Mahatma Gandhi in New India: A Study from the Political Aspects

Dr. Rajbir Singh & Monika Social Vision, Volume: 11 Issue: 2 July – September 2024, pages: 9-19 ISSN 2349-0519 RNI: APENG/2014/56403 General Impact Factor (2017): 2.3222 Cosmos Impact Factor (2018): 3.631 Mahatma Gandhi in New India: A Study from the Political Aspects Dr. Rajbir Singh1 & Monika2 1 Professor & Head, Dept of Political Science, Ch Devi Lal University Sirsa, Haryana, India. 2 Research Scholar, Dept. of Political Science, CDLU, Sirsa, Haryana, India ABSTRACT Mahatma Gandhi, a legendary figure in the contemporary world. He believed in truth, non- violence, non-stealment, brahmacharya etc. as the fundamental principles of human life. He initiated Non- Cooperation, Civil Disobedience and Quit India movements to brought independence to Indians. He generated the feelings of self respect, dignity, swadeshi and swaraj among Indian masses Besides, the political awareness and freedom movement, through Satyagraha and advocated for a fair, just, inclusive and harmonious society. In his Ideal State or Ram Rajya, decentralisation is the basis of both political and economic authority. Each and every village should be a self sustaining and autonomous unit. Democracy should prevail in all walks of our life. He considered hospitals and doctors as the symptoms of a physically ill State and the courts and jails as that of a mental sick state, hence these have no place in his Ideal State, which, made Gandhiji immortal. He made Indian National Congress as the party of mass followings and dominated Indian politics for more than three decades but without any portfolio before and after independence. Despite a rich legacy of Gandhian philosophy, with passages of time and under the impact of materialism and opportunism in politics, his thoughts and values gradually eroded from Indian politics and society. That's why corruption, opportunism, nepotism, rising number of court cases, caste and communal riots, regional disputes and unemployment etc. are the burning issues of the day. In this paper, attempt has been made to analyse the need and rationale of Gandhian philosophy in Indian politics. Keywords: Decentralisation, Gandhian, Satyagraha, Spiritualisation of politics. Cite this Research Paper: Rajbir, S. & Monika. (2024). Mahatma Gandhi in New India: A Study from the Political Aspects. Social Vision, 11 (2), 9-19. Social Vision Volume: 11 Issue: 2 July – September 2024 9|P ag e Dr. Rajbir Singh & Monika ISSN 2349-0519 Introduction Mahatma Gandhi, a legendary figure in Indian history, is a marvellous image of transformation and nation-building. His crucial role in leading India towards independence and his ideals of Satyagraha, ahimsa, swaraj and social justice have left an indelible mark on the nation's identity in Indian history. He struggled hard to get free the nation from British atrocities committed against Indians. His non-cooperation, civil disobedience, and other movements like the Khera Satyagraha inspired individuals to gain freedom by following the principles of truth and non-violence. Gandhi believed in philosophy of 'Truth is God and God is truth'. Gandhiji always believed in bottom-up approach rather top-down approach in politics. His entire life was devoted to working with elevating the voices of people, especially the underprivileged and exploited one. He believed in maximum governance and minimum government principle. Satyagraha and ahimsa are the weapons of strong, not that of weak. However, Gandhi's ethos of Satyagraha, trust, probity, morality and responsibility gradually eroded with time. Today politics is entirely depending upon patronclient relationship. In contemporary politics, the value politics has been clearly substituted by opportunism and appeasement politics. Nonviolence is replaced by violence; ethics, morality and responsibility by excessive individualism, opportunism and profit based politics. Red- tapism, nepotism, favouritism and corruption are all at the highest levels which endangered the democratic spirit of nation. The erosion of basic freedoms, impartial character and institutional checks and balances raises questions about India's democratic status. Recently, In World Press Freedom Index, India ranked 161st among the 180 countries with a score of 36, which surpassed the Pakistan, Afghanistan and SriLanka. 1 According to Transparency International's report on the 2022 Corruption Perceptions Index, India is the 85th least corrupt country out of 180. These things seem to be challenging the Gandhi ideas of maximum governance and minimum government principle. The major factor in today politics is missing trust and lack of democratic spirit among leaders. Today, leaders often engaged in unethical conduct rather than adhering to moral principles. We can assume that Gandhi's dream of combining mass democracy with mass prosperity is diminishing with time. Gandhi's belief of village prosperity could lead to national prosperity is steadily declining nowadays. Instead of division of power, the government is nowadays becoming more and more centralized. Lust for power in politics undermined the integrity, dignity and spirit of nation. 