairs are to be managed by Panchayats consisting of five persons elected
annually. Gandhi aimed at makin g the individual the centre of the local
administration. People are expected to take personal interest and turn up in
53 | P a g e
Gandhian Views on Panchayati Raj
Gandhi had an idea as to how a good democracy should function.
According to Gandhi, "Democracy must in essence mean the art and science of
mobilizing the entire physical, economic and spiritual resources of all the
various sections of the people in the service of the common good of all"" He
believed "a democracy enlightened and disciplined is the first thing in the
world". The basic unit of true democracy is the village. It is in this context that
the notion of Panchayati Raj has added significance. Gandhi's perception of the
Indian village system is all comprehensive, fundamental and important. The
towns in India became quite significant before his eyes. Gandhi wrote, "I would
like to go and live in villages. That is real India, my India".
In Gandhi's view the village communities are little republics, having
nearly everything they can want within themselves, and almost independent of
any foreign relations. They seem to last where nothing else lasts. Gandhi
thought that the village community would over time build up a strong sense of
local strength and solidarity, provide meaningful interpersonal relationships,
encourage a sense of social responsibility and the spirit of cooperation, and act
as a nursery of civic virtue.
Gandhi's concept of democratic decentralization bears the stamp of his
passionate belief in non-violence, truth and individual freedom. He calls it
Panchayati Raj or village Swaraj. He wants to see each village a little republic,
self-sufficient in its vital wants, organically and non-hierarchically linked with
the larger spatial bodies and enjoying the maximum freedom of deciding the
affairs of the locality. Gandhi wanted political power to be distributed among
the villages in India. Gandhi preferred the term 'Swaraj' to describe what he
called true democracy. This democracy is based upon freedom. Individual
freedom in Gandhi's view could be maintained only in autonomous, self-reliant
communities that offer opportunities to the people for fullest participation15.
The affairs are to be managed by Panchayats consisting of five persons elected
annually. Gandhi aimed at makin g the individual the centre of the local
administration. People are expected to take personal interest and turn up in
SW3 C 06-Gandhian Philosophy of Social workers
54 | P a g e
large numbers at the meeting to deliberate problems of common interest such
as village industries, agricultural production, irrigation and planning.
To check centralization, Gandhi suggested the institution of village
republics both as institutions of parallel polities and as units of economic
autonomy. Village is the lowest unit of a decentralized system. Politically a
village has to be small enough to permit everyone to participate directly in the
decision-making process. It is the basic institution of participatory democracy.
The technical skills of the villages will be fully developed; there will be no
dearth of men with high degree of skill and artistic talent. There will be village
poets, village artists, village architects, linguists and research workers.
According to Mahatma Gandhi, utilization of the local resources is quite
fundamental to the development of the Panchayati Raj system. The Panchayats
with the Gram Sabhas should be so organized as to identify the resources
locally available for development in the agricultural and industrial sectors.
Gandhi envisaged village as the grass root political unit, which is supposed to
have integrity of its own. The individual has to be harmonised with the socio-
economic structure.
According to Gandhi "true democracy cannot be worked by twenty men
sitting at the centre. It has to be worked from below by the people of every
village.” Gandhian decentralization is a process of limiting the power of the
state as well as the creation of people's institutions and processes. For Gandhi
decentralization is related to the attainment of some noble objectives :(a) it is
an instrument for building a non-violent society, b) it is necessary to avoid
exploitation (c) it has a moral dimension (d) it is a necessary step towards
Gram Swaraj and (e) it facilitates trusteeship. Decentralization provides the
necessary avenue to the individual citizens and the community for their
genuine and maximum contribution to social good. In sum, Gandhian concept
of Panchayati Raj envisaged the generation of power from below.
54 | P a g e
large numbers at the meeting to deliberate problems of common interest such
as village industries, agricultural production, irrigation and planning.
To check centralization, Gandhi suggested the institution of village
republics both as institutions of parallel polities and as units of economic
autonomy. Village is the lowest unit of a decentralized system. Politically a
village has to be small enough to permit everyone to participate directly in the
decision-making process. It is the basic institution of participatory democracy.
The technical skills of the villages will be fully developed; there will be no
dearth of men with high degree of skill and artistic talent. There will be village
poets, village artists, village architects, linguists and research workers.
According to Mahatma Gandhi, utilization of the local resources is quite
fundamental to the development of the Panchayati Raj system. The Panchayats
with the Gram Sabhas should be so organized as to identify the resources
locally available for development in the agricultural and industrial sectors.
Gandhi envisaged village as the grass root political unit, which is supposed to
have integrity of its own. The individual has to be harmonised with the socio-
economic structure.
According to Gandhi "true democracy cannot be worked by twenty men
sitting at the centre. It has to be worked from below by the people of every
village.” Gandhian decentralization is a process of limiting the power of the
state as well as the creation of people's institutions and processes. For Gandhi
decentralization is related to the attainment of some noble objectives :(a) it is
an instrument for building a non-violent society, b) it is necessary to avoid
exploitation (c) it has a moral dimension (d) it is a necessary step towards
Gram Swaraj and (e) it facilitates trusteeship. Decentralization provides the
necessary avenue to the individual citizens and the community for their
genuine and maximum contribution to social good. In sum, Gandhian concept
of Panchayati Raj envisaged the generation of power from below.
SW3 C 06-Gandhian Philosophy of Social workers
55 | P a g e
Constructive Programmes according to Gandhi
In 1935, Gandhi started his rural reconstruction activities in Sevagram
to implement his idea of Constructive Programme which included Items such
as the use of Khadi promotion of Village Industries, Baslc and Adult Education,
Rural Sanitation, upliftment of the Backward Classes, the welfare of Women,
Education in Health and Hygiene, Prohibition and propagation of the Mother
tongue.
The Constructive Programme may otherwise and more fittingly be called
construction of Poorna Swaraj or complete independence by truthful and non-
violent means. The 18-point Constructive Programmes included the following
items;
1. Communal Unity
Everybody is agreed about the significance of communal unity, which means
an unbreakable heart unity. Thus it has a wider significance than political
unity. For the attainment of communal unity, every social worker should aim
at developing and encouraging the bond of love and regard among the Hindu,
Muslim, Christian, Zoroastrian and Jew members and cultivate a unity based
on such mutual love and regard.
` "In such a happy state of things there would be no disgraceful cry
at the stations such as 'Hindu-water' and 'Muslim water' or 'Hindu tea' or
Muslim tea' There would be no separate rooms or pots for Hindus and non-
Hindus in schools and colleges, no communal sch ools, colleges and
hospitals."Gandhiji found that social stability of the country cannot be
achieved without the social unity between these communities. He pleaded and
labored for the Hindu Muslim unity to consolidate corporate strength for better
purposes in India. For this Gandhiji recommended the following measures.'
i) The Hindu-Muslim unity can be achleved by educating the people in a sense
of common citizenship.
ii) They should enjoy equal rights which flow from duties duly performed
!!!)Hindus as well as Musllms must follow tolerance regarding the communal
matters Both of them must respect the sentiments of each of their comm~lllity
55 | P a g e
Constructive Programmes according to Gandhi
In 1935, Gandhi started his rural reconstruction activities in Sevagram
to implement his idea of Constructive Programme which included Items such
as the use of Khadi promotion of Village Industries, Baslc and Adult Education,
Rural Sanitation, upliftment of the Backward Classes, the welfare of Women,
Education in Health and Hygiene, Prohibition and propagation of the Mother
tongue.
The Constructive Programme may otherwise and more fittingly be called
construction of Poorna Swaraj or complete independence by truthful and non-
violent means. The 18-point Constructive Programmes included the following
items;
1. Communal Unity
Everybody is agreed about the significance of communal unity, which means
an unbreakable heart unity. Thus it has a wider significance than political
unity. For the attainment of communal unity, every social worker should aim
at developing and encouraging the bond of love and regard among the Hindu,
Muslim, Christian, Zoroastrian and Jew members and cultivate a unity based
on such mutual love and regard.
` "In such a happy state of things there would be no disgraceful cry
at the stations such as 'Hindu-water' and 'Muslim water' or 'Hindu tea' or
Muslim tea' There would be no separate rooms or pots for Hindus and non-
Hindus in schools and colleges, no communal sch ools, colleges and
hospitals."Gandhiji found that social stability of the country cannot be
achieved without the social unity between these communities. He pleaded and
labored for the Hindu Muslim unity to consolidate corporate strength for better
purposes in India. For this Gandhiji recommended the following measures.'
i) The Hindu-Muslim unity can be achleved by educating the people in a sense
of common citizenship.
ii) They should enjoy equal rights which flow from duties duly performed
!!!)Hindus as well as Musllms must follow tolerance regarding the communal
matters Both of them must respect the sentiments of each of their comm~lllity
SW3 C 06-Gandhian Philosophy of Social workers
56 | P a g e
iv) They must reconcile themselves to the new environment of living together as
free and equal citizens.
