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Gandhi represented his views on existing social, cultural,

economic and political problems of the society along with the
possible solutions. Gandhi identified individual as the most
important element of the society. Society and world is summation of
individuals. Therefore his vision emphasises on the change in
individual, instead of the organisations or institutions developed by
the individuals. Hence he preferred the transformation of individual
rather than of society or world. He initiated eleven commandments
for complete transformation of individual and international system,
satyagraha for political transformation and constructive programme
for social and economic transformation of society. These Gandhian
ideas represent the functional and operational aspects of his vision to
change the existing world order into desired just, equitable and
peaceful world order.
GANDHIAN COMMANDMENTS OF TRANSFORMATION
The eleven commandments or vows, as envisaged by Gandhi
for a satyagrahi, are the basic principles to guide the world towards
the establishment of Gandhian vision of world order. The density of
commitment of a satyagrahi determines the feasibility of
establishing a ‗peaceful and just world order‘. World is unique
amalgam of individuals. Therefore individuals can alone constitute
the equitable and just world order by having deep conviction, peace,
love, mutual acceptance and harmony towards others. But for that
one has to be free from passions and be pure in thought, speech and
action. Thus if eleven commandments or ekadash vratas, is followed
by the individuals of nation-states in its real sense, can prove to be
the core values of new world order.
Based on ancient Indian cultural and developed by his
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innovative thinking, eleven commandments pave the way for the

transformation of individual, nation-states and world. According to
Gandhi, these are (1) satya (truth); (2) ahimsa (non-violence);
(3) asteya (non-stealing); (4) aparigraha (non-possession); (5)
brahmacharya (celibacy, self-restraint, chastity); (6) sharir-shrama
(physical or manual work, or bread-labour); (7) aswadya (control of
the palate); (8) abhaya (fearlessness); (9) sarvadharma sambhaava
(tolerance and love for all religions); (10) swadeshi (love for one‘s
country/ neighbour); and, (11) sparsha-bhavana (abjuring
untouchability). The first five of these vows, known as Yamas, were
given in famous Yogasutra, written by Patanjali. Gandhi considered
it as indispensable for moral growth and self-realisation for the
individuals. Gandhi prescribed these five cardinal restraints and
other six rules as vows mandatory for the residents of his Sabarmati
ashrama. Therefore understanding and observation of these would
lead the people towards a just and equalitarian world.
Truth is the most important attribute of Gandhian world order.
He felt that ―all observances are deducible from Truth, and are
meant to sub-serve it.‖ 1 In his vision, truth is basis of human co-
existence therefore the social and community relations of all levels
can be maintained on the truth only. The truthful relations among
human being avert the negative traits and maintain love and peace.
According to Gandhi ―devotion to this truth is the sole justification
for our existence. All our activities should be centered in truth. Truth
should be the very breath of our life... without truth it is impossible
to observe any principles or rules in life.‖ 2
Being a perpetual seeker of truth, Gandhi refrains from the
use of modern diplomacy based on telling lies, ill-will and hatred
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towards any nation. In his opinion, truth should be ―taken in a much

wider sense. There should be truth in thought, truth in speech, and
truth in action.‖ 3 Gandhi craved for adoption of truth as he believes
that ―truth never damages a cause that is just.‖4 Gandhi emphasised
the need of struggle ―to stand for it against any odds and to preach
and practice it, at any cost, unflinchingly.‖ 5 Therefore, the Gandhi‘s
vision of truth ―needs wide acceptance in the society for an ideal
world order.‖ 6
Ahimsa”7or nonviolence means non-injury to any other entity
by thought, speech and deeds or abstaining of hurting others
mentally, verbally and physically. According to Gandhi, ―ahimsa
and truth are so intertwined that it is practically impossible to
disentangle and separate them. They are like the two sides of a coin,
or rather of a smooth unstamped metallic disc.‖ 8 Love is
fundamental base to observe vow of ahimsa. That is why he
observed that ―where there is love there is life; hatred leads to
9
destruction.‖ Gandhi believed that ahimsa based on love is very
important tool for society. In this context he remarked that ―I believe
that the sum total of the energy of mankind is not to bring us down
but to lift us up, and that is the result of the definite, if unconscious,
working of the law of love. The fact that mankind persists shows that
the cohesive force is greater than the disruptive force, centripetal
force greater than centrifugal.‖ 10
In international relations, nonviolence seeks mutual
understanding, trust and universal acceptance of the principle of
peaceful coexistence. In his words, ―somehow or other the wrong
belief has taken possession of us that ahimsa is pre-eminently a
weapon for individuals … ahimsa is definitely an attribute of
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society.‖ 11 Focussing on the divergent meaning of non-violence he

―distinguishes between three levels of ahimsa. The first level is the
ahimsa of the brave, the second level is of the weak, and finally,
there is ahimsa of cowards, what is needed for an ideal Gandhian
world order is the ahimsa of the brave.‖ 12
The other important attribute of the eleven
commandments of Gandhi has been asteya or non-stealing is of
immense importance in society. Describing the meaning of non-
stealing, he expressed that ―it is theft to take anything belonging to
another without his permission, to take something in the belief that it
is nobody‘s property, to take something from another even with his
permission….We are not always aware of our real needs, and most
of us improperly multiply our wants.‖ 13 He observed that ―much of
the distressing poverty in this world has arisen out of breaches of the
principle of non-stealing.14
In international relations, non-stealing means that ‗not getting
the fruits without labour‘ or not ‗receiving something from others
without giving something in return‘ or ‗not exchanging something
for the services done by others‘. The Japan-China, India-China,
Korea-China and Moore islands disputes are due to unabated greed
and non-acceptance of the asteya. In his opinion the observance of
non-stealing is likely to bring progressive reduction of wants. This
idea can be implemented at international level. Adopting the
principle of asteya, if these countries limit their needs or spend
resources on their real needs, the half of the humanity can be fed and
a just economic world order can be ensured as many poor countries
will get economic help to make better conditions for their citizens.
Apart from this, the vow of non-stealing is important for the nation
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states as it brings harmony and coordination in international

relations, thus paves the way for ideal equalitarian world order.
Similarly, aparigraha or non-possession and asteya or non-
stealing are co-related terms as the duo not only deal with the nature
of individuals, but also reflects the attitude of nation-states towards
the world. Gandhi traced the root cause of the prevailing inequality
and exploitation in the world because ―each wants to profit at the
expense of, and rise on the ruin of, the other.‖15 The tendency of
unjust accumulation of wealth or possession of monetary resources
more than necessity, forced the world into a zone of disparity,
exploitation, violence and long-lasting enmity. Gandhi identified the
will to possess more and greed as main cause of most of the world‘s
social and economic problems. In international scenario most of the
rich countries want to gain more and more without taking any care of
other nations. Along with the problem of inequitable distribution of
the planet's wealth and resources, Gandhi identified that this
tendency to accumulate and possession of the economic resources
leads towards poverty, homelessness, hunger, illiteracy, diseases and
many other social economic problems, particularly in the developing
and undeveloped countries.
Gandhi was of the view that ―civilization, in the real sense of
the term, consists not in the multiplication, but in the deliberate and
voluntary reduction of wants. This alone promotes real happiness
and contentment, and increase the capacity for service.‖ 16 Gandhi
felt that the lust for excessive possession has become cause of social
and economic inequalities. In his opinion, the rich are wasting the
resources of the society by not consuming or allow other to
consume, but keep possessing the resources, ―while millions are
140

starved to death for want of sustenance. If each retained possession

only of what he needed, no one would be in want, and all would live
in contentment.‖ 17 Gandhi wanted to leave this tendency and adopt
the vow of non-possession by individuals, and nations of the world.
Therefore Gandhi gave a message to the rich and capitalist countries
to participate in the development of the developing countries as the
natural resources are being wasted in developed countries for just
sake of luxury. Whereas in developing or developed countries,
millions of people do not get food for one time a day.
Non-possession promotes real happiness and increases the
capacity for service, not only for the individuals but also for the
nation-states. Gandhi considered non-possession as the true spirit of
civilisation and expressed that in the real sense, civilisation is not in
the multiplication, but in the deliberate and voluntary reduction of
wants. He viewed that ―our civilization, our culture and our swaraj
depend not upon multiplying our wants-self-indulgence, but upon
restricting our wants-self-denial.‖18 Gandhi envisaged the important
role of great powers on the basis of adoption of the principal of non-
possession and voluntary reduction of wants in realising equitable
world order as it ―seems impossible without great nations ceasing to
believe in soul-destroying competition and to desire to multiply
wants and, therefore, increase their material possessions.‖19
The traditional Indian attribute brahmacharya (celibacy, self-
restraint, chastity) found important place in Gandhian philosophy. In
its narrow context, brahmacharya deals with the control of lust or
abstaining from sex by an individual towards woman other than
one‘s own wife. Gandhi rectified it as ―mere control of animal
passion has been thought to be tantamount to observing
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brahmacharya. I feel that this conception is incomplete and

wrong.‖ 20 In broad sense of the term, ―brahmacharya means control
of all the organs of sense. He who attempts to control only one
organ, and allows all the others free play, is bound to find his effort
futile.‖ 21 Controlling organs of senses bring internal satisfaction and
elevate the psycho-philosophical attitude in life of the individuals.
He added further that ―I have no doubt that it is possible to practice
such brahmacharya in thought, word and action to the fullest
22
extent.‖ In international relations, ―it would mean self-restraint
and self-discipline by nations in mutual dealing. There is no doubt
that, if adopted by all nations, it would result in an excellent world
order.‖23
The principle of sharira-shrama or bread labour, for
individual denotes that everyone must undertake manual or physical
work of some kind or other at least a few hours every day. In the
sphere of international relations, it is aimed to achieve self-reliance
and non-exploitation of weak states. Historically, in the wake of
colonialism and imperialism, developing or undeveloped countries
have been exploited by the developed nations. These countries were
used ―as suppliers of raw materials, markets for the finished goods,
and fields for the investment of their surplus capital.‖24 In principle,
it means that every nation would rely generally on its own natural
and other resources for work. It would not only solve the problem of
unemployment and environmental degradation upto a great extent,
but would be helpful in maintaining physical and mental health of
individuals at global level. Adoption of this principle of bread
labour may ensure the end of exploitation of developing or
undeveloped nations by the developed countries and thus leads to
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establishment of a peaceful just and equitable world order.

