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Special issue

YOJANA
ISSN-0971-8400

october 2019 a development monthly ` 30

Invaluable
legacy
A Possibility in the Eco-system of
Swadeshi and Swaraj
Sudarshan Iyengar

Quest for an Alternate Vision


M P Mathai

Thinking Beyond the Self


and the Other
Prem Anand Mishra

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

(Credit: Photo Division, PIB)

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. 
Follow us on facebook - https://www.facebook.com/pages/Yojana-Journal Website: www.yojana.gov.in

October 2019
CHIEF EDITOR
Rajendra Bhatt
Volume-63

Let noble thoughts come to us from all sides


YOJANA Since 1956 A DEVELOPMENT MONTHLY

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
or legal representation of the flag of India/any
other country. l The readers are requested to
verify the claims made in the advertisements Regulars
regarding career guidance books/institutions.
YOJANA does not own responsibility regarding do you know?
the contents of the advertisements.
The Purest Spiritual Light Shining in the Dark Skies.............................................. 40
SUBSCRIPTION
About Our Books.................................................................................................... 44
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The photographs used in this issue have been taken from Publications Division's books – Satyagraha by Savita
Singh, Women in Satyagraha by Aparna Basu and Mahatma Gandhi: A Life Through Lenses.

Website: www.publicationsdivision.nic.in YOJANA is published in Assamese, Bengali, English, Gujarati, Hindi, Kannada, Malayalam, Marathi, Odia,
@DPD_India Punjabi, Tamil, Telugu and Urdu.
4 YOJANA October 2019
YOJANA
Reaffirming Faith

A nniversaries of great men are like milestones in the lives of individuals


and of societies and nations, providing opportunities to re-assess their
messages, their contemporary relevance and to undertake the required course
corrections, to re-chart their path towards a better, blissful future.
But how competent are we to do such assessment? Perhaps, for a wholesome
assessment, certain ubiquity is required – capacity to be at all times and all
places and to assess events at contemporary as well as futuristic level. So, for
such complete assessment of Gandhiji, one has to be present and involved at the
times of the euphoria of Salt Satyagraha, despondency of pre-partition violence
on one hand, and with visionaries like Martin Luther King Junior and Malala
Yousafzai of our times on the other. We, human beings, do not possess such
capacity. And, as such, we cannot assess in totality, what it meant to be blessed
with such lighthouse as Mahatma Gandhi, and more so, what his absence from
the historical scene would have meant for the society. But, still, these milestones
give us opportunities to remember such personalities and to rediscover their
footprints in the sands of time – ‘to make our lives sublime.’ Our humble efforts
spread over these pages are a small contribution to the nation’s remembrance and reverence towards Gandhiji.
In the first half of the 20th century, Gandhiji led our nation to a successful fight against the then mightiest
power with unique tools of love, truth and non-violence. However, during the same period, the world faced two
World Wars, and the Mahatma himself faced assassin’s bullets. After his death, global society faced many anxious
moments – from the Cold War to the 9/11 at the turn of the century and the creation of many flashpoints across
the world. At national and international levels there were instances of injustices, apathies, distrusts and disparities
despite Gandhi’s message.
However, as already pointed out, had we been ubiquitous, we could have simultaneously assessed, along with
those despondencies, the impact of the likes of Martin Luther King Junior, Nelson Mandela and other saner academic
voices like Alvin Toffler, Erich Fromm and Ernst Friedrich Schumacher – advocating sanity and love for a just and
sustainable society. So, the struggle persists, but the hope that ‘truth shall prevail’ also persists. If we believe in
continuance of life on this planet, there is no option but to sustain this hope. And this is, perhaps, the essence of
Gandhiji’s relevance.
As God fulfils Himself in many ways, Gandhiji’s message is not political alone. It is manifested in a holistic
manner for the wholesome development of humankind. The politics, sociology, economics and ethics of Satyagraha,
Constructive Programme, Trusteeship, Swadeshi and Khadi, basic education, Truth and Nonviolence, Eleven vows,
peace and sustainability of human society – all contribute to a Gandhian dream of a sane, just and empathetic society.
In our own humble way, we have tried to fathom these aspects, in various articles spread over the following pages.
As said in the beginning, milestones give us opportunities to retrospect, introspect and to weigh our prospects -
with our limitations. This special issue of Yojana – being published on the 150th Birth Anniversary of Mahatma Gandhi,
is one such small effort. Inspired by the great soul – the Father of the Nation – this is a manifestation of our belief –
that is ‘deep in our hearts’ that ‘We shall Live in Peace’ and ‘We shall Overcome’. 

YOJANA October 2019 5


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Trusteeship

A Possibility in the Eco-system of


Swadeshi and Swaraj
Sudarshan Iyengar

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

In contemporary corporate environment, the dominance of the positive economics is reflected


in the acceptance of the exogenous nature of values, i.e., the values have to be treated outside
and separately. This is not true because actual human behaviour is not bereft of such kind of
value systems. The market failure signals the failure of acting like an economic man. In reality,
the economic man concept becomes segregated and stands alone in a text bookish world.

The author is Emeritus Professor and former Vice Chancellor, Gujarat Vidyapith, Ahmedabad.

YOJANA October 2019 7


this case, she takes into consideration
the satisfaction of family members,
Absolute trusteeship is an abstraction like Euclid's relatives, neighbourhood, society
definition of a point and is equally unattainable. But if we at large and the whole world by
strive for it, we shall be able to go further in realizing a her actions. The important aspect
of aparigraha is its multi-utility
state of equality on earth, than by any other method. concept. This concept is slightly
different and qualitative in nature,
CWMG, Vol. LIX, P. 318 and for maximisation of satisfaction,
this multi-order utility has to be
capitalism, wealth creation generates concept is not absolute but relative considered rather than focusing only
violence. Communism that talks about in space and time and on the needs on the economic man, where the
equity also recommends violence. As of society. Dantwala differs from anthropocentric behaviour aims at
against both the schools of thoughts, other scholars. The principle was maximising individual utility. If this
trusteeship principle basically stands ‘absolute’ but application of it can normative nature of aparigraha is
on non-violence. The efforts that be relative – what is relative or accepted in the mainstream economic
society has to make to achieve this tentative is the floor work of political/ analysis, cultivating an aparigrahi
kind of equity are not on violence. economic arrangement based on this individual becomes a major task.
So for a sustainable society, Gandhi’s moral philosophy. The ‘theory for Gandhi believed that the value of
argument was that trusteeship stands theory’ must be examined first before aparigraha had been embedded in
a better chance at the theoretical we reject his theory on the whole. A Indian culture.
level. This point is very interestingly number of scholars and philosophers
have thought that Gandhi’s idea In contemporary corporate
brought out by Ajit Dasgupta, “it was
of trusteeship is not operational. environment, the dominance of the
however with trusteeship as a theory,
However, Gandhi is not arguing of positive economics is reflected in the
an idea, a social and moral norm that acceptance of the exogenous nature
he was concerned” thus for example, the workability of trusteeship, but he
is only promulgating the theory of of values, i.e., the values have to be
he describes a society based on treated outside and separately. This
trusteeship as follows “the rich man trusteeship. The idea of trusteeship is
based on one particular value that is is not true because actual human
will be left in possession of wealth of behaviour is not bereft of such
which he will use when he necessarily embedded in Indian tradition. It is the
value of aparigraha non-acquisitive kind of value systems. The market
requires and reasonably satisfies failure signals the failure of acting
nature of the human being that has to
his personal needs and then act as a like an economic man. In reality,
be developed. This aparigraha is the
trustee for the remainder to be used the economic man concept becomes
foundation of his idea of trusteeship.
for the society and by the society.” segregated and stands alone in a text
It has so happened that the positive
The fundamental assumption economics, as it evolved, has ignored bookish world.
regarding the theory is honesty and values of this nature. Aparigraha In corporate practice often there
integrity of the trustee. Unrealistic becomes the integral part of the human exists irrationality–value other than
nature of the assumption did not deter behaviour and this has to be considered profit motive. If space is to be created
him since the idea essentially was also as a part of the behaviour of the for such value, then it is possible to
embedded in the nature of a theoretical economic man. Gandhi departs from create space for aparigraha as a value
model. Many commentaries followed the conventional positive economists to be operational. Trusteeship is based
on this point. Prof. Dantwala, a well- from this point. The economic man has on this premise. Taking the point
known scholar opined that it was an ordinal utility, which is qualitative little further, one can understand the
necessary to distinguish the moral and comparable. Aparigrahi, i.e., the practical implications. If aparigraha
principles of trusteeship from the person who is acquiring wealth but is is to be imbibed, the approach to view
system of economic development not acquisitive, has a variety of uses the production system would differ.
and business management that could of his wealth. One, and also accepted Also, within the production system,
be deduced from it. In other words, by the positive economists, would be the issues like what to produce and
Trusteeship is one such theory from the utilisation for self satisfaction– how much to produce would be
where one should deduce and should gratification of self-needs. This is tackled from a different perspective.
not hold Gandhi responsible for one part of the utility; the other part The society would need to find the
such deductions. This point needs to of utility involves an individual way to bring down the acquisitive
be emphasised as eminent scholars deriving the satisfaction and utility nature of the population. One solution
have observed that trusteeship as a by satisfying the needs of others. In lies with the introduction of the moral

8 YOJANA October 2019


value of aparigraha into lives of the would be pushed towards the State most important factor of production
mass through education. However, capitalism even under this model. and ownership of land was crucial for
that is going to be a long process. A variant of trusteeship was supporting the livelihood of a family.
Trusteeship is Based on Ahimsa tried out by Vinoba soon after Inequality in land ownership resulted
into skewed distribution of wealth and
Essentially, trusteeship is based the Independence that related to
income. Landlords were considered to
on the idea of ahimsa. The natural the land, which is well known as
be extremely rich and powerful class
corollary of ahmisa is satyagraha, bhoodan. Soon after Independence
in the economic and political spheres
that is, if the wealthy and the in 1947, in Telangana the land
of the country.
capitalist do not part with their was being confiscated by left
wealth voluntarily, then the weapon extremists violently by murdering It was only after the
of satyagraha is to be used. Gandhiji the Zamindars. The Government of industrialisation the corporate world
was repeatedly asked the process India also introduced a number of has come into foreground. Hence
of bringing about trusteeship. land reforms at the same time. They if the corporate world would not
Persuasion and non-cooperation was included Zamindar Abolition Act and be ready in acting as a trustee, the
Gandhi’s answer. He was also asked The Land Tenancy and Land Ceiling practical implication would be moral
that if the trustee fails to behave as a Act. For Vinoba, violent confiscation persuasion followed by satyagraha.
trustee, would the State be justified and direct confrontation was nothing This point is pertinent and important.
in dispossessing them. His answer but murder and what the State was Failing to rectify the situation and
was ‘yes’. ‘As a matter of fact, the trying to do with law was kanoon. allowing the corporate sector to grow
state will take away all those things He started asking for land in donation unbridled, the inequalities would
and I believe it will be justified if and redistributed the donated land to grow further resulting into serious
it uses the minimum violence’. It is landless farmers. He was appealing, consequences. The mindset about the
interesting to note that Gandhi also using moral persuasion and he violent acquisition and confiscation
thought about the role of the State called this ‘karuna’ (compassion). of wealth would become reality if the
too. He had realised the long process It is interesting to note at this point corporate world would not start acting
of inculcating a personal moral value that the Gandhi would have gone as a trustee. As against violence and
in society. The role of the State is slightly beyond karuna, i.e., if the murder, Gandhian approach requires
only for shorter time. Dantwala had landlords did not yield to karuna then the corporate sector to be more
rightly pointed out that if the nature he would do his karthavya which trustee-like and use the wealth for the
of State was not clear and also if the would be satyagraha. In early 1950s, benefit of all.
nature of the State were exploitative agriculture was still the dominant Trusteeship Allows Creation of
and repressive, as has been the sector contributing significantly in Wealth
general case, then the society Gross Domestic Product. Land was the
Trusteeship is essentially about
how to possess and how much to
possess. It is not against creation and
possession. Creation and possession
of wealth is justified in the scheme of
Trusteeship. When Gandhi came back
to Ahmedabad, one of the problems
he faced was the textile mill strike. By
then in the entire industrialised world,
workers union etc. had taken good
shape; negotiation used to go on, but
the spirit was that of opponents. It was
one versus the other. Gandhi brought
in the change and incorporated the
trusteeship concept. “In the textile mill
strike, what I expect of you therefore
is that you should hold all your riches
as a trust to be used solely in the
interest of those who sweat for you
and whose industry and labour you
With Jamnalal Bajaj at Delhi (1940)
owe all your possessions and property.

YOJANA October 2019 9


it presently. The firm analysis fails
Since property becomes the cause of quarrels and to bring out that, but it transfers
externality either to the state or society
tempts us to do wrong things, we should give it up, and or to the nature. This is an important
so long as we are not ready to renounce it completely, we aspect of production process. Take an
example of the forest. The demand
should, as its trustees, use it for the good of others and for wood is indirectly a demand for
make the minimum use of it for our own enjoyment. the forest. The payment for the wood
CWMG, Vol. XXVI, P.364, 22-3-1925 would only include the monetary cost
of cutting and transporting wood. It
I want you to make your labourers co- health. These provisions can be made is not the real value of the wood. By
partners of your wealth…unless you with an idea of trusteeship. In pure removing a tree, part of the forest is
think your labourers as co-partners economic terminology, consideration removed. That part has an entire range
you are not really in the mould of for the average cost only is not the of ecological services including that
trusteeship and therefore you are answer. It is necessary to internalise of livelihood for the families who live
always confronting.” The corporate the externalities that the corporate there or nearby. This cost of ecological
world may not agree to what Gandhi sector has imposed on the society. The services would remain unpaid and
had said and would argue their case invisible hands of the market, supply not borne by the consumer. This
citing irresponsible behaviour of and demand have ignored this serious externality is also passed onto the State
labourers and need for exit policy. issue of externality. For the individual and the society. In Gandhian theory of
There exists possibility of violent firm and the whole industry, the trusteeship, handling of nature and
incidences since the corporate world question of this externality does not
use of nature in one’s own production
has been treating their labours merely come into their balance sheet, but is
system can be different, perhaps more
as a physical objective input devoid transferred to the State and society.
conservation/preservation oriented.
of human face and just as a factor The State and society both have
If the industry as a whole takes a
of production. In the Neo Classical inferior options–in terms of options
decision to price it more appropriately,
Economics, to imbibe the value of and in terms of implementation with
then let that product be produced if
labour indirectly and to minimise the corruption. Therefore, the net negative
there is a demand rather than cutting
cost, it is to be exploited physically and externality that industrial process
it down at the firm’s/industry’s level
economically. This is what virtually generates would be in addition to the
or transferring all the costs to the
happens which is irresponsibility. In financial externality it would transfer
society. In this regard, carbon trading
such circumstances, any expectation to the society resulting into a larger
from labourers to become efficient externality at the societal level. is a very inferior option, although a
and develop a commitment for better option than no option. The third
Trusteeship and Nature issue is about pollution. Pollution
production cannot materialise. If
the labour neither has any sense of The other input of production is obviously is the result after the
stake in production process nor of nature. Depletion and degradation of production. One can also be trustee
ownership in the production unit and natural resources is comparatively by choosing appropriate technologies.
environment, it would be an alienated recent phenomena. Natural resources Gandhi has proved to be consistent on
lot in the entire production process, and inputs are used in production the production side.
hence would not be interested. The process. As a corporate sector, Gandhi’s opposition to machin-
entire process of production generates consideration should be to minimise ery is well-known. He was against
definite negative externalities by extraction cost or transportation excessive and senseless use of ma-
not paying proper wages. These cost or if there is some absolute chineries and technologies. His con-
externalities are also being imposed scarcity cost of the natural resource. cern was sensible use of technology,
on the society and the state. If the In a corporate framework, intrinsic in contemporary parlance it can be
concept of trusteeship is to be applied value of that natural resource is not treated as eco-friendly technology.
in these circumstances as a trustee, as being evaluated. Non-use value of That can be interpreted as trusteeship.
a producer the corporate sector should the resource, in the anthropomorphic Hence, on production side too there is
make an offer to fellow human beings sense, is the value that is only useful ample scope of trusteeship.
who are part of the production process to us and not for others. We consider
Trusteeship in Consumption
for their decent standards of living. only those things, which are useful
Decent standards of living, in this to us and not useful to the nature, After the production of wealth
context, would mean provision for in general, but are important for our and commodities, the issue of
roti, kapada, makkan, education and survival and we may not understand utilisation follows. The examples

10 YOJANA October 2019


of Bill Gates and Warren Buffet unavoidable externalities. The so-
are quite well-known. Though cially useful activities that cannot be
Corporate Social Responsibility is taken up by an individual or by the
getting popularised rapidly as a new State because of lack of resources
concept, it is philanthropy, at the should be handled by the Mahajan.
best. It is present in Indian culture In Gujarat, a number of educational
as well. Philanthropy or daana is institutes and healthcare units have
driven by lokeshna – desire to be been financed and managed by the
known among people. After earning Mahajans. Until recently, they did
wealth, the Indian culture advises not charge high fees but now slowly,
one to make large donations to get they have transformed into private
recognition in the society. While and profit making institutions. In a
citing Bill Gates and Warren Buffet, way, they are also trusts and a form of
one should not forget Bhamasha, the CSR in socially productive manner.
Shreshthi and Mahajan who gave up The current concept of CSR is to part
his entire wealth to Rana Pratap to away a share of profit for the larger
regain his state. That is the level of society and be happy with the rest.
philanthropy and trusteeship India The Mahajan tradition was different.
had already achieved. That is the Also, it generated minimum hurt.
example that shows that Gandhi was Essentially, trusteeship is based The present corporate sector asks for
not totally talking through his hat an exit policy, it exploits nature and
on the idea of ‘ahimsa’. The
or in thin air. He had absorbed and labour, the sole concern is generat-
imbibed the culture of India. But natural corollary of ahimsa ing profit. In the process, everyone
second part of the concept is more is ‘satyagraha’, that is, if the except the corporate sector gets hurt.
important. It is about trusteeship in wealthy and the capitalist do To minimise this hurt that may be an
consumption. not part with their wealth unintended outcome of the processes,
Consumption has two distinct labour and nature need to be looked
voluntarily, then the weapon
levels: personal and societal. Trus- in a more sympathetic fashion. That
of satyagraha is to be used. is corporate social responsibility in
teeship at personal level is individ-
Gandhiji was repeatedly asked Gandhian Trusteeship framework. To
ual’s consumption requirements and
needs. The theory of aparigraha, the process of bringing about achieve this, trustee herself should
non-acquisitiveness, tends not to trusteeship. Persuasion and also regulate self needs, requirements,
acquire and consume things which desires and wants that can have a de-
non-cooperation was
are useless to an individual. This is monstrative effect on rest of the pop-
Gandhi’s answer. ulation. In this case, the societal level
where Gandhi brings in the concept
of limiting personal demands/needs. demand and desires also gets regu-
A conscientious trustee would con- lated, which is a positive externality.
socially productive purposes. It is not That would put less stress on nature.
trol and regulate his/her self con- being done to improve one’s status in
sumption. It is important to note here heaven which is philanthropy–the Beginning the process with the
that Gandhi had never advocated ab- notion of taking care of the other basic principle of aparigraha, non-
ject poverty. After satisfying needs world was deserted by the Western acquisitive life by the trustee, by the
for a decent livelihood, the rest of world with the Protestant ethics. For creator and possessor of the wealth
the wealth is required to be spent for protestant ethics, all was this world- would impact the entire society in a
the social good. A question of choice ly. Gandhi was also concerned with positive manner. Such society would
comes at this juncture. Gandhi was this ‘world’ in a different manner. be a simple society and the craze for
against philanthropy. There is a dif- His trustee would use his wealth for useful and not-so-useful technologies
ference between a philanthropist and socially productive purposes. Use will also be automatically regulated.
Mahajan. Mahajan tradition has been for socially productive purposes can The vision has to change. Gandhi’s
originated specifically from Gujarat be defined as, despite the fact that a Trusteeship becomes relevant and a
and Rajasthan. Mahajan is a trustee trustee would take of externalities in possibility within his overall vision
who produces and possesses wealth the production side, there would be of a non-violent society, swadeshi,
more than what he/she requires, some externalities bound to be gen- decentralised economic system and
understands it, follows a very sim- erated. The case for CSR has came Swaraj as self-rule. 
ple lifestyle and uses the wealth for up because these unintentional and Email: sudarshan54@gmail.com

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12 YOJANA October 2019


Sustainable development

Quest for an Alternate Vision


M P Mathai

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'.