10 | P a g e Social Vision Volume: 11 Issue: 2 July – September 2024 Mahatma Gandhi in New India: A Study… ISSN 2349-0519 No doubt, Indian had a rich legacy of Gandhian thought and philosophy but with passage of time and under the impact of materialism and opportunism in politics, Gandhian thoughts, philosophy and values got gradually eroded from Indian minds and society, and particularly from politics. In concurrent Indian society and politics, there is sharp decline of Gandhian values and norms. That's why we are seeing and facing a crisis and environment of chaos all-round in Indian politics and society. Corruption, opportunism, nepotism, favoritism, horse-trading and floor crossing, rising number of court cases, casteist, communal, regional disputes and unemployment are the burning issues and problems of the day. In this research paper, attempt has been made to discuss and analyze the Gandhian philosophy and views regarding Indian politics, along with the main challenges to these ideas and their impact on the sociopolitical landscape of the country. Further, the need and relevance of Gandhian philosophy in concurrent India has been examined to address the above challenges. Gandhi's idea of decentralised government and participatory democracy is explored in the study and its effects on Indian polity and the function of grassroots movements in nation-building are assessed. Objectives of the Study The followings are the main objectives of this study: 1. To explain and analyse the Gandhian Political Philosophy in broader perspective. 2. To what extent the Gandhiji views about ethics in politics, ahimsa, Satyagraha, nation-building etc. are relevant in concurrent Indian politics? 3. What are the main challenges to Gandhian political thought and principles in concurrent times? 4. To what extent Gandhian philosophy is the remedy of present-day politics in India? Main tenets of Gandhian Philosophy Mahatma Gandhi was really a great man and one of the few political personalities of modern world who has affected it to such an extent and in a unique manner that has an everlasting impact. Gandhiji was indeed a man of multi faceted personality who had put impact on all walks of human life. Here an attempt has been made just to highlight his main aspects of political thought which are as under: 1. Insistence for Truth (Satyagraha): The main proponent of Satyagraha was Gandhiji believed that truth is God; if you want to attain the spirit of God then Social Vision Volume: 11 Issue: 2 July – September 2024 11 | P a g e Dr. Rajbir Singh & Monika ISSN 2349-0519 you must follow the principle of truth. The philosophy of Satyagraha emphasises moral courage, unwavering commitment to the truth, and the transforming power of non-violence. It encourages individuals to overcome hatred and violence while ultimately opposing oppressive systems, promoting peace and constructive change. Gandhi believed that Satyagraha and nonviolence are weapon of strong rather than weak. A satyagrahi always follow the path of chastity, morality, responsibility and cultivate fearlessness. Gandhi made a clear distinction between passive resistance and satyagrahi. According to Gandhi, passive-resistance is the weapon of weak, coward and superior to the arm forces. Gandhi usually said, instead of passive resistance is an all-sided sword, it can be used anyhow; it blesses him who uses it and punished him against whom it used.2 But true Satyagraha is always refrained from using physical violence or force. 2. Non-violence (Ahimsa): Gandhi's philosophy is based on the idea of "ahimsa," which means non-violence or non-harming to others, not only in actions but also in inner spirit and expressions (Mann, Vachan avam karma). He firmly believed that injustice could be fought without using force or violence. Ahimsa emphasizes on non-violence in speech, thought and action rather physical aggression and arm force. One should follow the non-violence path through positive thought, truthful action, peaceful mind, self-discipline, selfpurification and so on. Gandhi considered non-violence as the highest form of moral conduct. He considered it was a way of life based on spirituality, kindness, and empathy rather than strategy or tactic. He believed that through the use of non-violence, individuals could realize their shared humanity and work for the welfare of everyone. Gandhiji emphasizes that non-violence could attain through the inner transformation of mind rather than external action. Gandhi considered non-violence as a weapon of inner strength and courage. Finally, the Gandhian notion of non-violence is based on the idea of satya, or truth. Gandhiji used ahimsa as a political weapon to influence the oppressors. Gandhiji's major non-violent movements were civil disobedience and noncooperation. 