Gandhian aswadya or control of the palate is aimed at, that one
should eat to keep body and mind healthy, but not to satisfy the taste
buds. With controlled desires, it aspires for ‗eat to live, not, live to
eat‘. Gandhi found the greed not the need as one of the major causes
of human problems, therefore he asked people to control the palate
and be a sthitaprajna. ―He is one who withdraws his senses from the
objects of the senses behind the shield of the spirit, as a tortoise does
its limbs under its shell.‖ 25
At global level, aswadya along with the concept of non-
possession and non-stealing is of great importance as it checks greed
of nations, which have been the most important cause of imperialism
and colonialism in modern times. At present, under the influence of
neo-imperialism and in the wake of increasing unabated lust for
wealth and materialistic instincts, multi-national and trans-national
companies are haunting the whole world. Thus by adopting aswadya,
the developed nations of the world can entreat for the establishment
of ideal world order.
Abhaya or fearlessness was recommended as an important
quality of satyagrahi by Gandhi. It is because without fearlessness,
it would be difficult to ensure the observance of truth and non-
violence. In his words, however, ―fearlessness richly deserves the
first rank assigned to it. For it is indispensable for the growth of the
other noble qualities. How can one seek Truth, or cherish Love,
without fearlessness?‖ 26 He further asserted that for individual
―fearlessness connotes freedom from all external fear,—fear of
disease, bodily injury, and death, of dispossession, of losing one's
nearest and dearest, of losing reputation or giving offence, and so
 143

on.‖27 Gandhi led the most successful political campaigns in India

with the help of the fearless followers. Millions of fearless non-
violent satyagrahis participated in the swadeshi, non-cooperation,
civil disobedience, and quit India movements. Gandhi knew that
only fearless citizens could make bow to mighty British government.
Thus Gandhi gave the blueprint for non-violent resistance based on
fearless citizens for the whole world, meant to change the world.
Gandhi wanted spiritual enlightenment of the individuals as
―enjoy the things of the earth by renouncing them‘ is a noble
precept. Wealth, family and body will be there, just the same; we
have only to change our attitude towards them. All these are not
ours, but God‘s. Nothing whatever in this world is ours.‖ 28 Nation-
states is large entity and sum of fearless citizens, hence it would be
also an indispensable quality for the nation-states to be adopted for
establishment of a non-violent world order as ―all fears will roll
away like mists; we shall attain ineffable peace.‖ 29
At present, the whole world is encircled by the fear of war and
violence in various forms. For its solution, believing in the doughty
spirit of humans and the freedom from fear of anything including
death, Gandhi favoured the adoption of the principle for curbing
many social and political evils in the world. The uncontrolled and
unabated struggle for power has entrapped and engulfed the whole
world in tension and violence. Moreover ―in terms of Gandhian
psychopathy the mutual fear among the nations is the root-cause of
the feeling of insecurity‖, 30 forced to the carnation of many defence
pacts and treaties in world and thus led to stringent and permanent
tension in international relations. And ―no sooner do nations learn to
be fearless in their relations with one another than a healthy sense of
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security will arise and offer a sound basis for an ideal world order.‖31
Thus the spirit of fearlessness would bring an end to the mutual
distrust and mutual fear, thus developing mutual faith and trust,
would lead to realisation of an ideal world order.
Gandhian principle of religious tolerance or sarvadharma
sambhava means equal affection and love for all the religions and
faiths, by giving due respect to the beliefs, creeds, and sects. Gandhi
believes that there is not only an inherent unity among all the
religions in the world, but also they lead us to the same goal based
on humanity and love. Attacking on the communalism, religious
disharmony and intolerance, he envisaged that ―religions are not for
separating men from one another. They are meant to bind them.‖32
His vision not only inculcates such values among individuals, but
also envisages such role among nation-states to promote ideal world
order. It is because Gandhi believed that, ―in the fundamental truth
of all great religions of the world.‖ 33 He further added that, ―I
believe that, if only we could all of us read the scriptures of the
different faiths from the standpoint of the followers of those faiths,
we should find that they were at the bottom all one and, were all
helpful to one another.‖ 34
Gandhi also emphasised on the need of greater tolerance and
mutual trust among religions of the world. That is why he wrote that,
―I should love all the men-not only in India but in the world-
belonging to the different faiths, to become better people by contact
with one another, and if that happens, the world will be a much
better place to live in than it is today.‖ 35 Hence this holistic concept
of religious tolerance or equality of religions ―would mean the
mutual tolerance of different systems i.e. ideological, economic,
 145

political and social.‖36 By adopting Gandhian tolerance it is possible

to eliminate the ideological and religious fundamentalism to ensure
the establishment of an ideal world order of religious tolerance based
on peaceful co-existence.
Swadeshi or indigenousness in simpler terms, according to
Gandhi is ―that spirit in us which restricts us to the use and service
of our immediate surroundings to the exclusion of the more
remote.‖ 37 Gandhi did not consider in narrow terms as he remarked
that, ―I buy from every part of the world what is needed for my
growth. I refuse to buy from anybody anything, however nice or
beautiful, if it interferes with my growth or injures those whom
38
Nature has made my first care.‖
Gandhi also insisted to serve the immediate neighbour or
indigenous goods to develop the diversified economic structure of
society. He did not mean to alienate individual from the world, but
he had a broad vision about swadeshi. In his vision of swadeshi, all
home-made things were included, yet he focussed on ―exclusion of
foreign things, in so far as such use is necessary for the protection of
home industry, more especially those industries without which India
will become pauperized.‖ 39
Gandhi developed a scheme of education to ensure delivery of
social and moral values along with the dignity of labour aiming at all
round development of students, who were to be the citizens of
future. To ensure the incorporation of the required swadeshi traits in
education for all round development of human being, in 1937 a
conference was held at Wardha in Maharashtra. The committee of
eminent educationists and education ministers of the seven states
under the president ship of Gandhi passed the following four
146

resolutions under ―New Education or Basic Education scheme. These

resolutions prescribed that ―(i) free and compulsory education for
seven years (ii) mother tongue as medium of instruction (iii)
education with manual and productive work, and (iv) to arrange the
remuneration of the teachers.‖40
Finding no use of western system of education in India, as it
departed students from their social traditions, community values and
natural environment, Gandhi opposed it vehemently. Gandhi wanted
preservation of different social, moral and cultural values of society
and transmission of such values among the students through
swadeshi curriculum. In the opinion of Gandhi, ―the foundation that
Macaulay laid of education has enslaved us.‖ 41 Gandhi was supporter
of ancient swadeshi system of Gurukula, based on the impartial and
moral teacher-student relation and Gurukula-society harmony.
The present modern development syndrome adopted by the
majority of the nations has caused problem of inequality,
exploitation, environmental pollutions, uncontrolled and unequal
economic growth, and enormous exploitation. In international
context if nations of the world adopt swadeshi based on aswadya,
local resources, local production, local consumption, bread labour
and environment friendly techniques than, ―swadeshi would mean
ideological, political, and economic autarchy of anti-imperialist,
pluralist type and would never mean any sort of anti-universalist,
narrow-minded jingoism.‖ 42
Gandhian commandment of ‗removal of untouchability‘ is
based on universal values of equality and equal behaviour to every
human being. Therefore in Indian context he called untouchability is
a hydra-headed monster, and an error of long standing. He was of the
 147

view that God did not make man to consider another man as an
untouchable, and ―it is simple fanatical obstinacy to persist in
persecuting man in the sacred name of religion.‖43 In the
international relations, racialism is synonymous of the Indian
untouchability as it degrades the ‗human being‘ to beast. Gandhi
focussed on motivating public opinion against racialism and other
social inequalities. In this context he observed that, ―those who
agree that racial inequality must be removed and yet do nothing to
fight the evil, are impotent. I cannot have anything to say to such
people.‖44 In the context of international relations, removal of
untouchability ―would mean the liquidation of racialism or the
ending of racial inequality. An ideal world order is incompatible
with racial discrimination.‖45
These eleven commandments lay the foundation of the
Gandhian world order by abolishing the psycho-social precincts of
individuals and the world leaders. Apart from this, the
commandments transform the politico-economic and cultural aspects
of human civilisation by bringing change in human nature. These
commandments or vratas aims at establishing mental peace in
individuals‘ mind, thus leads to peace in society and consequently
helps in prevailing peace in world, which is the most important
attribute of Gandhian world order.

