Abstract: During
the Renaissance in Europe, medieval institutions such as feudalism began to
break down. Rural dwellers migrated to urban areas and a new middle class
emerged based on trade and manufacturing. More people needed to learn to read,
to write, and to do arithmetic in this new economy. The quality of life for the
poor in both the cities and rural areas improved, but it was the lives of the
middle class that changed the most. Especially in the rapidly growing cities,
the rising middle class contributed to the growth of a capitalist society based
on trade and money.
The
nobility, wealthy merchants and their families
had the leisure time and money to learn to read, to study music, and to
enjoy art. The Renaissance was a time
when many people explored new ideas about how society should function and what
it should value. Although religion remained central to people’s lives, they
wanted to improve their lives and their surroundingsThese wealthy patrons or
supporters of the arts believed that a community surrounded by beauty made
everyone’s lives better. Religion
remained an important part of the people’s lives, but society was becoming more
.Secular and citizens began to focus more on this life on Earth. Individuals
began to see that it was possible to change the way they lived, where they
lived, and who they worked for. Instead of believing that their lives were
destined to remain the same as their parents and ancestors, they began to see
that through hard work and taking advantage of opportunities, individuals could
improve their lifestyle and social class. Individuals could now create their
own identities. The worldview of rigid social position and lack of
individuality, so long in place under the feudal system, began to change
rapidly.
Indian Renaissance reveals the fact that it was passing through a
socio-cultural and philosophical crisis of grave consequence, especially with
the western invasion and its dominance of new culture. It is regarded
as really a period of darkness in which the spirit of Indian heritage and
culture was threatened with destruction by the transgression of western ideas
and values. Under the western influence, the young questioned all traditional
beliefs, conduct and character, and glorified everything belongs to western. They developed an
attitude of contempt and disregard towards the great spiritual and cultural
traditions of our country. Religion came under the complet the corrupt priestly
class who tried to keep the downtrodden lower classes in ignorance and with
false hopes of rewarding after-life. The lower classes were always subjected to
humiliation and exploitation by the higher classes. Hinduism was in a moribund
state. It was characterized either by extreme asceticism or by excessive
ritualism. The real spirit behind the religion was always overshadowedby
the evil practices. The social evils like child marriage, untouchability,
sati, general degradation of women and the division of people into endless
castes and sub-castes weakened the whole human society. Bigotry, intolerance,
mass ignorance and communal rivalry shattered the entire structure of the
country, as a result,mutual hatred and
discontent sustained in the social life of the individual.
The transition from traditinal thinking to enlightenment through reason
and scientific temper brought revolutionary changes to re-build society and its allied components such as
education , religion and culture. Mahatma Gandhi , a great Philosopher, tried
to propagate his views to reconstruct society in the light of western thought
and culture on the essance of Indian glorious tradition.
Gandhian Philosophy and thought on education
had brought a new dimension and fundamental changes for building up of a new
social order based on tolerance, truth and non-violence. Gandhian Humanism is a
new concept of humanism goes deeper into the problems of mankind and finds out
solutions through the weapons of education. It is a concept of inner awakening
of mankind. It gives emphasis on love and truth. Education to him is the
exploration of inner consciousness. Education is the service with full
sacrifice in the course of self- discovery, self-enrichment, self-evolution and
self-askance. Human imagination is on the brink of Flourish or perish toyed
with automation, super-computerization and Mega-machines. A robotized and
computerized society is sacked with its computerized imagination. Purity of thoughts and perfection of
imagination are waning today. Gandhian humanism shows the inner awakening of
man. As a part of humanistic enterprise Gandhi gave emphasis on the strict
principle of work and adherence to duty. He presents the example of birds
singing hymns of praise in the early morning and has had their food on flying
with rested wings. According to Gandhi, “I have had the pain of watching birds
that for want of strength could not be coaxed even into a flutter of their
wings. The human bird under the Indian sky gets up weaker than when he
pretended to retire.
Introduction: The
Social Philosophy of Mahatma Gandhi is a radically transformed humanity to
reconstruct human society with a positive socio-economic force. It is a new
dynamic philosophy popularly known as ‘Sarvodaya’
seeks to build a society having based on
the foundations of old spiritual and
moral values of India and attempts to meet the challenge of the contemporary
problems.70 It envisages a well balanced
development of the nation and there will be no difference between privileged
and under –privileged. There is no any dogmas in this philosophy. “
The philosophy of Sarvodaya is not a
set of dogmas, in its essence, it is compatible with an attempt of the spirit
to prevail over matter and to socialize itself.”1 It is a symbol of Platonic detachment and
Gita’s Anasakti. 1
Gandhi
found the idea of ‘sarvodaya’ from the
Vedas, Upanishsads, the Ramayana, the Gita and Koran and extended its meaning and application.
