INTRODUCTION:

The world's universal process is change. From the Stone Age to the present day, all living things have
evolved. Nothing stays the same. The only constant phenomenon in the Universe is change.
social change is a subset of social dynamics that investigates how social institutions, norms, values, roles,
and status evolve over time.
There are two types of social change: planned and unplanned. Plans and programs initiated by
governments or the state can bring about change. Unexpected events, on the other hand, can bring about
change. For example, recent earthquakes in Nepal have had an impact on people's lifestyles.
In a society like India, where there are multiple and diverse traditions and cultural histories, studying
social change is extremely difficult. India's history is littered with a variety of stories and ideologies that
must be understood in order to comprehend concepts of change. Indian society differs significantly
from that of its Western counterparts. It has progressed through monarchy, feudalism,
colonialism, and democracy. Indian society has evolved through various ideologies, values, and
traditions on its path to democracy. Different ideologies which were brought social change in India
discussed below.
An ideology is a set of opinions or beliefs of a group or an individual. An ideology is a set of ideas,
beliefs and attitudes, consciously or unconsciously held, which reflects or shapes understandings or
misconceptions of the social and political world. It serves to recommend, justify or endorse collective
action aimed at preserving or changing political practices and institutions.

Ancient Period: Vedic, Vedantic and Non-Vedic Ideologies:

Vedic and Vedantic Ideology:
Vedic ideologies are rooted in Hinduism. It is not an organized religion and has no single, systematic approach
to teaching its value system. Nor do Hindus have a simple set of rules to follow like the Ten Commandments
of Christianity. Local, regional, caste, and community-driven practices influence the interpretation and
practice of beliefs throughout the Hindu world.

Yet a common thread among all these variations is belief in Vedas which explain a Supreme Being and
adherence to certain concepts such as Truth, dharma, and karma. And belief in the authority of the Vedas
(sacred scriptures) serves, to a large extent, as the very definition of a Hindu, even though how the Vedas are
interpreted may vary greatly.

Here are some of the basic tenets or core beliefs shared among Hindus:

Truth is eternal.
Hindus pursue knowledge and understanding of the Truth: the very essence of the universe and the only
Reality. According to the Vedas, Truth is one, but the wise express it in a variety of ways.

Brahman (God) is Truth and Reality.

Hindus believe in Brahman as the one true God who is formless, limitless, all-inclusive, and eternal.
According to Hinduism, Brahman is not an abstract concept; it is a real entity that encompasses everything
(seen and unseen) in the universe.
The Vedas are the ultimate authority.
The Vedas are Hindu scriptures that contain revelations received by ancient saints and sages. Hindus believe
that the Vedas are without beginning and without end; when everything else in the universe is destroyed (at
the end of a cycle of time), the Vedas remain. This religious value fuels the existence of the whole concept of
humanity and social service.

Everyone should strive to achieve dharma.

Understanding the concept of dharma helps you understand the Hindu faith. Unfortunately, no single English
word adequately covers its meaning. Dharma can be described as right conduct, righteousness, moral law,
and duty. Anyone who makes dharma central to one’s life strives to do the right thing, according to one’s duty
and abilities, at all times.

Individual souls are immortal.

A Hindu believes that the individual soul (atman) is neither created nor destroyed; it has been, it is, and it
will be. Actions of the soul while residing in a body require that it reap the consequences of those actions in
the next life — the same soul in a different body.

The process of movement of the atman from one body to another is known as transmigration. The kind of
body the soul inhabits next is determined by karma (actions accumulated in previous lives). If one has done
good deeds in the previous life, his/her soul will be rewarded to dwell in happy and gracious body in the next
life. On the other, if a person has committed sins in the previous life, his/her soul will be punished to dwell in
a cursed body to suffer all through life.

The goal of the individual soul is Moksha.

Moksha is liberation-the soul’s release from the cycle of death and rebirth. It occurs when the soul unites
with Brahman by realizing its true nature. Several paths can lead to this realization and unity- the path of duty,
the path of knowledge, and the path of devotion (unconditional surrenderence to God).

Important Hindu virtues (as prescribed by Manu Smriti)

From the ancient days these virtues are given the highest regard in the Hindu philosophy and Hindu way of
life. The following points are accepted as the guiding principles for an appreciable Hindu life.
1. Contentment: (to be happy with what one has)
2. Abstinence from injury to others, active benevolence and returning good for evil
3. Resistance from sensual appetite
4. Abstinence from stealing and illicit gain
5. Purity, chastity and cleanliness
6. Coercion of passion
7. Acquisition of knowledge
8. Acquisition of Devine Wisdom
9. Veracity, honesty and fidelity and
10. Freedom from wrath and hatred
Hinduism and Social concerns
Hinduism speaks of Bhakti (Devotion), Dharma (what is right) and Yoga (discipline) for the service of
mankind. The oldest Hindu religious scripture Rig Veda (chapter-I, XIII, 2) encourages charity by saying,
“May the one who gives shines most”. The Upanishads like Brihadaranyaka, Chhandagya and Taitiriya,
prescribed that every householder must practice charity. In Mahabharat it is found that in an interaction
Bhisma talked to Yudhistir describing the essence of eternal religion, non-violence, truth, the conquest of
anger and practice of charity.

The law of Karma in Hinduism is essentially a moral law which calls for social responsibility towards one’s
fellowmen. By karma whatever one does has consequences not only for others, but also for oneself. As
misunderstood by many, karma doesn’t mean fate, but it is the outcome of what one does in his lifetime. If
you fail to do good to others who are in pain and suffering then you are loosing a chance of shaping your
karma.
Dharma is the value one receives from good deeds (Karma). Practice of dharma does not mean observance
of religious rituals but living a life of truth, non-violence, compassion and equal regards for others and their
welfare, reflected in selfless service to the society. In the Gita non-violence is considered to be the highest
dharma in Hinduism (Ahimsa Param dharma ). In a wider sense, it is not just non-killing, not even mere
tolerance, but is compassion, forgiveness, benevolence, selflessness, help for others, peace and harmony.
Compassion and help to others in need has been highly cherished value right from the very Vedic age till
today. ‘Daan’ (charity) was recognized as the most potent way of earning ‘Punya’ which is believed to be the
qualifying mark for entry into the heaven. Padmapuranam declares, “Those who always feed the crippled, the
blind, the children, the old, the ill and those who help the helpless will enjoy bliss in heaven after death”.

Contribution of Hinduism to Social Work Practice in India

If we look at the history of social work in India, we can find that Hinduism and Hindu way of life has acted
as a driving force to social practice in India. It has been seen as a source of inspiration for the providers of
social service and social welfare and the practitioners of professional social work in the country.
Vedic Period
Life during the early Vedic period was of complete mutuality and reciprocal assistance. People made
collective effort to meet the needs whether basic or special, arising out of vulnerable situations such as disease,
calamities or any external dangers. One of the most common selfless practices was ‘Yajna’ which was a
platform where the tribes used to share among others what ever they had with them like food, wealth,
knowledge or labour. The term ‘daan’ has been used in Vedic literature to describe the act of distributing
wealth among the weaker members of the society.
The term ‘Charity’ was another popular word was mainly used in the Vedic period. The concept of charity
sprang from the idea that whenever one serves the needy people in the society, he/she serves God and earns
‘Punya’ or blessing from God. This idea motivated people to undertake charitable activities for the needy and
helpless people in the society. This concept continues to exist till today. Even today, charity is known to social
workers as the parental form of social work practice not only India but also other parts of the world.
Post-Vedic period:
The ‘Manusmriti’ of Manu, the ancient law giver of India and ‘Arthashastra’ of Kautilya played a vital role
in the socio-economic life of the people in the post-Vedic period. Both the shastras emphasized promoting
the welfae of the people with the sense of fairness and justice. Under the guidance of Manusmriti destitute
women were given special attention for justice and empowerment and were helped to carry out many
vocational activities like hadicrafts. Sense of morality and social responsibility was given optimum attention
in the ancient book of law ‘Manusmriti.
Arhtashastra emphasized on good governance and effective administration for economic wellbeing of the
common people. Kautilya was the counselor of Chandragupta Maurya, the founder of strong administration
in India. He laid down guiding principles for kings and their responsibilities towards the subjects. It can be
quoted here as, “In the happiness of the people lies the king’s own happiness, in their welfare his welfare; he
should follow what promotes people’s welfare, and not just what pleases him; provide public services and
infrastructure; and ensure the rights of women, consumers, borrowers, wage earners, patients and even
prisoners.
Castes panchayats in the caste system which is a corner stone of Hinduism, addressed to the welfare needs of
the caste members during the post-Vedic period. Yojna was much used term in the social concern of post-
Vedic period in India. Kshyatriya and Vaishya families conducted ‘yojnas’ for the welfare and prosperity of
their own and of the society as whole. It was then reflected with the sense of responsibility towards others,
social justice and equality among the people.
BUDHISM AND SOCIAL WORK PRACTICE IN INDIA

Budhism is often called ‘the religion without a God’. It is known not so much as a religion, but as a
philosophy. It is regarded as a mind culture and a path towards enlightenment and of discovering truth and
reality of human existence.

Buddhism is a religion indigenous to the Indian subcontinent that encompasses a variety of traditions, beliefs
and practices largely based on teachings attributed to Siddhartha Gautama, who is commonly known as the
Buddha, meaning "the awakened one".

The Buddha lived and taught in the eastern part of the Indian subcontinent sometime between the 6th and 4th
centuries BC. He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights
to help sentient beings end their suffering (dukkha) through the elimination of ignorance (avidya) by way of
understanding and the seeing of dependent origination (pratyasamutpada) and the elimination of desire
(tanha), and thus the attainment of the cessation of all suffering, known as the sublime state of nirvāņa .

Siddhartha Gotama was born into a royal family in Lumbini, now located in Nepal, in 563 BC. At 29, he
realized that wealth and luxury did not guarantee happiness, so he explored the different teachings religions
and philosophies of the day, to find the key to human happiness. After six years of study and meditation he
finally found 'the middle path' and was enlightened. After enlightenment, the Buddha spent the rest of his life
teaching the principles of Buddhism called the Dhamma, or Truth until his death at the age of 80.