SATYAGRAHA
The term ‗satyagraha‘ was originated in South Africa in 1906,
when under the leadership of Gandhi, thousands of disserted Indians
took oath to resist the embarrassing ‗Indian Registration Ordinance‘
in a peaceful way. The ordinance was aimed at registering Indians by
148

displaying their fingerprints as identification mark on the

registration form as if they were criminals. The registrar was to take
the finger and thumb impressions of the applicant Indians and ―every
Indian who failed thus, have to forfeit his right of residence in the
Transvaal. Failure to apply would be held to be an offence in law for
which the defaulter could be fined, sent to prison or even deported
within the discretion of the court.‖46 The agitated Indians refused to
obey the orders, thus led to the first movement of civil disobedience
of Gandhi. Therefore ―on the basis of his experiences and
experiments, Gandhi developed an integrated approach and
perspective to the concept of life itself. His ideas, which came to be
known as his philosophy, were a part of his relentless search
for truth.‖ 47
Nevertheless, Gandhi called the whole movement as ‗passive
resistance‘ and some scholars, under influence of imperialism, called
the whole movement as ―a weapon of weak.‖ 48 Gandhi understood
the implications and opposed such understanding, as the term did not
represent the true spirit of the movement. Therefore a competition
was organised and ―small prize was announced in Indian Opinion to
be awarded to the reader who invented the best designation for our
struggle‖ 49. Maganlal Gandhi suggested a good word sadagraha,
meaning ‗firmness for a good cause.‘ Gandhi wrote that, ―I liked the
word, but it did not fully represent the whole idea I wished it to
connote. I therefore corrected it to ‗satyagraha‘. Truth (satya)
implies love, and firmness (agraha) engenders and therefore serves
as a synonym for force.‖ 50
Gandhi called ―satyagraha as soul force, pure and simple‖ 51 or
―truth force‖ 52, can be used against any kind of oppression. The word
 149

satyagraha is a ―compound of two Sanskrit nouns, satya which

means ‗truth‘ and agraha which means ‗grasp‘.‖ 53 Gandhi inferred
that passive resistance is different from satyagraha, as latter does
not involve even an evil thought about the oppressor, but to oppose
to ensure and seek justice. The word Satyagraha was used by the
people as per their whims, hence Gandhi made it clear that, ―as the
author of the word, I may be allowed to say that it excludes every
form of violence, direct or indirect, veiled or unveiled, and whether
in thought, word or deed.‖ 54
Gandhi was very conscious about means and ends; hence he took
every care about the satyagraha and its process. Gandhi defined the
―the following qualifications‖55 …. for every satyagrahi in India:
(a) He must have a living faith in God, for He is his only rock.
(b) He must believe in truth and non-violence as his creed and,
therefore, have faith in the inherent goodness of human nature
which he expects to evoke by his truth and love expressed
through his suffering.
(c) He must be leading a chaste life and be ready and willing, for
the sake of his cause, to give up his life and his possessions.
(d) He must be a habitual Khadi-wearer and spinner. This is
essential for India.
(e) He must be a teetotaller and be free from the use of other
intoxicants in order that his reason may be always unclouded
and his mind constant.
(f) He must carry out with a willing heart all the rules or
discipline as may be laid down from time to time.
(g) He should carry out the jail rules unless they are specially
devised to hurt his self-respect.
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Gandhi mentioned that these qualifications are illustrative only

and not to be observed as exhaustive. Besides, Gandhi decided
―some rules‖56 for proper behaviour of satyagrahis in the
movements, which were following.
(a) Harbour no anger but suffer the anger of the opponent. Refuse
to return the assault of the opponent.
(b) Do not submit to any order given in anger, even though severe
punishment is threatened for disobeying.
(c) Refrain from insults and swearing.
(d) Protect opponents from insult or attack, even at the risk of life.
(e) Do not resist arrest or the attachment of property, unless
holding property as a trustee.
(f) Refuse to surrender any property held in trust at the risk of
life.
(g) If taken prisoner, behave in an exemplary manner.
(h) As a member of a satyagraha unit, obey the orders of
satyagraha leaders, and resign from the unit in the event of
serious disagreement.
(i) Do not expect guarantees for maintenance of dependents.
NON-VIOLENCE AND TRUTH
Gandhian satyagraha is purely non-violent as he observed that
―satyagraha is gentle, it never wounds. It must not be the result of
anger or malice. It is never fussy, never impatient, and never
vociferous. It is the direct opposite of compulsion. It was conceived
as a complete substitute for violence‖ 57. Gandhi considered ahimsa a
positive aspect of functioning in life of human being and society, he
said that ―ahimsa is not merely a negative state of harmlessness but
it is a positive state of love, of doing good even to the evil-doer.‖58
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In his views, ―satyagraha and its off-shoots, non-co-operation and

civil resistance, are nothing but new names for the law of
suffering.‖59 Moreover, he observed that ―the fight of satyagraha is
for the strong in spirit, not the doubter or the timid. satyagraha
teaches us the art of living as well as dying. Birth and death are
inevitable among mortals.‖60
Further, Gandhi asserted that anyone in the world can adopt
the nonviolent method successfully. ―In it physical incapacity is no
handicap and even a frail woman or a child can put herself or
himself on equal terms against a giant, armed with the most powerful
weapon.‖61 Rather ―It is a force that works silently and apparently
slowly. In reality, there is no force in the world that is so direct or so
swift in working.‖62 He maintained that the way of a satyagrahi must
lead through the testing of truths as they appear to the individual
performer. In view of Gandhi the satyagrahi should be an individual
of exemplary character with the attitudes of a monk or a spiritual
leader.
Truth, apart from nonviolence, is the other basic tenet of his
satyagraha. Gandhi considered truth as God; therefore he maintained
that ―there are innumerable definitions of God, because His
manifestations are innumerable. They overwhelm me with wonder
and owe and for a moment stun me. But I worship God as truth
only.‖ 63 Apart from this, Gandhi viewed ―satyagraha is a relentless
search for truth and a determination to reach truth.‖64 Indeed, in his
view, satyagraha is the apparatus to change the whole world.
Therefore he observed that ―with satya (truth) combined with ahimsa
(nonviolence), you can bring the world to your feet. Satyagraha in
its essence is nothing but the introduction of truth and gentleness in
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the political, i.e., the national, life.‖ 65 Gandhi did not consider ‗truth
and nonviolent‘ based satyagraha as a pessimistic, ―passive or an act
of cowardice.‖ 66
Gandhi established satyagraha as an effective moral and
humanistic way to be adopted for achieving a peaceful world order
by elimination of social, political, economic and moral evils from
society. He believed that, ―it is the highest and infallible means, the
greatest force. Socialism will not be reached by any other means.
satyagraha can rid society of all evils, political, economic and
moral.‖ 67 Gandhi believed that satyagraha is the voice of the hearts
of the majority of the people or true democratic as it inherits the
wilful acceptance of the public as ―in politics, its use is based upon
the immutable maxim that government of the people is possible only
so long as they consent either consciously or unconsciously to be
governed.‖68 The peaceful and nonviolent refusal to support and
cooperate the government is inherited in satyagraha ―by
withdrawing all the voluntary assistance possible and refusing all its
so-called benefits,‖69 if the government does not fulfil the ambitions
of the public.
In the opinion of Gandhi, irrespective of race, colour, nation
etc., satyagraha is universally applicable as a force which can be
used by individuals and communities. It can be used effectively ―in
political as in domestic affairs. Its universal applicability is a
demonstration of its permanence and invincibility. It can be used
alike by men, women and children.‖70 Thus in contemporary times,
satyagraha has not been used only as a weapon to oppose the
authority of the state and but also to achieve general welfare of the
people in the world.
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Gandhi has immense faith in the power of satyagraha to

influence whole world as it is considered ―one of the most active
forces in the world, It is like the sun that rises upon us unfailingly
from day to day. Only if we would but understand it, it is infinitely
greater than a million suns put together. It radiates life and light and
peace and happiness.‖71 Nevertheless Gandhi was aware that it
requires sacrifices of highest order. He added further that, ―the world
is seeking a way out, and…it will be the privilege of the ancient land
of India to show that way out to the hungering world. I have,
therefore, no hesitation whatsoever in inviting all the great nations
of the earth to give their hearty co-operation to India in her mighty
struggle.‖72
CONSTRUCTIVE PROGRAMME
Gandhian constructive programme is basically a method to
achieve ―Poorna-swaraj’ i.e. complete independence by truthful and
non-violent means.‖ 73 It does not only signify political independence
but also focuses on economic and social independence of society. In
Gandhian vision truth and non-violence are the pillars of complete
independence for every one without distinction of race, colour or
creed. Being a visionary, Gandhi had already prophesied political
independence of India from the Britishers, yet he was aware of the
prevailing social- economic flaws in Indian society. Therefore he
proposed the constructive programme to train Indians to make them
compatible with the changed conditions after independence. Initially,
Gandhi identified 13 articles in constructive programme and later on
added 5 more articles in 1945 on the basis of suggestion made by the
public. The constructive programme is a comprehensive programme,
aimed to reconstruct the society or to transform the individuals by
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training them in an ideal way. It is a non-violent way to bring