After the death of Gandhi his followers known as ‘Sarvodaya school’ decided to form an organization named
‘Satyagraha Samaj’. The central figure
of this school of thought was Vinova vave and its philosophy was known as
sarvodaya Philosophy.2 The word
‘Sarvodaya’ is originated from Sanskrit which is comprised of ‘Sarva’ means all
and ‘Udaya’ means rising. This means welfare of all or the rising of all living
beings.3 The word ‘Sarvodaya’ appeared
in the form of a title of john Ruskin’s book ‘Unto The Last’.4 It was a title
of series of nine articles written by Gandhi and it was published in Gujrati in 1908.5 Sarvodaya includes all people
irrespective of caste, class, creed and religion. According to Acharya Vinoba
Bhave , Sarvodaya means making all
people happy by removing poverty and suffering of the people with the help
scientific knowledge. It is a state or
order full with divinity, kindness, and equality. Sarvodaya means welfare and prosperity of all and all must progress
without collision of interest.6 Sarvodaya is a concept stands on
self-sacrifice and self-less service. Gandhi had immediate inspiration from Ruskin’s
book ‘Unto the Last’ which means
uplift of the last and received the ideals of human welfare.7
Gandhi
was deeply influenced by Leo Tolstoy’s book ‘The Kingdom of God is Within You’
and his essay’ Christianity and Patriotism’ . Tolstoy and Gandhi both firmly
believed that the force of love is the solution of all human problem. According
to them Non-violence could cure all social maladies and establish peace on the
earth. The ideology of Sarvodaya has
a higher significance as the idea is derived from the ideal of ‘Niskam karma’ of the Bhagabat Gita.
Gandhi says: ‘self-realization’ and its means is the theme of the Gita’8 The Gita preaches the message of the welfare
of all through ‘sarvadharma’ and ‘sarvabhutahita’ –the good of all beings.
The first verse of Isavayopanishad deals with the principles of equality and fraternity,
non-exploitation, non-acquisitiveness and service to the society . Gandhi
accepted this ideology from Isavayopanishad --the Universal brotherhood of all living
beings.9
Gandhi
was highly influenced by the Buddhist philosophy which preached universal love
and the end of all sufferings through the adoption of ‘majjhim pantha’ and in pursuance of eight folded path. Lord Buddha stressed on purity of means
and Gandhi constantly maintained relationship between pure means and noble end.10 The main principle of Jainism is the welfare
of all creatures through the adoption of ‘ahimsha’
Gandhi was influenced by the jain philosophy in establishing sarvodaya . The holy Koran convinced
Gandhi and he declares , ‘the point of brotherhood is manifested in no other
religion as clearly as in Islam’ According to him the basis of Islam is not
violence.11
Gandhi
attempted to make synthesis of the essence of Vedanta, Jainism,
Buddhism, Islam and Christianity and the teachings of the great prophets and
the sarvodaya was the implication of
their ideas at more critical and analytical levels. 83. In Sarvodaya society there will be no exploitation, discrimination,
inequality and violence. Saovodaya society is considered by Gandhi to be free from evils
like ‘politics without principle’ wealth without work’ ‘knowledge without
character’ ‘commerce without morals’ ‘science without mankind’ and service
without sacrifice’ 12 A good social
order could be established if every individual is imbibed
with the spirit of love, tolerance, kindness, fearlessness, non-violence as all
these are individual and social virtues. Every individual should follow the
principle of giving not taking and should ready to sacrifice happiness for the
sake of others . In this way a new social order based on equality, freedom,
justice, fraternity could be established. A sense of social obligation could be
developed through proper education. Gandhi had set up his first Sarvodaya community
on farm near Durban and called it
Phoenix in 1904 and another in
Johanesbug named after Leo Tolstoy. According to Gandhi non- violence is the
law of life . Self sacrifice for the happiness to others is the foundation of
an ideal society. A society built on complete ahimsha is the purest anarchy. 13
An
Ideal society will be marked by the following characteristics. 14
1.
There should be no coercive state power and
social cohesion should be maintained through the citizens’ sense of social
obligation.
2.
The villages or rural settlements are self
sufficient in which wants are few. In social, civil and economic activity
co-operation, conservation and decentralization are the norms of social
governance.
3.
All products should be agriculture based and
they should be based on cottage industries . There will be a craft in the
center of education and learning by doing should be given much importance.
4.