Basic Tenets of Buddhism

Four Noble Truths

I. Suffering:
In this world people suffer. What is suffering? Wanting wealth when one is poor, that's suffering. Having a
child become sick and die when one wanted that child be healthy and grow, that's suffering. From the trivial
to the profound, suffering is merely the gap between what one wants the world to be and the way it really is.
The greater the gap, the greater the suffering.

II. Causation:
People want things to be different. People are not satisfied with the way things are. People try to fix things so
they are perfect. Improve things so they are better or hold on to old ways because things were better back
then. That human trait is the source of suffering.

III. Cessation:
Each individual creates their own wants and desires. Thus it is possible for people eliminate suffering by
eliminating their self created desires. The ability to eliminate suffering is inherent in all, whether one's
intelligent and well read or slow and illiterate.
IV. Eight fold path:
The eight fold path is the method which the Buddha taught his follower's the way to eliminate their desires
and wants. He did not teach about the existence or non-existence of gods, goddesses, or of a supreme being.
He only taught about suffering, how people create it, and how it can be eliminated.
The eight fold path is a way to live one's life. One does not have to master each item before going on to the
next, though one can do so if one wishes. One can even work on all of them at once.

i). Right Understanding:

Just being able to comprehend that there is a difference between what is and what one desires to be is
sufficient. But note, there is an infinite regression on the why and how things came to be the way they are.
That is called karma. The important thing is to see how one creates suffering. Then one will see how others
create suffering, that process deepens understanding and develops compassion.

ii). Right Thought: Wants and desires are thoughts. One can learn to select those thoughts which alleviate
suffering. Thoughts that cause desire and suffering in life are given up for thoughts which bring peace and
tranquility.

iii). Right Speech:

Talking can spread ideas and thoughts of wants and desires from one to another. It also re-enforces wants and
desires which come to mind. One gives up frivolous talk and gossip. One also gives up hurmful and angry
language for they stem from wants and desires. Talk reduces to what's necessary to teach or meet basic needs.

iv). Right Action:

One's actions are also modified. One refrains from harming others and from trivial activities. One acts only
to meet his basic needs or, out of compassion, to help other's meet their needs.

v). Right Livelihood:

How one chooses to live and bring sustenance to their home becomes important. One gives up lying and
taking from other's even if it is considered "legal" by society in favor of giving to self and others. Careers,
jobs, or hobbies which promote peace and prosperity for all are taken up over those which bring fame or
fortune to oneself.

vi). Right Effort:

The Buddha didn't say this would be easy. One should expect lapses, mistakes, and failures to crop up. But
over time the ability to follow each element of the eight fold path will get stronger.

vii). Right Concentration:

Concentration is the ability to quickly discard distracting thoughts and views which come into the mind that
keep one from being focused on the immediate task at hand.

viii). Right Mindfulness.

Mindfulness is the ability to bring oneself back to the task at hand when one's concentration has lapsed. It is
also the ability to change focus when new needs or priorities come to one's attention. The various schools of
Buddhism use meditation, ceremonies and chanting to develop this skill as well.

Social Concern of Budhism

Relevance found in Budha’s entrusting a mission on his disciples and the noble mission of social work, as
found in Vinaya Pitaka-1:21 “Go! Mark, and travel for the welfare and happiness of the people, out of
compassion for the welfare and happiness of the people, out of compassion for the world…”.

The social evolution of during the Magadhan Empire brought about a significant change in the character of
Indian society, guided by the philosophy of Budhism. The society was changed from a tribal settlement to a
class-based agrarian economy. Budhism laid great emphasis on Punya (righteousness) and Dana (charity). In
Budhism charity was seen not only as a means of alleviating the sufferings of materially poor, but also as the
giving of gifts (Dana), especially to the Sanghas. Sanghas were the centre of shelter and learning and were
responsible for the spread of literacy. Thus, the religious values and practices of Budhism had a close
association with the social work practice in India.

Contribution of Budhism to social work Practice in India

Social Action
In Budhism ‘social action refers to the many kinds of intended to benefit mankind. These action ranges from
simple individual acts of charity, donation, teaching, training, organized kinds of service, right livelihood in
and outside the helping professions, community development as well as political activity for a better society.
Besides, Budhists spearhead the movement for confronting war, racism and exploitation of the weaker
members of the society, commercialism, degradation of the social and physical environment. Social work in
Budhist tradition is psycho-ethical concept, initiated for bringing about complete harmony in the society with
blending and balancing of spiritual and material achievements.

Social Welfare
We all are aware that all civilized societies continue to work for the welfare of mankind. In both social work
and Budhism social welfare is considered as an important instrument to work for the benefits of the people in
the society. The activities of social welfare include serving the needy, charity, teaching, training and various
organized activities which are also the components of social work intervention.
Social services
Budhist Monks and Nuns from the monasteries provide social service for the common people who are need.
Budhism under the guidance of the humanitarian philosophy of social work help the people to enable them to
function effectively and ultimately lead a life of decency, dignity and liberty. These services have been
rendered to all the members of the society, irrespective of their religion, caste, race, language, culture etc.

Women Empowerment
Budhism like that of social work has a very positive and revolutionary attitude towards women. It believes in
equal benefits of men and women. Both in Budhism and social work women are able to indulge in activities
outside home, including teaching, development of organizational skills, above all in an atmosphere where
they could experience a sense of improvement and accomplishment. Everywhere in Budhism, women are
given equal opportunity with men to develop and prosper. This is a fundamental value of social work.

Social Work with Weaker Section

Upliftment of the oppressed in the society has been taken into high consideration by Budhism. Guided by
social work philosophy, Budhism is against any kind of social inequality including caste based inequality.
Budhist social work aims at rejecting the heinous practice of untouchability and supported the cause of
participation of the oppressed caste towards undertaking more and more social and political activities for their
liberation from the vicious cycle of caste based exploitation.
Thus, the practice of social work can be felt in wide range of activities undertaken under the spiritual guidance
of Budhism.
JAINISM AND SOCIAL WORK PRACTICE
Jainism, traditionally known as ‘Jain Dharma’ is a religion and philosophy which marked its humble
beginning in aound the sixth century in India. In the present 21st century Jainism has been able to stand as one
of the major religions of India and provides a platform for around 4.2 million people of the country. It is a
minority religion in India with growing communities not only in India but also elsewhere in the world.

The religion derives its name from the jina ("conqueror"), a title given to twenty-four great teachers
(tirthankaras or ford-makers), through whom their faith was revealed. Mahavira, the last of the tirthankara,
is considered the founder of Jainism. The ultimate goal of Jainism is the liberation of the self (jiva) from
rebirth, which is attained through the elimination of accumulated karma (the consequences of previous
actions). This occurs through both the disciplined cultivation of knowledge and control of bodily passions.
When the passions have been utterly conquered and all karma has been removed, one becomes a Jina
(conqueror), and is no longer subject to rebirth. Jainism conceives of a multi-layered universe containing both
heavens and hells. Jains typically are strict vegetarians and often adhere to a quite arduous practice of non-
violence, which restricts the sorts of occupations the may follow (no farming, for instance, since insects are
inadvertently harmed in plowing). Jainism's ethical system is based on the idea that right faith, knowledge,
and conduct must be cultivated simultaneously.

Basic Tenets of Jainism

The Jains believe in reincarnation. To free themselves of the cycle of birth and death, they practice asceticism
that is stringent in nature. Their professions are chosen carefully and revolve around the protection of lives or
doing good deeds for others. The ethical code followed by the Jains is very strict in nature and followed with
much dedication and sincerity. The Jains believe in the following principles and ethics.

Ahimsa, the principle of non-injury (often called non-violence), non injury extends to thought, word and
action. The Jains adopt Ahimsa as a way of life. Non violence does not mean only being calm and letting
others live peacefully.

Sathya - Truth .To speak the truth requires moral courage. Only those who have conquered greed, fear,
anger, jealousy, ego, vulgarity, frivolity, etc., can speak the truth when required. Jainism insists that one
should not only refrain from falsehood, but should always speak the truth which should be wholesome and
pleasant.

Asteya -non-stealing. The vow of non-stealing insists that one should be honest and should not rob others of
their wealth, belongings, etc. Further, one should not take anything that does not belong to him. It does not
entitle one to take away a thing which may be lying unattended or unclaimed.

Brahmacharya (celibacy): Total abstinence from sex-indulgence is called brahmacharya or celibacy. Sex is
an infatuating force which obscures the path of liberation and sets aside all virtues and reason at the time of
indulgence.

Aparigraha (non acquisition) Jainism believes that the more a man possesses worldly wealth, the more he
may be unhappy and more likely he is to be attached to his possessions and his station in life. Worldly wealth
creates attachments, which result in fear, greed, jealousy, ego, hatred and violence. Attachment to worldly
objects results in bondage to the cycle of birth-death-rebirth.

Anekantavada (relativity): This is the theory of relativity, not being absolute in one's points of view, and
seeking relativism in all things. It means seeing the truth from many points of view. This has been a most
valuable contribution of Jainism to world thought. Just as a coin has two sides, or a prism has many sides,
similarly every substance or situation has many aspects which could be seen from more than one point of
view. Such a teaching ultimately leads to respect for all, and to non-injury and non-violence in thought, word
and action.