comprehensive social, political and economic change in our society.
―Constructive programme‖ 74 is thus based on following:
1. Communal Unity
2. Removal of Untouchability
3. Prohibition
4. Khadi
5. Village Industries
6. Village Sanitation
7. Nai Talim or Basic Education
8. Adult Education
9. Women
10. Knowledge of Health and Hygiene
11. Provincial languages
12. National Language
13. Economic Inequality.
14. Kisans
15. Labour
16. Adivasis
17. Lepers
18. Students
This programme can be operationalised by observing certain
basic principles which were as under.
1. Moral action.
2. Voluntariness.
3. Co-operation.
4. Mutual aid.
5. Self-reliance.
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6. Self-help.
7. Building from bottom.
8. The spirit of non-violence.
9. Decentralisation.
Thus the objective of the 18 point constructive programme of
Gandhi was to provide operational framework to realise swaraj and
sarvodaya based on political, social and economic upliftment of
society. Communal unity has been given maximum importance by
Mahatma Gandhi in his constructive programme. Gandhi was very
much aware about the increasing gap between different religious
communities. At present communal disharmony has emerged as one
of main challenges of world. Communal clashes and riots have
affected the most part of the world. Gandhi wanted to create unity
among different communities. He wanted his followers to associate
their ―identity with every one of the millions of the inhabitants of
Hindustan.‖75 In order to realise this, he was in favour of cultivating
personal friendship by each with person of different faiths. Gandhi
valued the mutual respect and acceptance for peace and harmony
among different strata of the society.
Social aspect of constructive programme focuses on
empowering woman to attain the goal of ―gender equality‖ 76 as
Gandhi considered woman equal to man and an important part of
society. Women have been harassed and exploited all over earth by
men, irrespective of geographical boundaries. Gandhi appraised that
man could not recognise the importance of woman since long time.
He added further that since ―men have not realized this truth in its
fullness in their behaviour towards woman. They have considered
themselves to be lords and masters of woman instead of considering
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them as their friends and co-workers.‖ 77 He objected the exploitation

of woman done by man and wanted man to treat woman equally. He
considered that ―woman has been suppressed under custom and law
for which man was responsible and in the shaping of which she had
no hand.‖ 78
Gandhi recognised equal rights and status for woman and
asked his followers to respect rights of woman. In his words, ―in a
plan of life based on non-violence, woman has as much right to
shape her own destiny as man has to shape his.‖ 79 Gandhi recognised
the importance of woman for a better society, therefore in his
opinion, ―wives should not be dolls and objects of indulgence, but
should be treated as honoured comrades in common service‖ 80 and
―woman must be the true helpmate of man in the mission of
service.‖ 81
Gandhi focused on another social curse of society, .i.e.
untouchability, which has been a part of every country or civilisation
in one or other form. He knew that without removing the
untouchability, it would not be possible for anyone to establish equal
society. He advised his followers that they ―should make common
cause with them and befriend them in their awful isolation – such
isolation as perhaps the world has never seen in the monstrous
immensity one witnesses in India.‖ 82 Gandhi was not in favour of
any social discrimination based on sex, caste, race and breed etc.
Gandhi concentrated of prohibition of alcohol and drugs.
Every year millions of people die due to drugs and alcohol. The
situation is grimmer in poor and developing countries. Gandhi
considered it as enemy of the humanity as he remarked that ―if we
are to reach our goal through non-violent effort, we may not leave to
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the future government the fate of lakhs of men and women who are
labouring under the curse of intoxicants and narcotics.‖ 83 Gandhi
allocated role to his followers to eliminate the social problem of
alcohol in rural and urban society, particularly ―women and students
have a special opportunity in advancing this reform. By many acts of
loving service they can acquire on addicts a hold which will compel
them to listen to the appeal to give up the evil habit.‖ 84
Gandhi had great concern about the sanitary conditions of
villages, which was more or less equal in all the developing
countries. He asserted that, ―I regard this defect as a great vice
which is responsible for the disgraceful state of our villages and the
sacred banks of the sacred rivers and for the diseases that spring
from insanitation‖85 and motivated them so that ―they should be able
to make our villages models of cleanliness in every sense of the
word.‖ 86
Gandhi initiated the idea of ‗new education‘ or ‗basic
education‘, because he was unhappy with the British education
system as it focused more on the economic aspect of human
personality. Besides this education was related to the partial
development of human personality, whereas Gandhi wanted to
develop human personality in an integrated way to attain the ideal
social order. Therefore he expressed that, ―by education I mean an
all-round drawing out of the best in the child and man - body, mind
and spirit.‖ 87 He wanted to rebuild and strengthen the foundation of
education according to the conditions, culture and requirements of
India.
One of the important goals under Millennium Development
Goals is ―to achieve universal primary education.‖ 88 Gandhi cared
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for the availability for all the children irrespective of caste, class,
breed, province or sex. In his words, ―basic education links the
children, whether of the cities or the villages, to all that is best and
lasting in India.‖89 Besides aiming at physical and mental
development, ―keeps the child rooted to the soil with a glorious
vision of the future in the realization of which he or she begins to
take his or her share from the very commencement of his or her
career in school.‖ 90 Apart from this, the training of productive work
and vocational activities received in schools is equally important for
all the nations, particularly developing ones, due to economic
reasons. These activities can be of great help to find employment in
the surrounding regions; particularly it can be of great help to revive
rural economy.
Illiteracy among citizens of various countries is one of the
main causes of many social, religious, political and economic
problems. Gandhi identified this and advocated to adopt adult
education to change the social circumstances. He wrote that ―if I had
charge of adult education, I should begin with opening the minds of
the adult pupils to the greatness and vastness of their country,‖ 91 and
―my adult education means, therefore, first, true political education
of the adult by word of mouth.‖ 92
Most of the nations of Asian and African nations adopted
English language as medium of instruction and it expurgated their
cultural and knowledge roots related with their provincial language.
Without adopting the mother tongue as medium of instruction, no
one can be coalesced with his society, community, culture and
community. Therefore ‗National Language‘ as medium of instruction
found important place in Gandhian scheme of education. Gandhi
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vehemently opposed the foreign medium because it ―has caused

brain-fag, put an undue strain upon the nerves of our children, made
them crammers and imitators, unfitted them for original work and
thought, and disabled them for filtrating their learning to the family
or the masses... It is an evil that needs a summary remedy.‖ 93
Gandhi identified the problem of hygiene and health, which
can provide the necessary outlook ―to reduce child mortality,‖ 94, ―to
improve maternal health,‖ 95 and ―to combat malaria, and other
diseases‖96 in modern world. Thus, Gandhi prophesied the problems
of health and hygiene therefore he concentrated on the education of
health and hygiene as the mortality rate was very high. Gandhi
mentioned the education of health and hygiene separately and
considered it of utmost important as ― ignorance and neglect of the
laws of health and hygiene are responsible for the majority of
diseases to which mankind is heir… and could be mitigated if the
people were properly educated about health and hygiene.‖ 97
Gandhi gave appropriate importance to the agriculture and
farmers in his constructive programme. He considered farmer as
father of the world, as he provides food to society, but he is not
conscious that they deserve any credit and does not care to be
honoured. In his views, an illiterate farmer is much aware and can
explain the difficulties of the agricultural classes in a better way than
any learned person. Gandhi identified the power of rural India in
farmers. According to him ―swaraj is a mighty structure. Eighty
crores of hands have to work at building it. Of these kisans, i.e., the
peasantry are the largest part. In fact, being the bulk of them
(probably over 80%) the kisans should be the Congress.‖ 98
Therefore, he advised congressmen that the farmers ―must not be
160

used for power politics. I consider it to be contrary to the non-

violent method.‖ 99 He recommended that ―in my opinion, like
labour, they should have under the congress, a department working
for their specific question.‖ 100 Gandhi also explained his views on
the services provided by adivasis, labourer unions, lepers and
students.
Gandhi considered that the economic transformation of the
society can be done only by of establishing economic equality. One
of the main goal envisaged in the United Nations Millennium
Declaration of September 2000 also recognise this fact under the
title, ―to eradicate extreme poverty and hunger.‖ 101 This goal can be
made a reality only by adopting Gandhian suggestion of economic
equality. Gandhi called it ―the master key to non-violent
independence.‖ 102 By economic equality Gandhi meant the ―levelling
down of the few rich in whose hands is concentrated the bulk of the
nation‘s wealth on the one hand, and the levelling up of the semi-
starved naked millions on the other hand.‖ 103 Gandhian swaraj or ―a
non-violent system of government is clearly an impossibility so-long
as the wide gulf between the rich and the hungry millions
persists.‖104
The aim to develop a global partnership for development is
another important component of Millennium Developmental Goals,
which focuses on the special needs of the Least Developed Countries
(LDCs), is extension of Gandhian swadeshi to the world. Gandhi
envisaged it on the level of Indian society under swadeshi based on
village industries, self-reliance and ―equitable distribution.‖ 105
Gandhian swadeshi is aimed at to develop need-based, rule-based,
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predictable, non-discriminatory trading and financial system to

address the needs of society.
Gandhi promoted Khadi, i.e. hand-woven cloth, to bring
economic resources in the hands of every Indian with minimum
investment. For Gandhi, Khadi ―means decentralization of the
production and distribution of the necessaries of life,‖ 106 and ―it
connotes the beginning of economic freedom and equality of all in
the country.‖ 107 Keeping it as priority for the reconstruction of
Indian economy, Gandhi advocated that, ―Khadi must be taken with
all its implications. It means a whole-sale swadeshi mentality, a
determination to find all the necessaries of life in India and that too
through the labour and intellect of the villagers.‖ 108
Gandhi wanted to end the dependence of India over
exploitative mechanisation and industrialism. He knew that
exploitation of economic and natural resource is the outcome of the
modern civilisation based on mechanisation. Therefore he focussed
on labour-based technology which would ―ensure environmental
sustainability.‖ 109 Gandhi promoted ―village industries such as
hand-grinding, hand-pounding, soap-making, paper-making, match-
making, tanning, oil-pressing etc.‖ 110 He was well versed about the
massive population, enormous geographical size, great number of
villages and poor state of agriculture and employment. Hence
Gandhi favoured swadeshi based on self-reliance of villages. He
wrote that ―all should make it a point of honour to use only village
articles whenever and wherever available…. there is no doubt that
most of our wants can be supplied from our villages.‖ 111
Gandhi focussed his concentration on complete refurbishing of
the society on the basis of values of non-violence, self-reliance, and
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self-rule. His constructive programme was the ―blue-print for social

