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YOJANA
ISSN-0971-8400
Invaluable
legacy
A Possibility in the Eco-system of
Swadeshi and Swaraj
Sudarshan Iyengar
focus
Transformation Through
People's Power
P A Nazareth
SPECIAL ARTICLE
The Flame of Swachhagraha
Burns Bright
Akshay Rout
Vice President Releases Second Volume of
Selected Speeches of the President of India
The Vice President, Shri M. Venkaiah Naidu releasing the two books of selected speeches of the President of India, Shri Ram Nath Kovind, titled ‘The
Republican Ethic (Vol. 2)’ and ‘Loktantra ke Swar (Khand 2)’, in New Delhi on September 6, 2019. The Union Minister for Environment, Forest & Climate
Change and Information & Broadcasting, Shri Prakash Javadekar; the Union Minister for Social Justice and Empowerment, Shri Thaawarchand Gehlot;
the Secretary, Ministry of Information & Broadcasting, Shri Amit Khare and the Pr. DG, Publications Division, Dr. Sadhana Rout are also seen.
T he Vice President of India, Shri M Venkaiah Naidu released two books on Selected Speeches of President of
India, Shri Ram Nath Kovind, titled ‘The Republican Ethic (vol. 2)’ and ‘Loktantra ke Swar (khand 2)’ at the
Pravasi Bhartiya Kendra in New Delhi on September 6, 2019. Shri Prakash Javadekar, Minister of Environment,
Forest & Climate Change and Information & Broadcasting, Shri Thaawarchand Gehlot, Minister of Social Justice
& Empowerment, Shri Amit Khare, Secretary, Ministry of Information & Broadcasting, Dr. Sadhana Rout, Pr. DG,
Publications Division and others were present at the occasion.
The Vice President complimented the Ministry of Information & Broadcasting and the Publications Division
for publishing the collection of speeches of Hon'ble President in an aesthetic manner. The Vice President said that
upholding values and ethics was of paramount importance for people in public life and added that both he and the
Hon’ble President Shri Ram Nath Kovind felt strongly about it and their priorities for the nation converged at a number
of points such as “clean India, an educated skilled India, an innovative India, a fit India and a harmonious, strong and
empowered India.”
Union Minister Shri Thaawarchand Gehlot said that the President has dedicated his life for social justice, which
is reflected in the speeches presented in the books. He said that Shri Ram Nath Kovind is ‘people’s President’. He
highlighted several aspects and areas which the President has stressed upon in his speeches, including education, female
empowerment, good governance, inclusive growth, uplift of the poor and downtrodden, among others. He also talked
about the life of the President along with the challenges he faced and overcame.
Union Minister Shri Prakash Javadekar highlighted Hon'ble President's concern for ensuring social, economic and
political justice to all citizens. Shri Javadekar pointed out that Shri Kovind has a definite vision and awareness about
India's future and a keen sense of transformation of society through a future-oriented education. He lauded the efforts
of Publications Division for bringing out these important publications.
Several dignitaries including Members of Parliament, Members of Diplomatic Corps, Secretaries and other senior
officers of different Ministries and departments, attended the event.
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October 2019
CHIEF EDITOR
Rajendra Bhatt
Volume-63
Rig Veda
Senior Editor
abdul mannan
EditorS In This Issue
Ankita yadav
sumita mukherjee A Possibility in the Eco-system The Path Towards National
Joint Director (Production) of Swadeshi and Swaraj Regeneration
Vinod Kumar Meena Sudarshan Iyengar...................................7 A Annamalai..........................................53
COVER DESIGN Quest for an Alternate Vision Production by Masses, Not
Gajanan Pralhadrao Dhope M P Mathai............................................13 Mass Production
Our Representatives Nimisha Shukla......................................59
Ahmedabad: Janhavi Patel, Bengaluru: B.K. Kiranmai
Thinking Beyond the Self
Bhubaneshwar: Girish Chandra Dash, Chennai: and the Other Providing Food to Hungry
Sanjay Ghosh, Hyderabad: Vijayakumar Vedagiri, Prem Anand Mishra...............................17 Stomachs
Jalandhar: Gagandeep Kaur Devgan, Kolkata: Vinai Kumar Saxena...............................69
Khurshid Malik, Mumbai: Umesh Sadashivarao Towards an Egalitarian Society
Ujgare: Thiruvananthapuram: Roy Chacko Ramchandra Pradhan............................23 Constructive Programme:
A Women’s Perspective
Chief Editor’s Office: Room No. 660, Soochna Overflowing Love Melts in Aparna Basu..........................................73
Bhawan, CGO Complex, Lodhi Road New Delhi Others' Woes
110 003 Phone: 24362971 Holistic Development of the
D John Chelladurai.................................27
Yojana (English): Room No. 647, Soochna Bhawan, Personality
CGO Complex, Lodhi Road, New Delhi - 110 003. Gandhi as an Internationalist Shalender Sharma.................................77
E-mail (Editorial): yojanace@gmail.com G L Mehta..............................................34
Important Gandhian titles of
YOJANA seeks to provide a vibrant platform for
discussion on problems of social and economic My Life is My Message Publications Division released
development of the country through in-depth Y P Anand..............................................37 at Delhi Book Fair-2019..................80
analysis of these issues in the wider context of
government policies. Although published by
the Ministry of Information and Broadcasting,
YOJANA is not restricted to expressing the official
focus
point of view.
Transformation Through People's Power
DISCLAIMER: The views expressed in various P A Nazareth.................................................................................................................. 45
articles are those of the authors' and they
do not necessarily reflect the views of the special article
Government or the organisation they work
for. l Maps/flags used in the articles are only The Flame of Swachhagraha Burns Bright
indicative. They don't reflect the political map Akshay Rout................................................................................................................... 63
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YOJANA does not own responsibility regarding do you know?
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C
orporate Social Responsibility (CSR) is unless one has a true sense of dharma… By the compassion
the buzzword in the corporate world and which the Gita teaches, I only understand that we should
the Government. There is an impression dedicate ourselves wholly, body, mind and possessions, to
among some both in business and public relieving the suffering of those around us whom we find
at large that the Government, by making in distress.”
a law forcing the corporate and the business world to Elsewhere Gandhiji commented, “It is generally
spend two per cent of their profit for social betterment,
believed that the spheres of practical affairs or business
has gained the ground for Gandhi’s idea of Trusteeship.
and spiritual pursuits or dharma are distinct from and
It is now known as CSR. However, Gandhi’s idea is
incompatible with each other, that it is madness to
deeper. Gandhi also had something to say about
introduce dharma into business, for we should
ethics in business. He had definite ideas about how
succeed in neither if we made any such attempt. If
people engaged in commerce and business should
this belief is not false, there is no hope for us at all.
act and can contribute to nation building and
There is not a single concern or sphere of practical
forming a nonviolent harmonious society. He
had conveyed to the business community that affairs from where dharma can be kept out.”
they had a clear role. On June 29, 1919 Gandhi had developed the thesis of trusteeship
speaking at the foundation laying as an alternative to capitalism and communism.
of Vanita Vishram, an orphanage Since 1990 the world has changed. Communism as
in Ahmedabad, he said, “It was an experiment is almost over. There is a feeling
said here, by way of complaint, that capitalism is the only saviour for humanity
that Ahmedabad has an excess and there is no alternative! In this context
of Vanik shrewdness… Along understanding Gandhi’s ideas of Trusteeship
with the shrewdness of a Vanik, is important. When Gandhi developed this
one should have a venturesome concept, he was essentially trying to argue out
spirit, knowledge and readiness a theoretical case.
for service… It is the Vanik Basic Argument
who in fact gives the country
its wealth. He is the best Vanik The basic and fundamental argument he
who has dedicated his skill in made in this regard was that both
commerce to the country… The capitalism and communism
spirit of patriotism does not come were founded on violence. In
The author is Emeritus Professor and former Vice Chancellor, Gujarat Vidyapith, Ahmedabad.