2. Removal of Untouchability
Untouchability is a social evil and should not be looked upon as a mere
political necessity. The socio-economic evils associated with this system must
be abolished. According to Gandhiji, there should be perfect social equality
among the people m the society No social superiority should be entertained by
any individual or by a section of the society on the ground of birth or
knowledge or religion or any other consideration. Gandhiji fought against social
superiority in any form and carried on his crusade ag ainst the doctrine of
racial superiority in South Africa and evil practices of untouchabilty in India.
He has the opinion that no one is born as untouchable and unequal. The
practice of untouchability is a sin against God as the Harijans and non -
Harijans are the children of the same God. He found untouchabiltity as the
worst evil effect of Hinduism and worked for their temple entry for religious
equality.
In 1932, Gandhi introduced Harijan Sevak Sangh, a non -political
association for their self-improvement. He suggested their economic self-
reliance through the adoption of spinning and weaving. He advocated non -
violent methods to be adopted by them for their self-employment and for proper
realization of their rights.
Gandhiji wanted the caste Hindus to sacrifice and struggle for the all-
round development of the Harijans and wished that they should be assured of
decent standard of living as respectable equal citizens of the country. For this,
cleanliness, good habits, thrift, industry and moral courage are to be
inculcated among them. 'She awakened Harijans should make serious
attempts for self improvement in all walks of life. In Gandhian concept of
swaraj, none should be high or low but all are to be equal citizens and this
Swaraj society is free from any social exploitation and domination.
56 | P a g e
iv) They must reconcile themselves to the new environment of living together as
free and equal citizens.
2. Removal of Untouchability
Untouchability is a social evil and should not be looked upon as a mere
political necessity. The socio-economic evils associated with this system must
be abolished. According to Gandhiji, there should be perfect social equality
among the people m the society No social superiority should be entertained by
any individual or by a section of the society on the ground of birth or
knowledge or religion or any other consideration. Gandhiji fought against social
superiority in any form and carried on his crusade ag ainst the doctrine of
racial superiority in South Africa and evil practices of untouchabilty in India.
He has the opinion that no one is born as untouchable and unequal. The
practice of untouchability is a sin against God as the Harijans and non -
Harijans are the children of the same God. He found untouchabiltity as the
worst evil effect of Hinduism and worked for their temple entry for religious
equality.
In 1932, Gandhi introduced Harijan Sevak Sangh, a non -political
association for their self-improvement. He suggested their economic self-
reliance through the adoption of spinning and weaving. He advocated non -
violent methods to be adopted by them for their self-employment and for proper
realization of their rights.
Gandhiji wanted the caste Hindus to sacrifice and struggle for the all-
round development of the Harijans and wished that they should be assured of
decent standard of living as respectable equal citizens of the country. For this,
cleanliness, good habits, thrift, industry and moral courage are to be
inculcated among them. 'She awakened Harijans should make serious
attempts for self improvement in all walks of life. In Gandhian concept of
swaraj, none should be high or low but all are to be equal citizens and this
Swaraj society is free from any social exploitation and domination.
SW3 C 06-Gandhian Philosophy of Social workers
57 | P a g e
3. Prohibition
Gandhi considered drinks, intoxicating drugs and gambling as the social
evlls which eat into the very vitals of the social system and its values. He
suggested the various measures to be undertaken to implement prohibition by
the Government, Social Organizations and Social Workers.
He realized the fact that the drinks and drugs harden the heart of man and
endanger it with cruelty and is the root cause of many a social evil. The moral
loss is greater than the financial loss; the physical disease may harm body but
the drinks and drugs sap both the body and the soul. Besides the Social
Workers, Doctors, Women especially house wives and students should also
have the responsibility to save the country from this evil effect. (See Page 37)
4. Khadi
Khadi mentality means decentralization of production and distribution of
the necessaries of life. Khadi has to play an important role in the village
economy of India. It can give the poor at least three hgs: cloth, work and self-
confidence to articulate themselves.
Gandhiji considered Khadi as an inevitable means for the all-round
development of the Nation. According to Gandhiji, Kha& alone can solve a
number of economic and other problems of India as shown below.
i) Under Khadi economy, the capital is under the control of the labour
and supremacy of man over machinery can be established.
ii) Each village can be self-sufficient through the welfare of these
villages, India will also prosper.
iii) The villagers can take up all the stages of Khadi production for
earning which can supplement their meagre resources.
iv) Spinning wheel give employment opporhmities to village carpenters,
Blacksmiths, Weavers and can create self-sufficiency in all villages in
India. Khadi alone can give encouragement to other village industries.
v) Spinning’s an honourable and leisurely occupation for the women of
India. With the popularization of spinning wheel, women need not go
out of their houses for earning their bread.
57 | P a g e
3. Prohibition
Gandhi considered drinks, intoxicating drugs and gambling as the social
evlls which eat into the very vitals of the social system and its values. He
suggested the various measures to be undertaken to implement prohibition by
the Government, Social Organizations and Social Workers.
He realized the fact that the drinks and drugs harden the heart of man and
endanger it with cruelty and is the root cause of many a social evil. The moral
loss is greater than the financial loss; the physical disease may harm body but
the drinks and drugs sap both the body and the soul. Besides the Social
Workers, Doctors, Women especially house wives and students should also
have the responsibility to save the country from this evil effect. (See Page 37)
4. Khadi
Khadi mentality means decentralization of production and distribution of
the necessaries of life. Khadi has to play an important role in the village
economy of India. It can give the poor at least three hgs: cloth, work and self-
confidence to articulate themselves.
Gandhiji considered Khadi as an inevitable means for the all-round
development of the Nation. According to Gandhiji, Kha& alone can solve a
number of economic and other problems of India as shown below.
i) Under Khadi economy, the capital is under the control of the labour
and supremacy of man over machinery can be established.
ii) Each village can be self-sufficient through the welfare of these
villages, India will also prosper.
iii) The villagers can take up all the stages of Khadi production for
earning which can supplement their meagre resources.
iv) Spinning wheel give employment opporhmities to village carpenters,
Blacksmiths, Weavers and can create self-sufficiency in all villages in
India. Khadi alone can give encouragement to other village industries.
v) Spinning’s an honourable and leisurely occupation for the women of
India. With the popularization of spinning wheel, women need not go
out of their houses for earning their bread.
SW3 C 06-Gandhian Philosophy of Social workers
58 | P a g e
vi) vi) Khadi industry has great organizing po tentialities in India .
Millions of people are involved in production, distribution and
consumption of Khadi.
vii) Spinning is easy to learn and requires no outlay of capital. The
farmers can easily learn and operate the spinning wheel and can spin
during their leisure hours to supplement their meager resources.
viii) Khadi is the only industry which can absorb largest number of people
and can provide employment to the unemployed at any time of the
year without much difficulty.
5. Other village Industries
According to Gandhiji village economy cannot be completed without the
essential village industries such as hand-grinding, hand pounding, soap-
making, paper-making, match-making, tanning, oil-pressing etc. The village
industries give employment to millions of people and provide an outlet for the
creative skill and resourcefulness of the people.
Large scale industries will eliminate the spinning wheel and the
handloom, and through the large -scale industries, the wealth will be
concentrated in the hands of a few. On the contrary, the village industries will
lead to distribution of national income among the millions of people in
thousands of villages.
6. Village Sanitation
The deal village envisaged by Gandhiji could be constructed on the basis of
the principles of public hygiene and sanitation. The houses which are to be
built with locally available material will have sufficient light and ventilation.
Each house or a cottage shall have a courtyard to grow vegetables for domestic
consumption and to house cattle. The village streets and lanes will be kept
clean. Each village shall have its own water works to ensure clean water
supply.
The constructive workers shall make the villages models of cleanliness by
teaching the villagers to maintain cleanliness in and around the village,
including public wells, tanks and rivers.
58 | P a g e
vi) vi) Khadi industry has great organizing po tentialities in India .
Millions of people are involved in production, distribution and
consumption of Khadi.
vii) Spinning is easy to learn and requires no outlay of capital. The
farmers can easily learn and operate the spinning wheel and can spin
during their leisure hours to supplement their meager resources.
viii) Khadi is the only industry which can absorb largest number of people
and can provide employment to the unemployed at any time of the
year without much difficulty.