resurgence, the espousal of sarvadharma sambhaava, vocational
education, trusteeship concept, decentralized planning, local self-
government, village self-sufficiency…aimed at a new social
order.‖112
Gandhi called constructive programme a way to attain poorna
swaraj, of which political independence was the first step. He
considered it as a primary training programme for civil disobedience
and to perform satyagraha. Gandhi was very much sure about the
political impact of the constructive programme as the social and
economic transformation of the society would ensure the mass
awareness and mass participation to bring swaraj. He was of the
view that political change can be realised through social and
economic transformation of society.
The swaraj inherited the establishment of self-government
because in views of Gandhi, self-government is far better than
establishing good-government and it cannot be substitute of self-
government in any context. The transformation based on the
constructive programme can ensure the true sovereignty of the
people, self-rule and self-control. This constructive programme was
aimed at to train, educate and aware the people, thus preparing them
for political struggle against the misuse of state power in more
organised and planned way.
Gandhi admitted that his constructive programme is
foundation to the political objectives, so it is not just limited towards
the attainment of social and economic transformation but it has the
political implications as well. In this context he remarked that ―my
social work would be impossible without the help of political work, I
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took to the latter and only to the extent that it helped the former...,
self-purification of this nature is a hundred times dearer to me than
what is called purely political work.‖ 113
Hence, Gandhian constructive programme was aimed at to
bring about a non-violent and peaceful social, economic and political
revolution in the society. Most of the nations of the world,
particularly in third world are facing various social, economic and
political problems. Besides, the present world order is devoid of
their sovereignty under the all-encompassing influence of the multi-
national corporations and trans-national companies. In this
transitional phase of society, the relevance of Gandhi and his
constructive programme is not only pertinent but also inevitable for
the wellbeing of society. This programme based on Khadi, village
sanitation, education for everyone, economic equality, village
industries etc. represents the anti-imperialist thrust. Simultaneously
it serves as a model to guide them in their struggles for liberation
from the present chaos and paves the way for a peaceful, equitable
and just world order.
Above analysis not only manifests the flaws of present world
order but also reveals about futility of present method to realise
peaceful, equalitarian and just world order. Hence there is need for
an alternative approach for the creation of just world order. In this
context Gandhian alternative comes very prominently as it is based
on the values of truth, non-violence, equality, decentralisation and
universal disarmament. The Gandhian perception underlines the
importance of harmony among individuals, states and world system.
The ultimate objective of this is transformation of human soul and
not merely superficial transformation of political and economic
164

institutions. The non-violent path of swaraj, satyagraha and

swadeshi can change the face of society and establish peaceful,
equalitarian and just world order. The main attributes of Gandhian
world order can be summed up in threefold dimension: 1. Social; 2.
Political; 3. Economics. All these dimensions can be understood by
our indepth understanding of these three at individual, state and
global levels.
1. SOCIAL DIMENSION
(a) At the level of individual, truth and non-violence are integral
part of the personality of the enlightened man. Gandhian idea of
truth has moral and spiritual aspects which can be pursued by one
person or in collective manner. Gandhi had the conviction that
morality is the basis of things, and that truth is the substance of all
morality. In his views, the truth can be pursued through the means of
non-violence. Since ends and means are convertible, therefore a
truthful person can be said to be a non-violent person and vice versa.
Therefore truth became his sole objective and sheer guide for
individual to transform it into a complete human being. This concept
of truth is aimed at ―an effort to understand external authority and to
reaffirm the moral autonomy and authority of the individual as an
agent, and an active performer in the arena of politics and social
life.‖114 Gandhi emphasised on character-building of individual
based on truth and non-violence. Because for him, individual is the
prime agent to bring change in the present world, therefore it is very
important for individual to follow truth and non-violence.
Besides this, respect to the all religions and communities
should be duty of every individual. Gandhi wanted individual to
respect all religions and communities. The religious intolerance and
 165

community clashes are looming large today and creating a tensed

and skeptical environment among the various sections of society all
over the world. It is pertinent here to say that the increasing rate of
religious intolerance in self-acclaimed multi-culturist societies is at
alarming stage. Particularly after 9/11, the European countries and
United States of America, the cases of religious intolerance and
clashes have increased a lot. Gandhi believed in equality of all
religions and was of the view that all sets of religious beliefs are
equally true. Besides, he refrained from criticising religious
practices of others, for the sake of communal harmony. Gandhi
wanted individuals to follow path of religious tolerance to establish
peaceful social order.
Gandhi also advocated that every person should treat every
individual on parity basis irrespective of breed, religion, caste and
colour. Any inhuman behaviour gives birth to hostility between the
doer and the victim and with the passage of time such hostility
converts into the enmity. Gandhi‘s experience in South Africa
exposed him of prevalent inhuman behaviour all over world. He
became aware about the impolite and uncivil inequality, which
resulted into the large scale social and religious differentiation and
alienation. Gandhi wanted individual to avoid oppression and
discriminating against persons of different religious beliefs and to
accept all religions as equally valid and true. According to him,
problem of untouchability and apartheid on the basis of breed, cast e
and colour takes men away from humanity. Hence individuals need
to show respect and equal behaviour with everyone regardless of
sex, breed, religion, caste and colour.
166

Gandhi was in favour of equal participation of women in

social and national building. He believed in the ability of women to
perform domestic, as well as, social duties. Rather he found women
more capable than men; therefore he emphasised on women
participation in social and political activities of the society. Gandhi
believed that it is duty of every individual to spread positive values
and ideas of peace, love and compassion in society. Gandhi wanted
every individual to play desired role in society through their ideas,
belief and behaviour in exemplary way. Therefore it is duty of every
individual to spend sometimes in making other people to understand
the value of peace, love, compassion etc.
Gandhi wanted every individual to receive education without
any discrimination. In this context, he introduced basic education to
inculcate the vocational knowledge. According to him education
should be the way to develop all round development of the
personality of the individual and make the individual not only to
earn for himself but also to work for the society. It is to focus on
eternal idea of simple living and high thinking. Basic education
should be made compulsory for all children up to the age of
fourteen. The medium of instruction at basic level should be mother-
tongue to teach ethical and moral values and importance of national
heritage in an easy manner. Basic education is the right of every
individual. Apart from learning to read and write, the children must
also learn skills which will make them confident, independent and
self-reliant.
(b) At the level of state, need is to evolve a casteless and classless
society based on the precepts of sarvodaya, which may ensure social
equality irrespective of post, sex, breed, religion, caste and colour.
Gandhi believed that the greatest good of all is possible only in such
 167

classless society. This society is likely to ensure welfare of all

people without any discrimination of caste, race, sex, colour and
religion.
In such social setup of Gandhi, there will be complete
prohibition on drugs and intoxicated items i.e. liquor, opium and
various tobacco products. Because Gandhi believed that ―the drink
and the drug evil is in many respects infinitely worse than the evil
caused by malaria and the like; for, whilst the latter only injure the
body, the former saps both body and soul.‖ 115 He knew that ―nothing
but ruin stares a nation in the face that is prey to the drink habit.
History records that empires have been destroyed through that
habit.‖ 116
There is need for gender equality and gender sensitivity in the
society to provide equal treatment to the fairer sex. Gandhi wanted
equal treatment for women as enjoyed by men. Gandhi was in favour
of gender sensitivity and respect for the women in sections of the
society. He considered it to be the duty of society to take actions
against the activities of female infanticide, child marriage, purdah,
dowry, molestation and prostitution. He was in favour to ensure
equality, education and economic independence for women.
According to Gandhi, the society need to be essentially
pluralistic society based on communal harmony, cooperation and
coexistence. For Gandhi, ―religion does not mean sectarianism. It
means a belief in ordered moral government of the universe. It is not
less real because it is unseen. This religion transcends Hinduism,
Islam, Christianity, etc. It does not supersede them. It harmonizes
them and gives them reality.‖ 117
He further added that providing basic education consisting of
value education is duty of the society. Gandhi wanted society to run
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the educational institutions, but simultaneously he aimed for

generation of economic sources from within the school because a
poor society can not afford to provide education for all children.
Basic education would be an ―embodiment of his perception of an
ideal society consisting of small, self-reliant communities with his
ideal citizen being an industrious, self-respecting and generous
individual living in a small, cooperative community.‖ 118
Besides, peace education and comparative religion studies
should be an integral part of the study at higher level. Peace
education should be given to the students so that they can learn and
imbibe the ethics and moral values of an egalitarian, humanitarian
and peaceful society i.e. sarvodaya samaj. Gandhi‘s such conception
is closer to the policy pursuit of the United Nations Children's Fund
(UNICEF) in this context. According to Peace Education Working
Group at UNICEF, peace education ―refers to the process of
promoting the knowledge, skills, attitudes and values ……. to
prevent conflict and violence.‖119 However Gandhi was sceptical that
―religious teachers are hypocritical and selfish‖ 120, but he believed
that all the religions on earth are based on love, integrity, and
compassion towards humanity and thus teach peace, mutual
acceptance and tolerance to its respective followers. Therefore the
comparative religion studies should be a part of higher education.
Besides religious education should be given to sensitize individual to
teach and imbibe moral duties and responsibilities.
(c) At global level, humanitarian values should be promoted by a
self-controlled and self-regulated global civil society consisting of
some enlightened individuals from all over the world. Global civil
society is identified with groups, associations, churches, trade
unions, ethnic organizations, and all kind of voluntary societies
 169