Contribution of Jainism to Social Work in India

From the social history of India it is evident that Tirthankara Mahavira, in order to solve the pressing problems
of the time, made several important salient contributions from a social point of view. It has been recorded that
Tirthankara Mahavira, after the attainment of omniscience at the age of forty two, toured different parts of
India for a continuous period of thirty years, met people from various urban, rural and tribal societies, and
preached the principles and rules of conduct as laid down by Jainism. The personality and preachings of
Tirthankara Mahavira created a tremendous impact on the minds of all sections of people and especially on
the down-trodden sections of the population. He not only revealed to them the path of liberation, i.e., the path
to attain the eternal happiness, which was the main object of the people, but also showed the actual means
through which all people, irrespective of any distinction of class or status, can achieve this objective. His
sincerity of purpose, way of approach, method of explanation, divine speech and distinctive philosophical and
ethical doctrines appealed to the people to such an extent that with a firm conviction of mind and great
determination people began to adopt Jaina religion as lay followers or as ascetics.
The significance of Tirthankara Mahavira lies in successfully effecting a social change and in making
institutional and other arrangements for the perpetuation of his social order. Obviously, the Jaina Acharyas,
thinkers and preceptors continued to advocate this new social policy. Thus the Jainas made remarkable
contributions in the social field.

Spirituality:
Spirituality is the method of psychic development that leads to the realization of the ultimate truth.
Spiritual experiments are supra mental process. It focuses on awakening the cosmic energy of human
beings through various techniques like dayna, pranayama, thapas etc. It tries to find out something new
than god or heaven. It is about finding the reasons for our existence.
Spiritual beliefs include the relationship to a superior being and are related to an existential perspective
on life, death, and the nature of reality. Religious beliefs include practices/rituals such as prayer or
meditation and engagement with religious community members.

Spirituality and religion are often seen as two separate things. However, there is a strong connection
between the two. Religion is often based on a belief in a higher power, while spirituality is more focused
on personal growth and understanding.

Spirituality can be found in many forms, including nature, art, music, and meditation. It does not
necessarily require a belief in a higher power, but it can involve seeking guidance from a higher source.
Religion, on the other hand, typically includes a belief in a specific god or gods. While spirituality and
religion often overlap, they are not the same thing. Spirituality is more personal and internal, while
religion is more external and organized. Both can help provide meaning and purpose in life, but it’s up
to each individual to decide which path is right for them. Whether you consider yourself spiritual or
religious, there is no right or wrong answer. What matters most is that you find a path that brings you
peace, happiness, and a sense of purpose.

Medieval Period:
Zoroastrianism:
Zoroastrianism is one of the world’s oldest known living religion. Zoroastrianism thus shares a common
heritage with the Vedic religion of Ancient India and Hinduism.

It is thought to have taken root in Central Asia during the second millennium BCE, and from there spread
south to Iran. Zoroastrians believe that their religion was revealed by their supreme God, called Ahura
Mazda, or ‘Wise Lord’ to a priest called Zarathustra. These religious ideas are encapsulated in the sacred
texts of the Zoroastrians and assembled in a body of literature called the Avesta. Good thought, Good
deed, Good words are the 3 commandments of this religion.

ISLAM AND SOCIAL WORK PRACTICE IN INDIA

Though Islam was born out side India, it had a remarkable influence in the minds of people of Indian society.
The spiritual guidelines and philosophy of Islam has been marked with a significant contribution to the socio-
cultural and economic development of the country. Therefore, it is of great importance to analyze the relation
between practice of Islam and social work practice in India.

Islam
Islam is the fastest growing religion in the world. Indeed, one out of every five persons on this earth is a
Muslim.
Islam means the active submission to the one God. It is strictly a monotheistic religion since it restricts
worship to the one supreme Lord who is the Originator and Creator of the universe. Peace (the root from
which the word Islam is derived) is attained through complete obedience to the commandments of God, for
God is the source of all peace. Muslims are those who believe in one God and in Muhammad as the final
Prophet of God.
The Qur’an, according to Muslim belief, is the word of God revealed to Prophet Muhammad.

The basic tenets of Islam

 Belief in God, the one and only one God with no partner, no son, no associate, and no companion

 Belief in prophet Muhammad as God prophet and Messenger

 Belief in the five pillars of Islam (testimony of God oneness and Muhammad’s prophet-hood, Praying, alms
giving, fasting Ramadan, and performing pilgrimage to Mecca)
 Belief in six articles of faith (faith in God, His angels, His holy books, His prophets, Final Judgement day,
and destiny)
 Belief in Quran and following Quran teachings

 Following Islam morals

 Performing good deeds

Islam and Social Concern in India

The religious book of Islam ‘Koran’ gives much importance to social service, social justice and equality. It
can be said that ‘Zakat’ is to Islam what services is to social work. Zakat is a form of ‘poor tax’ levied on the
privileged Muslims and the fund created out of it is spent for the welfare of the poor Muslims.
There are five principles that should be followed when giving the zakāt:
1. The giver must declare to God his intention to give the zakāt.
2. The zakāt must be paid on the day that it is due.
3. After the offering, the payer must not exaggerate on spending his money more than usual means.
4. Payment must be in kind. This means if one is wealthy then he or she needs to pay 2.5% of their income.
If a person does not have much money, then they should compensate for it in different ways, such as good
deeds and good behavior toward others.
5. The zakāt must be distributed in the community from which it was taken.

Contribution of Islam to Social Work Practice in India

The thirteenth century AD was marked with the beginning of Muslim invasion and spread of Muslim influence
in the Indian society. For nearly seven centuries, different parts of the country had been ruled by Muslim
emperors, kings, Nawabs or rajahs. In between, there had been scores of saints, sufis and auliyas who worked
among and with the people to improve their living condition. This led to a prolonged and intense cultural
interchange between Muslims and other population groups in India.
Social Services:
Quite a few Muslim rulers have devoted attention and resources to infrastructural development in the land.
Emperor Firoz Tughlak (1309-1388) organised Diwane-e-Khairat which also supported facilities for the
treatment of the sick and the afflicted.
In this connection, one name that readily comes to mind is that of Sher Shah Suri (1472-1545) who ruled a
large part of north India. He was a visionary ruler and introduced many military, civil and social reforms. He
coined and introduced terms like rupayya (rupee coin), pargana (district or subdivision) and munsif or
magistrate.

Welfare Services:
Rendering help to the less fortunate and to the under-privileged has been an essential feature of Islam. This is
evident from the elaborate system of khairat, fitrah and zakat which all believers are required to take out and
pass on to the needy and indigent. At times, the needy would comprise not only beggars and mendicants but
also middle class persons facing financial stringency. Diwane-e-Khairat set up by Emperor Firoz Tughlak
granted financial assistance to deserving persons for getting their daughter married out. Such persons were
(and are) also eligible to receive fitrah so that they and their family could, for example, celebrate and enjoy
the festival of Id.
Emperor Akbar had set up a fund, Madad-i-Maash. Among other things, the fund provided famine relief and
‘food for work’. In Lucknow, Bara Imambara, a large imposing complex, completed around 1783, is supposed
to have been built through ‘food for work’ programme during a prolonged and devastating famine in the
region.

Health Services
As mentioned earlier, Unani system of medicine has been vastly popular among Muslims. They also have
had, among them, several famous hakims who, from time to time, set up matabs or clinics. Usually located
in cities and towns, these matabs would cater to the health needs of the people in the area.

Education
In the field of education, the role of Maktabs and Madrasas has already been underlined. Apart from this,
quite a few Islamic institutions have come up in response to changing social and political conditions which
need to be mentioned. In 1875, Mohammedan Anglo Oriental College was set up at Aligarh with a view to
promoting learning and education among Muslims with an English or Western approach. Converted into
Aligarh Muslim University, in 1920.

Wakf Board
India has yet another unique Islamic institution, namely, wakfs. For long, well-meaning citizens have
bequeathed immovable properties (land, residential house, commercial shops, etc.) to ‘trusts’ – Sunni Wakf
Board or Shia Wakf Board – in town and cities almost all over the country. Between them, these Wakf Boards
control properties worth thousands of crores of rupees. These provide financial support for the maintenance
of mosques and madrasas. A few also have organised vocational training centres for imparting technical
skills and generating self-employment among young people.

Mysticism of Bhakti and Sufi Movements and Sikhism in India:

Bhakti and Sufi Movements:

The term ‘Bhakti’ refers to love and devotion to God. It also implies meditation which is characterized by the
soul’s feeling of love for God and dependence on him. The reform movement known as Bhakti movement or
Bhakti cult stressed on the mystical union of individuals with God.

The mystic saints of medieval India were the exponents of the Bhakti movement India. They were not
affiliated to any particular sect. They had no blind faith in any sacred scriptures and no loyalty to any particular
creed. They greatly influenced the entire social fabric of India without following any rituals or ceremonies
and only through individual exertion. The exponents of Bhakti movement condemned idolatry and believed
in monotheism. They thought that Bhakti or single minded, uninterrupted and extreme devotion of God was
the only means of salvation. Their belief was that God was the source of all joys and external bliss. God lives
in the heart of men.

They created a powerful challenge against the upholders of Hinduism. Ultimately, there arose the conscious
and unconscious efforts on these ideas and led to an anti-caste or monotheistic movement.

1. Ramanuja
Ramanuja was considered as one of the earliest exponents of the Bhakti movement. He established
Vaishnavism on a sound bed rock and proclaimed that the way to moksha laid through ‘Karma’ ‘Jnan’ and
‘Bhakti’. ‘Karuna’ implies kindness or the performance of duty without any selfish motive. Ramanuja
propagated that salvation laid only in devotion to God. He had no restriction of reading the Vedas to the high
classes. He rejected caste system and opened his discipleship for all. He also oppressed restriction with regard
to partaking of meals (sharing meals together). His main achievements were the simplification of worship and
the emancipation of people from the traditional caste practices.
2. Ramananda

Ramananda was born at Prayag in the year 1299. His role was instrumental in bridging the gap between the
Bhakti movement of the South and the North. He initited the process of breaking the shell of orthodoxy which
covered the Hindu society, to withstand the so called threat posed by Islam.His movement embraced the
generous recognition to the spiritual as well as social needs and aspirations of the common people. He
attempted at the relaxation of the caste rules in respect of religious and social matters. He accepted the
members of all castes as his disciples and allowed them to eat and drink together. He designated his disciples
as ‘Avadhutas’ which means the persons who had liberated themselves from old prejudices. He encouraged
the use of vernaculars for popularizing his religion so as to reach the masses. Thus, his preaching could reach
all castes and all people. Some of his disciples were cobblers, weavers, barbers and peasants. He also accorded
sanctity to family life and tried to enhance the position of women in the society. Ramananda’s ideas brought
tremendous change in the Indian society.