5. Other village Industries
According to Gandhiji village economy cannot be completed without the
essential village industries such as hand-grinding, hand pounding, soap-
making, paper-making, match-making, tanning, oil-pressing etc. The village
industries give employment to millions of people and provide an outlet for the
creative skill and resourcefulness of the people.
Large scale industries will eliminate the spinning wheel and the
handloom, and through the large -scale industries, the wealth will be
concentrated in the hands of a few. On the contrary, the village industries will
lead to distribution of national income among the millions of people in
thousands of villages.
6. Village Sanitation
The deal village envisaged by Gandhiji could be constructed on the basis of
the principles of public hygiene and sanitation. The houses which are to be
built with locally available material will have sufficient light and ventilation.
Each house or a cottage shall have a courtyard to grow vegetables for domestic
consumption and to house cattle. The village streets and lanes will be kept
clean. Each village shall have its own water works to ensure clean water
supply.
The constructive workers shall make the villages models of cleanliness by
teaching the villagers to maintain cleanliness in and around the village,
including public wells, tanks and rivers.
SW3 C 06-Gandhian Philosophy of Social workers
59 | P a g e
7. New or Basic Education
Gandhiji developed the idea of Nai Talim, for the 'all round drawing of the best
in child and man, body, mind and spirit". According to him literacy in itself no
education, it IS not the end of education. His philosophy of education was
based on his experiments with physical, literary and moral training at the
Tolstoy Farm in South Arnica. The vocational training was glven through
carpentry, shoe-making, gardening etc. Literacy classes as well as spiritual
training were conducted by him and others. He realized that the spirit of the
children could not be trained through books alone. He was convinced that it is
the life and character of the teacher which moulds the moral life of the
students. He drew his conclusions and inferences from the experiences which
he gained at the Tolstoy Farm and followed it in India. (See the Philosophy of
Education)
8. Adult Education
According to Gandhiji, adult education should not end with bare acquaintance
with the alphabet. The literary education of illiterate adults should go hand in
hand with the spread of the knowledge which is useful to the villagers In their
daily life during the transitory stage towards complete literacy, the social
workers shall engage themselves in adult education of the illiterate people. This
will lead to the eradication of illiteracy from the country.
9. Women
Gandhi believed that the same soul resides in both man and woman and both
of them have equal opportunities to develop their perso nality. They are
inseparable pair; and one cannot live without the other.
Though both man and woman posses equal mental abilities, they differ
in certain respects. Woman posses greater degree of non-violence than man. As
a mother, she exhibits greater degree of suffering, sacrifice and love. She is the
mistress of the house, keeper and distributor of the bread in the house and
takes greater interest in the management of the house. Mother completing her
house work, she can take up some constructive activities.
59 | P a g e
7. New or Basic Education
Gandhiji developed the idea of Nai Talim, for the 'all round drawing of the best
in child and man, body, mind and spirit". According to him literacy in itself no
education, it IS not the end of education. His philosophy of education was
based on his experiments with physical, literary and moral training at the
Tolstoy Farm in South Arnica. The vocational training was glven through
carpentry, shoe-making, gardening etc. Literacy classes as well as spiritual
training were conducted by him and others. He realized that the spirit of the
children could not be trained through books alone. He was convinced that it is
the life and character of the teacher which moulds the moral life of the
students. He drew his conclusions and inferences from the experiences which
he gained at the Tolstoy Farm and followed it in India. (See the Philosophy of
Education)
8. Adult Education
According to Gandhiji, adult education should not end with bare acquaintance
with the alphabet. The literary education of illiterate adults should go hand in
hand with the spread of the knowledge which is useful to the villagers In their
daily life during the transitory stage towards complete literacy, the social
workers shall engage themselves in adult education of the illiterate people. This
will lead to the eradication of illiteracy from the country.
9. Women
Gandhi believed that the same soul resides in both man and woman and both
of them have equal opportunities to develop their perso nality. They are
inseparable pair; and one cannot live without the other.
Though both man and woman posses equal mental abilities, they differ
in certain respects. Woman posses greater degree of non-violence than man. As
a mother, she exhibits greater degree of suffering, sacrifice and love. She is the
mistress of the house, keeper and distributor of the bread in the house and
takes greater interest in the management of the house. Mother completing her
house work, she can take up some constructive activities.
SW3 C 06-Gandhian Philosophy of Social workers
60 | P a g e
Gandhi appreciated the active role of women in the non-violent struggle
for independence to India. They must also participate in all the nation building
activities. In a non-violent society, moral strength is more important than
physical strength. The women reveal powers of endurance, sacrifice , love and
non-violence in greater measure than men.
As the future of the country is to be shaped by her children, the women should
teach her children simplicity, faithfulness, non-violence, truth, fearlessness,
dignity of labour and self-reliance. Such children will shape the destiny of the
country on sound moral lines.
10. Education in health and hygiene
According to Gandhiji it is the duty of the social workers to explain the simple
rules of health and hygiene to the villagers. The way of life of the social workers
should be a living message to others in health and hygiene. They should
maintain good health by following the rules of health and nature cure. They
have to make attempts to get purified water for the villagers.
Gandhiji emphasized: To maintain public sanitation and hygiene in the
villages, the social workers should take up brooms, pick axes and baskets to
clean the publlc places, including tanks and wells. If they take up these
implements with the same pride and dignity as they do with the pens, the
problem of finance would not arise in maintaining cleanliness and hygiene in
the villages. If they engage themselves in public cleanliness as self-appointed
sweepers, the villagers will voluntarily join the movement for cleanliness in
their villages and will definitely learn the lessons in public hygiene.
11. Provincial Languages
Gandhiji was in favor of regional languages as media of instruction at all
stages of education. The social workers have to carry on the fight for
establishing the supremacy of the regional languages at all levels of education
and administration.
Gandhiji recognized English as the language of international commerce
and diplomacy and appreciated the English literature which has rich literary
treasure and which gives an insight into the western culture and thought." But
60 | P a g e
Gandhi appreciated the active role of women in the non-violent struggle
for independence to India. They must also participate in all the nation building
activities. In a non-violent society, moral strength is more important than
physical strength. The women reveal powers of endurance, sacrifice , love and
non-violence in greater measure than men.
As the future of the country is to be shaped by her children, the women should
teach her children simplicity, faithfulness, non-violence, truth, fearlessness,
dignity of labour and self-reliance. Such children will shape the destiny of the
country on sound moral lines.
10. Education in health and hygiene
According to Gandhiji it is the duty of the social workers to explain the simple
rules of health and hygiene to the villagers. The way of life of the social workers
should be a living message to others in health and hygiene. They should
maintain good health by following the rules of health and nature cure. They
have to make attempts to get purified water for the villagers.
Gandhiji emphasized: To maintain public sanitation and hygiene in the
villages, the social workers should take up brooms, pick axes and baskets to
clean the publlc places, including tanks and wells. If they take up these
implements with the same pride and dignity as they do with the pens, the
problem of finance would not arise in maintaining cleanliness and hygiene in
the villages. If they engage themselves in public cleanliness as self-appointed
sweepers, the villagers will voluntarily join the movement for cleanliness in
their villages and will definitely learn the lessons in public hygiene.
11. Provincial Languages
Gandhiji was in favor of regional languages as media of instruction at all
stages of education. The social workers have to carry on the fight for
establishing the supremacy of the regional languages at all levels of education
and administration.
Gandhiji recognized English as the language of international commerce
and diplomacy and appreciated the English literature which has rich literary
treasure and which gives an insight into the western culture and thought." But
SW3 C 06-Gandhian Philosophy of Social workers
61 | P a g e
he recommended it would be taught as one of the subjects and gave
importance to the regional languages as it is the language of the rural masses.
According to him, mother tongue is a natural means to develop the mind
of the child. It is a mere superstition to believe that a particular language is
incapable of expression of scientific ideas . He explained this point by giving the
examples of Russia and Japan which have achieved all their scientific progress
without English as their medium. Hence the Indian languages are to be
properly developed; and the useful English books should be translated into
regional languages for the sake of majority of the nation.
12. National Language
According to Gandhlji, the national language of India should be Hindi and he
put forward the following arguments in favour of Hindi as national language.
I) It is spoken by the single largest group of people who are spread over a
number of states in North India and understood by many in the South.
ii) It is easy enough to learn Hindi to the people of Gujarat, Maharashtra and
Bengal . Within a few months , they can have sufficient command over this
language.