Outlining the challenges humanity is facing right now, the author emphasises that this is a man-
made crisis. Delving deep into various dimensions of the challenges posed by modern society,
the author concludes ‘that the prognosis is evidently clear and survival of humanity is threatened
by such real dangers as climate change and resultant natural calamities, human beings, though
beguiled by self-aggrandisement and sensuous enjoyment, have started a process of rethinking.'
‘R
eturn to Gandhi’ is an is confronting probably the worst- in the fields of quantum mechanics,
expression we hear often ever crisis in its existence, with its bio-genetics and artificial intelligence
repeated in the general survival hanging in the balance right are dramatically reshaping the destiny
discourse on Gandhi, in front of us. Contemporary society of humanity positively. But they too are
particularly in the has been characterised as knowledge not sure about the fate of our universe
context of celebrating his 150th birth society; it is an age of explosion of and and the intelligent life in it. Although
anniversary. One is constrained to access to information and knowledge astrophysicists had long thought that the
comment that it has almost become a based on information, particularly universe will expand forever, present
cliché; not only uncritical admirers but through Internet connectivity. But in scientists are not certain about that
even serious students of Gandhi use spite of such easy and widespread scenario. One possibility they visualise
it almost as a refrain while affirming access to information and knowledge, is that the universe will eventually die
that the only way to solve the pressing in daily living we confront natural no matter whether it is through what
problems confronted by humanity phenomena which are practically they call a Big Crunch by which the
today is to ‘return to Gandhi’. As incomprehensible, inexplicable and universe dies in fire or the Big Chill
‘return’ suggests going back to a hence mind-boggling to most people. It or entropy death in which the universe
place where you have been before or a is true that scientists like Michio Kaku dies in ice. What quantum physicists
situation that existed before, to apply aver that (three) scientific revolutions tell us is that either way the universe
the term ‘return’ to Gandhi does not
seem very accurate. It is well-known
that the central aim of the Gandhian
programme of action is the attainment
of Swaraj and Sarvodaya which in
general parlance mean the all-round,
(w)holistic development of humanity.
A critical look at the principles and
programmes of Gandhi indicates that
he was a revolutionary reformer and
guide with a prophetic vision and
perspective and, therefore, our duty is
to go forward to him, accept his vision
and programme of action and work
for their realisation for building a true
and sustainable civilisation.
We know that humanity today
is passing through critical times; it Gandhiji's room in Bapu Kutir, Sevagram
The author is Adjunct Professor, Gujarat Vidyapith and Editor, 'Gandhi Marg'.
YE-1262/2019
The concept of non-violence at multiple levels – direct, structural and cultural; the author
emphasises that in Gandhian world-view, violence is not only an act or major violent
event but also a sign of deeper socio-political and economic alienation that a community
or group faces or perceives. Therefore, it cannot be analysed, tackled or solved separately
taking it only as a major violent event. One must view violence in its totality and examine
it in the worldview in which it emerges.
O
ne of the contemporary
major challenges is
multilevel violence that
ranges from micro to
macro level. Commonly
violence is considered in ‘legal
terms’.1 However, legals terms narrow
down the complexity of violence and
define it as punishable acts, thus,
simplify the phenomenon of violence.
Foucault has rightly mentioned that
‘what appears obvious to us is not at
all so obvious’.2 Applying this notion
to the concept of violence one may
argue, although violence may seem
a straightforward and self-evident
concept, it is profoundly ambiguous.
In this regard one may agree with
Stanko who observed, ‘what violence
means is and will always be fluid, not
fixed’.3 In spite of this conceptual
problem, one can explain violence
through the typology of Johan
Galtung. According to Galtung,
violence is of three kinds; direct,
structural and cultural.4 Here I have
attempted to show how Gandhi’s
non-violence responds to the
contemporary problem of violence
at this three—level; direct, structural
and cultural. On his way to Noakhali (now in Bangladesh), November 1946
The violence against nature, with the ecological implications and developmental model based on
known as the environmental crisis, of all what human beings do. In natural order to save ourselves from
is serious contemporary challenges his words, “We [human being] are the catastrophe.
before us. The present environmental also interested in the generation References
crisis is not a problem but only of resources, their sustainable use,
1. Riches, D (Ed.). The Anthropology of
a symptom of a deeply mistaken adaptive growth and development of Violence. Oxford: Basil Blackwell,
normative view of the relation human beings. All these take place 1986. p.23.
between humans and nature. Rather in an environment in which the 2. Foucault, M. The Politics of Truth. New
than looking the nature separate from York: Semiotext (e). 2007.p. 139.
crucial interlinkages between human
3. Stanko, A.E (Ed.). The Meaning of
the human being, Gandhi submitted beings and nature are recognised Violence. New York: Routledge. 2003, p.3.
that we should feel a more living bond and reinforced. This implies not 4. Galtung, Johan. Peace by Peaceful
between ourselves and the rest of the doing anything that can harm our Means. New Delhi: Sage Publication.
animate world. He also suggested that 1998, p. 23.
fellow beings, nature and future 5. Gandhi, M.K. Hind Swaraj or Indian
humans and nature must be in harmony generation.”9 As noted, Gandhi does Home Rule, Ahmedabad: Navajivan,
rather than human being exploiting not see the environmental crisis in 2008, p.54.
the nature for their pleasure. isolation. He intimately links the 6. The Collected Work of Mahatma Gandhi,
(Vol. 68), New Delhi: The Publication
Gandhi’s idea of non-violence environment to the very nature of Division, 1977, p.278.
attempts to eradicate the root cause other human institutions as a polity, 7. Allen, Douglous. Comparative Philosophy
of the present ecological crisis economy, health, and mode of and Religion in Times of Terror. U.K:
Lexington books. 2006. p.24.
by proposing the idea similar to a development and calls for essential
8. Ibid. p.23.
notion recently termed as ‘human change in these fields. He strongly 9. Moolakkattu, John S. Gandhi as a Human
ecology’. Human ecology, as advocates the ‘green thought’ in our Ecologist. J Hum Ecol, 29(3).2010. p.152.