composed of different strata in the society. This should consist of

―perfect national life, state of enlightenment, self-rule and no
hindrance to neighbour,‖121 as perceived by Gandhi. These
enlightened individuals from all over the world can transform the
condition of conflicts by resolving disputes through amicable means.
The global civil society is also supposed to take care of the virtues
of co-operation, civility, self-restraint and mutual respect at global
level to ensure peace. Gandhi‘s concept of global civil society
focuses on transforming people of social exclusion into social
inclusion, thus pave the way to strengthen and spreading human
values in the whole world.
Moreover, instead of diplomatic relations, the civilian
communities based on ‗people to people‘ contacts, can promote
mutual faith among the nations at bilateral and regional levels. Civil
societies are better equipped to solve the problems among the
nations at bilateral and regional levels. Therefore, these groups
based on social relations can perform better than bureaucratic and
diplomatic agencies. This can create avenues for people-to-people
collaboration, a very important factor in facilitating mutual
understanding, which benefit bilateral judicial cooperation and
mutual trust among nations, ultimately it bring to an end of the ‗fear
of the unknown‘ and ‗suspicion of the unknown.‘
Dissemination of Gandhian values of truth, love, peace, non-
violence etc. can be incorporated at regular intervals through
workshops, seminars and conferences. Various academic institutions
engaged in the dissemination and propagation of Gandhian thought
and action need to be established at global level for such purpose.
The successful experiences of non-violent resistance are to be
integral part of these world workshops, seminars and conferences.
170

Such programmes should be organised in different parts of the world

at regular intervals.
For this purpose, world conclaves based on inter-faith and
inter-religious values should be organised. Basically the moral
imperatives of all religions and beliefs call for peace, tolerance and
mutual understanding in society. These conclaves can focus on
promoting peace through interfaith and intercultural dialogue to
ensure and realise the people of the world that religion can be a
source of the solution for such conflicts that exist at the regional and
world level, rather than being a source of conflict.
World level exchange programme of students and regular
study programme for foreign students among nations should be
organised every year to know the social and religious values of other
societies to augment tolerance and mutual acceptance. Academic
community of world can play a very important and crucial role in the
spreading of Gandhian ideas and values among youth, a potent force
for social transformation because their life is closely linked with the
younger generation. Students of different countries can get an
opportunity to experience Gandhian way of life by field visits to the
Ashramas and institutions.
2. POLITICAL DIMENSION
(a) At Individual level, human rights for all be respected. Because
every individual is entitled to such rights without any distinction of
―race, colour, sex, language, religion, political or other opinion,
national or social origin, property, birth or other status.‖ 122 Gandhi
wished that every individual should not only to follow the path of
non-violence, but also to adopt as part of its life. Every individual
should perform his duties and should give more importance to duties
than rights by individuals.
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Each individual should play an active role in local body

institution and should participate in the functioning of these
institutions. Through this process, an ideal village can be build and
―if one man can produce one ideal village, he will have provided a
pattern not only for the whole country, but perhaps for the whole
world.‖ 123 It is because Gandhi considered the individual as the
―architect of his own government. The law of non-violence rules him
and his government... Any lover of true democracy and village life
can take up a village, treat it as his world and sole work, and he will
find good results.‖ 124 That is why, Gandhi wanted individual to
participate in the matters and functioning of the Panchayats. He
added further that every individual need to be satyagrahi and
vigilant citizen, readily aware about developments in society. Such
individuals have to rely on satyagraha for desired goals. Opposition
of any wrongdoing is the responsibility of such satyagrahi.
(b) At the level of society, there will be ‗Ramrajya‘ at the place of
state. It will be based on swaraj or self-rule based on truth, minimum
rule and maximum participation. In Gandhian vision of ideal state,
every citizen is his or her own ruler. Such citizen is self-regulated
and self-controlled individual of ―the ideal state therefore, there is
no political power because there is no state. But the ideal is never
fully realized in life…that government is best which governs the
least.‖ 125 Gandhi knew ―that the government cannot succeed in
becoming entirely non-violent, because it represents all the people. I
do not today conceive of such a golden age. But I do believe in the
possibility of a predominantly non-violent society. And I am
working for it.‖ 126 Gandhi's ideal State was a non-violent state of
enlightened anarchy, but he admitted that practically it would not be
possible to attain. Therefore he recommended the ‗least governed
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state where social life would remain self-regulated. In Ramrajya,

there will be a perfect state consisting of enlightened persons, self-
regulated and self-controlled following the principles of non-
violence and self-rule.
For this purpose polity should be decentralised and grass root
governance should be through panchayats. Every problem of the
society should be taken care at the level of village republic.
According to Gandhi, it is the function of the panchayat to ‗revive
honesty and industry, to avoid disputes, speedy justice, cattle
improvement, the quantity of foodstuff grown, ban on intoxicating
drinks and drugs, eradicating untouchability and social and religious
harmony‘. That is why Gandhi remarked that ―if you achieve all I
have mentioned, you will demonstrate real independence, and people
from all over India will come to see your model village and take
inspiration from it.‖ 127 He envisaged that if true democracy is
realised, all Indians will be equal. No one will regard another as
untouchable. Even the labourer and the rich will be regarded at par.
Everybody will observe bread labour and there will be no distinction
between intellectual and physical labour. He added further that
―everybody would observe swadeshi as the rule of life and man
would regard every woman….He would be ready to lay down his life
when occasion demands it, never want to take another's life…‖128
The leaders of the panchayats will be the workers of
‗constructive programme‘. These eighteen tenets of constructive
programme can be indispensable for the emancipation of the
society. It is because the constructive programme based on social
renaissance, religious harmony, vocational knowledge, and ―the
trusteeship concept, decentralized planning, local self-government,
village self-sufficiency all of which were all embracing frame of the
 173

nonviolent revolution aimed at a new social order.‖ 129 The

constructive programme will be the core value of the functioning of
every village and its panchayats and the elected leaders are to train
and educate the people to implement constructive programme.
Moreover, state will not pursue any specific religion, but a
secular democracy with spiritualised politics will be practiced to
govern the society under ‗Ramrajya‘. Gandhi perceived that ―state is
bound to be wholly secular... All subjects will thus be equal in the
eye of the law. But every single individual will be free to pursue a
religion without let or hindrance so long as it does not transgress the
common law.‖ 130 Gandhi wanted every religion to flourish and be a
part of overall development of humanity. There will be religious
equality, religious pluralism and true secularism. Hence, ―no
oppression should be felt by the minorities, however small they may
be. There is need for the gentlest handling of all such questions.‖ 131
Justice, liberty, human rights and other democratic values will be
taken care of by the society. There will be social and political
equality in the society and the rights of the deprived or minorities
will be protected by society itself.
In his ‗Ramrajya‘, a non-violent state will organise meetings
of religious heads to promote mutual religious acceptance and
harmony. The state will organise meetings of different religious
heads on regular interval to make them understand the viewpoints of
other religions. The interaction among the religious heads would
reduce the social, cultural and political tensions of the society and
the state. Apart from this, these meetings will ensure the acceptance
by the religious followers too.
Gandhi was in favour of non-violent and reformative police
force. Gandhi was against any type of coercion from the state, but he
174

accepted that a police force may be necessary in a non-violent state.

He perceived the nonviolent police force on the different pattern
from the existing force. ―Its ranks will be composed of believers in
non-violence.… The police force will have some kind of arms, but
they will be rarely used, if at all. In fact the police men will be
reformers. Their police work will be confined primarily to robbers
and dacoits.‖132
(c) At world level, equal status for every nation, irrespective of
size and capacity is very essential and desired goal of Gandhi. He
viewed that each nation needs to respect each other's territorial
integrity and sovereignty. In this context, rules of peaceful
coexistence, mutual non-aggression and mutual non-interference in
each other‘s internal affairs need to be followed by every nation.
This is likely to end discrimination with any nation due to ‗haves‘ or
‗haves not‘. For realisation of such state of affairs, there will be a
world peace brigade for maintaining law and order at international
level. The peace brigade will substitute the police and even military
one day. There is no need of violence to solve international
problems. The peace brigade will facilitate in the creation of world
federation. The volunteers of this peace brigade will keep immense
faith in non-violence, equal regard for all religions and impartial
attitude towards all religions. Gandhian nonviolent civil resistance
have introduced a possible alternative to violent means of political
and social change.
Unilateral disarmament is another important aspect of
Gandhian notion of world peace. Such world order is going to be
free of arms based on unilateral disarmament. Nuclear threat has
emerged as the worst problem of contemporary world. Gandhi
himself felt the sorrow and terror of Hiroshima and Nagasaki. That
 175