3. Kabir

Kabir was one of the disciples of Ramanada. He followed the trails of Ramananda. Because of his variety of
religious experience and cosmopolitan outlook, Kabir made the Bhakti movement more meaningful and
responsive to the needs of the people. Although he spoke of himself as a Sudra, he was brought up in the
family of a Muslim weaver. Kabir believed in the unity of God and rejected both the Vedas and the Quaran
and the supremacy of Brahmins and Mullas. He repudiated the rituals of Hinduism and rites and practices of
Islam. He also vehemently criticized the the practice image worship and prevalence of caste system in India.
Kabir composed many poems known as ‘Kabir Dohas’ which contained his religious teaching and had a great
spiritual appeal for common man. Although his teachings evoke luke-warm response from the Muslim
masses, the lower order among the Hindus accepted him as their religious guide. Thus, th teachings of Kabir
generated tremendous influence on the later generations. His role as as a saint and stern reformer in
repudiating the orthodoxy in the Hinduism Islam remains as an example in the annals of history of medieval
India.

4. Srichaitanya
The greatest among the proponents of Bhakti movement was Chaitanya. He was born in Bengal in 485 AD.
At the age of 25 he renounced the world and became a Sanyasi. He traveled all over the country and taught
the people to worship Lord Krishna. He presence in any place drew masses of people who received his
message of love and peace. He advised his followers not to take pride of their own deeds and to have perfect
humanity in their actions. He said, ‘Krishna dwells in every soul therefore give respect to others without
seeking anything for himself.
Chaitanya opposed the prevalence of caste system and expressed his love for poor and the weak. He preached
universal brotherhood and love for each other.

Bhakti movement and social work practice in india

If we unravel the pages of social history of India, we can find that religious way of life played a vital role in
building and maintaining the edifice of Indian social structure. It cannot be denied that Bhakti movement as
s strong religious instrument brought about some significant changes to the Indian social structure through
the attacks on social inequality based on caste and class, gender discrimination, supremacy of Brahmins, blind
beliefs, ritualism and socially harmful practices etc. It also aimed at supporting the cause of establishing
egalitarian society, women empowerment, and community development based on social democracy. It also
cannot be denied that the structural changes brought about by the movement provided a sound impetus for
the practice of social work in India.
Religious feelings served as a prominent driving force for social work practice in India. The history of social
work is greatly glorified by the religious ethos of the people in India. The discussion on the history of social
work practice in India remains incomplete without thinking about the religious practice in the country.
Spiritualism and religiosity of Indians kept on fueling the practice of social work in India.

Sufi Movement in India:

Sufism was a liberal reform movement within Islam. It had its origin in Persia and spread into India in
the 11th century. Most of the Sufis (mystics) were persons of deep devotion who disliked the display of
wealth and degeneration of morals following the establishment of the Islamic empire.

They laid great emphasis on love as the bond between God and the individual soul. Love of God meant
love of humanity and therefore, Sufis believed service to humanity was tantamount to service to God. In
Sufism, self-discipline was considered an essential condition to gain knowledge of God by a sense of
perception. While the orthodox Muslims emphasise external conduct, the Sufis lay stress on inner purity.
The orthodox Muslims believe in the blind observance of rituals, the Sufis consider love and devotion as
the only means of attaining salvation.

Sufism also laid stress on meditation, good actions, repentance for sins, prayers, pilgrimage, fasting,
charity and controlling of passion by ascetic practices.

By the 12th century, the Sufis were organised in 12 orders or Silsilas. A Silsila was generally led by a
prominent mystic who lived in a Khanqah or hospice along with his disciples. The link between the
teacher or pir or murshid and his disciples or murids was a vital part of the Sufi system.

Every pir nominated a successor or wali to carry on his work. Gradually, the Khanqahs emerged as
important centres of learning and preaching. Many Sufis enjoyed the sama or musical congregation in
their Khanqahs. In fact, qawwali developed during this period.

The four most popular Silsilas were the Chistis, Suhrawardis, Qadririyas and Naqshbandis.
The Chisti Silsila

The Chisti order was established in India by Khwaja Muin-ud-din Chisti (also known as Gharib
Nawaz) around c.1192 CE. After staying in Lahore and Delhi, he finally shifted to Ajmer which was an
important political centre and already had a sizeable Muslim population.

His fame grew more after his death in c. 1235 CE, when his grave was visited by the then Sultan
Muhammad Tughlaq, after which the mosque and dome were erected by Mahmud Khalji of Malwa in
the 15th century. After the support of the Mughal Emperor Akbar, the patronage of the dargah reached
unprecedented heights. Qutub ud din Bhakhtiyar Kaki established the Chisti presence in Delhi under the
patronage of Sultanate ruler Iltutmish.
The Suhrawardi Silsila

The Suhrawardi order entered India at about the same time as Chistis but its activities were confined
largely to the Punjab and Multan.This Sisila was founded by Shihabuddin Suhrawardi in Baghdad and
was established in India by Bahauddin Zakariya.Unlike the Chistis, the Suhrawardis accepted
maintenance grants from the Sultans and took an active part in politics.

Suhrawardis believed that a Sufi should possess the three attributes of property, knowledge and hal
(mystical enlightenment). They, however, did not support excessive austerities and self-mortification.
They advocated a combination of ilm (scholarship) with mysticism.

The Naqshbandi Silsila

This Silsila was established in India by Khwaja Bahauddin Naqshbandi. It was later propagated by his
successors, Shiekh Baqi Billah and Sheikh Ahmad Sirhindi (1563 – 1624). They practised silent
meditation of the heart, so were called “silent Sufis”. The Sufis of this silsila believed that the relationship
between man and God was that of the slave and the master, unlike Chistis who believed it to be a relation
between a lover and beloved.

Sufis observed the Shariah law in its purest form and denounced all biddats (innovations in religion).
They were against the liberal policies of Akbar like granting high status to many non-Muslims,
abolishment of jizya and the ban on cow slaughter. They also were against sama (religious music) and
the practice of pilgrimage to the tombs of saints.
The Qadri Silsila

Sheikh Abdul Qadir and his sons, Sheikh Niamatullah, Mukhdum Muhammad Jilani and Miyan Mir
established the Qadri silsila during the Mughal rule and this order was popular in Punjab. Another famous
saint of this order was Shah Badakhshani. The Mughal princess Jahanara and her brother Dara were
disciples of this silsila.

Qadris believed in the concept of Wahdat-al-Wajood meaning “Unity of Existence” or “Unity of Being”,
i.e. God and his creation are one and similar. The saints of this silsila dismissed orthodox elements.

Impact of Sufism
The liberal and unorthodox elements of Sufism had a profound impact on medieval Bhakti saints. In the
later period, the Sufi doctrines influenced the religious perspective of the rulers along with reminding
them of their moral obligations. For example, the Mughal Emperor, Akbar’s religious outlook and
religious policies were shaped a lot under Sufism.

1. Sufism influenced both rural and urban regions and had a deep political, cultural and social
influence on the masses. Spiritual bliss became the ultimate aim and the people could raise their
voice against all forms of orthodoxy, falsehood, religious formalism and hypocrisy. In a world
torn by strife and conflict, the Sufis tried to bring peace and harmony.
2. The most important contribution of Sufism is that it helped to develop a bond of solidarity and
brotherhood between Hindu and Muslim communities. The Sufi saints are revered not only by
 Muslims but also by a huge number of Hindus and their tombs have become a common place of
pilgrimage for both communities.

SIKHISM AND SOCIAL WORK PRACTICE

Sikhism, the youngest of the world religions, is barely five hundred years old. Its founder, Guru Nanak, was
born in 1469. Guru Nanak's Hindu and Muslim followers began to be called Sikhs (learners). He taught them
to bow only before God, and to link themselves to the Guru, the Light of Truth, who lives always in direct
consciousness of God, experiencing no separation. Through words and example, the Guru demonstrates to
followers how to experience God within themselves, bringing them from darkness into light. Guru Nanak was
a humble bearer of this Light of Truth. Guru Nanak spread a simple message of "Ek Ong Kar": we are all
one, created by the One Creator of all Creation.
Guru Nanak was the first Guru of Sikhism and was followed by nine more Gurus. The teachings of the nine
of them are included in Guru Granth Sahib. The last of all Gurus was Guru Gobind Singh, who declared
this Holy book to be the Guru of the Sikhs. It is written in Gurumukhi script.
Basic Tenets of Sikhism
Simran and Sewa are the foundation of Sikhism. It is the duty of every Sikh to practice Naam Simran daily
and engage in Seva (selfless service) whenever there is a possibility- in Gurdwara; in community centre; old
people's homes; care centres; major world disasters, etc.

Guru Nanak formalised these three aspects of Sikhism:

 Naam Jaapna- to engage in a daily practice of meditation by reciting and chanting of God’s Name.
 Kirat Karni- to live honestly and earn by ones physical and mental effort while accepting God's gifts and
blessings. A Sikh has to live as a householder carrying out his or her duties and responsibilities to the full.
 Vand Chakna- to share their wealth within the community and outside by giving Dasvand and practising
charity (Daan), to share and consume together.
The Sikh Gurus tell us that our mind and spirit are constantly being attacked by the Five Evils (or Five
Thieves); Kam (lust), Krodh (anger), Lobh (greed), Moh (attachment) and Ahankar (ego). A Sikh needs to
constantly attack and overcome these five vices.

The Sikh Gurus taught the Sikhs to develop and harness the Five Virtues which lead the soul closer to God
and away from evil. These are: Sat (truth), Santosh (contentment), Daya (compassion), Nimrata (humility), and
Pyaar (love)

Four jewels of Sikhism

1) One Source
One God: Sikhi is a monotheistic and a revealed religion. In Sikh, God termed Vāhigurū is shapeless, timeless,
and sightless (i.e., unable to be seen with the physical eye): nirankar, akaal, and alakh.