Moolakkattu argues, is concerned day to day life as well as an economy Email: premmishra93@yahoo.com
The author finds the genesis of dignity of labour, enunciated by Gandhiji, in his Ekadash
Vrats (Eleven Vows). Two of the vows–Sparsh Bhawna (Elimination of untouchability)
and Sharir Shram (Bread Labour) are central to his tenet of the dignity of labour. These
values inspired India’s freedom movement. A lot of ground has been covered to achieve
this noble good, however, still much has to be done.
M
ahatma Gandhi was
a man of many parts.
He was not and never
considered himself just
as a political leader
with a singular mission to free India
from the British yoke. With a multi-
dimensional mission, he wanted to
touch every aspect of our individual,
national and even international life. In
particular, his heart and mind remained
ever ignited to work for the total
regeneration of the Indian society-be
it political, economic, social, cultural,
religious or spiritual aspects. In the
political field, he applied the age-old Women inmates on spinning wheels at Dattapur, a colony of lepers run by the Sevagram Ashram
principles of truth and non-violence
and their derivative Satyagraha to built the overemphasis on materialism as its As stated earlier, total
up a mass movement which ultimately singular pursuit corrodes the finer and regeneration of Indian society through
resulted in the freedom of India on 15 higher aspirations of human beings. its concomitant reforms remained his
August, 1947. In the economic field, he In the religio-cultural field, he stood primary concern and commitment.
challenged the very foundational values for Sarva Dharma Samabhava (equal However, because of his monumental
of the western model of development respect for all religions) and rejected role in fight against the racial
viz. (a) it is the self-interest that moves the western concept of secularism, i.e., discrimination in South Africa and that
man and his society and that (b) it is the a distinct separation of religion and of Indian freedom struggle, his radical
ever spiralling desires and aspirations politics. He did not have much faith ideas in this area have not received
of man which lead to progress of the in State power and ever remained a the kind of recognition which was
human society. He fervently made a votary of civil society organisations. due to them. He was fully aware that
fine distinction between human ‘need’ In the process, he provided three major the Indian religio-cultural tradition, in
and ‘want’ and underlined the centrality instruments of social change viz. Eleven ancient India in its pristine form, was
of basic needs in any given social order. Vows (Ekadasha Vrata), Constructive marked by a rare kind of goodness
His idea of trusteeship tried to subsume Programme and Satyagraha, instead of and greatness. But he was also not
all these ideas in its fold. He rejected a singular role of the State power. oblivious of the fact that it has gathered
The author is a Gandhian scholar and is presently attached to the Institute of Gandhian Studies, Wardha. He has been a recipient of the
Senior Fulbright Fellowship (1979-80) and the Indo-Canadian Shastri Fellowship (1993).
k
S a n D is
S a n D is
Sushil Kumar
Rank 481 (2017-18)
YE-1265/2019
G
andhi’s notion of peace I am part and parcel of the whole,”
can be understood he confessed, and “I cannot find Him
from his concept apart from the rest of humanity.”6
of life based on the
Non-violence
fundamental principle
of ‘Truth’. His peace is life-centric While Truth for him was the
in a concrete sense and he pursued it end, Gandhi held non-violence as the
through the means of ‘non-violence’, undisputed means. “Nonviolence is
which according to him, is competent the law of our species as violence is
to guide oneself and the rest into the law of the brute. The dignity of
sustainable life experience. man requires obedience to a higher
law.”7 As life is real or true (truth),
Truth Gandhi proposed, anything that
Truth, for Gandhi, is the basis of protects, promotes and preserves
life, and it is in the practice of Truth, life are also attributes of Truth. He
as he did that one unravels the peace called such acts non-violence. On the
he expounded. While elucidating contrary, anything that hampers life is
Truth as God, Gandhi explained that considered to be anathema to Truth,
there is an “unalterable Law that In Mumbai (1931) and he called such act as violence.8
governs everything and every being This non-violence is not a mere
that exists or lives. It is not a blind Life
individual virtue, but a method of
law; for no blind law can govern the “This Truth is purely benevolent,” collective living.9 It is an attitude
conduct of living beings.”1 Quoting Gandhi says. “For, I can see that in of “overflowing love, and melts at
the great scientist Sir J C Bose, who the midst of death, life persists, in another’s woes”.10 It means selfless
showed the world that even matter the midst of untruth, truth persists, in devotion to a righteous cause, self-
has life, Gandhi stated, “that Law the midst of darkness, light persists. suffering and love, as Gene Sharp
which governs all life is God,”2 and Hence, I gather that God (Truth) is puts it. Sharp elaborates Gandhi’s
he called that Law as Truth, the Life.”5 In the empirical sense, Life is non-violence as a socio-economic
sovereign and eternal principle.3 For God. and political arrangement that ensures
him, Truth is God, the End and the everyone a fair chance of living, using
As a pragmatic idealist,
very purpose of life. appropriate tools, structures, systems
Gandhi explained life as the closest
He understood Truth as the manifestation of Truth or God. and orientation.11
Sanskrit term satya connoted. It stems Hence, the only way to find the all- As a pragmatist, Gandhi’s
from the word ‘sat’, which means encompassing Truth or God is “to see search for truth blossomed into
‘that which exists’.4 All that exists is Him in his creation and be one with such vibrantly nonviolent concepts
real or true, hence part of the ‘Satya’. it. This can be done by service to all. as swaraj (conscientious living by
The author is Dean, Gandhi Research Foundation, Gandhi Teerth, Jalgaon (Maharashtra)
individuals), sarvodaya (searching of impact of human action); sharing, experience of) life. There is no
one’s welfare in the welfare of all), cooperation, mutual aid (attributes peace where there is no life. Peace
swadeshi (neighbourhood organic of human action), love, compassion, independent of life is called ‘peace of
relationship), khadi (mutual/ forgiveness, tolerance (attitudinal graveyard’. When life is all good, the
reciprocal sustenance), communal attributes), understanding, realisation experience of it is termed as peaceful;
harmony (tolerance towards diversity) and consciousness (cognitive and when life is in trouble, the
and nayee talim (learning the art of attributes); All these, together as experience of it is termed as peaceless.
inclusive living). These were some well as independently, refer to the
We realise life through its
of the facets of Gandhi’s pursuit of experience of peace.
innumerable acts. While every act of
larger non-violence and greater truth. Joy and happiness are termed as us has its own individual objective
His satyagraha emerged as a holistic close attributes of peace. While they (eating, for instance, is aimed at
way of conducting human affairs in a are true, it is also established that an giving us physical energy, sleeping
manner where both the victor and the asocial person too can experience to relieve us from exhaustion), each
vanquished end up gaining life equally. sense of joy and happiness by act is aimed at serving the underlying
He wanted to free India and humanity pursuing his life at the expense of universally common purpose called
at large, from all the bonds that in others. It is therefore essential to ‘living’. When an act serves that
some way or the other prevent people have a basic, foundational reference purpose, the experience is one of
from being free. This holistic non- for peace. From Gandhi’s exposition happiness, satisfaction or peace.
violence sustains life and, therefore, of Truth, we understand that the
he called it ahimsaparamodharma.12 all-encompassing Truth, or its In that manner, anything that
manifest form-‘Life’ in particular, is protects, promotes, preserves or
Peace : An Experience of Life
an unqualified and comprehensive sustains life gives us an experience
In this sense, for Gandhi, peace reference for peace. of peace. Eating sustains life. Hence
is an experience of life. In our day- the act of eating gives us satisfaction-
to-day life, it is recognised through Peace: A Pursuit of Life peace. Meeting people sustains social
attributes such as satisfaction, joy, As life is the reference to peace, being emotionally, hence the act of
happiness, comfort, relief (attributes peace is subject to (a subjective meeting gives us comfort - peace.