is why he wrote that, ―the atom bomb brought an empty victory to

the allied arms, but it resulted for the time being in destroying the
soul of Japan.‖ 133 Despite the adopting and accepting several
mechanisms to contain the nuclear proliferation and disarmament
through different treaties and agreements, world is not able to reach
consensus on this issue. Perpetual peace, in Gandhian view, is not
attainable till the goal of disarmament achieved. For this goal he
envisaged unilateral disarmament as an ideal for world community
and a possible attainable solution for unabated and uncontrolled
arms race. He further added that, ―if even one great nation were
unconditionally to perform the supreme act of renunciation, many of
us would see in our life-time visible peace established on earth‖ 134.
Commenting on the role of great powers in disarmament he
remarked that ―if they disarm themselves, they will automatically
help the rest to regain their sanity.‖ 135 He warned the great powers
that, ―if the mad race for armaments continues, it is bound to result
in a slaughter such as has never occurred in history.‖ 136 Therefore in
the case of another war, he was of the view that victory would be
also like death for the victorious state and ―there is no escape from
the impending doom save through a bold and unconditional
acceptance of the non-violent method with all its glorious
implications.‖137
As Gandhi was sceptical about the great powers role, therefore
he put his faith in free India to initiate unilateral disarmament and
show the way to the world. He was not in the favour of gradually
reduction of arms, hence was not much hopeful from the efforts for
disarmament made by the League of Nations or the United Nations.
He was doubtful about the nature and functioning of these world
organisations. Therefore Gandhi envisaged for establishment of a
176

true democratic world confederation based on trust and confidence

of an overwhelming majority of nations. He considered it a ―way to
real, honourable and voluntary cooperation of all nations of the
world based on mutual respect and trust.‖138 He further asserted that
―the better mind of the world desires today not absolutely
independent states warring one against another, but a federation of
friendly inter-dependent states.‖139 The recognition of the freedom of
the conquered and exploited nations, particularly of Asia and Africa,
may be in his mind while envisioning the concept of world
federation. Similar situation is prevailing today, when haunted by
the cold war and the United States hegemony, United Nations
Organisation is not able to play the desired role.
In this context, Gandhi‘s idea of federation is very relevant.
He perceived that ―federation is undoubtedly a greater and nobler
end for free nations....The very first step to a world federation is to
recognize the freedom of conquered and exploited nations.‖140
Gandhi envisaged equality for all nations as an important condition
for world federation. The membership of the world federation will
be voluntary, but every nation will be ready to sacrifice itself for
greater cause. The world federation will be based on the principles
of ―ahimsa or non-violence,‖ 141 and ―violence will have to be totally
given up in world affairs‖ 142. Gandhi was a great visionary as he was
apprehensive about the influence of world powers. The working of
universal bodies, failure of League and ineffectiveness of United
Nations proved Gandhi‘s praxis right. Therefore Gandhi envisaged
for more democratic, effective, participatory consensus based
international ‗world federation‘ for better future of mankind.
In contemporary times when war became impossible to vanish
and the Confidence Building Measures (CBMs) are not effective in
 177

solving international disputes and maintain peace. It is because the

existing situations of ‗balance of power‘ and ‗balance of terror‘ for
maintaining world peace are not actually peaceful and long-lasting.
Rather the settlement of disputes can be realised through
―negotiation, meditation and arbitration, if necessary, under the aegis
of the federation.‖143
3. ECONOMIC DIMENSION
(a) At individual level, life need to be ethical based on truth and
non-violence. Therefore, a simple life, free from modern
complexities and complications is to be adopted by the individual.
Gandhi wanted individual to live a simple life with great thinking.
Individual can live a life based on simplicity and non-possession.
Hence, ―it simply means that one must give up attachment of these
things and dedicate one's all to God and make use of His gifts to
serve Him only.‖ 144
Limitation of wants should be the guiding principle for every
individual. Life is not to engage in the accumulation of the monetary
resources, rather the aim of the life should be much higher than
achieving mere materialistic items. This can be attained only if
individual adopts voluntary self-denial. Thus ―our civilization, our
culture, our swaraj depends not upon multiplying our wants-self-
indulgence, but upon restricting our wants-self-denial.‖145
Besides, ―trusteeship‖146 of property can be adopted by every
individual. The sources of the society would be used for everyone
not for some people. Gandhi believed that ―if the people meditate
over it constantly and try to act up to it, then life on earth would be
governed far more by love than it is at present.‖ 147 It is duty of the
individual to take care about his fellow individuals. The
accumulation of economic resources and living a luxurious life
178

cannot be said humanity. The rich individuals need to behave like

trustee holding their riches on the behalf of the poor (Daridrnarayan)
and live life based on austerity. The rich individuals have to work as
caretaker of such property and the same would be used for welfare of
the people.
Moreover, individuals are to maintain dignity of bread labour.
The physical labour is part of the duty of every individual and
nothing is inferior to the mental work or labour. Every individual has
to obey the law of bread labour to bring about a silent economic and
spiritual revolution in society. Gandhi viewed that, ―men‘s triumph
will consist in substituting the struggle for existence by the struggle
for mutual service. The law of the brute will be replaced by the law
of man.‖ 148 Physical labour done to earn the bread, naturally follows
the level of intellectuals i.e. poets, doctors, lawyers, etc.
Furthermore, every citizen should adopt need-based
consumption, not greed based. In this way they are bound to take
care of the need of others. The earth has everything to fulfill the
human need, not greed. That is why; the individual should not resort
to the consumption more than his need, as accumulation of resources
of the all world is not enough to satisfy the greed of a single
individual. Every individual should take according to the need of his
family. The need based consumption by individual leaves scope for
others to satisfy their needs.
(b) At the level of state, focus has been towards the achievement
of sarvodaya. Therefore the micro-plan initiative for all round
development of the society should take place at local level. The
economic planning for the development should be human centric, it
has to take place at the level of villages, rather than cities. Villages
have always been the basic units of public administration in world
 179

since time immemorial and the planning used to take place at village
level. Village should be the basic unit for the constructing road-map
of the development of the society.
Besides adoption of swadeshi should be pattern of economic
life in society. Emphasis would be on Khadi, homemade goods,
cottage industries and village industries. Small scale industries
would be established and promoted for economic production. The
production and consumption of the goods would be done first at
village level and then for neighbourhood and it would be a step
towards attainment of swaraj for everyone and every nation. Self-
sufficiency and self-reliance at individual, community, village and
national level would be ensured through application of swadeshi.
Agriculture would be an occupation and proper attention and
preference would be given to this sector. Agriculture and farmers are
the pillars of the society as it provides not only opportunities of the
employment to the millions but also produce the food grains to feed
the society. Gandhi believed that the farmer is the ‗father of
humanity‘, without him the existence of whole world is in danger.
Every step will be taken to ensure better production and quality by
using non-violent and natural resources in agriculture. Minimum use
of pesticide and insecticide will take place till the swadeshi pattern
of agriculture not evolved. The problems of the farmers will be
solved at community level. Full cooperation and financial help will
be given to the farmers.
The means of production of the elementary necessaries of life
remain in the control of the masses. Production is to be done by
masses and regulated by cooperatives. Production will be
concentrated on need-based goods, not on luxurious or consumption
180

goods. Labour intensive methods for production will be used instead

labour replacing machineries. The issue of labour-capital dispute
will be solved amicably and in a non-violent way. Besides,
trusteeship will be the core value to regulate the economic sources of
the society. Gandhi left adoption of trusteeship primarily on the will
of the individual but if necessary, society regulated trusteeship will
be implemented for the betterment of society.
(c) At world level, all the nations in the world should accept the
idea of sarvodaya. The belief, that globalisation based on scientific
and technical development would solve ecological, social, economic,
political and moral problems, has been proved erroneous and futile,
rather increased problems of the gap between rich and poor and
social and economic inequality. Therefore the welfare of all,
materially, socially, and morally will be based on the sarvodaya,
which stands for good of all the humanity and not for the good of
any particular individual or class or nation.
This economic order will be based on world cooperation and
understanding of mutual needs. The nations will maintain
understanding, so that the requirement of any nations could be
identified and fulfilled. This fulfilment of the requirement would be
on the basis of cooperation, not on the basis of conditions or
interests. Every nation would be ready to serve the humans of other
country every time.
World trade and commerce will be focussed on such
commodities, which are not produced in one country. The present
regulatory system of world i.e. World Trade Organisation,
International Monetary Fund and World Bank should be changed
according to the Gandhian economics and consequently would be
 181

replaced by non-profit world level cooperative organisations. There

will be no dependence or minimum dependence on other countries
and it would be maintained by every nation. Self –reliance and self-
sufficiency can be the keys of global economic development. The
terms and conditions of trade would be certainly non-violent and
non-exploitative. Export would take place only if local demands are
met.
There will be no place for exploitative multinational
companies and transnational corporations. Till their dissolution,
complete regulation and supervision of the activities of transnational
corporations and multinational companies would be taken care of by
world federation. Developed countries would assist to developing
countries which were kept under colonial domination. This would be
done without any political or military conditions.
Besides, sustainable development is to be the primary
measure of any kind of production based economic activity.
Conservation of natural resources will be an important factor in it.
All states can put an end to the waste of natural resources, including
food products to maintain ecological balance. There can be
cooperation on transaction of Green Technology among the
countries. The concept of bread labour will be adopted by every
nation, not only to provide work or employment but also to keep
their nationals happy and healthy.
Thus, Gandhi‘s world order is an attempt to answer the long-
lasting problems of world order, i.e., world peace, equal distribution
of economic resources, hunger, poverty, arms‘ threat, disarmament,
ecological imbalance, true democratic participation, equality of
opportunities, etc. Gandhi presented his views in the wake of
182

existing social, cultural, economic and political problems prevailing

in the society. He highlighted the several dimensions of the possible
solution in a broad framework of humanity irrespective of caste, sex,
race and religion. Gandhi wanted the present society to be just,
equalitarian, peaceful and non-exploitative.
Gandhi emphasised on the change in personal and social
milieu of individuals, which will lead the way to establishment of
peace, equality and mutual cooperation in society. Gandhian eleven
commandments are focussed on complete transformation of
individual, satyagraha for political transformation and constructive
programme for social and economic transformation of society.
Gandhian ideas are to be adopted in present world order to convert it
into desired egalitarian, non-violent, non-exploitative and humane
world order.
 183