2) Equality
All human beings are equal. People of all religions and races are welcome in Sikh Gurdwaras. Women have
equal status with men in religious services and ceremonies

3) Human Life Precious above Other Lives

The human life is supreme and it is through this life that we can achieve oneness with God's will.
Finding God in this life and living by his commands helps us to attain God's mercy.

4) Defending Against Injustice

Sikhs are a peace loving people and stand for Truth and Justice . Guru Gobind Singh Ji said, ‘It is right to use
force as a last resort when all other peaceful means fail’.
5 ‘K’s of Sikhism
Kesh - uncut hair and beard, as given by God, to sustain him or her in higher consciousness; and a turban, the
crown of spirituality. Kangha - a wooden comb to properly groom the hair as a symbol of cleanliness.
Katchera - specially made cotton underwear as a reminder of the commitment to purity. Kara - a steel circle,
worn on the wrist, signifying bondage to Truth and freedom from every other entanglement.
Kirpan - the sword, with which the Khalsa is committed to righteously defend the fine line of the Truth.

Contribution of Sikhism to social work

Guru Nanak opposed superstition, rituals, social inequality and injustice, renunciation and hypocrisy and
inspired seekers by singing divine songs which touched the hearts of the most callous listeners. These songs
were recorded, and formed the beginnings of the Sikhs' sacred writings, later to become the "Siri Guru Granth
Sahib. This was at a time when India was being torn apart by castes, sectarianism, religious factions, and
fanaticism. He aligned with no religion, and respected all religions. He expressed the reality that there is one
God and many paths, and the Name of God is Truth, "Sat Nam.
The religion believed in one God with no form like Islam and Karma and reincarnation like Hinduism. The
Hindu caste system and the heartless custom of 'Sati', burning the widow on husband's funeral pyre were
abolished in this religion. Everyone was accorded equal rights and pilgrimage, fasting and superstitions got
no favor in this religion. It has no clergy class as they were considered to be the intruders and gateways to
corruption.
The holy worship places for Sikhs are known as Gurdwaras. The holiest of all Gurudwaras in India is the Hari
Mandir or the 'Golden Temple' in Amritsar in Punjab. The religion emphasizes community services and
helping the needy and the most common and distinct feature of the religion is the common kitchen called
'Langar', where all the followers of the religion are supposed to contribute in preparing the meals in the free
kitchen, which are then served to all. The spirit of social benevolence, social service and fighting for justice
are some of the splendid feature of Sikhs.

Modern Period:

CHRISTIANITY AND SOCIAL WORK PRACTICE IN INDIA

Christianity also is a foreign religion which came to India through Missionaries and had a great impact on the
socio-economic development of the poor and needy of this country.

Christianity is a religion based upon the teachings and miracles of Jesus. Jesus is the Christ. The word "Christ"
means anointed one. Christ is not Jesus' last name. Jesus is the anointed one from God the Father and who
came to this world, fulfilled the Old Testament laws and prophecies, died on the cross, and rose from the dead
physically. He performed many miracles which were recorded in the Gospels by the eyewitnesses. He is
divine in nature as well as human. Thus, He has two natures and is worthy of worship and prayer.

Christianity teaches that there is only one God in all existence, that God made the universe, the Earth, and
created Adam and Eve. God created man in His image. This does not mean that God has a body of flesh and
bones. Image means the likeness of God's character, rationality, etc. Because all human beings are made in
the image of God, every person is worthy of respect and honor. Furthermore, this means that we did not evolve
through random processes from a single-celled organism into rational, emotional beings.

The Basic Tenets of Christianity

The Christian life is centered on all the essential humanitarian aspects of life. It is impossible to discuss all
the aspects here. So some of the most important beliefs of the Christian religion can be stated hereunder:

God, the father

God the Father is a title given to God in modern monotheist religion Christianity, because he is viewed as
having an active interest in human affairs, in the way that a father would take an interest in his children who
are dependent on him.
The Word of God
The Bible itself claims to be “the inspired Word of God”. It unfolds as a divine love story between the Creator
God and the object of his love-man. In the pages of the Bible One learns of God's interaction with mankind,
his purposes and plans, from the beginning of time and throughout history.

Fellowship with God

Christianity is basically built around the value of relationship with God and with others. Jesus Christ, in his
teachings, emphasized on loving God and the neighbours. It is believed that everything else is the means to
that end. One of the most important and most popular term used in Christianity is Fellowship. This term binds
their life together in communion as Christians. They give optimum importance to the community living and
universal brotherhood.

Universal Prayer
Prayer and meditation is believed to be the strength of Christian life. It enriches the spiritual and sacred life
of Christians.
This prayer essentially contains the values, ethics, principles and guidelines of Christianity. It is continuously
recited by the Christians to link themselves to God.

The Ten Commandments

The Ten Commandments are a set of biblical principles relating to ethics and worship which play a
fundamental role in Christianity. Jesus Christ strongly advocated the Ten Commandments which were handed
down to the Prophet Moses on the Mount of Sennai. The Ten Commandments include:

1) You will worship the only one God, the Father.

2) You shall not take the name of the Lord your God in vain
3) Remember to keep holy the Lord’s Day(Sunday)
4) Honour your father and your mother.
5) You shall no kill
6) You shall not commit adultery
7) You shall not steal
8) You shall not bear false witness against your neighbour
9) You shall not covet your neighbour’s wife
10) You shall not covet your neighbour’s wealth

The essence of the above Ten Commandments is ‘love of God and love for one’s neighbours’.

Brief History of Christianity in India

The history of the Christianity can be traced back to two thousand years started with the birth of Jesus Christ,
in a village called Nazareth. Christianity marked its beginning in India with the arrival of St.Thomas, one of
the Apostles of Jesus, in 52 A.D. The works of St.Thomas gained its fruit and the number of Christians in
India at present is around 3% of the total population. Few states of country like Kerala, Goa, Nagaland,
Mizoram, Meghalaya, and Manipur has notable presence of Christians while Maharashtra, Madhya Pradesh,
West Bengal, Rajastan & Gujarath has less than one percent of the total population of these respective states.

Christianity and social work practice in India

Prior independence of India, Christian missionaries did a commendable job in the field of social service which
provided a platform to carry on their activities even after independence. The age of Independence also marked
the fast growth of the country economically, socially and culturally. The improvement in transportation and
communication facilities facilitated the Christian missionaries to reach the unreachable areas of mission and
development. Since the independence the numbers of services rendered by Christians have multiplied in
various forms like schools, rehabilitations centers, leprosy homes, orphanages, hospitals, dispensaries,
colleges, vocational training centers, printing and visual media, social uplift programmes, social development
initiatives etc.

Social Reformation The modern social awakening of the oppressed groups in India had its beginning with
the conversion of some untouchables, out castes and lower castes of people into Christianity. It strived against
existing inequalities. The marginalized were mainstreamed and gained opportunities for education, new
occupation for life with personal dignity and social acceptance. It exploded caste structure, helped to
humanize cultural ethos and structures of the society. It protested against division, exclusion and exploitation.
Swadeshi banks were started and cooperative societies were on boom.

Education.
Educational service of the Christianity has been admitted as highly valued service to the nation. In spite of
oppositions they function well and almost 90% of the beneficiaries of such institutions are non-Christians. In
India there are thousands of schools and hundreds of colleges offer accommodation for poor children as well
as provision for free education. Thus the Christian mission in the education sphere helped in elevation of the
status of women by giving the lead in female education.

Socio-economic emancipation of tribes and Dalits.

Most of the tribes were under the clutches of money lenders causing to lose their land, lose control over their
own community based socio-economic structure and indigenous culture. The scene is changed by the arrival
of the missionaries. A strategy of purposive actions such as formal education, alternative employment,
financial support through institutional means and so on for socio-economic uplift and liberation from fear of
spirits was initiated by the missionaries. A significant and far reaching step towards making the tribes self-
sufficient was the introduction of certain socio-economic measurers such as establishing Catholic co-
operative credit society, cooperative societies, mutual help societies etc.(established in Chotanagpur in 1909,
1913). Though substantial socio-economic changes had initiated among them, they have retained their
indigenous values of gender equality, dignity of women, consensual procedure in community, actions apparel,
language, cuisine, traditional customs, indigenous festivals etc.

Social service to the destitute

There are hostels and orphanages for boys and girls attached to educational institutions to help the children
of poor parents. Great care is given to deaf and dump, mentally retarded, aged, destitute, lepers, aids patients
etc. there are thousands of such centers and committed personals doing voluntary services in the field. Amidst
oppositions it runs rehabilitations centers for HIV/AIDS infected persons, mentally ill, prisoners etc as an
expression to the commitment to humanity.

Conscientization of the Community

Along with Beneficence, Development, Conscientization is one of the significant instruments of social
concern expressed by the Christians to execute justice, develop the socially backward, downtrodden and
marginalized. For this purpose technical schools and nursing centers are run by Christians. Today, Christian
centers have become centers of conscientization which is a process of awakening the total person to a fresh
discover of his or her dignity and potentialities. These centers brought about awareness, an insight, a cultural
transformation and offered opportunities for a better standard of living and scope for creativity.

Health Services
The contribution of the church in the field of health services has been well appreciated by all sections of the
people as well as by government in India. Quite a many church personnel are fully involved in public health
services, nutritional programmes and hygiene and sanitation programmes. There are mobile clinic and
awareness programmes run in the rural areas. In the field of medical care the contribution of the Christianity
is meritorious. Health centers run by Christians originally meant to serve the poor. Many of well equipped
and well established hospitals render service in rural areas and slums where others do not reach.