13. Economic Equality
Economic equality means that everyone shall have sufficient and
nutritious food to eat, proper shelter to live in, adequate khadi to wear, timely
medical relief and necessary facilities for education. It also implies abolition of
the eternal conflict between the capital and the labour by the leveling down of
the rich in whom bulk of the Nation's wealth is concentrated and the leveling
up of the poor. For this, the constructive workers shall strive to level down the
few rich and level up the semi -starved millions through trusteeship system. It
does not mean that everyone would literally have the same amount but it
means that everyone should have enough for one's needs. Tne ultimate aim of
Gandhian concept of economic equality is equal pay for all.
61 | P a g e
he recommended it would be taught as one of the subjects and gave
importance to the regional languages as it is the language of the rural masses.
According to him, mother tongue is a natural means to develop the mind
of the child. It is a mere superstition to believe that a particular language is
incapable of expression of scientific ideas . He explained this point by giving the
examples of Russia and Japan which have achieved all their scientific progress
without English as their medium. Hence the Indian languages are to be
properly developed; and the useful English books should be translated into
regional languages for the sake of majority of the nation.
12. National Language
According to Gandhlji, the national language of India should be Hindi and he
put forward the following arguments in favour of Hindi as national language.
I) It is spoken by the single largest group of people who are spread over a
number of states in North India and understood by many in the South.
ii) It is easy enough to learn Hindi to the people of Gujarat, Maharashtra and
Bengal . Within a few months , they can have sufficient command over this
language.
13. Economic Equality
Economic equality means that everyone shall have sufficient and
nutritious food to eat, proper shelter to live in, adequate khadi to wear, timely
medical relief and necessary facilities for education. It also implies abolition of
the eternal conflict between the capital and the labour by the leveling down of
the rich in whom bulk of the Nation's wealth is concentrated and the leveling
up of the poor. For this, the constructive workers shall strive to level down the
few rich and level up the semi -starved millions through trusteeship system. It
does not mean that everyone would literally have the same amount but it
means that everyone should have enough for one's needs. Tne ultimate aim of
Gandhian concept of economic equality is equal pay for all.
SW3 C 06-Gandhian Philosophy of Social workers
62 | P a g e
14. Kisans
Kisans form the bulk of India's population and are the backbone of this rural
country. Majority of the India's population depend on agriculture and
associated occupations such as cattle farming, dairying, poultry, piggery etc.
Hence Gandhi insisted on the social workers to render effective service in the
village. In order to do this, they must acquire sufficient theoretical as well as
practical knowledge about agriculture. According to him, the agriculture of a
village should be planned in such a manner that each village shall be self-
sufficient in its food requirements. If geographical conditions permit, the
farmers should cultivate cotton required for the village.
Gandhi was in favor of farmer's organizations but which are to be
directed to redress the grievances of the peasants. But it should not be used for
low-level competitions for political gains of certain individuals.
15.Labours
The land owners should not take more than their needs and should lead
a simple life. They should engage themselves m the upliftment of the poorer
sections of the village and should become partners in the peaceful evolution of
socio-economic change.
The landless should not use violent methods to dispossess the lands of
landlords while the landlords should not exploit the landless. There should be
a Village Committee to look into grievances of the tenants and the landlords in
each village.
The landless laborers should get sufficient wages to provide their primary
requirements such as food, clothing and shelter. To them, their labour is the
capital. This capital should be given due recognition in the society. When the
importance is given to the living capital, the working conditions, hours of
leisure and standard of living are automatically taken care of the social workers
should build model unions for the laborers and organize them on non-violent
basis, but should be kept away from party politics.
16.Adivasis
62 | P a g e
14. Kisans
Kisans form the bulk of India's population and are the backbone of this rural
country. Majority of the India's population depend on agriculture and
associated occupations such as cattle farming, dairying, poultry, piggery etc.
Hence Gandhi insisted on the social workers to render effective service in the
village. In order to do this, they must acquire sufficient theoretical as well as
practical knowledge about agriculture. According to him, the agriculture of a
village should be planned in such a manner that each village shall be self-
sufficient in its food requirements. If geographical conditions permit, the
farmers should cultivate cotton required for the village.
Gandhi was in favor of farmer's organizations but which are to be
directed to redress the grievances of the peasants. But it should not be used for
low-level competitions for political gains of certain individuals.
15.Labours
The land owners should not take more than their needs and should lead
a simple life. They should engage themselves m the upliftment of the poorer
sections of the village and should become partners in the peaceful evolution of
socio-economic change.
The landless should not use violent methods to dispossess the lands of
landlords while the landlords should not exploit the landless. There should be
a Village Committee to look into grievances of the tenants and the landlords in
each village.
The landless laborers should get sufficient wages to provide their primary
requirements such as food, clothing and shelter. To them, their labour is the
capital. This capital should be given due recognition in the society. When the
importance is given to the living capital, the working conditions, hours of
leisure and standard of living are automatically taken care of the social workers
should build model unions for the laborers and organize them on non-violent
basis, but should be kept away from party politics.
16.Adivasis
SW3 C 06-Gandhian Philosophy of Social workers
63 | P a g e
Gandhiji identified the adivasies themselves as the original inhabitants. They
have been segregated from the rest of the community for many generations. He
found it is the bounded duty of the advanced community to contribute their
mite for the all-round development of the adivasi communities in India. He gave
instructions to the constructive workers for the upliftment of adivasies also.
17. Lepers
According to Gandhi, service to the lepers is service to the suffering humanity.
He said, "India is perhaps a home of lepers next only to Central Africa. Yet they
are as much a part of society as the tallest among us. But the tall absorb our
attention though they are least in need of it. The lot of the lepers who are much
in need of attention is studied neglect. 1 am tempted to call it heartless which
it certainly is, in terms of non-violence.
He visualized in swaraj state, no suffering man should go uncared. In
this regard he said, "If India was pulsating with new life, if we were all in
earnest about winning independence in the quickest manner possible by
truthful and nonviolent means, there would not be a leper or beggar in India
uncared for and unaccounted for." For this, the social workers with a
missionary zeal should take up the Projects for their welfare.
18. Students
Gandhi wished that the students should possess the following qualities:
i) The students must have initiative, they must not be imitators
ii) They must possess freedom. However, they must exercise freedom with
restraint and humility.
ii) They should have purity of heart which ensures the purity in personal life.
iv) They are Brahmacharis, They must maintain self-control in thought, word
and action and should preserve the vital energy.
v) They should cultivate the sense of service to the community.
vi) They must develop sense of dignity of labour.
Gandhi wished that the students should wear Khadi clothes and engage themselves in
constructive programme. They will study the literature about spinning with all its economic,
63 | P a g e
Gandhiji identified the adivasies themselves as the original inhabitants. They
have been segregated from the rest of the community for many generations. He
found it is the bounded duty of the advanced community to contribute their
mite for the all-round development of the adivasi communities in India. He gave
instructions to the constructive workers for the upliftment of adivasies also.
17. Lepers
According to Gandhi, service to the lepers is service to the suffering humanity.
He said, "India is perhaps a home of lepers next only to Central Africa. Yet they
are as much a part of society as the tallest among us. But the tall absorb our
attention though they are least in need of it. The lot of the lepers who are much
in need of attention is studied neglect. 1 am tempted to call it heartless which
it certainly is, in terms of non-violence.
He visualized in swaraj state, no suffering man should go uncared. In
this regard he said, "If India was pulsating with new life, if we were all in
earnest about winning independence in the quickest manner possible by
truthful and nonviolent means, there would not be a leper or beggar in India
uncared for and unaccounted for." For this, the social workers with a
missionary zeal should take up the Projects for their welfare.
18. Students
Gandhi wished that the students should possess the following qualities:
i) The students must have initiative, they must not be imitators
ii) They must possess freedom. However, they must exercise freedom with
restraint and humility.
ii) They should have purity of heart which ensures the purity in personal life.
iv) They are Brahmacharis, They must maintain self-control in thought, word
and action and should preserve the vital energy.
v) They should cultivate the sense of service to the community.
vi) They must develop sense of dignity of labour.
Gandhi wished that the students should wear Khadi clothes and engage themselves in
constructive programme. They will study the literature about spinning with all its economic,
SW3 C 06-Gandhian Philosophy of Social workers
64 | P a g e
social, moral and political implications. During their vacation, they must conduct day and
night schools for the illiterates. They could clean the Harijan Quarters, their children and
give simple lessons in hygiene both to the young and the grown up.