3. Swaraj (Self-rule): Swaraj means self-rule. Gandhi's concept of Swaraj is beyond merely political independence; it encompassed a holistic concept of individual and collective self-governance, focusing on moral, spiritual and social-justice aspects. Gandhi divided swaraj into National independence, Political, Economic and Spiritual freedom of individual as well as the 12 | P a g e Social Vision Volume: 11 Issue: 2 July – September 2024 Mahatma Gandhi in New India: A Study… ISSN 2349-0519 communities. He used to say, 'Swaraj may be of poor quality, is always better than good governance of alien rulers'. According to Gandhi, true freedom, could only be attained when individuals and communities are able to govern themselves through self-reliance, self-discipline and self-control. Swaraj promotes the value of ethical conduct and the inner transformation of nonviolent action in bringing about social and political change. It is the worldknown proverb that the removal of the cause of the diseases results in the removal of diseases itself. Similarly, if the cause of India’s slavery be removed, India can become free. It is the swaraj when we learn to rule ourselves. It is, therefore, in the palm of our hands. 3 4. Swadeshi: Real home rule is self-made or self-control rule. Gandhiji always advocated and worked for promoting the use of products and materials made in India in order to support the Indian economy rather than depend upon British imports. The concepts of economic self-sufficiency and Swaraj were intertwined with in Swadeshi movement. Gandhi has been always against materialistic world as it is the symbol of slavery, exploitation and western culture. His notion of Swaraj and self-sufficiency for India centred around the charkha (spinning wheel) and khadi (handwoven textile).These ideas were not only symbolic but also practical as well as related to cultural identity of the nation. Gandhi aimed to strengthen the local artisans and establish cottage industries through the promotion of the charkha and khadi, which will be useful in promoting the economic and cultural development at the grassroots level. Gandhi believed that swadeshi and swaraj is the only political weapon through which India could get freedom from colonial mindset. He usually said, ‘if the English become Indianized, we can accommodate them. If they wish to remain in Indian along with their civilization, there is no room for them'. 4 5. Fraternity (Bandhutva): Fraternity means dignity of all and integrity of nation. The concept of brotherhood or kinship can be defined as "bandhutva" in the framework of Mahatma Gandhi's philosophy. Gandhi emphasized on promoting the shared brotherhood among individuals regardless of caste, religions, sex, colour and so on. Gandhi's idea of bandhutva was closely related to his beliefs in satyagrahi, ahimsa, trust, love and morality etc. Gandhi was a firm supporter of eradicating untouchability, which is deeply entrenched in Indian society. He believed that untouchability is a blatant attack on bandhutva principles. India's struggle for independence from British rule was made possible because of the energy and determination that emerged from inside Social Vision Volume: 11 Issue: 2 July – September 2024 13 | P a g e Dr. Rajbir Singh & Monika ISSN 2349-0519 samaj. Gandhi usually said “The best way to find yourself is to lose yourself in the service of others”. 6. Sarvodaya (Sabka Utthan): Sarvodaya means upliftment of all or welfare of all. No discrimination on the bases of caste, creed, religion, sex and colour etc. It promoted the ideas of just, harmonious and equitable society where everyone's well-being is prioritized. Bandhutva is a cardinal principle of sarvodaya. Gandhi could not explain the utilitarian slogan of the ‘Greatest good of the greatest number’ rather advocated the ‘greatest good of all. ‘Gandhi’s idea of Sarvodaya was a holistic vision for a society where each and every individual could attain their full potential as well as political, social and economic equality, social equity, moral and spiritual principles were preserved. 