Gandhiji had founded a Satyagraha Ashram at Kochrab on May 25, 1915 and later shifted it to Sabarmati. The object
of this (Ashram) was that its members should qualify themselves for, and make a constant endeavour towards the
service of the country, not inconsistent with the universal welfare.
The following observances are essential for the fulfilment of the above object:
I. TRUTH
Truth is not fulfilled by mere abstinence from telling or practicing an untruth in ordinary relations with fellow-men.
But Truth is God, the one and only Reality. All other observances take their rise from the quest for and the worship
of Truth. Worshippers of Truth must not resort to untruth, even for what they may believe to be the good of the
country, and they may be required, like Prahlad, civilly to disobey even the orders of parents and elders in virtue of
their paramount loyalty to Truth.
Mere non-killing is not enough. The active part of Non-violence is love. The law of Love requires equal consideration
for all life from the tiniest insect to the highest man. One who follows this law must not be angry even with the
perpetrator of the greatest imaginable wrong, but must love him, wish him well and serve him. Although he must
thus love the wrongdoer, he must never submit to his wrong or his injustice, but must oppose it with all his might,
and must patiently and without resentment suffer all the hardships to which the wrongdoer may subject him in
punishment for his opposition.
Observance of the foregoing principles is impossible without the observance of celibacy. It is not enough that one
should not look upon any woman or man with a lustful eye; animal passion must be so controlled as to be excluded
even from the mind. If married, one must not have a carnal mind regarding one's wife or husband, but must consider
her or him as one's lifelong friend, and establish relationship of perfect purity. A sinful touch, gesture or word is a
direct breach of this principle.
The observance of brahmacharya has been found, from experience, to be extremely difficult so long as one has
not acquired mastery over taste. Control of the palate has, therefore, been placed as a principle by itself. Eating is
necessary only for sustaining the body and keeping it a fit instrument for service, and must never be practised for
self-indulgence. Food must, therefore, be taken, like medicine, under proper restraint. In pursuance of this principle
one must eschew exciting foods, such as spices and condiments. Meat, liquor, tobacco, bhang, etc., are excluded
from the Ashram. This principle requires abstinence from feasts or dinners which have pleasure as their object.
V. NON-STEALING
It is not enough not to take another's property without his permission. One becomes guilty of theft even by
using differently anything which one has received in trust for use in a particular way, as well as by using a
thing longer than the period for which it has been lent. It is also theft if one receives anything which one does
not really need. The fine truth at the bottom of this principle is that Nature provides just enough, and no more,
for our daily need.
This principle is really a part of No. V. Just as one must not receive, so must one not possess anything which one
does not really need. It would be a breach of this principle to possess unnecessary food-stuffs, clothing or furniture.
For instance, one must not keep a chair if one can do without it. In observing this principle one is led to a progressive
simplification of one's own life.
Physical labour is essential for the observance of non-stealing and non-possession. Man can be saved from injuring
society, as well as himself, only if he sustains his physical existence by physical labour. Able-bodied adults must do
all their personal work themselves, and must not be served by others, except for proper reasons. But they must, at the
same time, remember that service of children, as well as of the disabled, the old and the sick, is a duty incumbent on
every person who has the required strength.
VIII. SWADESHI
Man is not omnipotent. He therefore serves the world best by first serving his neighbour. This is swadeshi, a
principle which is broken when one professes to serve those who are more remote in preference to those who
are near. Observance of swadeshi makes for order in the world; the breach of it leads to chaos. Following this
principle, one must as far as possible purchase one's requirements locally and not buy things imported from
foreign lands, which can easily be manufactured in the country. There is no place for self-interest in swadeshi,
which enjoins the sacrifice of oneself for the family, of the family for the village, of the village for the country,
and of the country for humanity.
IX. FEARLESSNESS
One cannot follow Truth or Love so long as one is subject to fear. As there is at present a reign of fear in the
country, meditation on and cultivation of fearlessness have a particular importance. Hence its separate mention as
an observance. A seeker after Truth must give up the fear of parents, caste, Government, robbers, etc., and he must
not be frightened by poverty or death.
X. REMOVAL OF UNTOUCHABILITY
Untouchability, which has taken such deep roots in Hinduism, is altogether irreligious. Its removal has therefore
been treated as an independent principle. The so-called untouchables have an equal place in the Ashram with other
classes. The Ashram does not believe in caste which, it considers, has injured Hinduism, because its implications
of superior and inferior status, and of pollution by contact are contrary to the law of Love. The Ashram however
believes in varnashrama dharma. The division of varnas is based upon occupation, and therefore a person should
maintain himself by following the hereditary occupation, not inconsistent with fundamental morals, and should
devote all his spare time and energy to the acquisition and advancement of true knowledge. The ashramas (the four
stages) spoken of in the smritis are conducive to the welfare of mankind. Though, therefore, the Ashram believes in
varnashrama dharma, there is no place in it for distinction of varnas, as the Ashram life is conceived in the light of
the comprehensive and non-formal sannyasa of the Bhagavad Gita.
XI. TOLERANCE
The Ashram believes that the principal faiths of the world constitute a revelation of Truth, but as they have all been
outlined by imperfect man they have been affected by imperfections and alloyed with untruth. One must therefore
entertain the same respect for the religious faiths of others as one accords to one's own. Where such tolerance
becomes a law of life, conflict between different faiths becomes impossible, and so does all effort to convert other
people to one's own faith. One can only pray that the defects in the various faiths may be overcome, and that they
may advance, side by side, towards perfection.
Gandhi as an Internationalist
G L Mehta
Gandhiji felt and hoped that a free India by example and achievement could inculcate a
moral sense among nations. “My ambition,” he wrote in 1924 “is nothing less than to see
international affairs placed on a moral basis through India’s efforts”. He thought that there
was no limit to extending our services to our neighbours across state made frontiers. “God
never made these frontiers.”