Livelihood Promotion
Liberating people from bonded chains of all forms of suffering has always been main goal of the church
initiatives. The church’s development schemes consist not only of providing food, clothing and shelter to the
needy, but also helping people toward the achievement of self-reliance and dignity. The missionaries
introduced new methods or techniques of their social work in the hills and remote areas. The introduction of
cultivation of apples (in Kullu and Kotagrh), potatoes in Lahul starting training centers for knitting and house
building etc were noteworthy. It may be noted that the dominant majority of the beneficiaries of the Christian’s
educational institutions, health care centers, and development schemes are non-Christians.

Hindu Reform Movements:

The genesis of social reform movements can be traced back to the work of Raja Rammohan Roy, who sowed
the seeds of social and religius social reforms. A numbers of reformers put efforts in different parts of the
country for a period of almost a century concentrated their efforts on reforming certain feature of Indian
society such as caste system, child marriage, practice of sati, widowhood, idol worship, gender discrimination
an inequality etc. the ideals of justice, liberty and equality were underlying principles of these reform
movements. They put their efforts on providing services to the people affected by the harmful practices of
Hinduism through school education and propaganda.

1. Brahmo Samaj:
Founded as Brahmo Sabha on 20th August, 1828 by Raja Ram Mohan Roy, it was renamed Brahmo
Samaj about a year later in 1929.
Brahmo Samaj was first rationalistic and intellectual movement in India. It believed in one universal God and
prayer, meditation, reading from Upanishads was used as a medium to worship God. Ram Mohan Roy (1772-
1833) was the first great modern reformer, and has been called `The Father of Modern India` for good reason.
There was no place for temple, rituals, sacrifices, priest etc. in the Samaj. It believed in progressive social
practices and propagated it.

After death of Raja in 1833 the Samaj found a new leader in Debendranath Tagore who joined Brahmo
Samaj in 1842 and infused a new life into it. Under his active leadership Child Marriage Restraint Act,
1978 which raised the age of presage for girls from 15 to 18 years and for boys 18 to 21.Under his leadership
new branches of Sabha were established in various towns of India. Earlier Tagore founded Tattvabodhini
Sabha in 1839 that engaged in search of spiritual truth.

Debendranath Tagore reshaped Brahmo Samaj and gave it a shape of formal religion. He compiled prayers,
books and even prescribed Brahmo form of worship. Debendranath handed over the leadership of Samaj to
young and dynamic Keshab Chandra Sen and made him Acharya. Keshab Chandra Sen who joined
Samaj in 1858 and popularised the movement in Bengal and in other parts of India. He helped in
transformation of Brahmo Samaj into an All India Movement. Under him leadership scriptures of all
religion were read at Samaj meetings. Keshab Chandra Sen openly opposed caste system. He advocated
inter-caste marriages and opposed child marriages, polygamy etc. Abolition of sati on 1829 by Governor
general lord William Bentick was the great reform in Hinduism.

2. Prarthana Samaj :
It was another samaj which aimed at reforming Hindu society was founded in 1867.The samaj believed in
monotheism and worship in one almighty. In order to end end social evils it started many institutions like
orphanages, education societies etc. It also condemned the ban on widow remarriage, opened widow
ashrams and vehemently supported the cause of widow remarriage. It started a plan for adult literacy and
advocated for giving women their rightful place in the society.

Justice Ranade the main supporter of Prarthana Samaj believed that religion and society could not be
separated from each other as well as religion and politics. A socially degenerated society cannot demand,
obtain and enjoy political rights. Therefore, he suggested that religion and society must be reformed for
successful political set up. Due to his effort, the Deccan Education Society was founded.

3. Arya Samaj :
The Arya Samaj was a militant reform movement basically revivalist in nature. It was founded by Swami
Dayanand Saraswati in 1875 at Bombay. In order to realize his aims, Dayananda launched a 4 point
programme which included: 1. Religious reform, 2. Social reform, 3. Expansion of education and 4.
Political emancipation of the country from foreign dominion. Arya Samaj under the leadership of
Dayananda Saraswati attacked idolatry, polytheism, Brahamin sponsored religious rites and superstitious
practices. It advocated social equality improvement in status of women and denounced untouchability, caste
rigidities and encouraged rationality. It also disregarded authority of later Hindu scriptures like Puranas.
However, Dayananda regarded Vedas as infallible and fountainhead of knowledge and gave the popular call
‘go back to Vedas’.

Dayanand published his views in his famous work Satyartha Prakash (the light of truth) in Hindi. He
accepted doctrine of karma but rejected theory of niyati (fatalism). Sum total he advocated physical, social
and spiritual welfare of mankind which is relevant with the holistic approach adopted in the modern social
work. He gave a wider concept of Aryan religion. He was first man to advocate concept of ‘Swaraj’ and
gave the political Slogan of ‘India is for Indians’. He gave emphasis to education in order to diffuse
knowledge and dispel ignorance. He pleaded for national unity which based on the acceptance of Hinduism
and the authority of the Vedas by all Indians. The samaj fought to to integrate all Hindus breaking the
narrow barriers of castes and sub-castes. It spread the ideal of equality among the people.

4. Ramakrishna Mission :
A movement is a much wider entity than an institution and is more dynamic than a sect. the Ramakrishna
movement satisfies both the conditions. This movement has witnessed great dynamism and absorbing
power. That’s why it speculated that it is going to be a powerful influence in the next century. Several
modern thinkers have envisaged a major role for the Ramakrishna movement in the future transformation of
human consciousness.
The Ramakrishna movement has upheld its common characteristics, eastern traditions and values. For
instance it believes in no miracle and never encouraged miraculous power as it sees, it as a hindrance to
spiritual progress. The followers are expected to be free from religious hypocrisy and spiritual pretension.
Swami Vivekananda, one of the greatest thinkers of India founded Ramkrishna Mission in 1896 to carry
out humanitarian and social work to all without any distinction, especially to help poor and destitute. Basic
motto of the mission was to provide social service to people, spread the meaning of Vedantic spiritualism
and strive for harmony among various faiths and cults.

Vivekananda established the monastic order after name of his guru or spiritual preceptor Ramkrishna
Paramhansa of Dakshineswar, Calcutta who believed in universalism in religion and whose main concern
was religious salvation and not social salvation. He later established Belur Math near Calcutta in 1899,
which became the centre of Mission activities. Another centre at Mayawati near Almora was established
later. He was a Vedantist and he interpreted Vedanta in the light of modern age and this finally came to be
known as Neo-vedantism.

Swami Vivekananda established spiritual supremacy of India at the World Parliament of Religions held
at Chicago in 1893. He was first Indian to question the superiority of west instead of defending his
religion. Valentine Chirol author of Indian Unrest described Vivekananda’s teachings as one of the major
causes of nationalist movement in India. He was spiritual precursor of India’s freedom movement.

5. Theosophical Movement :

It was founded by H.P. Blavatsky of Russo-German origin in New York with Colonel H.S. Olcott
(American) in 1875. They arrived in India in 1879 and established the headquarters of the society at Adyar
near Madras in 1882. The society believed that oriental religion, especially Hindu religion and its classics,
ancient thoughts, had answers to all human miseries. It believed in reincarnation, theory of karma,
transmigration of soul, and drew inspiration from philosophy of Upanishads and also from different schools
of thought like Yoga, Vedanta etc. Theosophist popularized the study of oriental classics especially
Upanishads and Bhagwat Gita.

Annie Besant joined the society in England in 1889 and came to India in 1893 after death of Balvatsky.
She played very important role in popularizing and propagating theosophy in India. She became president of
the society after death of Olcolt in 1907. She translated Bhagwat Gita in English. The society did
commendable work under Besant in the field of education. She laid the foundation of Central Hindu
College at Benaras in 1898 that later became nucleus for formation of Benaras Hindu University in 1916.
She very boldly opined that after ending social evils there was no difficulty in political rights.

6. Jyotirao Phule was an active reformist in Poona. He worked for the development of women and for the
education of weaker section of the society. He also worked towards the improvement of living of the
peasants of Maharastra. He established the Satya Sodhak Samaj in 1868 especially for the socio-economic
upliftment of the lower caste people in India.

Gandhian ideology and Sarvodaya:

Gandhian ideology is the set of religious and social ideas adopted and developed by Mahatma Gandhi,
first during his period in South Africa from 1893 to 1914, and later in India. Gandhian philosophy is not
only simultaneously political, moral and religious, it is also traditional and modern, simple and complex.
It embodies numerous Western influences to which Gandhiji was exposed, but is rooted in ancient
Indian culture harnessing universal moral & religious principles.

The philosophy exists on several planes - the spiritual or religious, moral, political, economic, social,
individual and collective. The spiritual or religious element, and God, are at its core.

Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high
moral development, and of reform. Gandhian ideology emphasises not on idealism, but on practical
idealism. Gandhian philosophy is a double-edged weapon. Its objective is to transform the individual
and society simultaneously, in accordance with the principles of truth and non-violence.

Gandhiji developed these ideologies from various inspirational sources vis Bhagvad Geeta, Jainism,
Buddhism, Bible, Gopal Krishna Gokhale, Tolstoy, John Ruskin among others. Tolstoy's book 'The
Kingdom of God is within you' had a deep influence on Mahatma Gandhi. Gandhiji paraphrased
Ruskin's book 'Unto this Last' as 'Sarvodaya'.
These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave
and Jayaprakash Narayan and outside of India by Martin Luther King Jr. and others.

Gandhian Ideology:

Truth and nonviolence: They are the twin cardinal principles of Gandhian thoughts. For Gandhi ji, truth
is the relative truth of truthfulness in word and deed, and the absolute truth - the ultimate reality. This
ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis.

Nonviolence, far from meaning mere peacefulness or the absence of overt violence, is understood by
Mahatma Gandhi to denote active love - the pole opposite of violence, in every sense. Nonviolence or
love is regarded as the highest law of humankind.

Satyagraha: Gandhi ji called his overall method of nonviolent action Satyagraha. It means the exercise
of the purest soul-force against all injustice, oppression and exploitation. It is a method of securing rights
by personal suffering and not inflicting injury on others. The origin of Satyagraha can be found in the
Upanishads, and in the teachings of Buddha, Mahavira and a number of other other greats including
Tolstoy and Ruskin.