7. Decentralization (Village Empowerment): Gandhiji believed in simple living and high thinking. In his Ideal State or Ram Rajya, decentralization is the basis of both political and economic authority. In his Gram Swaraj, each and every village should be a self-sustaining and autonomous unit. Gandhi believed that soul of India lives in the heart of villages and without the freedom and development of these Seven lakh villages, freedom and development of Indian cannot be realised. Gandhi advocated the bottom-up approach which emphasized that nation prosperity thoroughly depend upon village empowerment. He introduced the concept of the oceanic circle to empower the villages. In this structure composed of innumerable villages, there will be ever widening, never ascending circles. Life will not be a pyramid with the apex sustained by the bottom. But it will be an oceanic circle whose center will be the individual always ready to perish for the village, the latter ready to perish for the circle of villages, till at last the whole becomes one life composed of individuals, never aggressive in their arrogance but ever humble, sharing the majesty of the oceanic circle of which they are integral units.5 His concept of village communities is reformative rather than empirical. 8. Spiritualisation of Politics: Gandhiji considered politics as a noble profession and articulated that only those people should enter in active politics who are really interested in serving the nation and the people. The life of leaders should be a replica of simple living and high thinking, and be ready to make every sacrifice for the national and public interest. He firmly believed that the means will decide the nature and quality of goals. In other words, we cannot get pious ends without following and adopting good means, hence emphasized 14 | P a g e Social Vision Volume: 11 Issue: 2 July – September 2024 Mahatma Gandhi in New India: A Study… ISSN 2349-0519 on the purity of means. He wanted people to be aware and vigilant to make democracy participatory in real sense. He was against attaining power by hook and crook or using foul means, and politics shouldn't be a mean to gather money. Ethics, morality, simplicity, empathy and probity in public life and politics are the essence of spiritualisation of politics. According to Gandhiji, 'I am a religious person in political clothes but most of the religious persons are political man in true spirit and sense'. He used to say, 'It is not difficult to attain freedom but difficult to maintain and retain it’. He had firm belief that whatever goals we achieved, are determined by them eansused there in i.e. noble goals cannot be attained without adopting and following the best means. That's why he used to say that we should focus on our duties or karma rather concerning of its fruitful results, and our means and efforts should be pure, honest, sincere and ethical. Gandhiji usually said, 'Politics without ethics and spiritual values is a dangerous thing and we must desist from opportunism and valueless politics. Only those people who have high moral and ethical values, and really want to serve the public should enter in politics'. Like Lord Acton, Gandhiji believed that power corrupts and absolute power corrupts absolutely. He advocated for minimum government and maximum governance principle. In his Ideal State (Ram Rajya), decentralization is the basis of both political and economic authority where the real power lie with the people rather the politicoadministrative machinery. He wanted that democracy should prevail in all walks of our life. Challenges to Gandhian Philosophy in Contemporary Politics: Gandhi's principles are still relevant today and continue to inspire people worldwide, but they also run into a number of challenges when it is used in contemporary politics. Here are given the main challenges posed to political aspect of Gandhian philosophy: 1. Abuse of Power and Corruption: Power and corruption are closely interwoven in today politics. Persian proverb says that when a ruler of country takes a pinch of salt without payment, his officers will loot the whole country. This proverb appropriately fits in contemporary politics, which disdain the Gandhi ideas of morality and accountability in politics. His beliefs in satyagraha, ahimsa, and the welfare of the downtrodden people were only represented verbally and in paper, far from reality. Nepotism, dynastic politics, bribery, embezzlement, cronyism, Clientelism and electoral fraud are forms of power and corruption in current politics. Political turmoil and instability can Social Vision Volume: 11 Issue: 2 July – September 2024 15 | P a g e Dr. Rajbir Singh & Monika ISSN 2349-0519 emerge from widespread corruption. It undermines the public faith in economic system, institution, and political leaders. The main objective of current politics is to attain personal gain rather than the interests of the general people. Thereby Gandhi said "Corruption and hypocrisy ought not to be inevitable products of democracy, as they undoubtedly are today."6. Leaders and politicians of country must follow to Gandhi's moral teachings in order to eradicate corruption in politics. 