References :

1 M.K.Gandhi.,From Yeravda Mandir, Ahmedabad, Navajivan,1932, p.9.

2 Ibid, p.4.
3 Ibid.
4 Harijan, 10-11-1946, p.389.
5 M.K.Gandhi, Speeches and Writings of Mahatma Gandhi, Madras, G.A. Natesan,
1933, p.303.
6 P.S. Muhar, ―Gandhian Approach to World Order‖, in Harnam Singh (ed.), Studies
in World Order, Delhi, Kitab Mahal, 1972, p.378.
7 M.K.Gandhi., ―My Seven Points for a New World Order‖, The Rotarian, Chicago,
1942, p.15.
8 M.K.Gandhi, n.1, p.8.
9 Young India, 5-5-1920, p.7.
10 Young India, 12-11-1931, p.355.
11 M.K.Gandhi, n.7.
12 P.S. Muhar, n.6, p.378.
13 M.K.Gandhi., n.1, pp.14-15.
14 M.K.Gandhi, n.1, p.15.
15 Young India, 18-06-1925, p.211.
16 M.K.Gandhi, n.1, pp.16-17.
17 M.K.Gandhi, n.1, p.16.
18 Young India, 23-02- 1921, p.59.
19 Harijan, 16-05-1936, p.109.
20 M.K.Gandhi, n.1, pp.10-11.
21 M.K.Gandhi, n.1, p.11.
22 Young India, 5-6-1924, p.186.
23 P.S. Muhar, n.6, p.379.
24 P.S. Muhar, n.6, p.380.
25 Harijan, 28-4-1946, pp.110-11.
26 M.K.Gandhi, n.1, p.18.
27 Ibid.
28 M.K.Gandhi, n.1, p.19.
29 Ibid.
30 P.S. Muhar, n.6, p.379.
31 Ibid.
32 Harijan, 08-06-1940, p.157.
33 Harijan, 16-12-1934, p.5-6.
34 Harijan, 16-12-1934, p.5-6.
35 Young India, 22-12-1927, p.425.
36 P.S. Muhar, n.6, p.380.
37 Joan Valerie Bondurant, Conquest of Violence: The Gandhian Philosophy of
Conflict, Princeton, University Press, 1988, p.106.
38 Young India. 12-3-1925, p.88.
184

39 Young India, 17-6-1926, p.218.

40 http.://www.kkhsou.in/main/education/wardha.html (Accessed on 21 July 2014)
41 Mahatma Gandhi, Hind swaraj, Delhi, Rajpal, 2010, p.73.
42 P.S. Muhar, n.6, p.380.
43 Young India, 11-03-1926, p.95.
44 Harijan, 26-10-1947, p.385.
45 P.S. Muhar, n.6, p.379.
46 M.K.Gandhi, Satyagraha in South Africa, Ahmedabad, Navajivan, 1968, p.97.
47 Raghavan Iyer, The Moral and Political thought of Mahatma Gandhi, New York,
Oxford, 1973, p.270.
48 M.K.Gandhi, n.46, p.108.
49 M.K.Gandhi, n.46, p.106.
50 Ibid.
51 M.K.Gandhi, n.46, p.110.
52 Horace Alexander, Gandhi through Western Eyes, Bombay, Asia, 1969, p.p.10-14.
53 Joan V. Bondurant, Conquest of Violence: The Gandhian Philosophy of Conflict,
Berkeley, University of California, 1971, p.11.
54 Harijan, 15-04-1933, p.8.
55 Harijan, 25-3-1939, p.64.
56 Yogendra Yadav, ―Some Rules of Satyagraha‖,
http://gandhiking.ning.com/profiles/blogs/some-rules-of-satyagraha-1 (Accessed on 1
July 2014)
57 Harijan, 15-04-1933, p.8.
58 Young India, 25-8-1920, p.2.
59 Young India, 11-08-1920, p.3.
60 Harijan, 07-04-1946, p.74.
61 Ibid.
62 Young India, 04-06-1925, p.189.
63 Joan V. Bondurant, n.53, p.19.
64 Young India, 19-03-1925, p.95.
65 Young India, 10-03-1920, p.3.
66 Gene Sharp, The Politics of Nonviolent Action, Boston, Porter Sargent, 1973, Vol.1,
p.87.
67 Harijan, 20-07-1947, p.240.
68 Young India, 03-11-1927, p.369.
69 Gene Sharp, n.66, p.84.
70 Young India, 03-11-1927, p.369.
71 Young India, 18-04-1929, p.126.
72 W.P.Kabadi,(ed.) India’s Case for Swaraj, Bombay, Yeshanand, 1932, p.209.
73 M.K.Gandhi, Constructive Programme Its Meaning and Place, Ahmedabad,
Navajivan, 1945, p.1.
74 Ibid.
75 Ibid, p.2.
 185

76 Millennium Development Goals, http.://www.unmillenniumproject.org/goals/gti.htm

(Accessed on 12 July 2014)
77 M.K.Gandhi, n.73, p.11.
78 Ibid.
79 Ibid.
80 Ibid.
81 Ibid.
82 Ibid, p.4.
83 Ibid.
84 Ibid.
85 Ibid, p.9.
86 Ibid.
87 Harijan. 31-7- 1937, p.197.
88 Millennium Development Goals, n.76.
89 M.K.Gandhi, n.73, p.9.
90 Ibid.
91 Ibid, p.10.
92 Ibid.
93 Young India, 1-9-1921, p.276.
94 Millennium Development Goals, n.76.
95 Ibid.
96 Ibid.
97 M.K.Gandhi, n.73, p.10.
98 Ibid, p.15.
99 Ibid, p.16.
100 Ibid, p.17.
101 Millennium Development Goals, n.76.
102 M.K.Gandhi, n.73, p.14.
103 Ibid.
104 Ibid.
105 M.K.Gandhi, n.7, pp.14-15.
106 M.K.Gandhi, n.73, p.5.
107 Ibid.
108 Ibid.
109 Millennium Development Goals, n.76.
110 M.K.Gandhi, n.73, p.8.
111 Ibid.
112 S. Narayanaswamy,http.://www.mkgandhi.org/articles/constrprog.htm. (Accessed on
12 July 2014)
113 Young India, 6-8-1931. p.203.
114 Raghavan Iyer, The Moral and Political Thought of Mahatma Gandhi, London,
Oxford, 1973, p.173.
115 Mahatma Gandhi, India of My Dreams, New Delhi, Rajpal, 1959, p.154.
186

116 Ibid, p.155.

117 Harijan, 10-2-1940, p.445.
118 Barry Burke, ―Mahatma Gandhi on Education‖, The Encyclopaedia of Informal
Education. http.://infed.org/mobi/mahatma-gandhi-on-education/. (Accessed on 06
January 2015)
119 Susan Fountain, Peace Education in UNICEF,
http.://www.unicef.org/education/files/PeaceEducation.pdf, (Accessed on 09 January
2015)
120 M.K.Gandhi, Hind swaraj, Varanasi, Sarva Seva Sangh, 2014, p.84.
121 Ravindra Kumar ―A Civil Society of Gandhi‘s Imagination‖,
http.://worldpeacemovement.blogspot.in/2011/08/civil-society-of-gandhis-
imagination-dr.html, (Accessed on 11 January 2015)
122 Article 2, Universal Declaration of Human Rights,
http.://www.un.org/en/documents/udhr/ , (Accessed on 09 January 2015)
123 Harijan, 4-8-1940, p.235.
124 Harijan, 26-7-1942, p.238.
125 Young India, 2-7-31, p.162.
126 Harijan, 9-3-40, p.31.
127 Harijan, 4-1-1948, p.500.
128 Harijan, 18-1-1948, p.517.
129 S. Narayanaswamy,http.://www.mkgandhi.org/articles/constrprog.htm. (Accessed on
12 July 2014)
130 Harijan, 31-8-1947, p.297.
131 Harijan, 26-10-1947, p.387.
132 Harijan, 1-9-40, p.265.
133 Harijan, 7-7-1946, p.212.
134 Harijan, 16-5-36, p.09.
135 Harijan, 12-11-38, p.328.
136 Ibid.
137 Ibid.
138 Young India, 01-06-1921, p.173.
139 Young India, 26-12-1924, p.425.
140 Harijan, 09-08-1942, p.265.
141 M.K.Gandhi, n.7, pp.14-15.
142 Pyarelal, Gandhiji’s Correspondence with the Government 1942-1944,
Ahmedabad, Navajivan, 1945, p.143.
143 P.S.Muhar, n.6, p.399.
144 Harijan, 28-4-1946, p.111.
145 Young India, 23-2-1921, p.59.
146 M.K.Gandhi, n.7, p.15.
147 Modern Review, October 1935, p.412.
148 Harijan, 29-6-1935, p.156.