According to Gandhi students must not take part in party politics. The
students are to study; they are researchers but not politicians. It is not
possible for the student to be active politicians and to be real students
simultaneously. They can study the programmes and ideologies of the various
political parties and listen to their point of view. They should have freedom of
opinion and can openly sympathize with any party which they like. But they
should not support political strikes and demonstrations.
64 | P a g e
social, moral and political implications. During their vacation, they must conduct day and
night schools for the illiterates. They could clean the Harijan Quarters, their children and
give simple lessons in hygiene both to the young and the grown up.
According to Gandhi students must not take part in party politics. The
students are to study; they are researchers but not politicians. It is not
possible for the student to be active politicians and to be real students
simultaneously. They can study the programmes and ideologies of the various
political parties and listen to their point of view. They should have freedom of
opinion and can openly sympathize with any party which they like. But they
should not support political strikes and demonstrations.
SW3 C 06-Gandhian Philosophy of Social workers
65 | P a g e
Unit-4 Gandhian Economic Thought
Leaders, who contribute to action or thought in the world, base their learning
from the thought and practice of the predecessors. Rare is a case where a
person works only on own inspiration. Gandhi is no exception. He formulated
his economic thought based on his experience, reading and internalization of
ideas and values. Readers should understand at the outset that Gandhi was
not a philosopher, but essentially a practitioner and a reformer.
Bread Labour
Gandhi had great regard and admiration for labour, whether bodily or physical
labour, mental or intellectual labour. To him, the real wealth of any nation
consists in its labour. He did not accept the labour theory of value which was
propounded by David Ricardo or of Marxian form; rather he advocated the
moral idea of dignity of labour and believed that labour has its unique place.
He was more near to Saint Paul remarks that if any person would not work,
neither should he eat or Saint Augustine who regarded labour as a means for
perfection of man.
Mahatma Gandhi admitted in his autobiography that he derived three
principles from Unto This Last. (1) That the good of the individual is contained
in the good of all (2) That a lawyer’s work has the same value as the barber’s in
as much as all have the same right of earning their livelihood from their work,
and (3) That a life of labour, i.e. the life of the tiller of the soil and the
handicraftsman is the life worth living.
Importance of Manual Labour
Body labour was essential for certain hours of a day in the ashrams.
There were various activities carried on such as agriculture, dairying, weaving,
carpentry, tanning etc. which were must for every member of the ashram. After
returning to India, he included these items in his Ashram vows. He imparted
special dignity and position by making it the pivot of all activities whether
political, social, economic and educational activities. The real purpose of work
is to develop man’s higher faculties, just as food builds and sustains the
physical body.
65 | P a g e
Unit-4 Gandhian Economic Thought
Leaders, who contribute to action or thought in the world, base their learning
from the thought and practice of the predecessors. Rare is a case where a
person works only on own inspiration. Gandhi is no exception. He formulated
his economic thought based on his experience, reading and internalization of
ideas and values. Readers should understand at the outset that Gandhi was
not a philosopher, but essentially a practitioner and a reformer.
Bread Labour
Gandhi had great regard and admiration for labour, whether bodily or physical
labour, mental or intellectual labour. To him, the real wealth of any nation
consists in its labour. He did not accept the labour theory of value which was
propounded by David Ricardo or of Marxian form; rather he advocated the
moral idea of dignity of labour and believed that labour has its unique place.
He was more near to Saint Paul remarks that if any person would not work,
neither should he eat or Saint Augustine who regarded labour as a means for
perfection of man.
Mahatma Gandhi admitted in his autobiography that he derived three
principles from Unto This Last. (1) That the good of the individual is contained
in the good of all (2) That a lawyer’s work has the same value as the barber’s in
as much as all have the same right of earning their livelihood from their work,
and (3) That a life of labour, i.e. the life of the tiller of the soil and the
handicraftsman is the life worth living.
Importance of Manual Labour
Body labour was essential for certain hours of a day in the ashrams.
There were various activities carried on such as agriculture, dairying, weaving,
carpentry, tanning etc. which were must for every member of the ashram. After
returning to India, he included these items in his Ashram vows. He imparted
special dignity and position by making it the pivot of all activities whether
political, social, economic and educational activities. The real purpose of work
is to develop man’s higher faculties, just as food builds and sustains the
physical body.
SW3 C 06-Gandhian Philosophy of Social workers
66 | P a g e
Gandhi was of the firm opinion that the adoption of bread labour by one
and all as a necessary value of life would surely pave the way for the
establishment of classless and casteless society. A millionaire cannot carry on
his luxurious way of life for long and soon will get tired of this lifestyle of rolling
in his bed all day long and being helped to his food. He has to induce hunger
by exercise.
Views on Intellectual Labour
Gandhi wanted to stop the mad craze for white collar jobs and check the feeling
of hatred towards physical labour. He said, ‘Under my system it is labour
which the current coin, not metal is’. Therefore he wanted that everyone must
do some productive physical labour. Physical labour done out of ignorance or
compulsion can also not be termed as Bread Labour. Compulsory obedience to
the law of Bread labour breeds poverty, disease and discontent. It is a state of
slavery. Willing obedience to it must bring contentment and health’.
Man cannot develop his mind by simply writing and reading or making
speeches. Gandhi believes in eight hours’ day of honest and clean labour. He
would not approve of free meals because, he thinks, it has degraded the nation
and has encouraged laziness, idleness, hypocrisy and even crime. He calls it a
misplaced charity which adds nothing to the wealth of the country, whether
material or spiritual, and gives a false sense of meritoriousness to the donor.
He strongly recommends organizing institution where honest work has to be
done before meals are served. He wanted to give effect to a cultural revolution
by asking even poets, doctors, lawyers, etc., to practice bread labour and to use
their special talents for the service of humanity. There would be no diseases in
the society because the physical labour will keep men healthy.
Gandhi felt that the conflict between labour and capital can be
eliminated only when everyone voluntarily takes to some useful physical
labour. He felt that agriculture, spinning, weaving, carpentry, etc. which are
connected with some primary needs will flourish if all take to physical labour of
the productive nature. The love for Bread labour will not only provide work to
the unemployed manual labourers but will also solve the problem of educated
66 | P a g e
Gandhi was of the firm opinion that the adoption of bread labour by one
and all as a necessary value of life would surely pave the way for the
establishment of classless and casteless society. A millionaire cannot carry on
his luxurious way of life for long and soon will get tired of this lifestyle of rolling
in his bed all day long and being helped to his food. He has to induce hunger
by exercise.
Views on Intellectual Labour
Gandhi wanted to stop the mad craze for white collar jobs and check the feeling
of hatred towards physical labour. He said, ‘Under my system it is labour
which the current coin, not metal is’. Therefore he wanted that everyone must
do some productive physical labour. Physical labour done out of ignorance or
compulsion can also not be termed as Bread Labour. Compulsory obedience to
the law of Bread labour breeds poverty, disease and discontent. It is a state of
slavery. Willing obedience to it must bring contentment and health’.
Man cannot develop his mind by simply writing and reading or making
speeches. Gandhi believes in eight hours’ day of honest and clean labour. He
would not approve of free meals because, he thinks, it has degraded the nation
and has encouraged laziness, idleness, hypocrisy and even crime. He calls it a
misplaced charity which adds nothing to the wealth of the country, whether
material or spiritual, and gives a false sense of meritoriousness to the donor.
He strongly recommends organizing institution where honest work has to be
done before meals are served. He wanted to give effect to a cultural revolution
by asking even poets, doctors, lawyers, etc., to practice bread labour and to use
their special talents for the service of humanity. There would be no diseases in
the society because the physical labour will keep men healthy.
Gandhi felt that the conflict between labour and capital can be
eliminated only when everyone voluntarily takes to some useful physical
labour. He felt that agriculture, spinning, weaving, carpentry, etc. which are
connected with some primary needs will flourish if all take to physical labour of
the productive nature. The love for Bread labour will not only provide work to
the unemployed manual labourers but will also solve the problem of educated
SW3 C 06-Gandhian Philosophy of Social workers
67 | P a g e
unemployed. When everyone will be engaged in useful physical labour not only
the wants will be reduced but also the production will increase. These two
things will reduce scarcity and solve the problem of overpopulation, disease
and misery.
If the people of India had realized the dignity of labour, they would have
never debased and exploited their brethren. Gandhi emphasized that everyone
had the capacity to work and earn more than his daily bread. No labour is too
mean for an honest penny. The only thing is that man should be ready to use
his hands and feet for his bread. Bread labour, further, was essential for those
who followed a life of non-violence and truth, as these principles preclude every
possibility of exploitation, idleness and the possession of property for private
profit. Gandhi wants every man to work according to his capacity – and that
too useful or serviceable work – that will be a sure remedy against the
economic ills of the country.