YOJANA October 2019 13


worldview, which is also characterised
as Spiritualistic Worldview, it was
assumed that life has a dimension of
transcendence and there was a Divine
Order behind existence. Earth was
understood as a living organism and
human life was to be organised on the
basis of this understanding, respecting
and even adoring every aspect of
nature and trying to live in tune with
its laws. But as physical sciences
enabled humans to understand the
working of the laws of nature more
accurately, human attitude changed
dramatically and drastically. In the
arrogance of the newly-acquired fund
of knowledge, they developed an
instrumental/utilitarian view of nature
and desacrilised Mother Earth. The
Leo Tolstoy inspired Gandhiji in his
earth came to be vied merely as a giant John Ruskin's 'Unto This Last' inspired
South African Struggle (in 1910) machine and a repository of material Gandhi to live an austere life in a commune
resources for human consumption.
and intelligent life will eventually die dubbed and dismissed as nothing but
Humans were here to dominate,
with it. Of course, they also speak sheer superstition.
control and manipulate nature using
about the remote possibility of human The idea that unlimited physical
science and technology. The meaning
beings manipulating the fourth pillar
and purpose of life were redefined comforts and sensuous enjoyment
of science, the space–time continuum,
and physical welfare and sensuous could be chased and realised developed
expand the microscopic wormholes
enjoyment were elevated as the into a new theory and ideology known
that connect the various universes and
ultimate purpose of human existence. as developmentalism. Development
using them tunnel their way through
A brand of materialism evolved and at any cost has become the motto
and escape the death of the universe.
it replaced religion and spirituality. of modern civilisation, irrespective
What the scientists speak about relates
Knowledge, traditionally viewed as an of the divergent political ideologies
to the far distant future, billions of
aid to service, came to be considered followed by different nation states.
years into the future. Ordinary human
a mere instrument for the attainment Developmentalism has assumed the
beings are concerned and worried
of power and domination. Sir Francis dimension of a new political religion,
about what is happening right in front
Bacon put it succinctly: ‘knowledge so to say, and like most religions
of them and now, affecting their lives
is power.’ In the new scientific secular has become superstitious and
and life-support systems directly and
civilisation, physical comfort and fundamentalist.
destructively.
craving for sensual enjoyment were
It is obvious that the crisis we face From the hindsight of this
encouraged beyond measure, and it
today is well recognised as a manmade decade of the twenty-first century, the
naturally resulted in the discounting
crisis in the sense that is the natural devastating nature of contemporary
of morality and spirituality from
outcome of the terrible atrocities that civilisation is as clear to us as daylight
the fabric of life. Utilitarian values
powerful humans have committed but it was not so in the beginning of the
acquired precedence over moral and
against Mother Earth and our weaker last century. On the contrary, modern
spiritual values and religion was
fellow human beings. We know that civilisation with its uni-dimensional
it was the scientific revolution (of the focus on physical comforts and
The UN Declaration Document
seventeenth century) and subsequent sensuous enjoyment, developed by
clearly states that the focus of the West, in the West, and thrust upon
European Enlightenment that led to a
paradigm shift at all levels of human the programme is on people, the rest (of the world) by them, was
existence. The traditional worldview planet, prosperity, peace and glorified by the elite classes around
that guided human life in all its partnership, points repeatedly the world as the ideal way of life to be
aspects was replaced by the so called aspired and attained by all. Ironically,
emphasised by Gandhi on
scientific worldview. For example, in a small group of intellectuals of
many occasions. the West, like Edward Carpenter,
the traditional or pre-enlightenment

14 YOJANA October 2019


Leo Tolstoy, John Ruskin, (Henry root cause of the disease of modern days wonder or even take humanity
David Thoreau and Ralph Waldo civilisation as violence. It was rooted eventually to its doom, unless checked
Emerson from the U.S.) et al. often in and sustained by violence both direct and corrected. Further studies he did
characterised as exponents of ‘the and structural, and consequentially, during his post-Hind Swaraj period
Other West’ questioned and critiqued it generated and escalated more and his several experiments and
that civilisation and characterised it as violence. The other dangers that experiences convinced him of the
a disease. Gandhi, who got personally Gandhi identified in modern western veracity of the findings he presented
acquainted with some of them and civilisation were that it dismissed in Hind Swaraj. Accordingly,
studied their works during his student religion and morality from human answering all those including
days in London (1888 – 1891), later life and transactions as redundant and Jawaharlal Nehru who thought and
continued his intellectual and moral elevated physical comfort – he termed wrote that the ideas laid down in Hind
dialogue with them. He developed a it as “bodily welfare” – to the level of Swaraj were unscientific, reactionary,
worldview thus and enunciated them, the ultimate goal to be sought after outdated and romantic, Gandhi, in a
though not in sufficient detail, in his in life. In keeping with the Marxian communication to Jawaharlal Nehru
first book Hind Swaraj or Indian perspective, it measured the level of in 1945, reaffirmed that he stood by
Home-Rule, rightly characterised by human civilisation on the basis of everything he wrote in his first book
some as a seminal Gandhi text and its increased technological capacity and did not think it necessary to make
by certain others as ‘the Gandhian to dominate over, manipulate and any correction therein. We know that
Manifesto’. control nature. Gandhi warns in Hind several thinkers from different parts of
As is well-known, Gandhi’s Swaraj that as modern civilisation the world examined the critique and
Hind Swaraj contained, among other functions on the basis an instrumental alternative vision presented in Hind
things, a severe critique of modern view of physical nature and human Swaraj, some of them acknowledging
western civilisation. He diagnosed the beings, it will turn out to be a nine their indebtedness to Gandhi and

Manufacture of charkhas at Nalwadi (Maharashtra) – ready for despatch to village centres

YOJANA October 2019 15


others without doing so. Studies like order on the basis of the principles of which are urgently needed to shift the
Rachael Carson’s The Silent Spring sustainability, non-violence, justice world onto a sustainable and resilient
(1962), Merilyn Ferguson’s The and peace, it will prove to be a nine- path. But it appears that no serious
Aquarian Conspiracy (1980), Dennis days wonder and crumble down like a steps are taken by most nation states to
Meadows, Donella Meadows and pack of cards, as warned by Gandhi. implement such important covenants
Jorgen Randers’ The Limits to Growth Now that the prognosis is evidently and protocols. Look at the state of the
(1972), E.F. Schumacher’s Small Is clear and survival of humanity is Kyoto Protocol, for example.
Beautiful (1973), A Guide for the threatened by such real dangers as Modern civilisation with its
Perplexed (1977), Alvin Toffler’s The climate change and resultant natural glitz and glamour continue to entice
Third Wave (1980), to mention only a calamities, human beings, though gullible people and the majority
few, have enumerated graphically the beguiled by self-aggrandisement and of humanity, is caught within its
havocs wrought by human aggression sensuous enjoyment, have started trammels even today. It is not without
on physical nature and on various a process of rethinking. When the reason that Gandhi called it a nine
other aspects of human life leading United Nations Organisation discussed days’ wonder. As the UN, rightly
to a crisis of existence. These studies, the issues relating to climate change posed it, the question before us is
while warning humanity against the and Sustainable Development Goals simple and obvious: Are we ready to
impending possibility of a total global (SDGs), some of the world leaders read the clear signs on the horizon
catastrophe, also present alternative referred to Gandhi, his vision and and change on to a sustainable path.
visions of a sustainable future programme of action for building an This was, precisely, what Gandhi
civilisation and it is fascinating that alternative, sustainable civilisation. had asked in his Hind Swaraj
these visions are mostly in consonance The UN Declaration Document clearly and it was the basic principles of
with the Gandhian alternative. The states that the focus of the programme a sustainable civilisation that he
authors of these studies also share is on people, planet, prosperity, peace enunciated in it. Our responsibility
Gandhi’s view that the present and partnership, points repeatedly is to translate them into reality. And
civilisation is totally unsustainable emphasised by Gandhi on many that would be the true tribute to his
and unless we take a U-turn and occasions. It also states that the member revered memory too. 
start building an alternative world nations are determined to take steps Email: mpmathaie@gmail.com

YE-1262/2019

16 YOJANA October 2019


Non-violence

Thinking Beyond the Self and the Other


Prem Anand Mishra

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 author is Professor, Faculty of Gandhian Studies, Gujarat Vidyapith, Ahmedabad.

YOJANA October 2019 17


Gandhi’s Response to Direct Violence
The underlying principle of Non-violence is the greatest virtue, cowardice the greatest
Gandhi’s non-violence is Advaita.
Thus, Gandhi does not see any vice. Non-violence springs from love, cowardice from hate. Non-
separation between the self and other. violence always suffers, cawardice would always inflict suffering.
Following Advaita, his non-violence
affirms that there are no others,
Perfect non-violence is the highest bravery. Non-violent conduct
there is only the self, or versions is never demoralizing, cowardice always is.
thereof. Thus, violence against CWMG, Vol. XLII, P. 73
others is actually violence against
oneself. Direct or personal violence, he observes that violence does not inflicted society, his message is very
organised or sporadic, that we accept the ‘essential dignity’ and clear—apply non-violence in all
observe in contemporary society and worth of the individual. Second, possible fields of human relations. In
politics, emerges when one considers violence recognises no boundaries his words, “I hold that non-violence is
others as absolute ‘other’. Gandhi and finally becomes self justificatory not merely a personal virtue. It is also
challenges such contemporary in itself. The reason is that violence a social virtue to be cultivated like
view and perceives ‘otherness’ as a claims to possess the truth about right other virtues. Surely society is largely
relational notion in which sacrifice of and wrong and on this basis, it also regulated by the expression of non-
the self gets supremacy to sacrificing decides who should be punished and violence in its mutual dealings. What I
others. He noted in Hind Swaraj that who spared. Third, when violence ask for is an extension of it on a larger,
‘sacrifice of self is infinitely superior becomes habitual and institutionalised, national and international scale”.6 He
to sacrifice of others’.5 In Gandhi’s it becomes a general means/method to was convinced that the fundamental
paradigm, both self and the others are settle the issue of any kind of conflicts moral instincts are still active and the
tied to a relationship of responsibility. in society. He also suggested that in human being can survive only if he/
This responsibility is ethical and the long run violence does more harm she has faith in non-violence.
nonviolent in nature that recognises than good as it produces a vicious and Gandhi’s Response to Structural
each other’s free will to experiment in endless chain in which an individual Violence
the field of society and politics guided or the society get trapped. Thus, he
prescribes non-violence as a way of In the modern world, at the
by the truth. On this grounding,
our daily individual life and invites structural level, the problem of
to challenge contemporary direct
us to test it in our lifeworld. To test violence may be viewed in terms of
violence, Gandhi argues that one
one’s non-violence, he argued, one concentration of power, large scale
must have training in non-violence
must learn to dare danger and death, industrialisation, and exploitation of
and finally one should undergo for
mortify the flesh and acquire the one group by another. These have
personal suffering and sacrifice if the been termed as structural violence
situation demands. As a priori, his capacity to endure all manners of
hardships. Thus, his non-violence is by non-violence and peace scholars.
non-violence implies self-purification In Gandhi’s views, these are the
of individual and he maintains that not only a matter of philosophy or
manifestation of violation of the
the power of non-violence is in intellectual inquiry but it calls for
moral principles which contemporary
exact proportion to the ability of the dynamic action at the individual level
society tends to ignore. Here, Gandhi’s
nonviolent person. as well.
idea of aparigraha (non-possession)
Gandhi also argues why violence It must be recalled, and its institutionalised form
as a contemporary means to settle for Gandhi, non- ‘trusteeship’, as well as the need for
issues should be avoided in our violence is not self-control, are useful today. Gandhi
personal and social life. First, confined only to held the view that the modern crisis
a personal virtue can be overcome only by making
or individual our institutions more in the line of
behaviour. He ‘law of non-violence’. He recognised
considered non- centralisation of power, political or
violence as ‘law economic, as violence and advocated
of our being’ that must the decentralised mode of polity
be applied in all social (Panchayati Raj) and economy (Gram
relations: familial, political, Swaraj) to minimize the structural
economic, and educational. violence in the society. For such social
To contemporary violence and political task, Gandhi invites

18 YOJANA October 2019


faces or perceives. Thus, in Gandhi’s
prescription, as violence is the result
A votary of ahimsa remains true to man's faith, if of the dominance of the socio-
the spring of all his actions is compassion, if he shuns to the political or economic structure of the
society on a particular social group/
best of his ability the destruction of the tiniest creature, community, it cannot be analyzed,
tries to save it, and thus incessantly strives to be free from tackled or solved separately taking
it only as a major violent event. One
the deadly coil of himsa. must view violence in its totality and
CWMG, Vol. XXXIX, P. 279
examine it in the worldview in which
people to take up moral leadership at holy duty of the people to withdraw it emerges.
different levels. The moral leadership their cooperation from the State and Contemporary discourse on
which Gandhi calls for, to create a reform the State by moral force. For violence does not question our normal
society free from exploitation and this, he recommended that the edge of world view and its nature. It takes our
marginalization or structural violence, the political consciousness of people normal view as something final, fixed
is not the imposition of one’s will on should always be kept sharp and and unquestionable. In this regard,
others, but employing the supremacy moral discipline must be maintained. one might argue that violence has
of reason and love to one’s life and In his view, without moral discipline much to do with our ‘normal world
related institutions. and voluntary control of the greed view’. As Allen argues, ‘our normal
In response to the contemporary for wealth and power, neither the world view is violent in nature and we
problem of social-political injustice individual nor society can prosper. are socialised and educated in such a
or the economic inequality, Gandhi Gandhi’s Response to Cultural way that we never grasp how violently
proposes a nonviolent mode of protest Violence we relate to ourselves, to others, and
what he termed as Satyagraha. Based to nature’.8 This ‘normal world view’
Gandhi does not see violence
on the ‘active principle of love’, often conceals the happenings outside
only in overt form. He was well aware
his Satyagraha takes various forms the ‘normal’ and defines them as
that violence has many dimensions
according to a different situation, deviant case and in extreme condition
and forms in the contemporary
such as civil disobedience and non- as ‘terrorism’. Gandhi challenges such
world, for example, exploitation or
cooperation, but the object of all these violent normal view and its normative
marginalization. He also realised that
methods is to awaken the sense of justice design and emphasises on ‘nonviolent
such multi-dimensionality of violence
in the wrongdoer. However, he noted world view’ arguing that we need
worked together on a particular
that these methods can be adopted only to analyze our existing worldview
community or society as in the case of
by those who are self- less, fearless portrayed as ‘normal’ which is, in
colonised India. Multi-dimensionality
and self-controlled. To modern society, fact, violent from within. To develop a
of violence, as Allen points out,
where ethnic or political conflict has nonviolent worldview, he emphasises
‘signify psychological, linguistic and
become common, his Satyagraha on a new kind of socialization through
socio-political and economic violence
offers a method of nonviolent, creative Swadeshi and a new type of education
indirectly inflicted on a particular
conflict transformation which results through Nai Talim in the society. In his
community in the society which is
in reconciliation and removal of view, implications of such ideas will
not overt but hidden in the very
bitterness between or among the nourish and foster nonviolent
structure and mechanism
conflicting parties. relation with others
of the society’.7 Such
making our world
On the issue of State and violence often gets vent
more human.
individual, which is a central when cultural, political
challenge to modern polity, Gandhi or religious war (as in
regarded the individual as the centre the case of terrorism) takes
of authority and value. According place. Similarly, for
to him, the State and Government Gandhi, violence
derive their existence and power from is not only an act
the individuals. He reminded the or major violent
people that the State and Government event but also a
cannot exist for a moment without sign of deeper
their cooperation. Thus, when the socio-political and
State begins to exploit the people economic alienation
and impede their progress, it is the that a community or group

YOJANA October 2019 19


Mahatma Gandh at the Kingsley Hall during his stay in London

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

20 YOJANA October 2019


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Dignity of Labour

Towards an Egalitarian Society


Ramchandra Pradhan

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).

