Gandhi's Concept of Ahimsa: A Spiritual Power By Dr.
In particular, the moral values which Gandhi practically illustrated in his community-oriented experiments in agriculture are persistently advanced as profound and credible answers to the ever-intensifying crisis now confronting India.
As India prepares for the third millennium and celebrates 50 years of independence from the British raj, its much neglected Gandhian economic thought and praxis demand an exhaustive re-examination. Swaraj as Gandhi repeatedly clarified, however, is not only political. It is only with this Gandhian understanding of swaraj that the real dangers of division and dependency -- arising from communal forces, corrupt local and national leaders, international financial institutions, and multinational corporations -- can be resolutely confronted.
In fact, the main and practical contention of this work is that the six ethical and moral principles -- swadeshi, aparigraha, bread labor, trusteeship, non-exploitation, and equality-together with the concept of swaraj have contemporary relevance and need uncompromising integration into Indian planning.
As a point of departure, I have examined the implications of my suggestion only in relation to the agricultural sector. The Gandhian vision which I have portrayed is a means to rejuvenate the entire nation and all its other important sectors.
Therefore, programs for social change and planning exercises in agriculture, on macro- or micro-levels, must be grounded in these moral values. An awareness of Gandhi's philosophy in national planning and transformation of an agricultural society has not been totally absent in India during the post-independence years.
As I have demonstrated- especially through exploration of current experiments and writings of Indian economists and planners-the contrary holds true.
In fact, it is the volunteer-based, non-governmental organizations NGOsfor the most part, which are assiduously working in a variety of areas to steer the people towards implementing, albeit selective aspects, Gandhi's Constructive Programme on a micro-level basis.
Therefore, in different pockets of the vast nation people, particularly the poor and marginalized, are not only accepting Gandhian methods in their lives and economic activities, but gradually converting government officials and agencies to follow their lead.
This, though an important and significant step, is clearly insufficient when the dimensions of the crisis are considered. The inadequacy of the response is located in serious and distressing trends towards massive industrialization and mindless consumerism, in urban areas and towns, resulting in high unemployment and diversion of scarce resources.
Together with these tendencies there is the more harmful disregard of moral and ethical principles. Here Gandhi's vision encounters its toughest challenge. This clearly is not so.
The adoption of satyagraha 'The way to it [swaraj] is through satyagraha' and nonviolent noncooperation will oblige the elected political representatives to honestly execute the wishes of the poor and oppressed millions in the rural areas and effectively stop those programs which are not in the interests of the entire polity.
In situations where the representatives do not act according to the wishes of the people, Gandhi said 'we can protest and teach people to resist and make it clear to the Government that it cannot look us in this manner.
As a valid basis for social change in the interests of the entire community there is enough to be learnt from the selfless dedication of Ela Bhatt, Baburao Hazare, and the villagers of Seed.
What is crucial to recognize, as Gandhi repeatedly asserted in Hind Swaraj, is that adoption of either modernity or tradition has to enhance both the spiritual and the material well-being of the individual and society. Gandhi's philosophy and experiments in agriculture cannot be construed simply as a return to tradition, which they are in a very crude sense.
Gandhi's vision for free India, even the struggle for independence, explicitly depended on whether it brought 'bread to the mouths of the people That the present course of planning, as my critique of India's various Five Year Plans indicates, has enslaved and oppressed millions of poor Indians, especially in the agrarian sector, is a truism.
A fundamental moral change has to be effected.
In time this will make them self-sufficient and provide gainful employment to all. As a consequence, cultivators and peasants will be motivated to increase selectively the productivity of impoverished soils through adoption of scientific methods, and ensuring that critical agricultural output keeps ahead of population increase.
Once this balance is achieved, then local self-help work projects will feed, clothe, and educate every child, woman and man.
Simultaneously, local initiatives can foster the production of goods in cottage industries for primary consumption based on the principles of need and consequently exchange.
In such a positive and caring environment resolution of disputes through harmonious reconciliation of competing interests and appeals to the rich and elite to respond to their dharma is possible.
These steps will recreate the fervor, which once ignited the nation, for authentic swaraj. The skills and resources for these enterprises exist.His concept of ahimsa has ethical dimension. He established inseparable link between certain ethical elements and his notion of ahimsa.
As generally there are five ethical virtues (truth, non-violence, chastity, non-stealing and non-possession) and he added control of palate, fearlessness, removal of untouchability, bread labour, equality of religion and swadeshi.
Søren Kierkegaard: Søren Kierkegaard, Danish philosopher, theologian, and cultural critic who was a major influence on existentialism and Protestant theology in the 20th century. He attacked the literary, philosophical, and ecclesiastical establishments of his day for misrepresenting the highest task of human.
Personality and Principles ofMahatrna Gandhi 81 Introduction 'I'hc study of the pezsonality and principles of (iandhij i is quitc relevant -* in today's contemporary world in many respects. His personality has indeed many Iaccts which have cxtendcd in various aspects of human lik and human rights.
Gene Sharp (January 21, – January 28, ) was the founder of the Albert Einstein Institution, a non-profit organization dedicated to advancing the study of nonviolent action, and a retired professor of political science at the University of Massachusetts Dartmouth.
He was known for his extensive writings on nonviolent struggle, which have influenced numerous anti-government resistance. Gandhiji first declared his 11 vows when he established his first Ashram in India, Kochrab Ashram, in Only those were admitted as inmates to the ashram, who were ready to take these vows.
Mahatma Gandhi as an Authentic Leader. July 24, It is easy to see how Mahatma Gandhi used these dimensions to shape his views on life and on how to lead his people. Importance of Being an Ethical Leader July 2, ; TIME Person of the Year- Angela Merkel July 2, ;.