‘‘F
or me patriotism is the international realm. Nevertheless, exclusiveness which are the bane
same as humanity”, Gandhiji had his ideas half a century of modern nations. He did not want
observed Gandhiji ago about internationalism and about India to cut herself adrift through
nearly fifty years ago: the part which India could play in attainment of independence. “Isolated
“In trying to serve India, future. independence is not the goal of the
I serve humanity at large.” These word “It is impossible,” he wrote in world status,” he wrote in 1925, “it is
sum up Gandhiji’s outlook on world “Young India” in 1925, “for one to voluntary interdependence.”
affairs-which was neither national nor be internationalist without being a Indeed, one could say that
international but simply human. For nationalist. Internationalism is possible this is precisely the objective for
him, expressions like “humanity” and only when nationalism becomes a fact, which the United Nations was set
“mankind” were not mere phrases that is, when people have organized up. Conciliation and arbitration, not
of flimsy, vague ideas; they were themselves and are able to work as slaughter and destruction are civilised
concretely embodied in human beings, one man”. He thought that it was ways for settlement of international
irrespective of community, religion, not nationalism which was evil but disputes. Loyalty to the Charter of
colour or race. the narrowness, the selfishness and the United Nations and unreserved
He looked upon all men as
members of one family. He felt sincerely
and deeply for human beings because
they are human not someone apart
from him. His soul revolted against
any outrage on human dignity as in
racial discrimination and segregation in
South Africa or against the degrading
practice of untouchability in his own
country. His Ashrams in Phoenix,
in Sabarmati, in Sevagram became
miniature international institutions.
India was, however, not a free and
independent country when Gandhiji
launched and led movements of
national emancipation. The Indian
people could not, therefore, make
any effective contribution in the With women workers of a mill in England (1931)
G.L. Mehta (1900-1974), a Padma Vibhushana recipient (1959), was a prominent administrator, statesman and diplomat. He was India's
ambassador to USA from 1952-1958.
AYUSH SINHA
After joining L2A
CSE-2017 Marks 350
My Life is My Message
Y P Anand
A
s Dr. A.P.J. Abdul Kalam had said, “Gandhiji
was first and foremost a great communicator.
Gandhi evolved as a communicator during
More than anyone else, he recognized that
his 21-years stay in South Africa, where communication is the most effective tool
he grew to lead all sections of Indians to shape opinion and mobilize popular
against racial discrimination. There he support.” He used both ordinary and extraordinary means
to communicate with millions of Indians and drew their
came to realize his fundamental ethics of spontaneous response. He could reach out to all sections
Truth and Nonviolence, pronounced his and classes of people. He used verbal, non-verbal, written,
ideology of nonviolent civil resistance, sensory and extra-sensory means and could access the very
hearts and souls of Indian masses.
Satyagraha, for fight against injustice and
Gandhiji had emerged as a unique communicator also
resolution of all conflicts (1906)... through his wide-ranging roles in public life, as a lifelong
student as well as a teacher, a role model as a lawyer, a
The author is an eminent Gandhian scholar and former Director, National Gandhi Museum, New Delhi.
2. He must believe in truth and non-violence as his creed and therefore have faith in the inherent goodness
of human nature which he expects to evoke by his truth and love expressed through his suffering.
3. He must be leading a chaste life and be ready and willing for the sake of his cause to give up his life
and his possessions.
5. He must be a teetotaler and be free from the use of other intoxicants in order that his reason may be
always unclouded and his mind constant.
6. He must carry out with a willing heart all the rules of discipline as may be laid down from time to time.
7. He should carry out the jail rules unless they are specially devised to hurt his self-respect.
8. The qualifications are not to be regarded as exhaustive. They are illustrative only.
2. So long as I remain a member of the Corps, I shall remain non-violent in word and deed and shall
earnestly endeavour to be non-violent in intent, since I believe that, as India is circumstanced, non-
violence alone can help the Khilafat and the Punjab and result in the attainment of swaraj and
consolidation of unity among all the races and communities of India whether Hindu, Mussulman,
Sikh, Parsi, Christian or Jew.
4. I believe in swadeshi as essential for India’s economic, political and moral salvation, and shall use
hand-spun and hand-woven khaddar to the exclusion of every other cloth.
5. As a Hindu I believe in the justice and necessity of removing the evil of untouchability and shall, on
all possible occasions, seek personal contact with and endeavour to render service to the submerged
classes.
6. I shall carry out the instructions of my superior officers and all the regulations, not inconsistent with
the spirit of this pledge, prescribed by the Volunteer Board or the Working Committee or any other
agency established by the Congress.
7. I am prepared to suffer imprisonment, assault or even death for the sake of my religion and my country
without resentment.
8. In the event of my imprisonment, I shall not claim from the Congress any support for my family or
dependents.
'Y oung India' and 'Harijan' became powerful vehicles of his views on
all subjects. He wrote on all subjects. He wrote simply and clearly
but forcefully, with passion and burning indignation. One of the objects
of a newspaper, he said, is to understand the popular feeling and give
expression to it; another is to arouse among the people certain desirable Gandhi looked upon journalism
sentiments, and the third is fearlessly to expose popular defects. as a means to serve the people. He
said in his autobiography: "The
Gandhi's papers published no advertisements. They enjoyed wide sole aim of journalism should be
circulation. His approach to journalism was totally devoid of ambitions. service. The newspaper is a great
To him it was not a vocation to earn his livelihood; it was a means to power, but just as an unchained
serve the public. In the 'Young India' of 2 July 1925, he wrote: "I have torrent of water submerges whole
taken up journalism not for its sake but merely as an aid to what I have countryside and devastates crops,
conceived to be my mission in life. My mission is to teach by example even so an uncontrolled pen serves
and present under severe restraint the use of the matchless weapon of but to destroy. If the control is from
satyagraha which is a direct corollary of non-violence." without, it proves more poisonous
Women in Satyagraha
It is not often a common understanding, but the history of the national liberation struggles
of the twentieth century, India’s freedom struggle led by Mahatma Gandhi, displayed two
unique features: it was a mass movement based on the principle of non-violence and that it
marked the large scale participation of women. It was a firm belief of Gandhiji that in the
peaceful struggle of Swaraj, the Women of India can outdistance men by many a mile. And
working in sync with this belief, he was successful in inspiring million of Indian women to not
only join the freedom struggle, but also lead from the front in the movement of Satyagraha.
The book “Women in Satyagraha” written by eminent Gandhian Dr. Aparna Basu is an
attempt to put in focus, the stories of many of these inspiring women who rose to prominence
during the daunting struggle against the biggest empire of the world, but never went astray
from the path of non-violence. Many of these women also continued working for the social
development of India in post independence era. While the book begins by giving a brief overview of women in the
public sphere before the emergence of Gandhi on the Indian political scene, it primarily focuses on women participation
in freedom struggle and Gandhiji’s involvement in Indian freedom Struggle, as in the words of the author: “It was
Gandhi who gave a new direction and inspiration to the freedom struggle.
The book is available in Gujarati too.