The concept of bread labour involves a union of two basic principles: (i)
the expenditure of energy through body work and (ii) the moral and ethical
values enjoined to such energy use. Gandhi’s idea about bread labour provides
an alternative motivation and source for work and production. In the work
emanating from bread labour, the motivating force is caring, love, and service.
The person who performs bread labour questions both the nature of work and
production; both ends and means are equally important. One does not justify
the other. The production of values generated through bread labour must
satisfy the criteria of service, caring, and love. Similarly the work that is done
through bread labour must also be motivated by caring, love, and service.
Summary of Bread Labour
Influenced by Ruskin and Tolstoy, Gandhi developed his idea of Bread
Labour. According to him each man must do physical labour to earn his bread.
He called this as Bread Labour and said, "God has given everyone the capacity
to work and earn more than his daily bread and whatsoever is ready to use
that capacity is sure to find work. He was of the opinion that intellectual
labour is for one's own satisfaction and one should not demand payment for it.
67 | P a g e
unemployed. When everyone will be engaged in useful physical labour not only
the wants will be reduced but also the production will increase. These two
things will reduce scarcity and solve the problem of overpopulation, disease
and misery.
If the people of India had realized the dignity of labour, they would have
never debased and exploited their brethren. Gandhi emphasized that everyone
had the capacity to work and earn more than his daily bread. No labour is too
mean for an honest penny. The only thing is that man should be ready to use
his hands and feet for his bread. Bread labour, further, was essential for those
who followed a life of non-violence and truth, as these principles preclude every
possibility of exploitation, idleness and the possession of property for private
profit. Gandhi wants every man to work according to his capacity – and that
too useful or serviceable work – that will be a sure remedy against the
economic ills of the country.
The concept of bread labour involves a union of two basic principles: (i)
the expenditure of energy through body work and (ii) the moral and ethical
values enjoined to such energy use. Gandhi’s idea about bread labour provides
an alternative motivation and source for work and production. In the work
emanating from bread labour, the motivating force is caring, love, and service.
The person who performs bread labour questions both the nature of work and
production; both ends and means are equally important. One does not justify
the other. The production of values generated through bread labour must
satisfy the criteria of service, caring, and love. Similarly the work that is done
through bread labour must also be motivated by caring, love, and service.
Summary of Bread Labour
Influenced by Ruskin and Tolstoy, Gandhi developed his idea of Bread
Labour. According to him each man must do physical labour to earn his bread.
He called this as Bread Labour and said, "God has given everyone the capacity
to work and earn more than his daily bread and whatsoever is ready to use
that capacity is sure to find work. He was of the opinion that intellectual
labour is for one's own satisfaction and one should not demand payment for it.
SW3 C 06-Gandhian Philosophy of Social workers
68 | P a g e
The needs of the body should be supplied by the work of the body.Iy~e said,
"one who does not work will not have the right to his bread. Even Lawyers,
Engineers, Scientists, Professors, Poets and Playwrights will have to perform
physical labour apart fiom their intellectual labour to earn their upkeep, they
will not demand any payment or compensation for their intellectual labour, it
serves only to sails at intellectual or the soul.
Self-reliance and Self sufficiency
Winners do not do different things. They do things differently. Many of
the conceptions Gandhi used, developed and made popular were not new.
Gandhi claimed no originality for himself. He said, “I have nothing new to teach
the world. Truth and non-violence are as old as hills” (Harijan, 28.03.1936,
p.49). Originality does not always lie in inventing new ideas. It also lies in
giving old ideas new meanings and made practical and are popularised.
Swadeshi was one of the ideas, which was not new. Much before Gandhi,
political reformers had talked of reviving indigenous industries. India had
centuries-long traditions of indigenous industries.
Gandhi’s doctrine of buying local products was a moral imperative that had
protectionist implications, but Gandhi had no particular allegiance to free
trade. Responding to a comment that no country was free from foreign
competition, Gandhi observed that on contrary each sovereign nation tried to
protect its infant industries by bounties and tariffs and pointed to the sugar
industry in Germany which had developed under a prohibitive tariff-wall.
However, the exercise of ethical preference by consumer was, he claimed, a
better solution because it wasvoluntary and was in correspondence with the
principle of non-violence and was more likely to benefit the poor. Consumption
behaviour that corresponded to the principle of ethical preferences, far from
destroying the economic benefits flowing from foreign trade, would be
conducive to the healthy growth of nations and so promote both matter and
moral progress. He emphasised this approach to foreign trade would not lead
to anarchy. “There will be nations that will want to interchange with others
because they cannot produce certain things. They will certainly depend on
68 | P a g e
The needs of the body should be supplied by the work of the body.Iy~e said,
"one who does not work will not have the right to his bread. Even Lawyers,
Engineers, Scientists, Professors, Poets and Playwrights will have to perform
physical labour apart fiom their intellectual labour to earn their upkeep, they
will not demand any payment or compensation for their intellectual labour, it
serves only to sails at intellectual or the soul.
Self-reliance and Self sufficiency
Winners do not do different things. They do things differently. Many of
the conceptions Gandhi used, developed and made popular were not new.
Gandhi claimed no originality for himself. He said, “I have nothing new to teach
the world. Truth and non-violence are as old as hills” (Harijan, 28.03.1936,
p.49). Originality does not always lie in inventing new ideas. It also lies in
giving old ideas new meanings and made practical and are popularised.
Swadeshi was one of the ideas, which was not new. Much before Gandhi,
political reformers had talked of reviving indigenous industries. India had
centuries-long traditions of indigenous industries.
Gandhi’s doctrine of buying local products was a moral imperative that had
protectionist implications, but Gandhi had no particular allegiance to free
trade. Responding to a comment that no country was free from foreign
competition, Gandhi observed that on contrary each sovereign nation tried to
protect its infant industries by bounties and tariffs and pointed to the sugar
industry in Germany which had developed under a prohibitive tariff-wall.
However, the exercise of ethical preference by consumer was, he claimed, a
better solution because it wasvoluntary and was in correspondence with the
principle of non-violence and was more likely to benefit the poor. Consumption
behaviour that corresponded to the principle of ethical preferences, far from
destroying the economic benefits flowing from foreign trade, would be
conducive to the healthy growth of nations and so promote both matter and
moral progress. He emphasised this approach to foreign trade would not lead
to anarchy. “There will be nations that will want to interchange with others
because they cannot produce certain things. They will certainly depend on
SW3 C 06-Gandhian Philosophy of Social workers
69 | P a g e
other nations for them but the nations that will provide for them should not
exploit them”
Khadi
While the argument applies in principle to all home grown products,
Gandhi singled out the products of village industry for special attention. In that
Khadi claims place of pride. Indeed, the Swadeshi movement comes to be
regarded primarily as a means of encouraging consumer to wear Khaddar.
Accordingly, people were asked to buy Khaddar in preference to mill-made
cloth and to boycott foreign cloth altogether.
Simplicity of life
Simplicity should be theguiding principle of our living. And this is
considered as the significant part of Gandhian thought. “Simple living and high
thinking” are the solutions for all ills of modern civilization. He hated western
materialism which emphasized the mu ltiplication of human wants. Gandhiji,
on the other hand, wanted to limit the number of wants which was necessary
for happy life. He envisaged a simple life free from immorality, untruth,
violence and greed.
Gandhi’s Views on Industrialization
The process of industrialization has been promoted by rapid technical progress
and use of machines in production process. To mechanise means to substitute
mechanical power for the power of man. A machine is equipment that does the
work automatically and performs the work efficiently and faster than the man.
It does the work of more than one person. The work is uniform in character.
The purpose to be served by machines is to modify the environment in such a
way as to fortify and sustain the human organism by extending its powers or
by manufacturing, outside the body a set of conditions more favorable towards
maintaining its equilibrium and ensuring its survival.
As against this, Gandhi’s concept of machine involved simple tools and
instruments that help to increase production and reduce the drudgery of
workers. The tool differs from a machine. The machine lends itself only to
automatic action. The tool is manipulated by the person using it. Machine
69 | P a g e
other nations for them but the nations that will provide for them should not
exploit them”
Khadi
While the argument applies in principle to all home grown products,
Gandhi singled out the products of village industry for special attention. In that
Khadi claims place of pride. Indeed, the Swadeshi movement comes to be
regarded primarily as a means of encouraging consumer to wear Khaddar.