YOJANA October 2019 23


the shudras who were to engage
Q.1. Why should we insist on a Rabindranath or Raman in menial work. All this was not
acceptable to Gandhi. Thus, when he
earning his bread by manual labour? Is it not sheer wastage? set up Satyagraha/Sabarmati Ashram in
Why should not brain workers be considered at par with manual Ahmedabad during 1915, he introduced
workers, for both of them perform useful social work? Eleven Vows (Ekadash Vrata) which
every inmate of the ashram would
Ans. Intellectual work is important and has an undoubted place in have to follow and imbibe in his life
the scheme of life. But what I insist on is the necessity of physical and living. These eleven vows were:
labour. No man, I claim, ought to be free from that obligation. It truth, non-violence, non-stealing,
brahmacharya, non-possession, control
will serve to improve even the quality of his intellectual output. of palate, fearlessness, elimination of
I venture to say that in ancient times brahmins worked with their untouchability, bread labour, swadhesh
body as with their mind. But even if they did not, body labour and equal respect for all religions. Out
is a proved necessity at the present time. In this connection, of these eleven vows, two of them
viz. sparsh bhavana (elimination of
I would refer to the life of Tolstoy and how he made famous the untouchability) and sharir shram
theory of bread labour first propounded in his country by the (bread labour) were primarily
Russian peasant Bondaref. concerned with the principle of dignity
of labour. Hence, a brief discussion
Harijan 23-2-47, 36. about both these vows is called for.
Bread Labour: The simple
certain undesirable accretions and the Holy Bible and the Bhagavad meaning of the principle of bread
distortions in the course of its historical Gita. He also came into contact labour is that one must work to live.
development. So, he strongly believed with the thinkers of the ‘other west’ In other words, what entitles a man to
that the Indian socio-religio-cultural who were challenging its dominant have his bread is the physical labour.
tradition would have to be brought tradition which had been inspired by He might be engaged in any kind of
on its original track through a gamut the Industrial Revolution and orthodox mental work, but he has to put in some
of radical social reforms. Even in his Christianity. All this further broadened amount of physical work to earn his
seminal work, Hind Swaraj, he has his liberal views. But it was in the bread. It was the Russian leader, T.M.
made it clear that in the absence of such course of his long stay in South Africa Bondarek who first propounded this
radical reforms, both in its institutional (1893-1914) that made his ideas to take principle. Later, Tolstoy popularized
and intellectual fields, India would their concrete forms. It was in Phoenix it. Gandhi was aware that the dignity
ever remain ‘Englistan’ and could Settlement (1904) and Tolstoy Farm of labour was missing from our socio-
never become true ‘Hindustan.’ He had (1910), that some of his liberal ideas cultural value system. He wanted to
the background of liberal Hinduism, like sharir shram (bread labour) Sarva establish it as one of the core social
despite calling himself a ‘Sanatani Dharma Samabhava (equal respect values of the Indian society. Hence, he
Hindu.’ Saurashtra, the region he came for all religions) and sparsh bhavana made it a part of the Ekadash Vrata. Not
from, was marked by all inclusive (elimination of untouchability) started only that, performance of bread labour
Hinduism on account of Swami being practised in more vigorious became an integral part of Gandhi’s
Prananath and his sect, Pranami way; though they were not regular daily routine both at Sabarmati and
Panth. Gandhi’s mother, Putlibai was ashrams. It was after coming to India Sevagram ashram. Every inmate
personally connected with Pranami in 1915 that he came face to face of these ashrams was to follow this
Panth. Besides, his father was also a with prevailing Indian religio-cultural routine including that of physical
liberal Hindu. Thus, his household tradition. He became fully conscious labour. Gandhi also associated this
environment was quite liberal and any that because of Brahminic tradition, principle of bread labour with Jajna
kind of orthodoxy was an anathema based on chaturavarna system, a sharp concept of the Bhagavad Gita. It is said
to Gandhis. Moreover, his three-year distinction has come to stay between there that anyone who partakes food
stay in England (1888-1891) had mental and menial work. Upper without performing some sacrifice
further strengthened such process of caste Hindus, particularly Brahmins, (Jajna) is nothing short of being a
liberalism. He came into contact with were not ordained to engage much thief. In his letter to the inmates of
other religious traditions including in physical/menial work. They were Sabarmati Ashram, written during his
Christianity and Theosophy. He started supposed to pursue only mental work. incarceration in Yeravda Jail (Gandhi
reading religious scriptures including It is only the lower castes particularly called it Mandir), during 1930, he

24 YOJANA October 2019


advanced a number of arguments in the
favour of the principle of bread labour.
One, certain amount of physical labour
is needed for maintaining good health
by any individual. Two, the scourge of
the superiority of the mental work over
the physical labour could be easily
abolished by following this principle
of bread labour. Three, the rich would
come to consider themselves as the
trustees of their property by following
the principle of bread labour and as
such the existing conflict between
capital and labour could be easily
taken care of. Fourth, he considered
self-scavenging as the best form of the
bread labour, as it would automatically
eliminate the scourge of untouchability
and lead to the state of social equality
of all men. Thousands of his followers
started practising the principle of bread
labour on his lines.
Charkha and Kargha became the Greeting a newborn calf
symbol of synthesis between mental
and physical work. They also were willing to move away from Kasturba to removal of barriers between man
meant to provide employment to the twice (once in South Africa and and man. Hence, it is a major step
millions of people during their spare another time in Sabarmati Ashram), towards equalitarian society. He found
time. Getting their own cloths through when he had found her discriminating scavenging as the most essential act in
spinning and weaving, people were against the Dalits in some form. Not human society. But being confined to
to attain self-reliance and indeed their only that, he risked his own life by a section of people, it has become the
own Swaraj. Not only that, the culture going on a fast unto death when an symbol of indignity of labour. Hence,
of self-reliance was to be promoted all attempt was made by the British to he pleaded for self-scavenging.
ever the society through them. This take away the Dalits from the Hindu These two Gandhian ideas of
was the primary idea behind khadi and fold through the Communal Award Sparsh Bhavana and sharirshram
its related works. of 1932. Subsequently, he launched appear very relevant to the present
one of the most vigorous campaign to situation. India has covered a lot of
Sparsh Bhavana (Elimination of
eliminate the scourge of untouchability ground in these areas. During our
Untouchability): From his early days,
from the soil of India. He had set up fight for independence, thousands of
Gandhi was totally against the scourge
Harijan Sevak Sangh and published a freedom fighters practiced these ideas
of untouchability. He was fully aware
journal called Harijan with the same both in their private and public life.
that it was based on the false belief
purpose. He had advanced a number of But it would not be correct to say that
that the upper caste Hindus would get
polluted by coming into any kind of arguments in favour of his contention. we have totally succeeded on these
physical contact with the people born One, he considered it a sin to look at fronts. Long back untouchability was
in certain castes and families. Some of some people as untouchables based abolished by law and an attempt was
them were taken to be unapproachable on their births in a particular family. also made to firmly establish a new
as even their sight was considered to Two, it was never an integral part of social value of dignity of labour. True,
have a polluting effect. He considered Hinduism. Three, as everyone comes a lot has been done and achieved. But it
the entire spectrum of untouchability from the same source (God), hence, is equally true to say that a lot remains
as a blot on the fair face of Hinduism. all are equal, he further asserted. to be done. The battle is won, but the
Hence, it must go lock, stock and Hence, we have to fraternise and war is still on and it must continue to
barrel, he often asserted. Sparsh mingle with them, taking them as our usher India into a new era of equality
Bhavana became one of the major brethren. Four, it is nothing short of the between man and man as dreamt by
vrata of his Elevan Vows. He held such practice of love and ahimsa. Fifth, the Bapu and other freedom fighters. 
strong view about it that he was even elimination of untouchability amounts Email: pradhanramchandra1@gmail.com

YOJANA October 2019 25


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26 YOJANA October 2019


Peace

Overflowing Love Melts in Others' Woes


D John Chelladurai

Peace, as a byproduct of non-violence, therefore, can also be seen as a convertible term to


‘truth’ and ‘non-violence’. A life of non-violence is a life of peace; a life of truth is a life of peace;
not in the metaphysical sense, but in a very mundane, pragmatic sense.

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)

YOJANA October 2019 27


With C.F. Andrews, Ms. Muriel Lester, Mahadev Desai, Miraben, Pyarelal and an English friend

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.

28 YOJANA October 2019


As life is the reference to peace,
anything against life or deficiency of
life essentials becomes a reference
Peace is unattained due to partial performance of
to ‘peacelessness’. Instances such conditions, even as a chemical combination is impossible
as inadequate food or living space, without complete fulfillment of the conditions of attainment
lack of identity or dignity curb life thereof.
prospects and are negations of peace.
Similarly, poverty, unemployment,
Mahatma Gandhi: Harijan, 18-06-1938
their precursors like illiteracy and lack
of skills are forms of peacelessness, for the sake of meeting, constructing therefore also means, a situation
as they repress the prospect of peace a house when we already have one (context) that enables individual to
drastically. Gandhi’s constructive are definite acts of indulgence — acts procure or avail of these needs, and
interventions such as Khadi, village of violations, even if they give us do so without hampering the fellow
industries are, that way, pro-life acts joy. It is worth remembering in this beings’ pursuit of their needs in any
of peace making. context what Gandhi said: “nature manner. Gandhi’s idea of swaraj
has enough for every one’s need, not is an ideal pursuit of peace;14 for, it
Experience of Peace is defined for the greed of even one man.” leads to self-rule which means self-
variedly. War, one of the major threats empowerment of every individual
to life, is deemed to be peacelessness. On the other hand, the law of
diminishing returns works on the quest to the extent of each taking care of
Hence, absence of war absence of oneself, without hurting anyone’s
violence, absence of conflict and for peace too. While good food gives
satiating joy, unlimited eating of that prospect of life in any manner.
frustration, in that sense, are also
termed as peace. Presence of means food only causes diminishing return. Society is the sum of individuals
of settling discords is also seen as Anything in excess causes negative bound by collectively held goals,
attribute of peace. Life thrives in the utility. Excessive religiosity turns into guided by shared values, cultural
absence of war and violence. fanaticism. Accumulation of wealth is means and methods, all attuned
a kind of economic obesity, it destroys to the same thing called life. The
This definition is significant in the person and the fellow beings. primary objective of the society
the sense of its emphasis on protecting That is why Gandhi spoke about is to ensure life requirements to
life. However, this is termed as a aparigraha.
definition of ‘passive peace’, for, Unlimited
while the occurrence of war negates collection of
life, life does not thrive merely wealth or power
because there is no war/conflict. only creates un-
Peace of life is more of a bridgeable gulf,
dynamic experience which is an act of untruth,
termed as ‘positive peace’. Peace therefore anti-
is experienced through creative, peace. Gandhi
constructive and sustaining instances says, “a seeker
pertaining to life. For example, a after Truth, a
man with headache experiences follower of the
peace when treated with palliatives. law of Love,
For Gandhi, Peace is having a truth- cannot hold
centric life. While acts of eating, anything against
construction or a hug give us sense tomorrow. He
of happiness and fulfillment, they never creates
will be termed an experience of more than what
peace only if they comply by the is strictly needed
norm of nature, i.e., promoting, from day to
preserving and protecting life. If day.”13
these acts are carried out independent Life is
of its necessity for life, they would experienced
be deemed to be indulgence. For through the
example, eating food when the body fulfillment of its
does not require, meeting people just needs. Peace,

YOJANA October 2019 29


Conclusion
Civilization in the real sense of the term consists not in the Gandhi’s life-centric pursuit of
multiplication but in the deliberate and voluntary reduction of wants, Truth gives us indication of peace.
That which protects, promotes or
which promotes real happiness, contentment and peace. preserves life is an experience of
peace. He called such acts as non-
Mahatma Gandhi: Yeravda Mandir, Ch. VI violence. Conversely, that which
hampers life is an experience of
its members. In order to ensure Harmony with All peacelessness. He called such acts as
individuals’ requirements, society violence. Nonviolence is the means
Gandhi’s understanding of
has built a number of systems and of achieving the ultimate purpose,
all-encompassing Truth and its
structures; to run them a number of ‘Truth’. It is also an experience of
existential interpretation of ‘welfare
institutions; to govern them a set peace. That is why Gandhi termed
of all’ subscribes to the fact that
of norms; and to demonstrate their that ‘non-violence’ and ‘Truth’
he was a believer in the principles
veracity in a long memory of tradition. are convertible terms. Peace, as a
of advaita.17 At the same time, he
The smooth conduct of these byproduct of non-violence, therefore,
agreed to the all-pervading reality
systems and structures towards can also be seen as a convertible term
in a constantly changing form. He
successful execution of their to ‘truth’ and ‘non-violence’. A life
professed that this changing form
purpose (fulfillment of individual of non-violence is a life of peace; a
of Truth, “leads me to believe in the
needs thereby life) can be termed as life of truth is a life of peace; not in
innumerable many-ness of reality.”18
peace. Gandhi’s idea of decentralised the metaphysical sense, but in a very
It is in this sense, “the Vedas describe
socio-political order or appropriate mundane, pragmatic sense.
Brahman as ‘not this’, ‘not this’.”19
technological intervention for
Conversely, it means, ‘this too’, this References
economic justice (swadeshi economy)
too’. “Formerly I used to resent the 1. Gandhi, M.K., Young India, 11-10-1928.
is essentially meant to create systems
ignorance of my opponents. Today I 2. Gandhi, M.K., Young India, 11-10-1928.
and structures that are comfortably 3. Prabhu, R.K. and Rao, U.R, The Mind
can love them, because I am gifted
sized for individual members to use of Mahatma Gandhi (1966), Navjivan
with the eye to see myself as others Publishing House, Ahmedabad, p.55
them adequately, no less and no more.15
see and vice versa.”20 “It is this 4. Gandhi, M.K., Young India, 31-12-1931.
Presence of such systems and doctrine that taught me to judge a 5. Idem.
structures which are pro-life are 6. Harijan, 29-08-1936.
Musselman from his own standpoint
7. Gandhi, M.K., Young India, 11-08-
integral constituents of any society, and a Christian from his.”21 1920, p. 3.
and therefore termed as pre-conditions 8. Harijan, 05-09-1936; and, Young India,
Crisis Management Technique
for peace. 06-09-1928.
Life is realised by individual 9. Idem, p. 236.
Systems and structures work only 10. Gandhi, M.K., Young India, 06-09-1928,
through the society. Society is all about
as much as the members understand pp. 300-1.
relationship. And the relationship is 11. Sharp, Gene, Gandhi Wields the Weapon
the dynamics of them and operate
bound to get strained, for, individuals of Moral Power (1960), Navjivan
objectively. Sufficient knowledge Publishing House, Ahmedabad.
are essentially different from one
and skill of the members (both in the 12. Gandhi, M.K., Harijan24-11-1946.
another. On such occasion, it is
system and its beneficiaries) too is a 13. Gandhi, M.K., From Yeravda Mandir,
important we resist the wrong and not Chapter VI.
pre-condition for peace.
the wrong doer.22 The wrong impedes 14. Gandhi, M.K., Young India, 19-03-1931,
Thus, life requires certain life (the Truth), hence it has to be p. 38.
15. Gandhi, M.K., Young India, 18,01,
sustaining components to construct resisted; while the wrong doer is a 1942, p.5.
the experience of peace. Need reality (part of the Truth) hence to be 16. Gandhi, M.K., From Yeravda Mandir,
fulfillment, social relationship, endeared. This scientifically tempered Chapter XII; Young India, 09-12-1926.
systems and structures that ensure surgical analysis (doctor fights 17. Gandhi, M.K., Young India, 04-12-1924,
p. 398.
fulfillment, knowledge of the against the disease to save the patient, 18. Gandhi, M.K., Young India, 21-1-1926.
system and skills to deal with it and even when both the disease and the 19. Idem.
consciousness of not overdoing at patient have come as one package), is 20. Idem.
the expense of others are some of 21. Idem.
attuned to the larger reality of Truth. 22. Gandhi, M.K., Harijan, 25,03,1939, p. 64.
the components that together ensure In this sense Gandhi often reiterated, 23. Gandhi, M.K., Autobiography, p. 203. 
peace in life. Gandhi’s concept of “hate the sin and not the sinner.”23
Sarvodaya -welfare of all, deals (Email:dr.chelladurai.john@
And he called that methodology,
with peace in this connotation.16 gandhifoundation.net)
‘Satyagraha.’

30 YOJANA October 2019


YE-1284/2019

YOJANA October 2019 31


Mahatma Gandhi's Eleven Vows
Object and Observances of the Ashram
OBJECT

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.

OBSERVANCES (The Ekadash Vrat)

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.

II. NON-VIOLENCE OR LOVE

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.

III. CHASTITY (Brahmacharya)

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.

IV. CONTROL OF THE PALATE

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.

32 YOJANA October 2019


VI. NON-POSSESSION OR POVERTY

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.

VII. PHYSICAL LABOUR

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.

Source: 'Satyagraha' by Savita Singh, Publications Division (2007)

YOJANA October 2019 33


From our archives

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.