Sarvodaya- Sarvodaya is a term meaning 'Universal Uplift' or 'Progress of All'. The term was first
coined by Gandhi ji as the title of his translation of John Ruskin's tract on political economy, "Unto
This Last".

Swaraj- Although the word swaraj means self-rule, Gandhi ji gave it the content of an integral revolution
that encompasses all spheres of life. For Gandhi ji, swaraj of people meant the sum total of the swaraj
(self-rule) of individuals and so he clarified that for him swaraj meant freedom for the meanest of his
countrymen. And in its fullest sense, swaraj is much more than freedom from all restraints, it is self-rule,
self-restraint and could be equated with moksha or salvation.

Trusteeship- Trusteeship is a socio-economic philosophy that was propounded by Gandhi ji. It provides
a means by which the wealthy people would be the trustees of trusts that looked after the welfare of the
people in general. This principle reflects Gandhi ji’s spiritual development, which he owed partly to his
deep involvement with and the study of theosophical literature and the Bhagavad Gita.

Swadeshi The word swadeshi derives from Sanskrit and is a conjunction of two Sanskrit words. ‘Swa’
means self or own and ‘desh’ means country. So swadesh means one's own country. Swadeshi, the
adjectival form, means of one’s own country, but can be loosely translated in most contexts as self-
sufficiency. Swadeshi is the focus on acting within and from one's own community, both
politically and economically.

It is the interdependence of community and self-sufficiency. Gandhi ji believed this would lead to
independence (swaraj), as British control of India was rooted in control of her indigenous industries.
Swadeshi was the key to the independence of India, and was represented by the charkha or the
spinning wheel, the “center of the solar system” of Mahatma Gandhi’s constructive program.

Relevance in Today’s Context

The ideals of truth and nonviolence, which underpin the whole philosophy, are relevant to all humankind,
and are considered as universal by the Gandhians.
More than ever before, Mahatma Gandhi's teachings are valid today, when people are trying to find
solutions to the rampant greed, widespread violence, and runaway consumptive style of living.

The Gandhian technique of mobilising people has been successfully employed by many oppressed
societies around the world under the leadership of people like Martin Luther King in the United States,
Nelson Mandela in South Africa, and Aung San Suu Kyi in Myanmar, which is an eloquent testimony
to the continuing relevance of Mahatma Gandhi.

Dalai Lama said, "We have a big war going on today between world peace and world war, between the
force of mind and force of materialism, between democracy and totalitarianism." It is precisely to fight
these big wars that the Gandhian philosophy needed in contemporary times.

In my life, I have always looked to Mahatma Gandhi as an inspiration, because he embodies the
kind of transformational change that can be made when ordinary people come together to do
extraordinary things." -Barack Obama

Dalit Movements:
In common parlance these days, Dalit is mostly confined to administratively coined term “Scheduled Castes” (SC),
however; officially it includes scheduled tribes and other backward castes too. Britishers used SC for untouchables
in 1935 and earlier Depressed Castes in 1919. Commonly Dalit is also used for all the marginalised sections of the
society – poor landless peasants, women, tribals, workers and those exploited in the name of religion, politically,
culturally and economically.

The term Dalit was first used by Jyotirao Phule for the oppressed classes or untouchable castes of the
Hindu. Dr. B R Ambedkar was instrumental in carrying forward the legacy of Jyotiba who changed the
course of the Dalit movement in India.

Jyotiba Phule and Dalit Reform Movement:

Mahatama Jyotirao Phule (1827-1890) belonged to OBC caste Mali. Influenced by the wave of
reform movements, he developed a strong resistance to upper caste oppression and worked amongst the
poor, uneducated untouchables and women. He founded the Satyashodhak Samaj in 1875. He started
by establishing schools for untouchable boys and girls in Pune where he belonged. As a social reformer
he had a vision that if education is imparted to poor untouchables it Phule wrote about Aryans
Conquest (Omvedt:1996). He writes about Aryans as cruel and violent invaders who upturned the
egalitarian and prosperous society by deceit and violence and forged a mythology for a segmental and
inequal society, not allowing access to its text. By bringing this critique he opposed brahmanical
orthodoxy and upper caste dominance and led a strong anti-caste movements of non-brahman castes.
Along with Savitribai, his wife he stood against brahmanic patriarchy by raising voices against brutal
brahmanic practices meant for widows. The plight of widows was pitiable amongst the Brahmins and
opening a house for widows and children, they attempted to humanize the society by struggling to
challenge the tyranny of the Brahmins.

Dr. B.R. Ambedkar and the Movement Dalit Movements Bhimrao Ramji Ambedkar (1891-1956)
arose as a Dalit leader on the foundations of non-Brahman movement. Dalit movements saw second
phase under him since Ambedkar insisted on safeguarding the political rights of Dalits. He demanded
separate electorate for the untouchables and not just the place in the Hindu social order
(Singh;1995:115). In 1932, in Poona pact he demanded reserved constituencies for Dalits. Singh points
towards two shifts in Dalit politics under Ambedkar in the period 1930-56. It was inclined towards
equal political rights and complete abolition of caste system. Beginning of the independent Dalit
movement can be traced when Ambedkar formed Indian Labour Part in 1936. Ambedkar received a US
degree in law and returned to India. He resigned from his state service in Baroda and began as a
professor at Sydenham College in Bombay. It is here that he associated with Shahu Maharaj of
Kolhapur and began his journey to fight for the complete autonomy of Dalits. Ambedkar entered into
politics with Mahars, forming Bahiskrut Hitkarni Sabha that soon started to hold conferences in and
around the province. The first Dalit liberation movement, Mahad Satyagrah was an outcome of one of
the conferences. The decision to drink water from the town tank resulted in the failed attempt but the
message against Brahmanic suppression was loud and clear as they burnt the copies of Manusmriti.
Ambedkar emerged as the most powerful leader with the growing atmosphere of radical opposition to
congress bourgeois and resentment of peasants, workers and other marginalized sections. Ambedkar
sharpened his struggles against upper castes by strongly proposing the unity of workers, peasants,
dalits, non-brahmans and political alliance with non-congress parties. For Ambedkar, not only
Brahmanism but capitalism and landlordism were also enemies of people and he believed that not just
the social but economic liberation of Dalits is also mandatory for their improved social status in
society. Ambedkar wrote extensively and adopted socialist framework and believed in state guided
industrial development. He was against the non-Aryan identity claims and believed caste system came
much later. Ambedkar called for mass conversion to Buddhism because Hinduism is based on caste
ideology and therefore represents inequality and inegalitarianism. Nearly a million people converted to
Buddhism in Nagpur. He rejected Manusmriti and embraced Buddhism as a religion of equality and
rationality devoid of any oppression towards poor and women. Renunciation of Hindu religion was the
only source of Dalit identity and liberation. He made a united front called Republican party that worked
along Samyukta Maharashtra Samiti. He called for ideological, cultural and political struggle for
transformation in social order.

Periyar and Mass Movement

The non-brahman movement in Tamil Nadu led to the rise of E.V. Ramaswamy, Periyar (1879-1973),
who belonged to merchant family in Erode. Like Jyotiba and Savitribai Phule there were others such as
Ramasamy Naicker in Tamil Nadu and in Kerala there was Dalit movement known as Shri Narayana
Dharam Paripalana Movement or SNDP Movement. He left Congress by 1925. When Mahatama
Gandhi defended Varnashram dharma he contested it strongly and declared that if India has to gain
freedom, it has to dissolve Congress, Hindu religion and Brahman domination (omvedt:55). Similar to
Phule’s Satyashodhak Samaj, Periyar formed the Self Respect League in 1926, that professed radical
nationalism and stood fiercely against caste and religion. Periyar’s radicalism, anti-caste and anti-
religion views were expressed in his radical speeches giving new orientation to the non-brahman-
movement.

Other Movements: After Ambedkar several movements arose under the banner of different parties. A
radical turn was experienced by coming of the Dalit Panthers who fought in collaboration with all
parties that were committed to decimate caste and class politics in the country. It was a militant
organisation of Dalit Youths that was born in Bombay in 1972. They claimed that the entire state
machinery in post independent India was dominated by feudal ideology and interests and such
ideologies based on religion have deprived Dalits of their rights as individuals and power, wealth and
status within the society. Alligned with several voices across the country that arose against corruption,
poverty, state domination, marginalisation of weaker sections, Dalit Panthers gave new direction to
Dalit movements by widening its horizon. It sparked the wave of protest and organised efforts against
Brahmans that resulted into formation of Dalit Sangharsh Samiti, with its branches all across the
country. Gradually Ambedkarite organisations started to spring up in Tamil Nadu and by 1984 Dalit
Mahasabha was formed. In the same year Kanshi Ram formed his party on Ambedkar’s birthday,
known as Bahujan Samaj Party (BSP) that aimed to work amongst Dalits, adivasis and OBCs and
minorities. Bhartiya Republic Party remained committed to Mahars and Dalits at large.

Nationalism:

The world today is very nationalist in the sense that nationalism has clearly emerged as the most dominant
political force during the course of the last two centuries. There is no individual or a piece of territory
that is not a part of some nation state or the other. It is therefore important to try and understand this
phenomenon.

To understand nationalism we need to know what is nation?

Joseph Stalin offered a much sharper and comprehensive understanding of nations His complete
definition in his own words: ‘A nation is a historically constituted, stable community of people, formed
on the basis of the a common language, territory, economic life and psychological make-up manifested
in a common culture.’

So, Nation is human collectivity sharing a common territory, language, economic life and a psychological
make-up.

For a global definition of nationalism, it is best to again depend on Ernest Gellner: ‘Nationalism is
political principle that holds that national and political units should be congruent.’

Nationalism as a sentiment, or as a movement, can best be defined in terms of this principle. Nationalist
sentiment is the feeling of anger aroused by the violation of the principle, or the feeling of satisfaction
aroused by its fulfilment. A nationalist movement is one actuated by a sentiment of this kind” (Ernest
Gellner 1983: 1).