2. Rise of Opportunism and Appeasement Politics: Opportunism is the practice of taking advantage of the opportunities for one's own benefit or personal gain, while appeasement refers to conceding to the others' demands short-term, often with the hope of keeping short-term stability and avoiding strife. Politics of appeasement eroded the stability in politics and democratic spirit of nation. Winning is everything in politics. As Thrasymachus says justice as ‘the interest of stronger’. Current politics follow these phenomena instead of following the democratic rule and regulation. Opportunism and appeasement politics can have short-term benefits, however they can often create inconsistency, a loss of public trust, and a lack of true leadership. On the other hand, Gandhi's philosophy laid stress on unwavering devotion to the nonviolence, satyagraha and the welfare of common people. Gandhi always believed in Hindu- Muslim unity. But concurrent politics every time instigating the masses on the basis of the Hindu-Muslim division. 3. Lack of Ethics in Leadership: Lack of ethical leadership can have a negative impact on institutions, governance, and society as a whole. Politics nowadays completely disregard Gandhi's morality and responsibility ideals. Encouraging political leaders to abide the high ethical standards in order to sustain the democratic spirit. Ethical leadership focuses on addressing societal injustices and inequalities. Policies may unintended perpetuate inequality and disadvantage certain groups when leaders ignore ethical considerations. Gandhi aims to upliftment of the last person in society but current politics focuses to be rich becomes richest and poor become poorest. 4. Political Violence: Contemporary politics is excessively engrossed with using violent method publicly. Violence in politics can manifest as, intimidation, violence, physical harm as well as emotional manipulation that creates fear and suffering among peoples is just contrast to Gandhi principle of non-harmlessness. Violence can undermine the moral authority of political 16 | P a g e Social Vision Volume: 11 Issue: 2 July – September 2024 Mahatma Gandhi in New India: A Study… ISSN 2349-0519 groups, making it difficult to garner the public's sympathy and support. Today politics is influenced by the lust for power rather follow the knowledge is power as Foucault says. Violence can undermine the public confidence in institution and political leader which endangered the legitimacy of democracy. Recently, Civil war in Manipur and communal violence in, Haryana is the latest are example of political violence. 5. Centralization of Power: Centralization of power undermines the Gandhi maximum governance principle. Centralization can lead to reduced accountability and transparency in politics. There may be fewer checks and balances to assure the decisions are taken in the best interest of the people when power is concentrated into small groups. Lack of citizen participation, weakened democratic processes, suppression dissent and voices of common people, red-tapism, socio-economic disparities are the examples of centralization of power. Gandhi’s philosophy of village empowerment is gradually losing ground in modern politics. The empowerment of villages is only true on paper; in reality, it is something else. Government is planning for One Nation One Election however it will undermine the federal power, accountability and against the democratic spirit of country. 6. Wide gap between Theory and Practice: When there is a significant disconnect between what is theoretically suggested and what is actually done or carried out in real-world scenarios, this is referred to as "maximising the gap between theory and practise." The heart of people cannot be won by merely doing false promise but the factor that is missing is trust in contemporary politics. The majority of current leaders believe in achieving their objectives by all fair and foul means, and the process starts with the election contest. A number of scams unearthed in the last 2 decades in which high profile personalities were indulged, hardly any one of them dare to confess the guilt or own the responsibility. The latest examples are that of N.D Tiwari, Governor Andhra Pradesh; Buta Singh, Chairman, National Commission for Schedule Castes; Ketan Desai, Chairman, Medical Council of India; S.M.Sharma, Chairman, Railway Recruitment Board, Mumbai etc. who are indulged in grave cases of moral torpituds, misconduct and corruption. 