34 YOJANA October 2019


acceptance of the jurisdiction of the
International Court of Justice gives
concrete expression to dedication to
peace.
In other words, all that substitutes
law for force, reason for violence,
understanding for fanaticism is in
consonance with Gandhiji’s ideals.
But experience shows that peace
cannot be attained by incantation or
simple formula; it has to be striven for
by patient endeavour, by adjustment
and compromise and by deliberate
organisation in a complex, anarchic
international society.
Gandhiji felt and hoped that a free
India by example and achievement
could inculcate a moral sense among
With Charlie Chaplin in London (1931)
nations. “My ambition,” he wrote
in 1924 “is nothing less than to see Vital Contribution “balance of terror” between the super
international affairs placed on a powers that renders necessary uneasy
And here we come to what
moral basis through India’s efforts”. accommodation of rival interests. In
constitutes Gandhiji’s most vital
He thought that there was no limit these circumstances, Gandhiji would
contribution to international relations—
to extending our services to our have favoured a total ban on nuclear
his philosophy and technique of non-
neighbours across state made frontiers. weapons and unilateral disarmament
violent resistance. Described by him
“God never made these frontiers,” he by a single country which believes
at various times a “Satyagraha” or
said. But, alas, men made one more moral values.
“passive resistance” in Africa or “non-
frontier on the subcontinent of India
co-operation” and “civil disobedience” Gandhiji, it is contended, was
itself as a price for winning national
in India, it was the first attempt of its an obscurantist when it came to
independence! Thus, in human affairs
kind at the application of certain ethical cultural matters and wanted the clock
high ideals become distorted through
principles on a national scale and to to be turned back in our country. In
ambitions, hatreds and conflicts.
problems of relationship between a his Hind Swaraj, written in South
Gandhiji, however, argued that just as
dependent country and its alien rulers. Africa, the underlying theme is almost
the individual has to die for the family
It was the principal means of the Indian total rejection of values of western
and his loyalty is extended to village,
struggle for over twenty-five years and civilisation. But he was not against
district, province and the country,
finally, helped in achieving its aim. obtaining knowledge from wherever
“even so a country has to be free in
order that it might die, if necessary, for When the atom bomb was used it came nor did he advocate adoption
the benefit of the world.” His love or against Hiroshima and Nagasaki, of primitive customs simply because
idea of nationalism was not exclusive Gandhiji was deeply distressed and they were old. In words which have
or selfish and there was no room in observed that “the employment of become famous he said: “I do not want
it for race hatred. His ambition was, the atom bomb for the wholesale my house to be walled in all sides and
indeed, higher than independence. destruction of men, women and my windows to be stuffed. I want the
Through the deliverance of India he children” was “the most diabolical cultures of all the lands to be blown
sought to deliver the so-called weaker use of science.” He thought that about my house as freely as possible.
races of the earth from the crushing the only alternative to peace was But I refuse to be blown of my feet by
heels of Western exploitation. This the total annihilation of mankind. any. I refuse to live in other people’s
ambition, it may be contended, has, Since his passing away, the world houses as an interloper, a beggar or
to a large extent, been fulfilled. For has stood on the brink of disaster a slave.” In other words, he wished
achievement of independence by India through the invention of even more the people to adapt intelligently, not
through pacific means and by mutual destructive nuclear weapons and borrow indiscriminately. In seeking
goodwill did provide an inspiration ballistic missiles, not to mention truth and light, he recognised no
and an example to several nations in chemical and germ warfare. What national boundaries. 
Asia and Africa. has prevented a nuclear holocaust is a (Yojana, October 5, 1969)

YOJANA October 2019 35


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effective communication

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

Addressing the Asian Relations Conference, New Delhi, March 1947

The author is an eminent Gandhian scholar and former Director, National Gandhi Museum, New Delhi.

YOJANA October 2019 37


thus became my teachers, - the increasing
discipline and restraint I imposed on myself
at Tolstoy Farm was mostly due to those
wards of mine.” [CWMG 39:271]
After Gandhiji returned to India (1915),
he was instinctively perceived and evolved
as the leader for India’s struggle for freedom
and also for its transformation into an
egalitarian, harmonious and just social order.
He was commonly addressed as Mahatma
Gandhi, and finally also as Father of the
Nation.
Gandhiji’s lifestyle choices, such as
those of dress, of food, of padayatras and
travelling across the nation, and of total
transparency in personal and public life,
contributed to his becoming a national mass
communicator. For example, during his visit
to Madurai (1921), when he saw most of the
labourers and peasants wearing only a towel
size cloth, he decided to further reduce his
own dress to a loincloth to identify himself
At the Broadcasting House, New Delhi, November 12, 1947; with India’s poor.
the only occasion Gandhiji spoke over the radio
Gandhiji’s modes of conversation and
unique journalist and writer, an ideal practitioner of universal public speaking, his walking staff, his sense of humour, each
code of ethics and moral behaviour, and a non-violent conveyed a deep message, a venerable image of an ideal
revolutionary, while leading the fight for India’s freedom accessible to all. All such symbolism evolved as a part of
from colonial rule and also against all forms of injustice. He his relentless pursuit of truth, justice and social good, and
was an ideal ‘nurse’ for the sick, even a doctor at times. thereby of mass communication.
He evolved as a communicator during his 21-years stay In India, he was initially drawn into leading local
in South Africa, where he grew to lead all sections of Indians satyagrahas against exploitation of peasants in Champaran
against racial discrimination. There he came to realize his and Bardoli and of industrial labourers in Ahmedabad.
fundamental ethics of Truth and Non-violence, pronounced However, soon he was leading all-India satyagaraha against
his ideology of non-violent civil resistance, Satyagraha, for Rowlatt Bills (1919) and the Non-cooperation Movement
fight against injustice and resolution of all conflicts (1906) (1920-22) against colonial rule. He was arrested, and after
and willingly underwent imprisonments. Simultaneously, The Great Trial (1922), willingly accepted the sentence
he took a conscious decision to devote his life to public of six years’ imprisonment (however released in 1924).
service; to fulfill which he took vows of brahmacharya and Then onwards till India’s independence in 1947, he was its
of aparigraha (non-possession or voluntary poverty). unquestioned leader for freedom struggle as well as struggles
In South Africa, Gandhiji started his first weekly against social ills, including movements for communal
newspaper, Indian Opinion, in 1903 for the Indian harmony, removal of untouchability, empowerment of
community. Inspired by John Ruskin’s book, ‘Unto This women, removal of poverty and rural backwardness and
Last’, he set up his first Ashram, Phoenix Settlement (1904), universal basic education for all. The elite as well as the
where he lived as a member of a classless community. In poor, the illiterate, women, people of all castes and creeds,
1908, he paraphrased Ruskin’s book into a series of articles instinctively followed his words and lead.
under the title, Sarvodaya (welfare of all). In 1909, on a ship To Gandhiji, “The individual is the one supreme
from London to Durban, Gandhiji wrote his seminal book, consideration” [CWMG 25:252], but also, “[T]he good
Hind Swaraj, expounding his basic thesis for an independent of the individual is contained in the good of all” [CWMG
and non-violent Indian nation. During 1909-10, he had a 39:239]. His words and thoughts easily reached peoples’
historic correspondence with Leo Tolstoy. In 1910, he set hearts and minds. He used terms such as Swaraj, Swadeshi
up his second Ashram, Tolstoy Farm, for the satyagrahi and Sarvodaya but invested these with contemporary social
families. His deep involvement with the ashramites is and moral objectives. His concept of Swaraj included both
exemplified by the way he tried to ensure education of the the right to ‘home-rule’ and the duty of ‘self-rule’. His
ashram children: “I saw, therefore, that I must be an eternal concept of ‘freedom’ included not only political but also
object-lesson to the boys and girls living with me. They social, economic and moral freedoms. To him life itself

38 YOJANA October 2019


meant a continuing process of Experiments with Truth, on every Monday itself became an important means of
and everyone had a right to his/her ‘relative’ truth; hence, communication. Also, “The only language they [the masses]
all conflicts must be resolved by dialogue and through non- understand is the language of the heart, and fasting when it
violent resistance to perceived evil or injustice. is utterly unselfish is the language of the heart.” [CWMG
Gandhiji was a writer par excellence - concise, simple, 58:171]
direct, deep in meaning, and easily absorbed. He wrote His Constructive Programme too became an exemplary
because: “It enables me to peep into myself and make means of mass communication. He succeeded in popularising
discoveries of my weaknesses,” [CWMG 27:322]. Dr. his agenda of khadi and spinning wheel as universal tools of
A.P.J. Abdul Kalam considered him “probably the greatest economic and political freedom - the ‘swadeshi spirit’. His
journalist of all time.” He was a student in London when own daily schedule of spinning and adoption of khadi made
he started writing articles in The Vegetarian. From 1903 these a mass symbols of self-reliance and national self-
onwards he regularly wrote (in Gujarati, English and Hindi) respect. His ‘khadi mentality’ propagated decentralisation of
for and edited weekly journals -- Indian Opinion in South production and distribution of basic necessities and provided
Africa, and Navajivan, Young India and Harijan in India. He livelihood for the masses. It shows Gandhiji as a keenest
asserted, “[T]he sole aim of journalism should be service.” observer and thinker, the traits of a universal communicator.
[CWMG 39:229] Further, “One of the objects of a newspaper His popularising of the ‘Gandhi cap’ is an interlinked
is to understand popular feeling and to give expression to example.
it; another is to arouse among the people certain desirable Gandhiji’s words and deeds, being a pursuit of Truth
sentiments; and the third is fearlessly to expose popular itself, created trust not only among his followers but also
defects.” [CWMG 10:8] among his opponents. His ashrams became centres for the
‘The Collected Works of Mahatma Gandhi’ comprise emergence of selfless volunteers devoted to the pursuit
100 volumes (each about 500 pages). These constitute of freedom and social service. He was a holistic leader;
one of the most sought after sources of knowledge and many well-known personalities and intellectuals too found
wisdom on nearly every subject of human concern. He inspiration in his idealistic and multi-faceted personality.
corresponded through letters with all and sundry, thus also He was the ultimate planner and organiser, as exemplified
reaching wider circles through a network of his friends and by his conduct of Salt Satyagraha, from its very conception
followers. His well-known books include ‘Hind Swaraj’, to its arousing the whole nation “in this battle of Right
‘An Autobiography, or, My Experiments with Truth’, against Might” [CWMG 43:180], and evolution into further
‘Satyagraha in South Africa’, ‘The Key to Health, and his movements till India’s attainment of Poorna Swaraj.
unique ‘works’ on The Bhagavad Gita, apart from a number Thus, Gandhiji could reach out to everyone, the high
of booklets, such as those on Constructive Programme and and the low, the rich and the poor, friends and foes. He has
Ashram Vows. been the most effective communicator in human history.
It should be remembered that in his time the scope for As he would say, “My life is one indivisible whole, and
mass media was very limited and there was widespread all my activities – have their rise in my insatiable love of
illiteracy and poor means of public mobility. But his total mankind.” [CWMG 57:20] Further, “My life is an open
commitment to a life of selfless service led to people being book. I have never had any secrets, so you can ask me
drawn towards him in thought, words and deeds. According about anything you wish to.” [CWMG 70:82] His life itself
to him, “There is no true education which does not tend to became his message.
produce character, and there is no true religion which does Albert Einstein had said on Gandhiji’s 75th birthday
not determine character. Education should contemplate the (1944): “A leader of his people, unsupported by any
whole life.” [CWMG 37:320] outward authority; – a man of wisdom and humility – who
He instinctively felt for the poor, the weak, the exploited has devoted all his strength to the uplifting of his people.
and the needy and fought for their basic human rights. He Generations to come, it may be, will scarce believe that
was ever a tireless communicator, devoid of any pretensions such a one as this ever in flesh and blood walked upon this
or dogmatism: “In my search after Truth I have discarded earth.” The United Nations’ declaration of 2 October as the
many ideas and learnt many new things”, and he never International Day of Non-violence (in 2007) further shows
“ceased to grow inwardly”. [CWMG 55:61] that Mahatma Gandhi’s charisma as a unique communicator
His unmatched use of simple modes, such as Prayers, continues to persist.
Silence, and Fasting for propagation of his messages too Endnotes
generated a state of active public consciousness and all 1. Kusum Lata Chadda, Gandhi-The Mass Communicator, New Delhi:
classes of people sincerely tried to follow him. According Kanishka Publishers, 2010.
to Gandhiji, “As food is necessary for the body, prayer is 2. Dr. Dhiraj Kakadia, Mahatma-A Great Communicator, Ahmedabad:
necessary for the soul.” [CWMG 35:361] And, “[A] seeker Navajivan Publishing House, 2016. 
after truth has to be silent. I know the wonderful efficacy
of silence.” [CWMG 27:437] His observance of Silence Email: ypanandindia@yahoo.co.in

YOJANA October 2019 39


Do you know?
The Purest Spiritual Light Shining in the Dark Skies
M ahatma Gandhi gained his knowledge and wisdom through constant reading and interacting with people from all
walks of life. One among them was Noble Laureate from France, Romain Rolland, an idealist deeply involved
with pacifism, the fight against fascism and the search for world peace.
Mr. Rolland’s correspondence with and about Mahatma Gandhi and other writings including extracts from his
diary tell the story of how the great French humanist came to conceive “an infinite love and veneration for Gandhi’s
person, for his great heart burning with love” and how, at a time when Gandhiji’s creed of non-violence seemed to have
little chance of being understood in the violence-filled air of Europe, became, in his own words, “one of the first in the
West to discover and spread the Word of the Mahatma”.
Publications Division has published the book “Romain Rolland and Gandhi Correspondence” – a collection of
letters, diary extracts, and articles of Romain Rolland’s correspondence with and about Mahatma Gandhi and other
writings.

Below is an extract from page 141 of the book:

Romain Rolland’s Message on Gandhi’s Birthday


Villeneuve, Lake Geneva
1 October, 1930
Gandhi, for us, is not only the heroic guide of his immense people claiming its liberty—and about to take it. He
is the surest, the purest spiritual light shining in the dark skies of our time. Amidst the tempests in which the sinking
ship of our civilization risks vanishing with all its cargo, he is the star that shows us the way—the only way still open
that leads to salvation.
This way is within us. It is the supreme energy, the energy of heroic no-acceptance. It is the refusal hurled by the
proud soul against injustice and violence. It is the revolution of the spirit.
This revolution does not breed opposition between races, classes, nations and religions; it brings them together. It
awakens in every man the deep fire of the One Soul, which made humanity rise from the void into which its madness
now aspires to return. It reminds the Christians on how to be Christians (which they no longer are except in form);
it reminds the “free spirits” how to be free (which they no longer are except in empty speeches which mask their
servility); it reminds all men how to respect in each other equal sons of the same Father—the same Dei Optimi Maximi
—the spirit of light and love, who, as on the first days, “when darkeness was upon the face of the deep”, (as it still is
today) “moved on the face of the waters”.
Text sent to Reginald Reynolds for publication on the occasion of Gandhi’s birthday. 

40 YOJANA October 2019


Requisite Qualifications for 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 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.

4. He must be a habitual khadi-wearer and spinner. This is essential for India.

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.

— Gandhi in Harijan, 25-3-1939

Volunteer’s Pledge: Ahmedabad Congress


With God as witness, I solemnly declare that,

1. I wish to be a member of the National Volunteer Corps.

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.

3. I believe in and shall endeavour always to promote such unity.

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.

— CWMG, Vol. 22, 1966

YOJANA October 2019 41


Motiva
the M

'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

42 YOJANA October 2019


ator of
Masses
than want of control. It can be
profitable only when exercised from
within. If this line of reasoning is
correct, how many journals of the
world would stand the test? But who
would stop those that are useless?
and who should be the judge? The
useful and the useless must, like
good and evil. go on together, and
man must make his choice.
Excerpt from article 'Mahatma Gandhi And
Mass Media' By Prof. V. S. Gupta

First issues of Navajivan (11 September, 1919) and Young India


(8 October, 1919) and Satyagraha leaflet (6 May, 1919), giving
a clarion call for Hartal in Bombay (now Mumbai)

YOJANA October 2019 43


About Our Books
MAHATMA GANDHI: A Life Through Lenses
Gandhiji surrounds us. From our childhood we are taught about his values and principles,
which only a few of us are able to imbibe. Nonetheless, he does leave an imprint on the
life of an average Indian, much more than any public figure. The coffee-table book named
Mahatma Gandhi: A Life Through Lenses does that and much more. The book takes us on
a visual journey through Bapu’s ancestral home, the school that he studied at, his student
days in London, professional days in South Africa and later his engagement as a political
activist – first in South Africa (rightly termed as the time of ‘Making of Mahatma’) and then
in India. His entry into Indian Freedom Struggle marks a sea change in the way freedom
movement was turned from a limited movement of a few people to a mass movements. The
‘Introductory’ at the beginning of the book provides a textual summary of Gandhiji’s life,
before one is aesthetically drawn in the beautifully captured pictures, towards a life that is
very well celebrated and yet can surprise us with how little we know of him.
During the 150th year of Birth Anniversary of Mahatma Gandhi, Publications Division has restored this heritage
album from its first edition of 1954. The book displays photographs from the Sarvodaya Diwas Pradarshni organised
at Rajghat in January 1949 to mark the first anniversary of Gandhiji’s death, which have been sourced again with the
support of National Gandhi Museum, New Delhi. A must for anybody remotely interested in the freedom struggle of
India, as it transpired during the life and times of Mahatma Gandhi. The book is also available in Hindi.
Price: Rs 2360/- ISBN: 978-81-230-3033-3.

Satyagraha Geeta and Uttar Satyagraha Geeta


‘Satyagraha Geeta’ was published for the first time in Paris in 1932. Its second part “Uttar
Satyagraha Geeta” was published in 1940s. The writer of the two books Pandita Ksama Rao
is one of the most eminent Sanskrit poetess of the last century. In the words of Professor KM
Pannikar, the composition style of Anushtup has been used in both the books which is the
recognised metre for epics has helped bring out the serenity and dignity of Gandhiji’s life in
a very aesthetic manner.
While “Satyagraha Geeta” deals with Gandhiji’s life up to the Gandhi-Irwin Pact, the
book “Uttar Satyagraha Geeta” brings the story of the great struggle to the 75th birthday of
Gandhiji. The heritage books have been restored by Publications Division with improved
translations in Hindi and English. These publications have been presented in aesthetically
made DVD set.