When we speak of nationalism, we speak of a period between eighteenth and twentieth century. It was
during this period that a large number of small, local communities began to be transformed into (a
relatively smaller number of) large and homogenous communities. To put it simply, a large number of
small communities began to be transformed into a small number of large communities. The largeness of
numbers was replaced by the largeness of size. The new communities were marked by new ties and
solidarities. New solidarities began to develop that were somewhat impersonal in nature and yet very
powerful. Groups and individuals, not familiar with one another, began to look upon themselves as
members of this newly created large invisible community called the Nation. New communities were
getting created above all through an “imagination”. The new communities were not constituted by
reciprocity, common sharing of resources, or familiarity. Most communities in history (village
communities, speech communities or other local groups) had been based on familiarity. The new national
communities, on the contrary, were based on unfamiliarity and anonymity. The new communities were
brought together, not so much by common everyday experiences, but by a certain kind of imagination. It
was precisely in this sense that Benedict Anderson, a leading theorist on nationalism, referred to nations
as “imagined communities”.

Theory on nationalism is divided in to two types. Non modernist theory and Modernist theory. The
modernists look upon nationalism as a modern phenomenon and a product of not more than the last three
centuries. Non modernist views is that a phenomenon as deeply pervasive and implicated in human life
as nationalism could not have simply been created in such a short span of time and that the phenomenon
must have evolved over a long stretch of time.

The modern concept of the nation emerged during the Age of Revolution, the American Revolution of
1776 and the French Revolution of 1789. In America political discourse did not emphasize the unitary
aspect of nationalism -the Americans were concerned with the inalienable rights to life, liberty and the
pursuit of happiness, with the proper relation between the American union and the states and with
development of a liberal capitalist society. By contrast in France the nation was conceived as “one and
indivisible”. The idea of the nation was inextricably linked up with mass participation, citizenship and
collective sovereignty of the people or of a given nationality.

In the case of Italy the only basis for unification and nationalism was the Italian language. In 1860 when
Italian unification was achieved only two and a half percent of the population used the language for
everyday purposes.

In India Nationalism begins after the end of 18th century. It was a Single determining factor of modern
Indian history. The well established state system of British led India to the path of political and economic
modernization. Social reform movements is also a leading factor of nationalism and Indian freedom
movement greatly influenced the nationalism. All these made people to develop to idealized view of the
nation called India.

Ideology of Indian Constitution:

The Constitution of India lays down an important framework that demarcates the structure of the political
system, powers, and duties of government institutions and gives the people their fundamental rights and
duties towards the country. The main aim of the constitution is to protect the fundamental rights of the
people. On 26 November 1949, the constitution was adopted by the Constituent Assembly of India.
Although it came into effect on 26 January 1950. The structural part of the Constitution is, to a large
extent, derived from the Government of India Act of 1935. The philosophical part of the Constitution
(Fundamental Rights and the Directive Principles of State Policy) derive their inspiration from the
American and Irish Constitutions respectively.

The political part of the Constitution (the principle of Cabinet government and the relations between the
executive and the legislature) have been largely drawn from the British Constitution It is Blend of
Rigidity and Flexibility. It propagated Federal System with Unitary Bias.
The Constituent Assembly was formed in 1946 and consisted of members of the provincial assemblies.
In total there were 299 members. The President of this Assembly was Dr Rajendra Prasad. To design the
constitution a Drafting Committee was formed. Dr B. R. Ambedkar who is regarded as the ‘Father of the
Constitution of India’ was the chairman of the Drafting Committee.

It took the committee three years to draft the constitution, holding eleven sessions over 165 days. This is
because India is a big country with so many cultures and religions .

The philosophy of a Constitution consists of the ideals for which the constitution stands and the policies
that the Constitution enjoins upon the rulers of the Community to follow. The Constitution of India
reflects the impact of our ideology in the following spheres:
(i) Secularism: Secularism is the hallmark of the Indian Constitution. People professing different
religions have the freedom of religious worship of their own choice. All religions have been
treated alike. The fact appreciated in India was that all religions love humanity and uphold
the truth. All the social reformers and political leaders of modern Indian have advocated
religious tolerance, religious freedom and equal respect for all religions. This very principle
has been adopted in the Constitution of India where all religions enjoy equal respect.
However, the word ‘secularism’ was nowhere mentioned in the Constitution as adopted in
1949. The word ‘secularism’ has now been added to the Preamble to the Constitution through
the 42nd Amendment passed in 1976.

(ii) Democracy: We have borrowed the modern form of democracy from the West. Under this
system, democracy means the periodic responsibilities of the Government to go to the people.
For this purpose; elections have been held every five-year to elect a Government by the
people. However, democracy covers even the economic and social aspects of life. This aspect
of democracy is well-reflected in the Directive Principles of State Policy. They are aimed at
human welfare, co-operation, international brotherhood and so on.

(iii) Sarvodaya: Sarvodaya refers to the welfare of all. It is different from the welfare of the
majority. It seeks to achieve the welfare of all without exception. It is referred to as Ram
Rajya. The concept of Sarvodaya was developed by Mahatma Gandhi Acharya Vinoba Bhave
and J. Narayan under which the material, spiritual, moral and mental development of everyone
is sought to be achieved. The Preamble to the Indian Constitution and the Directive Principles
of State Policy represent this ideal.

(iv) Socialism: Socialism is not new to India. Vedanta’s philosophy has socialism in it. The
national struggle for freedom had this aim also in view. Jawaharlal Nehru referred to himself
as a socialist and republican. Almost all the parties in India profess to promote democratic
socialism. These principles are included in the Directive Principles of State Policy. However,
to lay emphasis on this aspect, the word ‘socialism’ was specifically added to the Preamble
to the Constitution through the 42nd Amendment.

(v) Humanism: Humanism is a salient feature of Indian ideology. Indian ideology regards the
whole of humanity as one big family. It believes in resolving international disputes through
mutual negotiations. This is what we find in the Directive Principles of State Policy.

(vi) Decentralization: Decentralization is another aspect of Sarvodaya. Indian has always

practised decentralization through the Panchayat system. Mahatma Gandhi also advocated
 decentralization. It is on this account that he is regarded as a philosophical anarchist. We have
introduced the Panchayati Raj system in India to achieve the objective of decentralisation.
The concept of cottage industries as laid down in the Directive Principles of State Policy also
refers to decentralization.

(vii) Liberalism: Liberalism does not refer to the Western concept of liberalism. It refers, in the
Indian context, to self-government, secularism, nationalism, economic reforms, constitutional
approach, representative institutions etc. all these concepts were advocated by the modern
Indian leaders.

(viii) Mixed Economy: Co-existence is a salient feature of our ideology. Co-existence has
manifested itself through a mixed system of economy. In this system, we have allowed both
the private and public sectors of the economy to work simultaneously. Large scale and
essential industries have been put in the public sector.

(ix) Gandhism: Gandhism represents an ethical and moral India. Gandhi set a new example of
fighting foreign rule through non-violence. He taught the importance of non-violence and
truth. He advocated untouchability, cottage industry, prohibition, adult education and the
uplift of villages. He wanted a society free of exploitation and decentralized in character. All
these Gandhian principles have found an honourable place in the Constitution of India.

Ideology of Voluntary organizations and Voluntary actions:

The word volunteer is derived from the Latin word ‘Volunas’ which means desire or instinct to do
something by will alone. It is act of providing physical, material and non-material help to any individual,
group or community that is unable to meet the basic needs of life. Social work in this form is in existence
from the very existence of Indian society. To provide voluntary service has been rooted in the spirit of
the Indians since long. History witnesses how the Indians have concentrated in to serve the needy through
‘dana’, ‘sramadana’, ‘seva’ etc for the destitute in the society.

There are number of voluntary organizations in operation in our society. Properly speaking, a voluntary
organization is the one which whether its workers are paid or unpaid is initiated and governed by its
own members without external control. The independence of voluntary action does not however mean a
lack of cooperation between it and public action. But the voluntary organization means that the
organization has a will and method of operation of its own. As defined by the National Council of
Social Service, a voluntary action is interpreted as the activities of self-governing body of people who
have joined together voluntarily to undertake activities for the betterment of the community.
It cannot be denied that for the healthy functioning of the society, voluntary social work is of great
significance. It serves as training ground for the potential leadership of the community and helps to
continually broaden the concept of fellow feeling and social justice. It also helps the members of the
society to develop a sense of responsibility towards own fellowmen suffering from different problems.

Voluntary organizations are renamed as NGO or Non governmental organizations by UNO. NGOs as
"formally registered not-for profit association of groups of individuals founded on the principles of
equality, altruism and voluntary work spirit to promote human development and nation building."

India being a welfare state, as it mentioned in The Constitution required to implement various welfare
activities and programs. To achieve this Government requires the constructive and collaborative
engagement of the civil society. NGOs are the operational arm of the civil society therefore NGOs have
an important role in the Welfare processes.
In India, it was the 1970s which saw rapid growth in the formation of formally registered NGOs and the
process continues to this day. Most NGOs have created their respective thematic, social group and
geographical priorities such as poverty alleviation, community health, education, housing, human rights,
child rights, women’s rights, natural resource management, water and sanitation; and to these ends they put
to practice a wide range of strategies and approaches. Primarily, their focus has been on the search for
alternatives to development thinking and practice; achieved through participatory research, community
capacity building and creation of demonstrable models.

When we review some of the work done by NGOs over the past 3 decades, we find that they have
contributed greatly to nation building. Many NGOs have worked hard to include children with disability
in schools, end caste-based stigma and discrimination, prevent child labour and promote gender equality
resulting in women receiving equal wages for the same work compared to men. During natural calamities
they have played an active role in relief and rehabilitation efforts, in particular, providing psycho-social
care and support to the disaster affected children, women and men. NGOs have been instrumental in the
formation and capacity building of farmers and producers’ cooperatives and women’s self-help groups.

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