7 7. Polarization and Divisive Politics: Polarization and division are major issues in today's politics all across the world. They are referring to the rising enmity between various political, social, or ideological faction. This approach Social Vision Volume: 11 Issue: 2 July – September 2024 17 | P a g e Dr. Rajbir Singh & Monika ISSN 2349-0519 has the ability to significantly undermine the social cohesiveness, democratic systems of government and general governance. Identity politics become more prevalent in modern politics whereby our pious nation is polluting gradually. Conclusion and Suggestions No leader, except Gandhi, has successfully weaved a vision of future in political discourse. Gandhiji views regarding Satyagraha, non-violence, trust, morality and ethical leadership in politics seems to be a valuable lesson for New India. His emphasis on religious and political tolerance is the need of hour in Indian politics today. Equally relevant is his views regarding the real empowerment of the people in the political and administrative system of the country. He wanted that democratic spirit and respect should flourish in every sphere of human life to be a real democracy. Gandhi's ideals were instrumental in shaping India's struggle for independence and continue to inspire the leaders and politicians dedicated to civil rights, social justice, communal and social harmony. His stress on spiritualisation of politics and ethical leadership offers a timeless blueprint for effective governance and minimal government. Gandhi’s legacy is a blessing for concurrent politics, if embraced, it will certainly create a vibrant and healthy democracy. Gandhi’s vision must be carefully balanced with practicality in order to ensure that it continues to influence and enhance India's political trajectory in the years to come. Gandhian ideas have affected and influencing in contemporary political and social movements such as women rights, environmentalism and anti-corruption movements. Education is the weapon to awakening the young mind. At least two or three chapters of moral and ethical conduct should be enlisted in the education curriculum or text books whereby, character-building, critical thinking, skills and sense of social responsibility foster the development of young minds. Need to follow the trusteeship concept in concurrent politics particularly at the moment where the corporate sector is expanding rapidly but its contribution to charity and welfare is shrinking day by day, in spite of the fact that Corporate Social Responsibility Act, 2013 is there. It provided a mechanism for the wealthy to serve as the trustee so trusts that looked out for the welfare of the common masses. It is an alternative approach to both capitalism and socialism, stressing the value of moral conduct, transparency, and the equitable distribution of resources. Encouraging more self-help organisations or cottage industries to support the community or village empowerment. Village is the autonomous unit of the nation. Gandhi believed 18 | P a g e Social Vision Volume: 11 Issue: 2 July – September 2024 Mahatma Gandhi in New India: A Study… ISSN 2349-0519 that empowering India's villages and local communities was the essential path of its development and self-reliance democracy. Gandhi always said, ‘You must be the change you want to see in the world. Changes must always arise in the individual's mind rather than rely on their environment. ‘The principles of non-possession and non-stealing assert that possessing more than needed, is stealing, which is a social ill. Therefore, desist from engaging in activities that are detrimental to the harmonious and vibrant democracy. Gandhiji said that the following seven deadly sins have to be avoided: wealth without work; pleasure without conscience; knowledge without character; commerce (business) without morality (ethics); science without humanity; religion without sacrifice; and politics without principle. These are the components of the moral conscience that Gandhiji presented to humanity. They are touchstones of moral and ethical behaviour so essential for a just, vibrant and harmonious society8. It is the reality of present day politics prevailing in the country, hence the remedy of its most of the political and social problems. The quality, character and role of leadership are undoubtedly vital in this entire process. REFERENCES 1. World Press Freedom Index 2023. (n.d.). Drishti IAS. Retrieved August 23, 2023, from https://www.drishtiias.com/daily-updates/daily-news-analysis/world-pressfreedom-index-2023. 2. Gandhi, M. (1909). Passive Resistance. In Hind Swaraj (p. 67). Rajpal & Sons. 3. Gandhi, M. (1909). How can India become free? In Hind Swaraj (p. 52-53). Rajpal & Sons. 4. Gandhi, M. (1909). Italy and India. In Hind Swaraj (p. 55). Rajpal & Sons. 5. Gandhi, M. (2013). Decentralization. In Harijan (p. 236). Navjivan Trust. 6. Gandhi, M. (2007). Essence of democracy (Chapter no. 72). R.K Prabhu and U.R. Rao (Ed.), The mind of Mahatma Gandhi. Navajivan publishing House. 7. Dalal, Rajbir (2012). Recent Trends in Indian Politics: Introspection. International Journal of Research in Social Sciences, 2(3). 8. Naidu, M Venkaiah (Ed.). (2019). The Mahatma’s Legacy for the World. Hindustan Times Social Vision Volume: 11 Issue: 2 July – September 2024 19 | P a g e