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

44 YOJANA October 2019


Management
focus

Transformation Through People's Power


P A Nazareth

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

YOJANA October 2019 45


that Alan Axelrod had lauded him so them to live with their families, save capacity by all to resist authority when
generously for. The answer to this lies house rent in the cities and give the it is abused”.
in Gandhi’s deep dedication to Truth. industries there the benefit of low cost In management of the economy
This made him consider every issue – rural labour. Besides neither these he favoured moral suasion instead of
even Truth – with thorough objectivity cities nor the surrounding villages coercion and the practice of Trusteeship
and based on well established would need ordinary requisites to be whereby “those who own money are
facts. It is notable that he titled his brought from far away places. asked to behave like Trustees, holding
autobiography ‘My Experiments with Gandhi disfavoured both their riches on behalf of the poor”.
Truth’. Separately he had written “The capitalist and communist economics, This was intended to transform the
deeper the search in the mine of truth the former because of its ruthless exploitative and oppressive features of
the richer the discovery of the gems pursuit of profit; the latter because of the Capitalist and Communist systems
buried there.” its class hatreds, expropriations and into a humane, socially beneficial
Gandhi’s economic and violence. Besides, he was opposed cooperative Sarvodaya ( the all round
management ideas were gestated to State control of the economy upliftment of every one). Vinobha
by India’s grinding poverty and because “while apparently doing Bhave’s Bhoodan movement was a
were moulded by his ethical and good by minimizing exploitation, it good example of the practice of moral
civilizational values. For him: does the greatest harm to mankind by suasion and Trusteeship.
“Economics that hurt the moral well destroying individuality, which lies at For Gandhi “Labour is far
being of an individual or a nation are the root of all progress”. His notion of superior to capital. Without labour,
immoral and therefore unacceptable. democracy was “the weakest having gold, silver and copper are a useless
So also, the economics that permit the same opportunity as the strongest” burden. It is labour which extracts
one country to prey upon another” and and that “Real Swaraj will come not precious ore from the bowels of the
“Civilization in the real sense of the by the acquisition of authority by earth. Labour is priceless, not gold. I
term consists not in the multiplication a few, but by the acquisition of the want a marriage between capital and
but in the deliberate and voluntary labour. They can work wonders in
reduction of selfish wants.” cooperation.” The Ahmedabad Textile
The essence of his economic
Gandhi, by focusing on Labour Association, a federation of
and management ideas is embodied the poorest of the poor, seven textile unions, which was set
in ‘The Talisman’ he gave to India’s empathising working, praying up after the 1918 strike which he
leaders. “Whenever you are in doubt and living with them, selecting mediated, was a good example of this.
apply the following test. Recall the simple issues like cotton and By 1939 it had over 25,000 members.
face of the poorest and the weakest Though Gandhi wrote and spoke
man [woman] whom you may have
salt which they understood,
managed to inspire, enthuse much about his economic ideas, he
seen, and ask yourself, if the step you neither had the time nor training to
contemplate is going to be of any use and empower them; convince formulate a coherent economic theory.
to him [her].” them that Truth, non-violence What came to be called “Gandhian
Gandhi wanted poverty and the spinning wheel were Economics” was the outcome of the
alleviation and economic development effective weapons for India’s dedicated efforts of his remarkable
to commence at the village level political, economic and social disciple J.C. Kumarappa (JCK), who
because this was where the “poorest over a two decade period enunciated
emancipation, that a mere it in the columns of Young India and
of the poor” and the “dumb
millions” live. Besides, he wanted 100,000 Englishmen in India his book ‘Economy of Permanence’,
“production by the masses” not “mass could not rule its 350 million published in 1945.
production”, utilization of people’s people if the latter refused their In this book, JCK using simple
innate talents, traditional avocations cooperation and were willing to examples of birds, animals and bees
and locally available/replaceable suffer the consequences; that identified five types of economies:
natural resources. Where production Parasitic, Predatory, Enterprising,
of a particular item required a higher
all Indians, men and women,
Gregationary, and Service Oriented. It
investment than the village could rich and poor, high caste, is only with the last mentioned, which
afford it should be located in the low caste and untouchable, is not profit oriented and acquisitive
closest town and those who chose to had a vital role to play in the but, “like nature, is dovetailed together
work in it would continue to live in liberation of India. in a common cause….and violence
their own village as this would enable does not break the chain, that we

46 YOJANA October 2019


Instructing Women Volunteers, Segaon, 1939

have an economy of permanence”. Customer Relations Management On CRM, he had stated. “A


He blames the profit motive and mass (CRM), Corporate Social customer is the most important visitor
production for most of the world’s Responsibility (CSR), Safeguarding on our premises. He is not dependent
ills. “Wars are started for capturing the Interests of All Stake Holders on us. We are dependent on him. He is
markets and creating customers for (SIASH), Frugal Engineering (FE), not an interruption in our work. He is
the surplus products. Production takes Lean Management (LM), Core the purpose of it. We are not doing him
place first and the demand is then Competence (CC), Building Scale at a favour by serving him. He is doing us
created at the point of a bayonet”. Lower Price Points (BSLPP), Culture a favour by giving us an opportunity to
He avers that Western civilization is of Innovative Thinking (CIT) and do so.”
“like a Christmas tree, well decorated Visionary Leadership (VL) have
with tinsel and overladen with come to be embodied in management His CSR is seen in his educational,
drums, bugles, dolls etc.….But as theory and good corporate governance health and sanitation efforts for the
the Christmas tree is cut off from the practices. Gandhi had urged practice Champaran Indigo peasants, soon
live plant, it cannot draw sap from of these by the 1920 and 30s. after he had secured a negotiated
mother earth; though it may retain its settlement of their grievances with the
Concerning TQM, he had written British landlords.
freshness for a while it will soon droop “Students must all do spinning in a
and dry and thereafter be of use only scientific manner. Their tools shall As for SIASH, he availed of his
as firewood.” always be neat, clean and in good order 1931 London visit for the Round Table
In recent years concepts of and condition, then their yarn will Conference, to travel to Manchester
Total Quality Management (TQM), naturally be of the highest quality.” to explain to textile mill workers and

YOJANA October 2019 47


unemployment focused first on the desired objectives
and “Corporate and then on the requisites to achieve
Lancashire” was them. He has stated “It is Gandhi’s
as brilliant as it skepticism about grand theories that
was simple. His makes him relevant to the challenges
Autobiography faced by economists at the beginning
reveals he had not of the 21st century. Gandhi emphasized
seen one until he the need to go beyond theories to
returned to India in understanding society. The method
1915. “Eminent” he developed was inclusive enough
economists thought to deal with both the known and the
of this choice as unknown while reducing the scope for
ridiculous. Yet the expediency. Once we shift the focus of
Charka generated theory to method, there is much wider
rural employment, acceptance of Gandhi’s ideas.” He has
promoted discipline gone on to state “Too often Gandhi’s
First Ashram at Kochrab, Ahmedabad, 1915 and dedication ideas are associated with his ascetic
among satyagrahis, life style. There is in fact a tendency
owners the rationale for the British reduced use of imported textiles to believe that the Gandhian method
textiles boycott he had launched in and undermined Britain’s economic would only be relevant to those who
India. He did this despite the fact interests in India. The Secretary of accept his ascetic lifestyle. But once
that just a few weeks earlier (in April State for India revealed in the House we recognise that the method would
that year) eight thousand people had of Commons that whereas the Great be equally consistent with a variety
gathered in Blackburn “to inform the Depression caused a 25% drop in of moral frameworks, it gains wider
Government that…unless a firm stand Britain’s textile exports to India, the relevance”.
is taken which will stamp out Sedition, additional 18% fall was due “directly One of the Management concepts
Lawlessness and Disorder [in India], to the boycott program carried on by now in vogue is “Core Competence”.
there can be no hope for a revival of the Indian National Congress.” Collins and Porras have defined it
the Lancashire Cotton Trade.” In an The German economist Ernst as “a strategic concept that captures
interview with the Press prior to this Schumacher, in his book ‘Small your best inherent capabilities”.
visit, he stated “There is so much is Beautiful’ lauded Gandhi as a Over a century ago Gandhi identified
misunderstanding [in Lancashire] “People’s Economist…who refused textiles as the Indian people’s core
about what we have done with foreign to treat economics as if people did not competence. For centuries they had
cloth. If I went up there and talked matter” and argued “The technology of clothed much of Asia and Europe
with them I should be cross-examined, mass production is inherently violent, with the finest cottons, muslins and
and would speak to them without ecologically damaging, self defeating “cashmeres”. Fierce competition from
reserve.” He spent two days in this in terms of non renewable resources machine made textiles and a taxation
area (September 25-27) visiting many and stultifying for the human person. system that favoured imported
mills and meeting mill workers and The technology of production by the rather than domestic textiles had
owners, textile traders, journalists and masses, making use of the best of ended this. To reverse this he chose
the Mayor of Preston. modern knowledge and experience the humble charka and made it the
His FE and LM are seen is is conducive to decentralization, symbol of India’s struggle against
his choice of the charka for India’s compatible with the laws of ecology, British oppression, both political and
emancipation from colonialism and gentle in its use of scarce resources economic, and succeeded in both
abysmal poverty, and his insistence and designed to serve the human spheres. Since Independence, India is
on stringency in all expenditure and person instead of making him the once again clothing millions of people
strict accounting of every rupee spent. servant of machines.” He named this all over the world. The Charka is also
He continued using the same pencil ‘Intermediate Technology’. good proof of Gandhi’s BSLPP, CIT
until it became so small that he could Narender Pani’s book ‘Inclusive and VL.
no longer write with it, and often used Economics’ lauds Gandhi’s economic Ashok Khosla, President of
incoming postcards and envelopes to methodology which unlike the Development Alternatives, in an
send replies and notes to associates. conventional economic approach October 22, 1998 article in Times of
Gandhi’s choice of the charka of constructing theoretical models India described Gandhi as the ‘Prophet
for confronting India’s widespread and framing policies based thereon, of Post Modernism’ and extolled him

48 YOJANA October 2019


as “one of the greatest innovators of serve the world’s poorest people and plant life as also on the environment
the 20th century ”. He wrote “Gandhiji yet make a profit. He also points many decades ahead. Good examples
was not for a primitive, back to the out the new bottom of the pyramid of this are the present global warming
land life. Rather, he was a firm believer resources and trends in technology, and unemployment crisis. He urged
in technology as one of the means to health care, consumer goods, finance that humans should be industrious,
improve the lives of our people. He etc. His gospel is that it is possible to “not like a machine, but like the busy
was particularly sensitive to the need build profitable businesses, create new bee.” The Charka was his mascot for
for improving the productivity of ecosystems for wealth creation and employment generation. Ridiculed
the workplace and the central role of reduce poverty and human misery, by many as “antediluvian”, it revived
technology in achieving this. He even all at the same time. In other words: India’s moribund cottage and village
offered one of the largest prizes of his “doing well by doing good”. industries which today employ over
time to a technological innovation…. Among the many examples he 30 million artisans and their families.
His insights on technology, economics gives of successful BOP enterprises are The change in the intellectual
and governance may well be the most Nirma soaps/shampoos in mini bars/ mindset in the field of management
valuable resource for the wisdom we sachets, Jaipur rugs and prosthesis, during the Gandhian era is clearly
need to survive into the 21st century.” Annapurna salt, Aravind Eye Care, seen in the following two quotations
C.K. Prahalad, does not mention ITC e-Choupal, Bharti Airtel and from John Maynard Keynes and Peter
Gandhi in his widely acclaimed Casas Bahia. Drucker. The former, Britain’s leading
book ‘The Fortune At The Bottom Some of Gandhi’s critics have economist in the 1920s, in his 1930
of The Pyramid: Eradicating Poverty described him as Utopian, others book ‘A Treatise on Money’ stated
Through Profits’ but when he spoke at as Arcadian. But he actually was a “For atleast another hundred years we
the INFOSYS Campus in Bangalore very down to earth, practical and far must pretend to ourselves that fair is
in 2008 he revealed that Gandhi’s sighted thinker and man of action who foul and foul is fair; for foul is useful
‘Talisman’ had impacted on him could accurately foresee the disastrous and fair is not. Avarice and usury and
greatly. In his book he enunciates consequences of modern, materialist precaution must be our gods for a little
how companies, big and small, can civilization on human, animal and longer still. For only they can lead us

Gandhiji's tour of Bihar after the communal riots, 1946

YOJANA October 2019 49


out of the tunnel of economic necessity World Economic Forum has estimated and poor, high caste, low caste and
into daylight.” that there will be a net loss of over 5 untouchable, had a vital role to play in
In sharp contrast, America’s million jobs by 2020 across 15 major the liberation of India. Concurrently,
leading management guru Peter developed and emerging economies. he managed to train, plan, fundraise,
Drucker, in his 1989 book ‘The Citibank has estimated that 47% of US lead and negotiate on their behalf. He
New Realities’ wrote: “Because jobs are at risk ! exercised effective moral control on
management deals with the motivation Jack Ma, Chairman of the the millions of people, of disparate
and direction of people in a common Chinese e-commerce giant Alibaba, beliefs, interests and backgrounds,
venture, it is deeply embedded in has proposed a surprisingly Gandhian who responded to his call; they spun
culture. A basic challenge managers antidote to this crisis. “In the next 30 cotton, burnt foreign cloth, submitted
therefore face is to identify those years, the world will see much more to beatings and imprisonment and
elements of the traditions and culture pain than happiness……Machines stolidly refrained from violence. This
of their workers that can be used as should only do what humans cannot was the most amazing transformation
management building blocks. Besides, ... Only in this way can we have the of a sub-continental nation, long
as everyone like myself, who has opportunities to keep machines as gripped with lethargy, fear and despair,
worked with managers of all kinds working partners with humans, rather into a mega mass of people throbbing
of institutions for long years, have than as replacements.” with vigour and patriotic fervour,
become aware, management is deeply imbued with common purpose, all
Over a century ago, Gandhi ready to die for the cause but never
involved with spiritual concerns – the had foreseen that “labour saving”
nature of man, good and evil.” to kill. The non-violent national
machines “save labour” by making struggle for India’s independence
Gandhi’s continuing pertinence labourers redundant. He had urged which Gandhi conceived, strategised,
in the management field in the 21st “production by the masses” instead of managed and led, and in which
century is clearly visible in the present “mass production”. He wanted humans millions of people fearlessly
Global Warming. to be industrious, “not like a machine, participated, was the 20th century’s
Rachel Carson’s 1962 book but like the busy bee.”. His choice of largest, most amazing ‘peoples power’
‘Silent Spring’, which highlighted the Charka (spinning wheel) as his movement. It not only secured India’s
the noxious effects of pesticides and mascot for employment generation, independence but also transformed it
averred that if humans poisoned nature ridiculed by many economists of from a minimally democratic polity to
they would themselves be poisoned is his day as “antediluvian”, revived a democracy based on universal adult
often lauded as the ecological pioneer. India’s traditional cottage and village franchise in which all discrimination
Yet three decades earlier Gandhi had industries. The multiplicity of their based on race, religion, caste and
written: hand made products, which include gender was prohibited and feudalism
Khadi garments, shawls, carpets, ended without bloodshed. Thereafter,
“Earth provides enough to satisfy brass & marble ware, bone & wooden
every man’s need but not for every led by Gandhi’s disciples Jawaharlal
sculptures etc employ over 30 million Nehru, Desmond Tutu, Martin Luther
man’s greed…..The wars of our times artisans and earn India over $ 5 billion
spring from greed.” King, Corazon Aquino, Lech Walesa,
a year in export earnings. Vaclav Havel and such others over 120
It is notable that Gandhi’s Gandhi, by focusing on the European Colonies were decolonized
assertion that “Earth provides enough poorest of the poor, empathising through concerted efforts at the UN
to satisfy every man’s need but not working, praying and living with and in these countries. Besides, over
for every man’s greed” has been/is them, selecting simple issues like 30 Fascist, Communist and military
being used as one of the prime slogan cotton and salt which they understood, dictatorships were terminated with
of United Nations Environmental managed to inspire, enthuse and “people’s power” struggle. All these
Programme (UNEP). empower them; convince them that radical changes transformed global
The Robotic Revolution is Truth, non violence and the spinning political geography. Thus, this was not
already making many professions wheel were effective weapons for only an enormous political but also a
in the US and Europe obsolete. India’s political, economic and social management achievement. 
Automated billing & drones are emancipation, that a mere 100,000 Email: panazareth@gmail.com
already eliminating thousands of Englishmen in India could not rule
jobs in accountancy and the delivery its 350 million people if the latter (Text of the lecture delivered by the
business. Before long even nurses in refused their cooperation and were author at the Administrative Staff
hospitals and chauffeurs in cars and willing to suffer the consequences; College, Hyderabad on August 20,
trucks will become redundant. The that all Indians, men and women, rich 2019)

50 YOJANA October 2019


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52 YOJANA October 2019


constructive programme

The Path Towards National Regeneration


A Annamalai

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.

YOJANA October 2019 53


education, economic freedom and
If constructive work is not carried on keeping non- political power – in fact, into every
sphere of life. Mutual trust will be
violence in mind and accepting it rationally, India will not automatically established only if we
achieve swaraj as a result of it. . . When we realized that to renounce the use of force under all
circumstances for enforcing what we
achieve real freedom the only royal ways was that of non- consider our right or preventing the
violence and truth, our range of vision extended to the whole abuse of what the opponent considers
of India and beyond it to the whole world. his right.” Mahatma Gandhi sacrificed
his life for the cause of Communal
CWMG, Vol. 82, P. 141 Unity.
Removal of Untouchability:
health and hygiene programmes. it is merely illustrative. The reader
Untouchability is the worst form
His Ashram was used as the training will see several new and important
of structural violence and a definite
grounds for public workers. additions.”
manifestation of cruelty which has
Illustrative, Not Exhaustive: Gandhi’s 18-point programme been practised in the name of religious
Gandhi had listed 18-point programme may be broadly classified into Social sanction. Gandhi emphasised that
but these were only illustrative and (Communal Harmony, Removal of there was no religious sanction for
were not meant to be comprehensive Untouchability, Prohibition, Women, practising untouchability and the
and exhaustive. In fact, it is impossible Students, Kisan, Labour, Adivasis and causes and origin of this inhuman
to foresee different types of work that Lepers); Economical (Khadi, Other custom has to be rooted out. In this
may be useful in a particular locality Village Industries and Economic modern technological age, practicing
or area. It is also not desirable to Equality), Education (Basic Educa- untouchability in varying grade in
impose any kind of plan for a place tion, Adult Education, National Lan-
different parts of India is a shame.
without taking into consideration the guage and Provincial Language) and
All are equal in the eyes of God.
specific needs and requirements of the finally Health (Village Sanitation and
Gandhi fought against the dominance
locality. Therefore, in his foreword Hygiene and Health).
of English over Indians. They treated
to this small booklet, Gandhi said, Communal Unity: Peace Indians inhumanly and considered
“The items included in it have not and Communal Harmony are the them as inferior people, ‘coolie’. It
been arranged in any order, certainly backbone of national unity and it will not be justifiable if we do the
not in the order of their importance. is the foundation for development. same treatment to our own people.
When the reader discovers that a Dr. Rajendra Prasad said, “It may Therefore, everyone should treat
particular subject though important in at once be admitted that the present others equally and also work sincerely
itself in terms of Independence does communal disunity is due to mutual for the removal of this inhuman
not find place in the programme, he distrust and suspicion. It has so
behaviour.
should know that the omission is not vitiated national life that suspicion
intentional. He should unhesitatingly of each other’s motives has crept into Prohibition: Gandhi felt so
add to my list and let me know. My sphere of religious performances, strongly about this addiction because
list does not pretend to be exhaustive; language, culture, mode of life, it not only affects the social and