Accordingly, people were asked to buy Khaddar in preference to mill-made
cloth and to boycott foreign cloth altogether.
Simplicity of life
Simplicity should be theguiding principle of our living. And this is
considered as the significant part of Gandhian thought. “Simple living and high
thinking” are the solutions for all ills of modern civilization. He hated western
materialism which emphasized the mu ltiplication of human wants. Gandhiji,
on the other hand, wanted to limit the number of wants which was necessary
for happy life. He envisaged a simple life free from immorality, untruth,
violence and greed.
Gandhi’s Views on Industrialization
The process of industrialization has been promoted by rapid technical progress
and use of machines in production process. To mechanise means to substitute
mechanical power for the power of man. A machine is equipment that does the
work automatically and performs the work efficiently and faster than the man.
It does the work of more than one person. The work is uniform in character.
The purpose to be served by machines is to modify the environment in such a
way as to fortify and sustain the human organism by extending its powers or
by manufacturing, outside the body a set of conditions more favorable towards
maintaining its equilibrium and ensuring its survival.
As against this, Gandhi’s concept of machine involved simple tools and
instruments that help to increase production and reduce the drudgery of
workers. The tool differs from a machine. The machine lends itself only to
automatic action. The tool is manipulated by the person using it. Machine
SW3 C 06-Gandhian Philosophy of Social workers
70 | P a g e
emphasises the specialization of function whereas the tool indicates flexibility.
A tool such as knife may be used for various purposes but the machine is
designed to perform a single set of functions.
Mechanization is a process of large-scale application of machines at all
stages of production. Gandhi felt that mechanization is good when the hands
are too few for the work intended to be accomplished. It is an evil when there
are more hands than are required for work, as is the case in India. Thus
mechanization was acceptable to him only if it did not displace useful labour
and did not lead to concentration of production and distribution in few hands.
His views on machinery are mixed in nature.
Gandhi’s advocacy of spinning-wheel and other village industries was thus
based on his preference for labour-intensive technique of production. This is
rational in the context of\ scarcity of capital and abundance of labour in India.
Gandhi thus supported simple technique of production which was an
appropriate technology for India.
The evil effects of machinery as listed by him are:
It leads to unemployment and starvation of masses.
Machinery makes concentration of wealth in the hands of few people.
It does not lead to philanthropy but ‘greed’ i.e. profiteering.
Machinery tends to atrophy the limbs of man.
It destroys the villager and the village craft and village economy.
It promotes mass production.
It makes machine supreme to man.
It makes people idle.
It makes reduction of poverty more difficult.
It widens the urban-rural gap and the gulf between the rich and the poor.
It leads to imbalanced development.
Gandhi also opposed the mechanization of agriculture. Indiscriminate
use of mechanical tractors denudes the soil of the covering which the living
vegetation provides. Absence of protective covering for the soil and absence of
grass roots to bind soil together leads to soil erosion and lessens the water
70 | P a g e
emphasises the specialization of function whereas the tool indicates flexibility.
A tool such as knife may be used for various purposes but the machine is
designed to perform a single set of functions.
Mechanization is a process of large-scale application of machines at all
stages of production. Gandhi felt that mechanization is good when the hands
are too few for the work intended to be accomplished. It is an evil when there
are more hands than are required for work, as is the case in India. Thus
mechanization was acceptable to him only if it did not displace useful labour
and did not lead to concentration of production and distribution in few hands.
His views on machinery are mixed in nature.
Gandhi’s advocacy of spinning-wheel and other village industries was thus
based on his preference for labour-intensive technique of production. This is
rational in the context of\ scarcity of capital and abundance of labour in India.
Gandhi thus supported simple technique of production which was an
appropriate technology for India.
The evil effects of machinery as listed by him are:
It leads to unemployment and starvation of masses.
Machinery makes concentration of wealth in the hands of few people.
It does not lead to philanthropy but ‘greed’ i.e. profiteering.
Machinery tends to atrophy the limbs of man.
It destroys the villager and the village craft and village economy.
It promotes mass production.
It makes machine supreme to man.
It makes people idle.
It makes reduction of poverty more difficult.
It widens the urban-rural gap and the gulf between the rich and the poor.
It leads to imbalanced development.
Gandhi also opposed the mechanization of agriculture. Indiscriminate
use of mechanical tractors denudes the soil of the covering which the living
vegetation provides. Absence of protective covering for the soil and absence of
grass roots to bind soil together leads to soil erosion and lessens the water
SW3 C 06-Gandhian Philosophy of Social workers
71 | P a g e
holding capacity of the soil. Once the vegetation covering of the soil is
destroyed, the productivity of the soil is drastically affected. Therefore he did
not favor the application of modern technology in agriculture that provides food
and employment to the people.
Gandhi’s views on industrialization and machinery should be read in the
context of his attitude towards modern civilization which was criticised severely
in his Hind Swaraj. The Western industrialization promotes mass production
and is sustained by high levels of consumption arising out of growing wants.
Gandhi believed that the chief aim of socio-economic organization should not
be multiplicity of wants and accumulation of wealth but a minimum standard
of living must be assured to all human beings. The progress of materialism
does not promote happiness and instead gives rise to conflict and social
discontent. He was not against the industrialization but what he opposed was
machine-based industrialization.
Gandhi strongly disliked the profit motive which is the base of modern
industrialization. The new economic order that Gandhi envisaged is not judged
by the value of production and the quantity of material comforts and luxuries
but by high standards of moral and ethical values that govern the life of a
nation.
Gandhian model of Industrialization
Gandhi’s model of industrialization was village industries based on limited
capital, local raw material, short gestation period and easy marketing. He
favoured the khadi and village industries model. The industries should be
small in size, simple in organisation, capital saving, non-violent and non-
exploitative. They use locally available resources. The industries are eco-
friendly and human-friendly with an advantage of short gestation period. It has
decentralised the structure and adequate income and employment generating
capacity. He wanted production by masses in their homes.
Gandhi saw the difficulties and danger s of indiscriminate
industrialization in the under-developed countries which may result in the
concentration of wealth or creation of industrialized urban areas leading to
71 | P a g e
holding capacity of the soil. Once the vegetation covering of the soil is
destroyed, the productivity of the soil is drastically affected. Therefore he did
not favor the application of modern technology in agriculture that provides food
and employment to the people.
Gandhi’s views on industrialization and machinery should be read in the
context of his attitude towards modern civilization which was criticised severely
in his Hind Swaraj. The Western industrialization promotes mass production
and is sustained by high levels of consumption arising out of growing wants.
Gandhi believed that the chief aim of socio-economic organization should not
be multiplicity of wants and accumulation of wealth but a minimum standard
of living must be assured to all human beings. The progress of materialism
does not promote happiness and instead gives rise to conflict and social
discontent. He was not against the industrialization but what he opposed was
machine-based industrialization.
Gandhi strongly disliked the profit motive which is the base of modern
industrialization. The new economic order that Gandhi envisaged is not judged
by the value of production and the quantity of material comforts and luxuries
but by high standards of moral and ethical values that govern the life of a
nation.
Gandhian model of Industrialization
Gandhi’s model of industrialization was village industries based on limited
capital, local raw material, short gestation period and easy marketing. He
favoured the khadi and village industries model. The industries should be
small in size, simple in organisation, capital saving, non-violent and non-
exploitative. They use locally available resources. The industries are eco-
friendly and human-friendly with an advantage of short gestation period. It has
decentralised the structure and adequate income and employment generating
capacity. He wanted production by masses in their homes.
Gandhi saw the difficulties and danger s of indiscriminate
industrialization in the under-developed countries which may result in the
concentration of wealth or creation of industrialized urban areas leading to
SW3 C 06-Gandhian Philosophy of Social workers
72 | P a g e
regional imbalances. It will promote exploitative relationship between the city
and the village. Modernization, industrialization and mass production was not
useful in solving the problems of mass poverty and unemployment. He
considered hand-spinning and other village industries that provide employment
opportunities to the people.
Gandhi favored the use of machines as long as it helped in the
eradication of poverty and unemployment. He did not mind using electricity or
even atomic energy for the spinning wheel. He also accepted the importance of
shipbuilding. He did not deny the importanc e of large scale industries in
essential spheres like basic and capital goods. But they should complementary
to small industries and should be owned by the state.
Gandhi was aware of the fact that the nature is being destroyed by
unlimited industrialization and massive urbanization which are thought
necessary for development. He felt that any attempt to introduce mass
production, is endemic and self-defeating. It increases the problems of unequal
distribution and it also creates the problem of urbanization.