Price: Rs. 150/- ISBN: 978-81-230-2807-1
The non-violent national struggle for India’s independence which Gandhi conceived,
strategized, managed and led, and in which millions of people fearlessly participated, was
the 20th century’s largest, most amazing ‘peoples power’ movement. It not only secured
India’s independence but also transformed it from a minimally democratic polity to a
democracy based on universal adult franchise in which all discrimination based on race,
religion, caste and gender was prohibited and feudalism ended without bloodshed.
G
andhi is most often
presented as an ‘Apostle
of Non Violence’,
‘Father of the Nation’,
‘Architect of Non
Violent Conflict Resolution’ and a
‘Peace Icon’. Hardly anyone speaks
about him as a Management Icon.
Yet Alan Axelrod, renowned author
of biographies on Queen Elizabeth
I, Winston Churchill and Gen.
George Patton has authored a widely
acclaimed book titled ‘Gandhi CEO:
14 Principles to Guide & Inspire
Modern Leaders’. In it he has averred
“There is no doubt that Gandhi was a
good man and an intensely spiritual
man, but he was also a manager and
executive, a supremely practical leader
for change [management].”
His book has 14 chapters, each
presenting one of the mentioned At the residence of Rev. Doke in Johannesburg, South Africa in 1908
fourteen principles. Among them he
gives prime importance to “a humane also urges them to be role models, cannot be run by coercion and they
and people-oriented approach” - demonstrate consistency in principles should earn the cooperation and trust
based on Gandhi’s “Talisman” and to and give equal importance to means of their employees/stake holders and
transparency to which he attributes and ends. welcome dissent because “if everyone
Gandhi’s moral stature and ultimate He extolls Gandhi’s vital insight is thinking alike, no one is really
success. He urges CEOs to adopt these that even oppressive governments thinking.”
principles in all their decision-making derive their authority from the Gandhi had studied Law
processes and make their leadership consent, voluntary or coerced, of the and not Economics or Business
an open book, because a “closed book governed. He affirms that this should Management. So where did he acquire
has little meaning and less value.” He make CEOs aware that businesses the Management insights and skills
The author is Ambassador of India (Retd) and Chairman, Gandhi Centre for Science & Human Values, Bharatiya Vidya Bhavan, Bengaluru
ISBN: 9789352603459
Features: Coverage of Features: With detachable
entire syllabus of Ancient, charts included that students
Medieval and Modern may tear out and use as
History with structured mnemonic by placing them
information in the form of infront or pasting them on a
user friendly flowcharts for wall and anytimeaccessible
better retention and easier e-book.
recall.
₹265/- ₹550/-
₹785/-
ISBN: 9789353165451
₹195/- ₹295/-
YE-1269/2019
Gandhiji planned efforts to converge the positive energies within for betterment of the
society and designed the constructive programmes to generate inner strength, to elevate
internal growth in the masses and to make them aware of their rights as well as duties.
G
andhiji penned a small be different, but it is still needed for Therefore, Gandhi chalked out a
booklet during a train developing a healthier and peaceful comprehensive programme for
ride from Sevagram to society. national regeneration, which he called
Bardoli, in which he Background the Constructive Programme. The
appealed to all engaged content of Constructive Programme,
in the freedom struggle to address Gandhi travelled all across India, however, was unique—it was a
some basic issues. There were thirteen as suggested by his political Guru compilation of issues and initiatives
items in the original and later he added Gokhale. Gandhi’s understanding that he had promoted in one way or
five more; thus 18-point constructive of India convinced him of its other throughout his public career,
programme was developed, which ‘degenerating’ status. He realised that beginning in South Africa in the late
became his framework for Socio- the suppressive foreign rule for quite nineteenth century.
economic reconstruction of Indian long time had made the Indian people
deeply divided, caste-ridden, fearful Though he had formally
society. In 1942 he wrote, “If we categorised constructive programme
wish to achieve Swaraj through and lacking in social conscience and
civic virtues. Unless the country in 1941, he started his constructive
truth and non-violence, a gradual but activities during Champaran
steady building up from the bottom is reconstructed, it could neither
win nor sustain its independence. Satyagraha by establishing schools,
upwards by constructive effort is
the only way.” It is an action-driven
programme to be undertaken within
the community by its members
to rebuild structures and systems
or processes by using their own
resources. It is also a planned effort to
converge the positive energies within
for betterment of the society. He
designed the constructive programme
to generate inner strength, to elevate
internal growth in the masses and to
make them aware of their rights as
well as duties.
This ‘change mantra’ given by
him is relevant even after 72 years of
independence, and we are analysing An oil mill at
maganwadi,
Gandhi’s constructive programmes Sevagram
in today’s context. The issues are still Ashram
applicable. The methodology may
The author is an eminent Gandhian and Director, National Gandhi Museum, New Delhi.
her career in school.” social order. Gandhi explained with sanitation, but I did not wish to
Adult Education: Adult why he included women in the interfere with the items. Mention
Education does not stop with Constructive Programme by saying, of mere sanitation is not enough to
teaching illiterates to read and write. “I have included service of women include health and hygiene. The
Gandhi said, “If I had charge of in the constructive programme, for art of keeping one’s health and the
adult education, I should begin with though satyagraha has automatically knowledge of hygiene is by itself
opening the minds of the adult pupils brought India’s women out from their a separate subject of study and
to the greatness and vastness of their darkness, as nothing else could have corresponding practice. In a well-
country.” Through adult education we in such an incredibly short space of ordered society the citizens know
can make the villagers aware of their time, Congressmen have not felt the and observe the laws of health and
rights, Gram Swaraj, environment, call to see that women became equal hygiene.”
water conservation, agricultural partners in the fight for Swaraj. They Provincial Languages: Gandhi
practices, etc., apart from reading and have not realised that woman must always insisted that everyone should
writing. be the true helpmate of man in the learn through mother tongue. All the
mission of service. Woman has been educational institutions should be
Women: Gandhi demonstrated
suppressed under custom and law for encouraged to teach in their provincial
the power of women to the world. He
which man was responsible and in the language. Gandhi observed that,
was aware of their sacrificing nature,
shaping of which she had no hand. In “Our love of the English language
suffering, love and care. He wanted to
a plan of life based on non-violence, in preference to our own mother
give the right place in nation building.
woman has as much right to shape her tongue has caused a deep chasm
He said, women should not be called
own destiny as man has to shape his.” between the educated and politically-
weaker sex; actually they are very
strong in their own field, in which Education in Health and minded classes and the masses. The
men are very weak. He also said that Hygiene: When there was a separate languages of India have suffered
men and women are not equal but programme on sanitation why Gandhi impoverishment.”
complementary to each other. He wanted to have a separate place to National Language: Gandhi
believed that women empowerment education in health and hygiene? But insisted that mother tongue should be
will give them rights and honorable Gandhi had a holistic vision of health the medium of delivering instruction
position in the society and lead and hygiene. He himself explained and at the same time he was also in
to development of the nonviolent that, “It might have been bracketed favour of a National Language. He
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swadeshi
For Gandhi, the ideal of economic constitution of India “can be universally realised only
if the means of production of elementary necessities of life remains under the control
of masses.” For him, trade should not be free but fair. Gandhi, to measure the fairness,
considered not only efficiency criterion; but he took into consideration the criterion of
equity which has much to do with ethics.