Basic School of Talimi Sangh, Sewagram

54 YOJANA October 2019


economic condition of the families
but destroys the moral fibre of
the society which is essential for
nonviolent struggle. He once declared
that if he was made a dictator for a
day, he would first close down all
the liquor shops without giving any
compensation.
Khadi: Khadi symbolises
self-reliance, self-sufficiency and
swadeshi. Charkha became the symbol
of the independence movement
and Khadi became the identity of
nationalism. India witnessed a shift
from colonial power to people’s
power. Common people once feared
policemen in this country but with
Gandhi’s introduction of nonviolent
strategy, policemen feared the ‘khadi
people’. Purely an economic activity
became a powerful political weapon!
Now the greatest challenge for Khadi
is how to make it more affordable
and attractive to the people without
compromising the basic philosophy
of dignity of labour, decentralisation,
non-violence and simplicity. In the activities, which will in turn support the sanitary condition of their living
absence of powerful influences like the sustainable development of the quarters. He also observed, “Often one
‘freedom struggle’ or ‘swadeshi rural economy. Gandhi said, “When would like to shut one’s eyes and stuff
movement’, now khadi has to stand on we have become village-minded, we one’s nose; such is the surrounding
its own strength of its philosophical will not want imitations of the West dirt and offending smell.” He further
foundation. or machine-made products, but we said, we should “make our villages
Other Village Industries: will develop a true national taste in models of cleanliness in every sense
Gandhi conceived Khadi as centre, keeping with the vision of a new India of the word.”
like Sun in the Solar System, and in which pauperism, starvation and New or Basic Education: He
other Village Industries revolving idleness will be unknown.” started his experiments in education
around it like other planets. Self- Village Sanitation: Gandhi was among the children of Phoenix
reliant Village Republics were his very much concerned with Sanitation Settlement in South Africa. He
vision of India. Therefore, village when he was in South Africa. He was aware that education is the
industries are essential to keep the observed that English people treated backbone of our civilisation. During
rural workforce engaged in economic Indians as ‘dogs’ and ‘pigs’ because of British period, the English system of
education rooted out the people from
their own civilisation and educated
The spinning-wheel is such an ordinary thing that people despised their own culture.
it can be made in any village. Every one of its parts can Gandhi wanted a new education to
transform the mindset of the people.
be manufactured in a village which has a carpenter and a He developed a system of education
blacksmith. . . A lover of swaraj can have peace only when for new social order. Gandhi said that
the country has three crore spinning-wheels. If all these the new education, “develops both the
body and the mind, and keeps the child
spinning-wheels are to be manufactured only in one place, rooted to the soil with a glorious vision
the work cannot go ahead. of the future in the realisation of which
he or she begins to take his or her share
CWMG Vol. 19, P. 324 from the very commencement of his or

YOJANA October 2019 55


Gandhiji inspecting a womens' cleaning squad in Maharashtra, 1939

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

56 YOJANA October 2019


insisted that “…we need, from among to exploit the kisans for political Students: Gandhi observed, “It
the Indian stock, a language which purposes outside their own personal is from these young men and women
the largest number of people already and felt grievances.” that the future leaders of the nation are
know and understand and which the Labour: Through Ahmedabad to rise. Unfortunately, they are acted
others can easily pick up… Hindustani Mill Workers’ strikes, he directly upon by every variety of influences.”
has been the Rashtra Bhasha.” came in contact with labour force In this age of technology students are
Economic Inequality: Gandhi and established a unique model of influenced by online content and are
was clear in his mission when Trade Union for the Textile workers more interested in interacting virtually,
he proposed this Constructive in Ahmedabad. Labour force should and not with human beings. These
Programme to the nation. He said, be organised not to disturb the multifarious issues are affecting our
economic equality “is the master development but for the overall youths who need to be reoriented to
key to non-violent Independence. development of all stakeholders. make them committed to the social and
Working for economic equality economic development of the nation.
Adivasis: Due to their innocence
means abolishing the eternal conflict and ignorance, Adivasis are always Constructive Programme and Civil
between capital and labour. It means Disobedience Movement
exploited by the selfish people. The
the levelling down of the few rich in
rich resources in the jungle attract The Constructive Programme was
whose hands is concentrated the bulk
many people, and subsequently, Gandhi’s method for the regeneration
of the nation’s wealth on the one hand,
locals are displaced or thrown away of swaraj by engaging each and every
and the levelling up of the semistarved
from their roots. To protect the unit of society irrespective of caste,
naked millions on the other. A non-
Mother Nature, we need to protect the creed or race and for developing a
violent system of Government is
Adivasis and their traditions. constitutive and necessary part of the
clearly an impossibility so long as the
civil disobedience movement. There
wide gulf between the rich and the Lepers: Gandhi used to clean
is no need for civil disobedience
hungry millions persists.” the wounds of the leprosy-affected
if we sincerely involve ourselves
Kisans: Agriculture has been Sanskrit scholar Parchur Shastri
in the Constructive Programmes.
one of the most affected sectors by while he was in Sevagram Ashram.
Disobedience attracts punishment and
the modern development strategies. Even today leapers experience the imprisonment; but constructive work
In Gandhi’s scheme of village swaraj, most cruel excommunication and is within the reach of anyone who is
agriculture is the centre of all activities social neglect. Gandhi observed, “If willing to contribute his might to the
and it should support the farmers India was pulsating with new life, if cause of the country. Constructive
to lead a decent living. Therefore, we were all in earnest about winning Programme and Civil Disobedience
farmers should be taken care of if you independence in the quickest manner will go hand in hand. It connects to the
need a real development. He explained possible by truthful and non-violent people in need. Civil Disobedience, on
his own experiments in Champaran, means, there would not be a leper the other hand, will mobilise the people
Kheda, Bardoli and Borsad and said, or beggar in India uncared for and to resist the unjust practices. Therefore,
“The secret of success lies in a refusal unaccounted for.” constructive programme is the training
ground for civil disobedience.
Conclusion
Many modern nonviolent
movements pay little or no attention
to Constructive Programme. Many a
time they focus their energy on non-
cooperation and Civil Disobedience.
Unless we connect with the people
and their issues, it is very difficult
to mobilise the masses at the time
of resistance. The development of
voluntary sector in India is also the
outcome of Gandhi’s constructive
programme. Many NGOs are doing
yeoman service for uplifting the
depressed sections of the society. 
Manufacture of handmade paper at Maganwadi, Sevagram Email: nationalgandhimuseum@gmail.com

YOJANA October 2019 57


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58 YOJANA October 2019
swadeshi

Production by Masses, Not Mass Production


Nimisha Shukla

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.

YOJANA October 2019 59


However, there are some who Bengal seems to have truly
have raised voice against majority- woken up this time… The movement
supported discourse of ‘Endless A votary of Swadeshi will to buy and use only Swadeshi goods is
Growth’. They have been arguing carefully study his environment rapidly gathering strength.2
about ‘Limits to Growth’1 with and try to help his neighbour While examining the balance-
renewed rigour. The magic wand wherever is possible by giving sheet of previous year, Gandhi wrote,
of omnipotent and omnipresent
preference to local goods …. Swadeshi carries a great and
technology has created alarming
situations threatening the very manufactured elsewhere… profound meaning. It is not merely the
survival of life on earth. Authoritarian But Swadeshi like any other use of what is produced in one’s own
political leadership even in good can be ridden to death country…another meaning implied in
democratic countries has led to an it which is far greater and much more
if it is made a fetish. To reject important. Swadeshi means reliance
exodus of political, environmental
foreign manufacturers merely on our own strength. “Our strength”
and ecological refugees. Gandhi’s
Swadeshi may offer new insight because they are foreign and means the strength of our body, our
and possible solution under these to go on wasting national mind and our soul…. The soul is
circumstances. time and money to promote supreme, and therefore soul-force is
the foundation on which man must
India and most of the developing manufactures in one’s country built.3
world is faced with economic, social, for which it is not suited would
political and environmental issues. He considered Swadeshi as the
be criminal folly and a negation Key to economic salvation of India.
The problems are often of the Swadeshi spirit.
interrelated and cannot be resolved in For a proper observance of
isolation. One can easily understand the (Swadeshi) pledge, it is really
that the fundamental issue is the His conversations with Navroji and necessary to use only hand-woven
ownership over natural resources. reading R.C. Dutt led him to believe cloth made out of hand-spun
The countries that are technologically in the need to overhaul the mind- yarn……I may add that covenants
advanced have always been taking a set of Hindustan. The Tolstoy Farm to the restricted Swadeshi referred
domineering position since the time of and Phoenix Ashram were his reply to here will not rest satisfied with
industrialisation. The two World Wars to the Western civilisation. After Swadeshi clothing only. They will
have changed political canvas of the returning to India, his Ashrams at extend the vow to all other things
world. Newly independent countries Kochrab, followed by Satyagrah as far as possible…and when the
with high levels of aspirations for Ashram at Sabarmati in Ahmedabad Swadeshi mantra resounds in
development were and are being helped him to mould his idea of self- every ear, millions of men will
handed over inferior and polluting reliance and Swadeshi for Swaraj— have in their hands the key to the
technologies. Climate Change is independence. Swadeshi got its first economic salvation of India…
a reality now and Geopolitics is mention in 1905 and last in 1947. He Imitation of English economics
unfolding in a way that would lead to wrote in the Indian Opinion, will spell our ruin. 4
further unsustainability, Sustainable
Development Goals (SDGs)
notwithstanding.
Gandhi and Swadeshi
Gandhian concept of Swadeshi
was a result of long-observed and
well-thought out process. The
young student in England and the
practicing barrister in South Africa
had seen the perils of industrial
society. Hind Swaraj, considered
as his treaties on political economy,
came out in 1909 and it carried his
valid critique of modern civilisation.
His Hindustan Darshan exposed
him the exploitation of the British. Dandi March (1930)

60 YOJANA October 2019


Life will not be a pyramid with the
apex sustained by the bottom. But it
Swadeshi should mean, for you, that you look after will be an oceanic circle whose centre
your needs. Give no thought to Bombay. My patriotism will be the individual always ready to
tells me that I must first make my own home independent, perish for the village, the latter ready
to perish for the circle of villages, till
then my town and then my province. Let me tell you that, the last whole becomes one life com-
with your 25 spinning-wheels, you will not be able to give a posed of individuals, never aggressive
good account of yourselves in the fight against this mighty in their arrogance but ever humble,
sharing the majesty of the oceanic cir-
Empire. cle of which they are integral units.”
CWMG, Vol. 20, P. 125 In a prayer meeting in Delhi on 20
June, 1947, he said,
Gandhi declared law of Swadeshi “every village will be a republic I want to tell you that today we
as the law of laws. He wrote, or panchayat having full powers. It have forgotten Swadeshi. I have been
‘In its ultimate and spiritual follows, therefore, that every village telling you from the beginning that if
sense, Swadeshi stands for the final has to be self-sustained and capable we ape foreign manners it is futile to
emancipation of the human soul from of managing its affairs…ultimately, talk of self-rule. What harms us, what
its earthly bondage…. Its votary will it is the individual who is the unit. keeps us starved, is not the Swadeshi.
as a first duty dedicate himself to the This does not exclude dependence on Acharya Kripalani understood
service of his immediate neighbours. and willing help from neighbours or Swadeshi as a universal phenomenon.
This involves exclusion or even from the world. It will be a free and According to him even in countries
sacrifice of the interest of the rest but voluntary play of mutual forces…every believing in Lassier-Fair an unwritten
the exclusion or the sacrifice would be man and woman knows what he or she law of Swadeshi was observed.
apparent only. Pure service of one’s wants and, what is more, knows that Neither capitalism nor socialism
neighbours can never, from its very one should want anything that others could achieve the objectives of
nature, result in disservice to those cannot have with equal labour.” social justice, economic equity and
who are remotely situated… On the In this structure composed of in- national integration simultaneously.
other hand, a man who allows himself numerable villages, there will be ev- Gandhi dreamt of a society based on
to be lured by ‘the distant scene’ and er-widening, never-ascending circles. new democratic nature and equitable
runs into ends of the earth for service system with decentralisation as the
is not only foiled in his ambitions but engine.
For a proper observance of
fails in his duty towards his neighbours For Gandhian economist J.C.
also… Swadeshi in its purest form is the (Swadeshi) pledge, it is
Kumarappa ‘cottage industry’ was
the acme of universal service. really necessary to use only not merely a method of production
A votary of Swadeshi will hand-woven cloth made out but stood for a type of economy as its
carefully study his environment and of hand-spun yarn… I may integral part…values and valuation
try to help his neighbour wherever is add that covenants to the was the pair that drew the chariots
possible by giving preference to local restricted Swadeshi referred of Human Progress. He added, “the
goods manufactured elsewhere… standards by which we judge are
to here will not rest satisfied not comprehensive enough. We are
But Swadeshi like any other good
can be ridden to death if it is made a with Swadeshi clothing only. often led away by low money prices
fetish. To reject foreign manufacturers They will extend the vow ignoring the great gashes in our
merely because they are foreign and to all other things as far as economic and social organisations
to go on wasting national time and possible… and when the made by such short-sighted choice of
money to promote manufactures in ours. The goods produced by our own
Swadeshi mantra resounds in neighbours have values which are not
one’s country for which it is not suited
would be criminal folly and a negation every ear, millions of men will represented in the money price.”
of the Swadeshi spirit.’ 6 have in their hands the key Gandhi’s associate Narhari
Gandhi’s idea of Swadeshi to the economic salvation of Parikh in his Manav Arthashastra. He
led him to his ideal village. In an India… Imitation of English argued that the concept of Swadeshi
interview that he granted on 28th July, economics will spell our ruin. was one of the pillars of Gandhian
1946 he had said, ideology. It opposed large-scale

YOJANA October 2019 61


production. Agriculture was primary phenomenon that would increase the principles for an alternative
occupation and source of income, and economic interaction or integration and humane economy where the
village industries played a supportive among countries by more economic doctrine of Swadeshi was in centre.
role. Questioning the ‘improved’ transactions through international Keeping individual at the centre, he
standards of living he argued that trade, investment and capital flows. believed in one’s moral development;
having a ‘torch light’ or ‘wristwatch’ In this process, technology plays reflected in human dignity by
or ‘fountain pen’ should not be an important role for solving the limiting conspicuous consumption
considered as having a high standard. complexities that arise in economic and decentralised production system
In today’s terms, the same can be said transactions (Iyengar, 2005). It simply to seek a life with self-esteem and a
about ‘cell-phone’ or a ‘motor-bike’. ignores environment and ecological genuinity meaning. At least Indian
It is more important to make available ethics in production and consumption. Humanity needs to give it a try.
adequate food, vegetables and milk- Voluntary poverty of Gandhi meant References
ghee for the poor. that the ‘haves’ of the society should
1. Achrya Kripalani. 1987
Interestingly, no one including restrict their consumption moderated Gandhivicharvimarsh (in Gujarati),
Gandhi argued for any to be termed by ascetic and paternalistic values. A Shravan Trust.
Gandhian thinker, Raval, would call 2. Government of India, 2000. Collected
as brand Swadeshi. The fundamental Works of Mahatma Gandhi Volume 1 and
point is to have development from this ‘Gandhi Effect’. 4th (Revised Edition). Publications Division,
below and from self- sustaining For Gandhi, village-level self- Ministry of Information and Broadcasting,
Government of India, New Delhi.
local production systems using, if sufficiency was providing maximum 3. Iyengar Sudarshan. 2005. Gandhi’s
necessary, appropriate technologies. opportunity for production at local Economic Thought and Modern Economic
Swadeshi meant local for basic needs level. As he lived and worked for Development: Some Reflections. Working
Paper No.1. Centre for Social Studies, Surat.
and self-reliance. dignity of each human-being, this 4. Parikh Narahari. 2004. SankshiptManav
Swadeshi in Present Times needed to be tackled in a more humane Arthashastra (in Gujarati). Gujarat
way. He called it Bread labour. His self- Vidyapeeth, Ahmedabad.
Now is time to ask, can reliance would produce the necessities 5. Raval M.N. 1971. ‘Contentment and
Containment of Wants – A suggested
Gandhi’s Swadeshi offer solution of life by one’s own labour or produce Interpretation’, in Raval M.N. et.al.
for addressing the crisis of present goods that could be exchanged for (editors) Gandhiji’s Economic Thought
times? As economics has become necessities. As Schumacher believed and Its Relevance at Present. South
the main system, the solution should Gujarat University, Surat.
there should be production by masses 6. Schumacher E.F. 1973. Small is Beautiful.
also start with economics. Swadeshi, rather than mass production. Mass Harper and Row Publishers, New York.
being a mind-set, becomes a non- production is inherently violent, Endnotes
economic postulate. Incidentally, ecologically damaging, self-defeating 1. In 1972, the MIT had published a report
same applies to technology too! And in terms of non-renewable resources named Limits to Growth that put the issue
modern economic analysis ignores of natural resource depletion on global
and stultifying for human person. platform.
exogenous factors. The market- 2. Collected Works of Mahatma Gandhi.
dominated economies try to maximise For Gandhi, local requirements
Volume 05. page 114. Indian Opinion, 28
material prosperity. Globalisation for provided the key. Limitation of wants October, 1905.
the world means adopting the GDP would provide signal to producer 3. Collected Works of Mahatma Gandhi.
and the system of production would Volume 09. Page 118. Indian Opinion 2nd
growth paradigm as practiced and January, 1909.
favoured by the advanced economies. guide the consumer. Prosumer is the 4. Collected Works of Mahatma Gandhi.
It is termed as an economic word used by Alvin Toffler when Volume 15. Pages 198-199. Bombay
he talks about the Third Wave. Chronicle. 18th April, 1919 and New
India. 22nd April, 1919.
A prosumer is both producer and 5. Collected Works of Mahatma Gandhi.
consumer. For Gandhi, the ideal of Volume 16. Page 134. Young India. 17th
economic constitution of India “can September, 1919.
be universally realised only if the 6. Collected Works of Mahatma Gandhi.
Volume 46. Page 254-256. Originally
means of production of elementary in Navjeevan. 31st May, 1931. English
necessities of life remains under the translation by Pyarelal.
control of masses.” For him, trade 7. Toffler Alvin. 1981. The Third Wave.
Viking Press, New York.
should not be free but fair. Gandhi, to 8. Kumarappa J.C. 1958. Economics of
measure the fairness, considered not Permanence. Akhil Bharatiya Sarva Seva
only efficiency criterion; but he took in Sangh Publication.
9. Iyer Raghavan. 2003. The Essential
to consideration the criterion of equity Writings of Mahatma Gandhi. Oxford
which has much to do with ethics. University Press. 
Gandhi discovered and articulated Email: nimisha63@gmail.com

62 YOJANA October 2019


Sanitation
Special article

The Flame of Swachhagraha Burns Bright


Akshay Rout

Swachhata Hi Seva, a campaign highly inspired by Gandhian ideals of voluntarism, mass


movement, Shramdan – all directed towards sanitation has become a part of the national
life around this time of the year. An estimated 10 crore Indians took part in SHS 2017 and
in 2018, the number simply doubled to 20 crores.