Gandhi visualized a self-sufficient village economy wherein villages
produce all necessities of life. Cities buy the necessities and supply the
machine tools and equipments. They should produce machines needed for
village industries. This was his view of village industrialization, forging a
complementary rural-urban relationship.
The Gandhian model of small industry -oriented industrialisation was
based on the self -employed small producer producing for his basic
requirements and not for the pursuit of wealth for its own sake. These small
producers are a social category fundamentally different from the medieval surfs
as well as the modern proletariat of the capitalist class. Now these small
selfemployed producers working and living within the constraints o f
community life in the village are also not the individual-based capitalists.
Gandhi was aware of the difficulties and dangers of alienating millions of small
producers from the means of production. He therefore, argued that the
72 | P a g e
regional imbalances. It will promote exploitative relationship between the city
and the village. Modernization, industrialization and mass production was not
useful in solving the problems of mass poverty and unemployment. He
considered hand-spinning and other village industries that provide employment
opportunities to the people.
Gandhi favored the use of machines as long as it helped in the
eradication of poverty and unemployment. He did not mind using electricity or
even atomic energy for the spinning wheel. He also accepted the importance of
shipbuilding. He did not deny the importanc e of large scale industries in
essential spheres like basic and capital goods. But they should complementary
to small industries and should be owned by the state.
Gandhi was aware of the fact that the nature is being destroyed by
unlimited industrialization and massive urbanization which are thought
necessary for development. He felt that any attempt to introduce mass
production, is endemic and self-defeating. It increases the problems of unequal
distribution and it also creates the problem of urbanization.
Gandhi visualized a self-sufficient village economy wherein villages
produce all necessities of life. Cities buy the necessities and supply the
machine tools and equipments. They should produce machines needed for
village industries. This was his view of village industrialization, forging a
complementary rural-urban relationship.
The Gandhian model of small industry -oriented industrialisation was
based on the self -employed small producer producing for his basic
requirements and not for the pursuit of wealth for its own sake. These small
producers are a social category fundamentally different from the medieval surfs
as well as the modern proletariat of the capitalist class. Now these small
selfemployed producers working and living within the constraints o f
community life in the village are also not the individual-based capitalists.
Gandhi was aware of the difficulties and dangers of alienating millions of small
producers from the means of production. He therefore, argued that the
SW3 C 06-Gandhian Philosophy of Social workers
73 | P a g e
participation of his vast force in economic development calls for a new
approach and exploration outside the bounds of Western or Soviet models.
Rural industrialization is a process of establishment of small and cottage
industries in rural areas. These industries help in the utilisation of local
resources including the idle labour. It uses labour-intensive technology and
caters to the local needs and local markets. The industries can be started with
small amount of capital and use single technology. These industries have
strong forward and backward linkages and they support each other.
The basic features of rural industrialization are:
Small and cottage industries located in rural and semi-urban areas.
Easy and convenient to start and manage.
Low capital investment.
Labour intensive technology and low skill requirement.
Simple production structure and organisation.
Flexibility and easy adaptability to local condition.
Adequate forward and backward linkages to promote rural development.
Near to local culture and environment.
Promotion of agro-processing and food processing activities.
Environment and consumer-friendly approach.
Variety of products suited to local tastes.
Decentralized ownership conducive to inclusive growth.
Unit-5 Relevance of Gandhian Ideologies
Reviewing of the film ‘Gandhi & review of an autobiography of my
experience with the truth
Questions related to Gandhian philosophy
. Reflect on the complexity of Gandhi's notion of Truth. 20
73 | P a g e
participation of his vast force in economic development calls for a new
approach and exploration outside the bounds of Western or Soviet models.
Rural industrialization is a process of establishment of small and cottage
industries in rural areas. These industries help in the utilisation of local
resources including the idle labour. It uses labour-intensive technology and
caters to the local needs and local markets. The industries can be started with
small amount of capital and use single technology. These industries have
strong forward and backward linkages and they support each other.
The basic features of rural industrialization are:
Small and cottage industries located in rural and semi-urban areas.
Easy and convenient to start and manage.
Low capital investment.
Labour intensive technology and low skill requirement.
Simple production structure and organisation.
Flexibility and easy adaptability to local condition.
Adequate forward and backward linkages to promote rural development.
Near to local culture and environment.
Promotion of agro-processing and food processing activities.
Environment and consumer-friendly approach.
Variety of products suited to local tastes.
Decentralized ownership conducive to inclusive growth.
Unit-5 Relevance of Gandhian Ideologies
Reviewing of the film ‘Gandhi & review of an autobiography of my
experience with the truth
Questions related to Gandhian philosophy
. Reflect on the complexity of Gandhi's notion of Truth. 20
SW3 C 06-Gandhian Philosophy of Social workers
74 | P a g e
OR
Explain the meaning of Ashram and the major ashrams founded by Gandhi. 20
2. Explain socio - political philosophy of Sarvodaya and discuss its goals and main
features. 20
OR
Examine the relevance of Gandhian vision of peaceful world. 20
3. Answer any two of the following in about 250 words each :
(a) Discuss Gandhi's views on caste system and untouchability. 10
(b) What is the role played by Gandhi towards empowering women ? 10
(c) Discuss the core of Gandhi's religious experience. 10
(d) Reflect on the implications that flow from Gandhi's philosophy of man. 10
4. Answer any four of the following in about 150 words each :
(a) Explain the important principles in Gandhi's version of Religious harmony. 5
(b) How did South African experience help in advent of Gandhi ? 5
(c) In Gandhian framework , what is the relationship between religion and state ? 5
(d) Highlight the uniqueness of Gandhi's interpretation of purusharthas. 5
(e) What is Gandhi's philosophy of education ? 5
(f) Enumerate the important techniques of Satyagraha. 5
5. Write short notes on any five of the following in about 100 words each :
(a) Hind - Swaraj 4
(b) Gandhian concept of Ahimsa 4
(c) Celibacy 4
(d) Gandhi - Ambedkar controversy 4
(e) Trusteeship 4
(f) Gandhi critique of modernity 4
(g) Relation between faith and reason 4
(h) Gandhi's proofs for the existence of God 4
74 | P a g e
OR
Explain the meaning of Ashram and the major ashrams founded by Gandhi. 20
2. Explain socio - political philosophy of Sarvodaya and discuss its goals and main
features. 20
OR
Examine the relevance of Gandhian vision of peaceful world. 20
3. Answer any two of the following in about 250 words each :
(a) Discuss Gandhi's views on caste system and untouchability. 10
(b) What is the role played by Gandhi towards empowering women ? 10
(c) Discuss the core of Gandhi's religious experience. 10
(d) Reflect on the implications that flow from Gandhi's philosophy of man. 10
4. Answer any four of the following in about 150 words each :
(a) Explain the important principles in Gandhi's version of Religious harmony. 5
(b) How did South African experience help in advent of Gandhi ? 5
(c) In Gandhian framework , what is the relationship between religion and state ? 5
(d) Highlight the uniqueness of Gandhi's interpretation of purusharthas. 5
(e) What is Gandhi's philosophy of education ? 5
(f) Enumerate the important techniques of Satyagraha. 5
5. Write short notes on any five of the following in about 100 words each :
(a) Hind - Swaraj 4
(b) Gandhian concept of Ahimsa 4
(c) Celibacy 4
(d) Gandhi - Ambedkar controversy 4
(e) Trusteeship 4
(f) Gandhi critique of modernity 4
(g) Relation between faith and reason 4
(h) Gandhi's proofs for the existence of God 4
SW3 C 06-Gandhian Philosophy of Social workers
75 | P a g e
75 | P a g e
Tags
Categories
GeneralDownload
Download Slideshow Get the original presentation fileQuick Actions
Statistics
- Views 16,372
- Slides 75
- Favorites 34
- Age 3577 days
Related Slideshows
22
Pray For The Peace Of Jerusalem and You Will Prosper
RodolfoMoralesMarcuc
35 views
26
Don_t_Waste_Your_Life_God.....powerpoint
chalobrido8
38 views
31
VILLASUR_FACTORS_TO_CONSIDER_IN_PLATING_SALAD_10-13.pdf
JaiJai148317
34 views
14
Fertility awareness methods for women in the society
Isaiah47
31 views
35
Chapter 5 Arithmetic Functions Computer Organisation and Architecture
RitikSharma297999
30 views
5
syakira bhasa inggris (1) (1).pptx.......
ourcommunity56
31 views