I
t is fashionable these
days for some to call
themselves Swadeshi
and sell their products
to earn huge profits. By
invoking Ayurveda and/or traditional
Indian and indigenous practices,
sometimes in Gandhi’s name, it is easy
to manipulate many people for long,
that too with unbridled use of Social
Media and advertisement. There is
also a sense of new awakening about
nation–Rashtra–which tunes well
with the use of Swadeshi. Hence,
perhaps the time is ripe to understand
Gandhi’s idea of Swadeshi.
In capitalistic countries the
population irrespective of their
development stage, are to some extent
reaping the fruits of industrialisation
driven by liberalisation, privatisation
and globalisation (LPG). The
greater good for a fewer number has
resulted in wealthy Indians trotting
the globe or prosperous Mexicans
visiting the beautiful beaches of
Sri Lanka. There is no doubt that
the standard of living of people in
general has improved and for rich
it is indulgingly high. Although
most economists argue for market
economy, unsustainable growth is a
big concern among many. At a silk weaving centre in Assam
The author is Head, Gramin aur Swasthya Vibhag, Mahadev Desai Mahavidyalaya, Gujarat Vidyapith, Ahmedabad.
Prime Minister Shri Narendra Modi at Mahatma Gandhi International Sanitation Convention, New Delhi
T
he 150th birth anniversary more and practising more, India feels one would recall the ground-breaking
of the father of the stronger on its feet, and the world only works of Gandhi on sanitation more
nation, Mahatma Gandhi becomes a better place. than a century ago when he first
is around the corner and Again and again all these years, travelled as a legal counsel to South
the 1.25 billion strong India as well as the world have been Africa in 1893. His subsequent
nation is gearing up to make sure digging deep into the life of the Saint two decades struggle against racial
that the occasion is felt globally with of Sabarmati to reboot our priorities discrimination and oppression took
the narrative and the messages that and ways of living. That simple a different flight altogether when he
embody Mahatma’s life. The air is statement, ‘My life is my message’ stressed on improving the sanitation
rich with the spirit of celebrations, is perhaps the offer of a window and hygiene on priority. During
bustle of achievements and to a goldmine of what to pursue for almost two decades of stay there,
confidence and level of excitement the sake of a better society, a better he successfully experimented the
and curiosity like never seen before. country and better humanity. Among landmark non-violent approaches like
After all, by remembering Bapu many parts to lean on and learn from, ‘Satyagraha’ for mass mobilisation.
The author is Former Director General (Special Project), Swachh Bharat Mission, Department of Drinking Water & Sanitation, Ministry
of Jal Shakti, Govt. of India.
Since Khadi needed no outlay or capital, Gandhiji made it a tool to end the
dependence on foreign materials – symbolising foreign rule. He also felt that
in a country where manual labour was looked down upon, Khadi can club
high and low, rich and poor together. Gandhi’s Khadi movement was having
more economic and social reason than the political causes.
R
ight from 1918, Mahatma that restricted them to use and service – owing doctrine of selfless service
Gandhi started his of their immediate surroundings to the with its roots in the purest Ahimsa –
movement for Khadi as exclusion of more remote. that guarded the nation against this
a relief programme for Gandhi always believed that danger.
the poor masses, living in much of the deep poverty of the masses Swadeshi is for that where a
Indian villages, spinning and weaving. was due to the ruinous departure country produces all the goods it
It was soon elevated to an ideology from Swadeshi in the economic and needs from its own resources. Every
for self-reliance and self-governance. industrial life. He anticipated that village/region produces all it needs by
Following Mahatma’s call, every even Swadeshi – like any other good using its local resources. Gandhi used
village soon started planting and thing – can be ridden to death, if it is to say that Swadeshi Dharma demands
harvesting its own raw materials made a fetish. And, here comes Khadi that India preferably should boycott
for yarn. All women and men were
engaged in spinning and weaving,
respectively, whatever was needed for
their own use.
Since Khadi needed no outlay or
capital, Gandhiji made it a tool to end
the dependence on foreign materials
– symbolising foreign rule. He also
felt that in a country where manual
labour was looked down upon, Khadi
can club high and low, rich and poor
together. Gandhi’s Khadi movement
was having more economic and social
reason than the political causes.
When Gandhiji says, “Khadi
gives food to hungry stomachs and
your dress becomes the flag of the
values you cherish,” it has a lot of
meanings. Since for Gandhi, Khadi
symbolises Swadeshi, for the masses
– it turns into the spirit in themselves
The author is Chairman, Khadi and Village Industries Commission, New Delhi.
C
onstructive programme formed an integral purdah. It enabled Gandhi to challenge the dominant upper
part of Gandhi’s non-violent struggle for middle-class value that equated a family’s status with
freedom. For Gandhi, political freedom from women not engaged in productive work. He asked well-
British rule was only one part of his struggle. to-do women to support the movement as producers and
He held that India’s real swaraj would be consumers, to buy khadi and also spin.
attained through constructive programmes. Constructive This was one of the programmes of the national
programme could be called the construction of purna movement through which a large number of women
swaraj by truthful and non-violent means which would were brought into the political struggle. Women were
help achieving “independence of every unit, be it in the associated with different aspects of the programme. Many
humblest of the nation, without distinction of race, colour
or creed.”
Gandhi wanted women to play an important role
in implementing the constructive programme. He said
that more than a military campaign, constructive work
required qualities like tolerance, sacrifice, renunciation,
perseverance and penance and who could better exhibit
these qualities than women?
Of all the items included in the constructive
programme, Gandhi attached the greatest importance to
khadi. Spinning of charkha and wearing khadi were the two
symbols to arouse among Indians a sense of self reliance
and nationalist zeal. Unlike the nineteenth century social
reformers, Gandhi had realised the negative effects of
colonial rule on women’s economic status. The East India
Company had destroyed India’s cottage industries and
the greatest sufferers had been women. This strengthened
his decision to launch the khadi movement. Revival of
swadeshi would provide work and supplement the income
of the semi-starved women of India.
Gandhi used women’s role in the khadi movement
to show men that women’s participation as equals was
essential if the swadeshi movement was to succeed.
Calling khadi essentially a women’s movement served
many purposes. A woman would earn a basic income
for survival. It would also enable women to come out of Gandhiji with Mridula Sarabhai in Bihar, 1946
(Late) Dr. Aparna Basu was a noted academician and former Chairperson of National Gandhi Museum, New Delhi.
Gandhiji's education model does not work in silos. It endeavours all-round development
of mind, body and soul. Gandhiji dreamed of a society where power is not distributed
hierarchically but in the form of “oceanic circles” with each individual empowering and
protecting the other.