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.

YOJANA October 2019 63


Gandhi ensured that sanitation mobilisations during the freedom “Has it ever pained us, knowing
remains one of his major focus areas struggle. Swachhagrahi became the that even today our mothers and sisters
irrespective of the place, community new foot soldiers who insisted on have to resort to open defecation? Isn’t
or goals. He strongly advocated that sanitation like the Satyagrahis of the dignity of women our collective
‘Everyone must be his own scavenger’ yesteryears who insisted on truth national responsibility? We have to
and implemented this idea on scale and justice. Rightfully, one of the remove this blot. We should do this at
in Phoenix and Tolstoy, two farms defining calls in Swachh Bharat the least for the dignity of our mothers
he established during Satyagraha Mission has been ‘Satyagraha Se and sisters.”
movements in South Africa. Swachhagraha’ and one of the iconic The historic call by the Prime
Over a century later and just congregations of Swachhagrahis Minister aimed at triggering
five years ago, India returned big was held in Champaran, in April behaviour change of over 600 million
time to combine both the concepts 2018, marking the culmination of the open defecators. Access to safe
of Satyagraha and Sanitation that commemoration of the centenary of sanitation in 5 years for population
Gandhiji so zealously espoused. The Champaran Satyagraha. of continental size made the promise
country made a daring promise to the Gandhi carried the flame of look unachievable. India had then a
world under the inspiring leadership sanitation to homeland, India, and mere 39% rural sanitation coverage
of the Prime Minister, to provide travelled across the country for a and accounted for over 50% of the
universal safe sanitation access to its finger on the pulse of the situation. He global open defecation burden and
citizens and build an Open Defecation was astonished and disappointed after had a mammoth task cut out for itself
Free (ODF) India as a befitting tribute seeing the pathetic status of sanitation considering its geographical vastness,
to the greatest sanitation champion across class and creed. He said, diversity and regional challenges.
ever, Mahatma Gandhi, on his 150th “Independence can wait for some time The UN Sustainable Development
birth anniversary. The Swachh Bharat but Sanitation cannot” and regarded, Goals (SDGs) 6 for meeting universal
Mission or Swachh Bharat Abhiyan “Cleanliness as the biggest religion”. sanitation coverage by target year
was born out of the core Gandhian Speaking from the Red Fort on 15th 2030 almost depended on what India
thoughts. Jan Andolan in the cause August, 2014 the Prime Minister only could or could not do.
of Swachhata followed the pattern gave vent to a national anguish, when Armed with Gandhi’s inspiration,
of Gandhi’s inspirational mass he said, Swachh Bharat Mission (SBM) was

Women Swachhagrahis triggering the village community

64 YOJANA October 2019


launched on 2nd October, 2014 by
India’s Prime Minister, for ridding
the country of the stigma of open
defecation and uncleanliness and
building Clean India of Gandhi’s
dreams. The next five years
saw unprecedented community
mobilisation riding on the magic of
the 4Ps: Political leadership, Public
funding, Partnerships and People’s
participation. Started as a Government
Programme, SBM gradually
transformed into one of the world’s
largest people’s movement or Jan-
Andolan that witnessed emergence
of natural leaders, volunteers and Swachh Sundar Shauchalay- an initiative to maintain and beautify toilets in snow-clad areas
stakeholders across all levels with
Gram Sarpanches and Swachhagrahis well where over 10 crore Individual Personal Communication (IPC) in
leading the path. Labelled as the Household Latrines (IHHLs) have media dark villages and other pockets,
world’s largest behaviour change been constructed, and all 6 lakh Behaviour Change was ingrained in
programme, SBM bears the testimony villages, all 699 districts and 35 states/ community with great efforts by about
of herculean efforts by millions on the UTs are on the verge of being declared 4.5 lakh Swachhagrahis on ground.
ground. ODF with a sanitation coverage only Nationwide IEC interventions and
SBM stands out with women decimal short of 100 percent as of day. campaigns were designed and rolled
at the centre of all interventions by Of course, India can’t afford to rest on out regularly with great efficiency
themselves leading the march in its laurels as it takes up the challenge for mass awareness mobilisation with
many cases and reclaiming dignity ahead in sustaining the gains made ‘Swachhata Hi Seva’ and ‘Swachh
and empowerment in the process. with ODF and taking up the next Shakti’ being prominent ones. The
Women in rural hinterland not only big task of Solid and Liquid Waste Swachh Bharat logo with the thought
ventured out for discussing sanitation Management (SLWM) with a higher provoking Gandhiji’s spectacles as
and convincing rest of the folks, intensity. part of it could easily be the most seen
they moved a step ahead by staking The SBM success story is sign across villages, towns, lanes and
claim in men-dominated masonry incomplete without the mention of by-lanes of the country today. One
work as Rani Mistris by constructing the stellar role played by Information, speciality of SBM communication
toilets, affectionately called ‘Izzat Education and Communication (IEC). has been the waves created through
Ghar’ or Dignity Home in many IEC is the soul of SBM and is at the demonstration by influencers,
parts of the country. Children and heart of the programme making the champions and community leaders.
youth volunteered in a big way by complex task look easier. Leveraging Digging of a toilet pit or emptying of
inculcating Swachhata in behaviour the time-tested efficacy of Inter it, putting bricks for the superstructure,
and volunteered for Swachhata while creating a public event surround,
Shramdaan and tremendous made sure that people saw, believed,
participation in mobilisation emulated and spoke about it. The
A foundational principle of Prime Minister regularly hold forth as
campaigns. School children have been
SBM, as underlined by the the chief communicator for Swachh
the change agents at many places with
their demand of “Mujhe Shauchalaya Prime Minister several times, is Bharat in his public speeches and in
Chahiye” triggering a sense of that Swachhata is everyone’s ‘Mann Ki Baat’, his popular radio
urgency among parents and school business. It needs every hand address to the nation every month
management alike. Children have ensuring Swachhata remains high on
on the deck. During the last
also performed the morning Nigrani priority in daily lives.
5 years, none in the country
work with aplomb when they accost A foundational principle of SBM,
the stray defecator with whistle and have remained untouched by
as underlined by the Prime Minister
torchlight and get them back to toilets. this passion; Government or several times, is that Swachhata is
The SBM journey bewilders non-Government. everyone’s business. It needs every
everyone with its milestones as hand on the deck. During the last

YOJANA October 2019 65


5 years, none in the country have and severity of long-term burden.
remained untouched by this passion; He underlined the issue once again
Government or non-Government. when he sat down with a group
Civil society, corporate, media, of women in Mathura to join the
academic institutions, all have joined activity of segregation of plastic
in. Inter-ministerial initiatives like waste, just ahead of the formal
Swachhata Pakhwada, Swachhata launch of Swachhata Hi Seva on 11th
Action Plan and Special projects of September. The Government’s
including Swachh Iconic Places seriousness of purpose can be seen
and Namami Gange made a huge from the fact that the Prime Minister
mark with significant improvement wrote personal letters to over 4 lakh
in Swachhata standards across the Sarpanches and Swachhagrahis across
country at public places, tourist the country to lead the fight against
locations etc. Departments having no single use plastic, which were read
apparent connection with sanitation out in large number of Gram Sabha
found reasons and resources to meetings on SHS start off day as a
contribute to Swachhata efforts. movement. Prominently he said, show of commitment of the masses to
Private donations came pouring the cause. In fact, soon after his call,
through Swachh Bharat Kosh. It was “On this 2nd October can we make several organisations and premises
a great sight to see University students India free from single-use plastic? have opted for doing away with SUP
slogging out to get villages clean Let us move around, form teams and use and gone for substitution of plastic
under a formal programme named move out from home, school, college. material.
Swachh Bharat Summer Internship. Remembering revered Bapu, we
Swachhata Hi Seva, a campaign
should move out of home collecting
A milestone in India’s sanitation highly inspired by Gandhian ideals
single-use plastic from homes, streets,
journey came in October 2018, when of voluntarism, mass movement,
chowks, and drains. Municipalities,
the country hosted 200 ministers and Shramdan – all directed towards
Municipal corporations, Gram
experts in the field of sanitation hailing sanitation has become a part of the
Panchayat should make arrangements
from over 70 countries at Mahatma national life around this time of the
to collect single-use plastic. Can
Gandhi International Sanitation year. An estimated 10 crore Indians
we take first big step on 2 October,
Convention (MGISC) along with the took part in SHS 2017 and in 2018,
towards making India free from
UN Secretary General visited India the number simply doubled to 20
single-use plastic”?
to learn from the inspiring journey of crores. In his Mann Ki Baat address
SBM and share their experiences in the India generates an estimated 95 in August 2019, Prime Minister called
field. Together with the Indian prime lakh tonnes of plastic waste every upon citizens to actively generate
Minister, they put their signatures to year, of which 38 lakh tonnes are awareness against SUP plastic and
the Delhi Declaration, underlining a uncollected, most of which is Single give Shramdaan for collection and
joint commitment to sanitation for all Use Plastic which find their way to disposal of plastic waste in this year’s
people. dumps, river and living beings. Our Swachhata Hi Seva from 11th Sept. to
land, water, air, food all are affected 2 Oct., 2019. A new chapter of Jan-
As we approach 2nd October,
by the ill-effects of SUP plastic. SUPs Andolan has just taken off with this one
India is set to keep its promise made
or disposable plastics like plastic carry as a crusade against plastic waste as the
5 years ago and offer an ODF India
bags and other packaging material, last one was against open defecation.
as a tribute to Mahatma Gandhi on his
plastic cutleries or decorative items
150th birth anniversary. But to achieve Soon, after doing our own bits
require to be collected and effectively
all-round sanitation clearing decades during the days of Swachhata Hi
recycled or disposed off without
of backlog, for a large country like Seva we approach the very special
which they cause serious damage
ours, there is no time to stand and Gandhi Jayanti that is poised to mark
to the environment. It is difficult to
stare. In his Independence Day speech a much-awaited accomplishment of
from Red Fort this August, the Prime digest out 22000 tonnes of plastic ODF India. On that day, as we bow
Minister saluted the nation for efforts waste generated in our country every before the Mahatma for the eternal
put in making ODF India, but lost no day; about 10000 tonnes of waste are inspiration, one ventures to think that
time in calling for a new Jan Andolan never collected. the Bapu would have been a happy
from 2nd October, 2019 on SBM Prime Minister’s call could not man to see this happening of Swachh
lines to get rid of plastic waste and have been more timely considering Bharat of his dreams! 
urged everyone to join this overdue the chronic character of the problem Email: akshaykrout@gmail.com

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68 YOJANA October 2019


khadi

Providing Food to Hungry Stomachs


Vinai Kumar Saxena

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.

YOJANA October 2019 69


of companies seems to be over. We
must not forget that 43 per cent people
of India are directly or indirectly
dependent on agriculture and other
small business entities like pottery,
carpentry, leather-crafts, handicrafts
etc. for a livelihood.
The Khadi production, which
was of Rs. 879.98 crore in the year
2014-15, has gone to Rs. 1902 crore
in 2018-19, which is a growth of
more than 100 per cent. Similarly,
the Khadi sale was Rs. 1310.9 crore
in year 2014-15 and has gone to Rs.
all foreign goods, even if they might were gasping to breathe prior to 29th 3215.13 crore in 2018-19, recording
be beneficial to the country. Swadeshi August this year, when these items a growth of over 145 per cent. Khadi
means that the villages should enjoy were brought in Restricted Bracket of and Village Industries’ products’
the things that are available locally, import. Notably, Khadi has undertaken turnover has reached to Rs. 74,323
whether it is agriculture, small a Bamboo Plantation Drive across the crore in 2018-19.
industry, handicrafts etc. country to reduce India’s dependency
of import in Agarbatti Industry and to Not only that, the Village
To nurture the spirit of Swadeshi Industries’ turnover too reached to
one could keep on working together create millions of local employment
– which is the core aim of Gandhian Rs. 71,123.68 crore in 2018-19 with
with his neighbour and do business respect to turnover of Rs. 31,965.52
also. Things which we can produce philosophy of Swaraj and Swadeshi.
crore in 2014-15, with a growth rate
in the country should not be imported Khadi and Swadeshi always of 123 per cent. Khadi has made an
from abroad. In other word, Swadeshi reduce the gap between rich and poor, average jump of 62 per cent in Khadi
is neighbourly feeling of affinity. But which has incidentally increased fabric production in the last five
at present, import has laid a major around the world during last five years, i.e., from 103.22 million square
impact on the economy of our country. decades. The rich people’s income meters in 2014-15 to 170.80 million
Latest in this context is the example increased by 7 times around the globe square meters in 2018-19. In the fiscal
of Agarbatti manufacturing industry during these five decades. The gap 2014-15, the share of Khadi in overall
in India, which had been one of the between rich and poor is growing on Textile production was 4.23 per cent,
core village industries in the country and on. which in the year 2018-19 has gone
since time immortal. It had been According to Stephen Graffdy, up to 8.49 per cent, which is almost
crippling since relaxation in import the greatest danger of globalisation the double. And, this growth could
of raw agarbatti, round bamboo is that State loses control over the be the best manifestation of Gandhi’s
sticks and other odoriferous articles economy, profit can be taken out of doctrine of Swadeshi.
was allowed. Khadi’s Agarbatti units the country and local accountability In the last five years, several
artisan-centric programmes were
launched following the Prime
By patronizing foreign cloth we have committed a deep sin. Minister’s call of ‘Khadi for Economic
We have condoned an occupation which in point of importance is Transformation’. During this, the
second only to agriculture, and we are face to face with a total KVIC provided more than 32,000
New Model Charkhas and 5,600
disruption of a calling to which Kabir was born and which he modern looms, which has increased
adorned. One meaning of the swadeshi vow suggested by me is the Khadi production substantially.
Not only that, nearly 400 new Khadi
that in taking it we desire to do penance for our sins, that we desire institutions have been added along with
to resuscitate the almost lost art of hand-weaving, and that we are over 40,000 new Khadi artisans. The
determined to save our Hindustan crores of rupees which go out of KVIC has also created employment
through Khadi in the remotest part
it annually in exchange for the cloth we receive. of the country such as Leh, Ladakh,
CWMG, Vol. XV, P. 196 Kaziranga forest, Sunderban in West

70 YOJANA October 2019


Bengal etc. For the first time, Khadi than 12,000 jobs. To bring the deviated status, KVIC has rechristened them as
brought major textile corporates in youths and fatigued farmers to the charm-chikitsak (Leather-technicians)
Khadi sector for its marketing, which mainstream of development radar, and set to distribute 70,000 advanced
has increased Khadi sale by manifold. at Kupwara in Jammu & Kashmir, leather tool-kits this year providing
KVIC also brought major PSUs in KVIC distributed as many as 2,300 proper training.
the Khadi fold, for purchasing Khadi Bee-Boxes in a single day and created To remind the glorious memories
gift coupons for their employees World Record, in collaboration with of Swadeshi, some innovative
– which has given the business of the Indian Army. Similarly, under initiatives have also been undertaken
over Rs. 100 crore. E-marketing Kumhar Sashaktikaran Scheme, in the recent past. World’s Largest
through e-wallets, Shop’nShop and 10,000 electric Potter Wheels along Wooden Charkha was installed
approaching Universities, Colleges, with other equipment were given at IGI Airport Terminal-3 as the
Schools, Municipal Bodies etc. to the potters across the country, grand testimony of Charkha and
for adopting Khadi Uniforms and which has created 40,000 new jobs Gandhian philosophy. KVIC installed
ceremonial gowns for promotion of and their income has been increased monumental grand steel Charkha at
Khadi, has increased the reach of from Rs. 150 per day to Rs. 600 per Connaught Place along with Charkha
Khadi among the young generation day. During the ongoing 150th Birth Museum, which has emerged as the
and made it buyer-friendly. The Anniversary of Mahatma Gandhi, main attraction of Connaught Place.
introduction of new trendy designs KVIC is all set to distribute another Similar grand steel Charkhas were
such as Westernwear for women, 30,000 electric Potter Wheels among installed on the bank of Sabarmati
Jacket, Kurta, Vichar Vastra and other the marginalised potter community. in Ahmedabad and in the heart of
innovative products, with high-quality These electric Potter Wheels would Champaran in Bihar.
stitching, has changed the image of ensure production of at least 2 crore
Khadi. kulhads and other terracotta items per Gandhiji always believed in
day, which would cater the needs of Swachhata. Khadi, following his
In the village industry sector – to principles, has for the first time
cater the economic needs of poorest Indian Railways, which had recently
ordered to use only terracotta products successfully developed waste plastic-
of the poor and the last man left in mixed handmade paper carry bags,
the society – which was the axiom at 400 major railway stations in the
country. which is instrumental in maintaining
of Gandhian Swadeshi, new schemes sanitation as well as reducing the
such as Honey Mission, Kumhar Bapu always loved the plastic menace from the nature.
Sashaktikaran Yojana, Leather marginalised community – whom he
Artisans Development Scheme called harijan (the loved ones for the Since Gandhian philosophy of
etc. were launched for the benefit God). Following his principles, Khadi Swadeshi has always laid stress on
of farmers, Adivasis, SC/ST and has recently launched a programme making the balance in eco-system,
marginalised communities of potters for the development of another under the Moringa plantation drive,
and cobblers. Under Honey Mission, marginalised community of cobblers 46,500 Moringa saplings have already
a record 1.15 lakh Bee-Boxes – polishing and mending shoes and been planted by the KVIC this year,
were distributed across the country footwears sitting on the footpaths which will not only help the farmers
to mostly farmers, Adivasis and in the scorching sun and shivering but will also supplement Honey
unemployed youths and created more westerlies. To give them a social Mission.
Time has come when we should
eradicate the contradiction between
economic growth and social welfare.
We must draft economic policies
and programmes oriented towards
Mahatma’s principles of Swadeshi,
which can uplift the economic
sustainability of the deprived classes,
farmers and women workers.
Sarve bhawantu sukhinah, sarve
santu niramayah!
(May All be Happy, May All be
Free from Illness!) 
Email: chairmankvic2015@gmail.com

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72 YOJANA October 2019


women in satyagraha

Constructive Programme: A Women’s Perspective


Aparna Basu

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?