There should be three ruling principles
namely, Village self sufficiency, bread labour (winning one’s bread through
work done by one’s body labour), and non-possession(acquiring or using the
minimum consumption of articles) .
5.
Village Panchayet should deal with the
disputes or conflicts arising out of power, property or possession.
On
his arrival in India from South Africa Gandhiji
started his constructive work programme. The programmes are khadi,
Communal amity, removal of untouchability, promotion of village industries,
village sanitation and basic education . Some organizations were established
for these constructive work . they were: All India Harijan sewak Sangh,
Hindustani Pracher Sabha, Hindusthan tamili Sangh, All India spinners
association and Akhil Bharat Sewa Sangh.
According to Gandhiji an ideal Society is the sarvodaya society though an ideal is never fully realized in
life. 15
The
political order of an ideal society is ‘Lokniti’ instead of ‘Rajniti’. ‘Loknit’ in the sense of a way of life
indicates self regulation of individual
conduct and good habit on one’s initiatives for the well being of all. Gandhian social
order envisages the freedom of action of man and least interference of police
and military. People are the custodians
of the supreme power in the
state. Man’s freedom of action will bring a desired social change.88 All people must train themselves for self-rule ,
believe in the divinity of every individual strive for the welfare of all
people.16
Gandhi tried to adopt an integral approach to
solve human problems . He wanted to reduce economics to terms of morality,
religion and spirituality. According to him economics of a society is not a
different entity to morality . Economics
should not hurt moral well being of people . without morality the economic
order of a society is immoral and sinful.17
True economics of a society “ stands for social justice, it promotes the
good of all equally including the weakest and is indispensible for decent life”18
Gandhian social order based on some economic values. It is based on sanctity of
labour, self sufficiency, Human values, swadeshi, decentralization, and
nationalization of basic industries. According to Dr. Rajendra Prasad Gandhian
social order represents an aspiration “
towards a society based on truth and non-violence in which thee will be no distinction
of caste or creed , no opportunity for exploitation and full scope for
development both for individuals as well as groups.”19
Conclusion: The transition of Indian society and
the evolutionary changes in the views of
education, religion and culture were the result of Ranaissance in Europe in the
15th and 16th century and later in India in the 19th
century. The integration and
assimilation of oriental and western
thought prevailed in Gandhian construtivism. The views of Mahatmagandhi built a
permanent milestone to re-think and rebuild
Indian society even in the present century which is a crying need
today.
Reference:
1.
B. P. Pandey, Gandhi, Sarvodaya and Organizations, Chugh Publications, Allahabad,
1988, PP. 20-21.
2. Vishwanath
Tandon, The Social and Political Philosophy of sarvodaya After
Gandhi, Sarva Seva Sang Prakashan,
Varanashi, 1965, P.2.
3. Anil
Dutta Mishra, Fundamentals of Gandhism,
Mittal Publications, New Delhi, 1995, P.
5.
4. Mahajan
P. Mani and K. s. Bharati, Foundations of
Gandhian Thought, Dattsons, Nagpur, 1987 P. 68.
5. The Collected works of Mahatma Gandhi, Vol.
8., publications Divisions, Government
of India, New Delhi, 1962, PP. 239-41
6.
B. P Pandey,
op. cit., p.14.
7. K. M.
Rathnam Chetty, Sarvodaya and Freedom:A
Gandhian Appraisal,
Discovery
Publishing House, New Delhi, 1991 P.48
8.
M. K. Gandhi, Young India, 12.11.1925.
9.
Anil
Dutta Mishra, Fundamentals of Gandhism, Mittal Publications, New Delhi, 1995
P.5.
10. Ibid, P. 11.
11. K. M. Rathnam Chetty, Sarvodaya and Freedom:A Gandhian Appraisal,
Discovery
Publishing House, New Delhi, 1991 P. 11
12. Ibid.
P. 45.
13. Anil Dutta Mishra, Fundamentals of Gandhism,
Mittal Publications, New Delhi, 1995 P.14.
14. Ibid. P.15.
15.
S. C. Gangal, Gandhian
Thought and Techniques in the Modern World, Criterion Publications, New Delhi, 1988, PP.
158-59
16.
Ibid. , P. 159
17. Vishwanath
Tandon, The Social and Political Philosophy of sarvodaya After
Gandhi, Sarva Seva Sang Prakashan,
Varanashi, 1965, PP. 124-125
18. K. M.
Rathnam Chetty, Sarvodaya and Freedom:A
Gandhian Appraisal,
Discovery
Publishing House, New Delhi, 1991 P. 66
19. N. K.
Bose, Selection from Gandhi, Navjiban
Publishing House, Ahmedabad, 1994, P. 40.
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