H
ow does one define a intellect, nor the gross animal body, provide free and universal education to
person as phenomenal as nor the heart or soul alone”, he taught all its children–however, knowing this
Mohandas Karamchand us. It is this transformative take on would not be feasible, he suggested
Gandhi? In a single education and character-building that the novel method of self-financing,
lifetime, he was at once forms the bedrock of all his writings that is, making pupils pay in labour
a barrister, an activist, a political on this subject. (for instance, by spinning cloth) for
leader, a socio-religious reformer, a In the same vein, Gandhiji also their own education. To quote him
philosopher, an author, an educationist dreamt of an India which would from ‘Young India’, “manual training
and so much more. While his stature
as a statesman is perhaps the most
celebrated of all, his contribution to
the field of education and skilling is
often not given the credit it so richly
deserves. Of course, Gandhiji was
an outstanding intellectual, and to
elaborate upon the depth of his ideas
in any sphere is a task that is next to
impossible. This article attempts to
discuss some features of the education
model he envisioned for India and
highlight its relevance in contemporary
times.
Simple yet Pathbreaking Model
In order to comprehend any
vision, especially one as profound
as Gandhiji’s, it is imperative to
understand the values on which it
has been founded. The main theme
underlying his philosophy is that
of Integrated Education, that is,
education that ensures the all-round
development of the mind, body and
soul of pupils and is not just limited
to the narrow confines of merit in
academics. “Man is neither mere
The author is Director, Education and Skills Development, IPE Global Limited, India.
society where power is not distributed handicraft production and traditional true – He mentioned that the present
hierarchically but in the form of industries where teachers and students system of education does not meet
“oceanic circles” with each individual were, in fact, fellow workers. the requirements of the country in any
empowering and protecting the While the model Gandhiji put shape or form. Absence of vocational
other. Nai Talim was also Gandhiji’s forward may not have been practical training has made the education class
challenge to the prevalent education or sustainable to our early post- almost unfit for productive work.
system at the time, largely drawn Independence policy-makers, the Money spent on primary education is
from Western influences. He believed fact that we had turned a blind eye to a waste of expenditure inasmuch as
that the prevalent model was obsessed quality education at the grassroots in what little is taught is soon forgotten
about career advancement while Nai fact has hindered our ability to fully and has little or no value in terms of
Talim aimed to achieve a holistic utilise our demographic dividend! the villages and cities. For the all-
growth of the individual’s mind, body Small wonder then, that educating the round development of boys and girls
and spirit. grassroots was such an important tenet all training should, so far as possible,
Today, many in the country and of Gandhiji’s model for educating the be given through a profit-yielding
those of us in the education sector in country. vocation.
particular are cognisant of the fact Another evil of the Indian As we celebrate the Mahatma’s
that increasing enrolment and literacy education system is its emphasis on 150th birth anniversary, probably
rates merely scratch the tip of the rote-learning: this denies a child the best tribute to him would be to
iceberg when it comes to resolving the opportunities to develop his/her relook at what his education model
employment problem. But being the critical thinking faculties and have stood for. The spirit upon which it
visionary that he was, Gandhiji realised a well-rounded personality. We also was formulated is more relevant than
this problem early on; he asked–of focus excessively on the literary ever now. In fact, we have reached a
what use was literacy if it didn’t lead to aspect of academics while other stage where we can only continue to
personality development? practical aspects are ignored. It is only overlook his ideas and ideals, at our
He saw education as a life-long, now that some schools are waking up own peril. Gandhiji’s thoughts were
communitarian, holistic, activity- to the many benefits of activity-based radical at his time, and it is high time
based and grass-roots oriented learning. This principle of ‘learning for us too to radically reinvent our
activity. This meant the creation of by doing’ is again a critical component current education system so that it can
self-supporting and self-sufficient of Gandhiji’s Nai Talim. fulfil the wishes and aspirations of our
village-based schools which gave people in the years to come.
What Gandhiji said in 1937 in
primacy to skill development for an Education Conference still holds Email: s.sharma@ipeglobal.com
Hon'ble Minister of Environment, Forest & Climate Change and Information & Broadcasting, Shri Prakash Javadekar, presented the first copies of the
books 'The Republican Ethic (Vol-2)' and 'Loktantra ke Swar (Khand-2)' to the Hon'ble President of India Shri Ram Nath Kovind. Secretary I&B Shri Amit
Khare, Principal Director General, Publications Division, Dr. Sadhana Rout are also seen.
M inister of Environment, Forest & Climate Change and Information & Broadcasting, Shri Prakash Javadekar,
called on the Hon’ble President of India, Shri Ram Nath Kovind at Rashtrapati Bhavan on September 6, 2019
and presented the first copies of the books “The Republican Ethic” (Vol-2) and “Loktantra ke Swar” (Khand-2) to him.
He was accompanied by Secretary I&B, Shri Amit Khare and Pr. DG, Publications Division Dr. Sadhana Rout.
The Hon’ble President complimented the Ministry of Information and Broadcasting and
Publications Division, for bringing out these titles in a time-bound manner with an aesthetic
layout. Shri Javadekar apprised the President that the books will be available for purchase
on e-platforms like Amazon and Google Play in order to meet the demands especially the
young readers.
Both the books - ‘The Republican Ethic’ and ‘Loktantra ke Swar’ are the second volumes
of selected speeches of the President Shri Ram Nath Kovind delivered by him in his second
year in office. Both the volumes have 95 speeches each, categorised in eight sub groups.
These are: Addressing the Nation, Window to the World, Educating India, Equipping India,
Dharma of Public Service, Honouring our Sentinels, Spirit of the Constitution and Law,
Acknowledging Excellence and a special section on Mahatma Gandhi, commemorating his
150th birth anniversary.
These volumes are a reflection of the wisdom and spirit of India, its diversity and
aspirations that are embodied through the republican values and words of the Hon’ble
President of India. Publications Division is the proud publisher of selected speeches of
Hon’ble President. Earlier, the organization had published the first volumes of the two
books.
To get copies of the titles, please visit us at: Book Gallery, Publications Division,
Soochana Bhawan, CGO Complex, New Delhi. The books are also available online at www.
publicationsdivision.nic.in and www.bharatkosh.gov.in ; e-version available on Amazon and
Google Play.
Regd. No. RNI 949/57
No. Pages 84 Licenced U(DN)-56/2018-20 to post without
Published on 25 September, 2019 pre-payment at RMS, Delhi (Delhi Post
Posted on 1st & 3rd October, 2019 Postal Regd. DL(S)-05/3230/2018-20
YE-1245/2019
Printed & Published by Dr. Sadhana Rout, Principal Director General on behalf of Publications Division, Soochna Bhawan,
C.G.O. Complex, Lodhi Road, New Delhi - 110 003. Printed at J.K. Offset, B-278, Okhla Indl. Area, Phase-I, New Delhi.