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.

YOJANA October 2019 73


Charkha Sangh in Patna to involve women in spinning.
Women’s magazines such as ‘Grihalakshmi’ and ‘Stree
Dharma’ took up the cause of swadeshi, charkha and khadi.
In addition to popularising khadi and swadeshi,
another important agenda in the constructive programme
was removal of untouchability that Gandhi regarded as
a ‘social curse’ and a ‘blot’ on Hinduism. He regarded
women’s involvement essential for removing this evil.
Rameshwari Nehru dedicated herself to the service
of harijans. She was appointed Vice President of the All
India Harijan Sevak Sangh in 1934 and devised new plans
for the upliftment of harijans. She, together with other
social workers, tried to get the Temple Entry Bill in favor
of harijans passed in the Madras Legislative Assembly.
Margaret Cousins described Rameshwari Nehru as
“Gandhi’s right hand woman in the Harijan Sevak Sangh.
In Orissa, Ramadevi Chaudhury and her husband
established an ashram known as ‘Sevanagar’ for keeping
harijan children and to give them training in various
Kasturba (in 1915) aspects of the constructive programme. Ramadevi taught
girls, mostly from scavenger families, under the auspices
were spinning, others were picketing shops selling foreign of the Anti-Untouchability Board. Kokila Devi established
cloth. Many widows had taken to spinning and earned a school and ashram in Balasore for harijan children.
some money. Mothers were telling their sons not to join
government service but to take to independent trade, The participation of women in Bihar began with
especially the manufacture and sale of swadeshi goods. Gandhi’s arrival in Champaran in 1917 to enquire into the
Women’s craft fairs, that is, mahila shilpamelas were held grievances of the indigo cultivators. During this period,
in many places under nationalist auspices. Handicrafts among the women who joined him were Prabhavati Devi,
made by women were sold in the melas to promote Rajbansi Devi, and Bhagwati Devi. They led the fight
indigenous cottage industry. A large amount of khadi against the purdah system. Prabhavati Devi worked hard
was sold in these fairs. In many nationalist songs women for the removal of untouchability.
were depicted as appealing to their husbands to buy them Anasuya Sarabhai opened night schools in mill areas
spinning wheels so that they could save their dharma and of Ahmedabad for harijan children. Vidyagauri Nilkanth
drive away scarcity. also worked for improving the condition of the depressed
Saraladevi Chaudhurani was the first woman to address and backward classes in Ahmedabad.
public meetings in Lahore wearing a khadi sari and many Saudamini Mehta opened a clinic for harijan children
women followed her example. She toured around north in a bustee (slum area) in Calcutta where children were
India delivering speeches to popularise khadi and spinning. regularly examined by doctors and provided medicines
She organised spinning classes in Lahore. While spinning and nutritious food. She was made President of the Bengal
she used to sing, “turn, turn, the wheel, the spinning wheels Harijan Sewak Sangh and toured different villages of
do turn, ye girls of India with Gandhi’s ardour burn.” Bengal. Anti-untouchability campaigns were carried on
Khadi work in Orissa was done by Subhadra Mahtab by women in different parts of the country. They opened
who formed Gandhi ‘Karma Mandir’ and delivered harijan ashrams and balashrams.
speeches in various parts of the province explaining the Gandhi considered Hindu-Muslim unity imperative
significance of khadi and swadeshi, together with Ramadevi and it was one of the central planks of his constructive
Choudhary and others. Raj Kumari Amrit Kaur organised programme. He asked women to promote communal unity.
a spinners’ association in Punjab. Maniben Nanavati and Inspired by his appeals, many women came forward to
her co-workers started a ‘Khadi Mandir’ in Vile Parle in promote Hindu-Muslim unity. Sarojini Naidu addressed
Bombay. The women sang ‘charkha chala chala ke lenge meetings and spoke from various platforms about promoting
swaraj lenge’ (We will win swaraj by spinning on the Hindu-Muslim solidarity. She said, “Hindus and Muslims
charkha). People used to call Maniben, ‘khadiben’ (khadi are the two eyes of the nation and if both eyes are to be
sister). Among Muslim women, Bi Amman propagated focused together on the swaraj image under the leadership of
khadi. In Bihar, Prabhavati Devi established the Mahila Mahatma Gandhi, freedom will be there ere long.”

74 YOJANA October 2019


Rajkumari Amrit Kaur toured almost home, and outside. Kamaladevi asked
every corner of Punjab addressing people to put down imperialism in their
meetings to promote communal solidarity. homes by improving the status of women
Saraladevi Chaudhurani also visited economically, socially and politically.
several towns in Punjab appealing to Subhadra Kumari Chauhan, Annapurna
people to strengthen bonds of affection Devi in Orissa, Hemaprabha Mazumdar
between the two communities. in Bengal, Lakshmi Unnava in Andhra
Mridula Sarabhai played a very Pradesh and many other women in
active role during communal riots in Gujarat, Maharashtra, Punjab, Madras
restoring peace and harmony. Gandhi was and elsewhere organized women’s
deeply concerned about the inactivity of programmes, opened schools and colleges
Congressmen amidst all this communal for girls, etc. Muthulakshmi Reddy
hatred and violence, and commended the tried to abolish the devadasi system and
courage shown by three women – Mridula, brought a bill in the Madras Legislative
Indumati Chimanlal Sheth and Pushpaben Assembly in 1930.
Rajkumari Amrit Kaur
Mehta, who at the risk of their own lives Mridula Sarabhai protested against
tried to restore peace. In order to bring about communal gender inequality, injustice, oppression and discrimination
harmony, Mridula formed the ‘Shanti Sevak Sangh’ faced by women within the family and in society. She
with Mahadev Desai as President. In Bihar during 1947, established in Ahmedabad, ‘Jyotisangh’, a women’s
Mridula accompanied Gandhi as he moved from village to organisation in 1934. Mridula had the capacity to train
village on foot in scorching heat, speaking directly to the women from all walks of life, and gathered around her
people striving to restore communal peace. a group of extremely dedicated and loyal workers such
Mridula showed remarkable courage in rescuing as Charumati Yoddha, Hemlata Hegishte, Perin Mistry,
abducted Hindu and Sikh women from Pakistan and Muslim Udayprabha Mehta, Pushpaben Mehta and Vidyaben
women from India after Partition in 1947. In January 1970, Mehta. For the first time the concept of family counseling
efforts were underway to set up an organisation at the was introduced, helping to resolve the problem of disturbed
instance of Khan Abdul Gaffar Khan on the lines of Khudai families. Workable solutions were often instrumental in
Khidmatgars (Servants of God) to promote communal preventing escalating abuse of women and the breakdown
harmony. Mridula was actively involved in the efforts to of families.
start the organisation which was called ‘Insani Biradari’ In memory of Kasturba, who died in Aga Khan Palace
(Human Brotherhood) whose objective was to encourage in Pune on February 22, 1944, the Kasturba Gandhi National
the spirit of tolerance and mutual respect among all the Memorial Trust (KGNMT) was set up on Gandhi’s 75th
people of India in regard to each other’s religion, aspects birthday (October 2, 1944). It was inaugurated by Sarojini
of culture and way of life. Naidu and its aim was to work for women and children in
Prohibition was another important item in Gandhi’s rural areas. Gandhi remained its chairperson throughout his
constructive programme. To combat this evil, he had a two life and he used to look into every detail and no work was
fold programme viz., educating the people too small for him to attend to. He wanted
regarding the evil effects of drinking and the work to be done in villages, “Because”;
closing liquor shops. Here again, Gandhi he said, “this is a memorial to my wife. My
believed that women had a special role. wife was an uneducated village woman. She
Women who had drunken husbands knew was not like these sophisticated women of
what havoc drinking could cause in the the cities.”
home. Many women responded to Gandhi’s Women also contributed to the
call. During the Non Cooperation and Civil revival of village industries, to conduct
Disobedience movements, women came programmes of village sanitation and
forward to picket shops selling liquor. education in health and hygiene. Thus,
Among the women who were active were women played a remarkable role not
Hansa Mehta, Maniben Nanavati, Mridula only in the political struggle but also in
Sarabhai, Khurshidben Naoroji, Mithuben implementing the Gandhian constructive
Petit, Ambujammal, Malati Devi and many programme. 
others. (The article has been taken from the book titled
Saudamini Mehta (1903-1989)
Gandhi wanted the condition of 'Women in Satyagaraha' by Dr. Aparna Basu,
A social reformer who worked towards Published by Publications Division in 2018)
women to be improved both within the upliftment for harijans

YOJANA October 2019 75


YE-1267/2019

76 YOJANA October 2019


Education

Holistic Development of the Personality


Shalender Sharma

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.

YOJANA October 2019 77


of the heart” which was a prerequisite
One word only as to the education of the heart. I do not for developing character. Much like
Swami Vivekananda who believed
believe, that this can be imparted through books. It can only be that education is the manifestation
done through the living touch of the teacher. of the perfection already within man,
Gandhiji too subscribed to the notion
CWMG Vol. 20, P. 39 that “real education has to draw out
the best” from within the pupils
will serve a double purpose in a poor In Gandhiji’s time, as well as and this is something mere bookish
country… pay for the education of our today textbooks were often mistakenly knowledge could never achieve.
children and teach them an occupation considered as Bibles of learning while Naya Bharat, Nai Talim
on which they can fall back in after the role of the teacher was relegated
To understand Gandhiji’s New
life… Nothing will demoralise the to the background. Critiquing this Education or Nai Talim, we may turn
nation so much as that we should practice, Gandhiji went so far as to his ardent disciple Acharya Vinoba
learn to despise labour.” to say that textbooks “are for the Bhave. One of the greatest Gandhians
Another noteworthy aspect of most part useless when they are not ever, he said that “… the crux of Nai
his theory of education was that harmful”. His sharp mind pointed Talim lay in overcoming distinctions
of respect for manual labour and out that it would be erroneous to fit between learning and teaching…
inculcating a sense of dignity in being children from different geographies knowledge and work.” Nai Talim
adept at such work. Lamenting upon and different social classes into an wasn’t merely a scheme for education;
the condescension with which the so- academic straitjacket. Rather, it is the instead, it is a part of a holistic value
called educated elite look upon such duty of teachers to read from textbooks system with Swaraj as the end and
work, he stresses that it is essential and mould the material so as to suit the Satyagraha as the means to achieving
to possess such practical knowledge, specific requirements of the pupils. It it. For Gandhiji, quality education was
including that of sanitation, in order to is, after all, teachers and not texts that a prerequisite for the ultimate goal
be self-sufficient and self-reliant. are capable of imparting “education of nation-building. He dreamed of a

Children learning at the basic school at Talimi Sangh, Sevagram

78 YOJANA October 2019


Evening prayers at the Ashram

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

YOJANA October 2019 79


Important Gandhian Titles of Publications Division
Released at Delhi Book Fair-2019
The Birth of Satyagraha’ was also
organised. Shri Annamalai gave
a vivid description of Gandhiji’s
initial struggle in South Africa,
and how he coined the term
‘Satyagraha’. He laid emphasis
on inculcating the values of a
satyagrahi as enumerated by
Gandhiji, in the youth of the nation.
Being one of the prominent
publishers of books on Gandhian
thought, Publications Division
displayed an array of titles on
Mahatma Gandhi in both print and
e-versions. Books on speeches
Five new titles on Gandhian Literature released at Delhi Book Fair–2019
of President, Vice President and

S hri Amit Khare, Secretary,


Ministry of Information &
Broadcasting inaugurated the stall
through books published not only
in Hindi and English but in several
Indian languages. He also talked about
Prime Minister and also on other
diverse subjects including history
and heritage, children’s literature,
of Publications Division on the the thriving culture of books in the arts and culture, national freedom
opening day of 25th Delhi Book movement, biographies of national
Fair 2019 at Pragati Maidan, New leaders, flora and fauna, science
Delhi on 11th September, 2019. Five and economy, Rashtrapati Bhavan
books brought out by Publications series among others were also
Division were also released by Shri displayed. The book fair was held
Khare. Shri A. Annamalai, Director, at Pragati Maidan, New Delhi from
National Gandhi Museum was also 11th September to 15th September,
present on the occasion. 2019, and is annually organised by
Shri Khare also lauded the the Federation of Indian Publishers
efforts of Publications Division and ITPO.
in bringing the lives of great Replica of memorabilia related to Mahatma
Gandhi on display at the stall
personalities closer to people
era of internet, stating that while the
internet is a repository of information,
it is books which impart knowledge.
Replica of memorabilia related to
Mahatma Gandhi & interactive screen
(with audios, videos & quizzes) on
Gandhi@150 were placed with the
support of National Gandhi Museum,
New Delhi at Publications Division
Hangar. The quiz attracted a lot of
students.
Later, an engaging talk by eminent
Gandhian and Director, National ITPO & FIP awarded Gold Trophy
The quiz on the interactive screen on Gandhi Museum, Shri A. Annamalai to Publications Division’s stall for
Gandhi@150 attracted students on the topic ‘11th September 1906 - excellence in display of Hindi books

80 YOJANA October 2019


Books Released at Delhi Book Fair
• Kasturi Parimal (Hindi): Kasturba Gandhi was witness to, and
an imminent part of, the journey of transformation of a young
boy named Mohan to Mahatma Gandhi. Told in a story format,
the book is a biographical account of the trials and tribulations
of Kasturba, her conversations with Gandhiji, and her rise as
a prominent woman leader in Indian Freedom struggle. The
book sheds light on the important role played by Kasturba in
the constructive programmes initiated by Gandhiji, as well as
community life in various ashrams. The writer of the book,
Dr. Vishwas Patil, is a known name in Marathi literature world.

• 1921 ke Asahayog Aandolan ki Jhankiyan (Hindi): With a


Preface written by former President Shri VV Giri, the book
has write ups by many known intellectuals, freedom fighters
and journalists, including Dr. Tarachand, Shri Prakash,
Kamaladevi Chattopadhyay, Kaka Kalelkar, RR Diwakar,
Haribhau Upadhyay and Dr. Harekrishna Mehta.

• Gandhi Katha (Hindi and Urdu): It is a Graphic novel based


on the life of Mahatma Gandhi. With a target readership
of children, Publications Division is working to ensure
publishing of the book in various Indian languages.

• Women in Satyagraha (Gujarati): The book, written by Prof.


Aparna Basu, former Chairperson, National Gandhi Museum,
originally published in English by Publications Division,
has now been translated in Gujarati by eminent Gandhian
Prof. Varsha Das. It chronicles the stories of many of the
inspiring Satyagrahi 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. It is
no wonder that the serving spirit of many of these women
inspired them to continue working for the social development
of India in post-independence era.

• Homage to Mahatma: All India Radio Tributes (Tamil): The


book, originally published in English, and now translated in
Tamil for the first time with the help of Gandhi Study Centre,
Chennai, contains tributes to Mahatma Gandhi as broadcast on
All India Radio after Gandhiji’s death on 30th January, 1948.
The book contains tributes from eminent freedom fighters
including Sardar Vallabhbhai Patel, Jawaharlal Nehru, as well
as important dignitaries including Lord Mountbatten. 

YOJANA October 2019 81


Shri Prakash Javadekar Presents Report Card on
100 Days of the Government
O n September 8, 2019 the Union Minister
for Environment, Forest & Climate
Change and Information & Broadcasting,
Shri Prakash Javadekar, addressed a Press
Conference on key decisions taken by the
Government in the first hundred days of its
second term. The Minister released the booklet
‘Jan Connect’ and inaugurated an Exhibition on
‘Furthering India’s Development - 100 Days of
Bold Initiatives & Decisive Actions’.
Key highlights of the achievements
mentioned in the booklet ‘Jan Connect’ are
• Abrogation of Articles 370 and 35A with
a view to the betterment of life of common
people of Jammu, Kashmir and Ladakh;
• Steps towards achieving the vision of
making India $5 trillion economy;
• Historic merger of Public Sector
Banks and additional credit expansion
through PSBs; Support to Non-banking
Finance Companies and Housing Finance
companies; linking repo rate - reducing
The Union Minister for Environment, Forest & Climate Change and Information
EMI for housing loans, vehicles etc.; & Broadcasting, Shri Prakash Javadekar visiting an exhibition on ‘Furthering
Infrastructure credit; India’s Development - 100 days of Bold Initiatives & Decisive Actions’, at a Press
Conference on completion of 100 Days of Government, in New Delhi on September
• Ease of doing business measures such 08, 2019. The Principal Director General (M&C), Press Information Bureau, Shri
as CSR violations; Transparency and Sitanshu R. Kar is also seen.
Accountability in Tax administration;
Relief from enhanced surcharge on long-term/short- • Ensuring Wage Security The Code on Wages 2019
term capital gains; Customer ease; Special measures ensuring women’s equality; etc.;
for MSMEs;
• Measurements Towards Doubling Farmers’ income;
• Boost to Start-ups; Measures to simplify Taxation;
• Formation of Jal Shakti Ministry towards
Labour Laws; Environmental clearances; Corporate
commanding Water Security; Har Ghar Bijli
Affairs; Deepening of bond markets in India; Access
Yojana; Ujjwala scheme for gas connections;
of Indian companies to the Global Markets; Reduction
Ayushman Bharat; Jan Bhagidari movements; Fit
in corporate tax; Review of FDI policy on various
India and campaign against ending menace of single
sectors approved; Companies Amendment Act 2019;
use plastic etc.;
Special Economic Zone (Amendment) Act, 2019;
• Steps taken towards ensuring Good Governance;
• Boost to Automobile Sector;
• Focus on development of Higher Education
• Code on Wages, 2019;
Infrastructure;
• Ensuring Social Justice to all Sections of the
• Emphasis on Discovery and Scientific Endeavours;
Society including legislation against Triple Talaq;
Amendment of POCSO Act; The Transgender • Focus on Security and Defence Sectors;
Persons (Protection of Rights) Bill 2019 etc.; • India’s expanding sphere of influence in the world;
• Several measures for delivering Tribal and Neighbourhood First Policy;
Minorities Welfare; • Empowering North East etc. 

82 YOJANA October 2019


First Copy of "The Republican Ethic (Vol-2)" and "Loktantra ke
Swar (Khand-2)" Presented to President Ram Nath Kovind

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.

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