Fundamentals of Gandhian philosophy

Module 1
Cultural Heritage of India
 Indian culture
 India has a history of 5000 years’ old

 Indian culture is a synthesis of many cultures or amalgamation of several segments of

cultures

 From ancient times to the present many races and religions came here and left their
imprints on the culture

 Temporarily or permanently settled within her borders

 Indian is a land of great wonders and diversities

 Differences in way of life of the people

 Diverse languages, religions, dance, music, architecture, food, and customs

 These traditions and traditional life styles are inherited from our rich past
What is Culture?
 Culture is the embodiment of the way in which we think and do things

 An expression of our nature in our modes of living and thinking which is seen in religious
practices, in recreation and enjoyment.

 The word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or
cultivating, refining and worship

 Two Components – Material and Non-Material

 Material Components of Culture – Our dress, food and household goods.

 Non-material components - ideas, ideals, thoughts and belief

 It varies from place to place and country to country. Ex. ways of greeting others, our
clothing, food habits, social and religious customs and practices

 Cultural development is a historical process – learned many things and add new ideas to the
existing ideas
 Cultural Heritage
 All aspects or values of culture transmitted from one generation to another with unbroken continuity -
The Taj Mahal, Red Fort of Agra, Delhi’s Qutub Minar, Mysore Palace, Golden Temple of Amritsar,
Christian Church in Goa, India Gate etc., are all important places of our heritage and are to be protected
by all means

 The intellectual achievements, philosophy, treasures of knowledge, scientific inventions and discoveries
are a part of heritage.

 Baudhayan, Aryabhatta, Bhaskaracharya - Mathematics, Astronomy and Astrology

 Kanad and Varahmihir – Physics

 Nagarjuna – Chemistry

 Susruta and Charak - Medicines

 Patanjali – Yoga

 Culture is liable to change, but our heritage does not

Characteristics of Indian Culture
 1. Continuity and Change

• Harappan civilization flourished over 4500 years ago and the pattern of houses in Indian
village has certain similarity with Harappan houses

• Some aspects of Harappan culture are still practiced, such as, the worshipping of Mother
Goddess and Pashupati.

• Similarly, Vedic, Buddhist, Jain and many other traditions continue to be followed even today

• The religious and social awakening in the eighteenth and nineteenth centuries in modern India
are a few examples when revolutionary changes were brought about in Indian thought and
practices

• The thread of basic philosophy of Indian culture continued and still persists
 2. Variety and Unity

• Speaking different languages, different religions and rituals, varieties of food habits and dress patterns,
different forms of arts and music.

• People of Kerala use coconut oil and people of UP use mustard oil for cooking

• Bangra dance of Punjab, Pongal of Tamil Nadu, Bihu dance of Assam – celebrated after a rich harvest of
crops

• People belonging to eight great religions of the world co-exist here in a harmonious manner

 Reasons for variety

• The vastness of the country and variation in its physical and climatic features is an obvious reason for the
variety

• intermingling among various ethnic groups –

• People belonging to different racial stocks like the Proto-Australoids, the Negnoids and the Mongoloids
living in India
• Various ethnic groups like Iranians, Greeks, Kushanas, Shakas, Hunas, Arabs, Turks,
Mughals and Europeans also came to India, settled here and intermixed with the local
population.

• The people belonging to other cultures brought their cultural habits, thoughts and ideas,
which got amalgamated into the existing culture

• The word roti (bread) is a Turkish word

• Sambosa or samosa came from central Asia

• Also Sherwani is a dress of Sherwan people of Central Asia

• Red chilly was brought by the Marathas to North India in the eighteenth century

• Cultural exchange between different regions of India has also continued through travelling
for trade and pilgrimage, conquest or alliance, military campaign

• The variety in physical features and climate of India has led to the development of a variety
of cultures in different regions.
 3. Secular Outlook

 Everyone is free to profess, practice and propagate any religion of their own choice

 The state has no religion of its own and all religions are treated equal by the state

 No one is to be discriminated on the basis of religion.

 4. Universalism

 The concept of co-existence has not been confined to the geographical and political boundaries of
the country only

 India has a universal outlook and it has been promoting the message of peace and harmony to the
entire world

 India has been raising a strong voice against racialism and colonialism

 It has protested against the formation of power blocks in the world

 In fact, India became one of the founder members of the Non-Aligned Movement

 India is committed to the development of other under developed nations

 Characteristics of Indian Heritage

• Heritage is that which is inherited

• It is something which is specific and typical of a particular place, area, region or country
on the one hand and of a family, community or people on the other

• It is both natural and created by human or evolved during the course of history

• The monuments and heritage sites tell their story of joy, sorrow, courage and sacrifice
before tourists

• the rich heritage of India comes alive with forts, palaces, temples and monuments

• The splendid architecture, minutely carved motifs, embellished facades of the heritage
monuments narrates the immense skill of the craftsmen

• By preserving them we will leave behind a very rich cultural heritage for our future
generations
Classification of Heritage
 Tangible cultural heritage – Heritage which is visible such as coins, monuments, artefacts,
sculptures, seals, inscriptions, buildings, monuments, landscape books, works of art.

 Intangible cultural heritage - It is living heritage invisible, unseen but observable. It

includes ideas to traditions, living styles, practices, beliefs, customs, folklore, language, and
knowledge.

 It is evolved through creation, imagination, intelligence, skills, and artistic abilities of the
people over a long period of time.

 Natural heritage - culturally significant landscapes and biodiversity such as high lofty
mountains and hills, mighty rivers to small rivers, rivulets and streams, dense forest, desert
and a long coastline

 Cultural Heritage - Cultural Heritage is human centric and evolved through creation,
imagination, intelligence, skills, artistic abilities of the people over a long period of time.

 Social dimension of Varna Dharma, Ashrama Dharma, Purusharthas, Ashram Vows

Indian Society

 Social dimension of
 Varna Dharma
 Ashrama Dharma
 Purusharthas
 Ashram Vows
Varna System in India – Classes of Society
 Vedic Period
 In the Rigveda, three classes of society - Brahma, Kshatra, and Visha

• Brahmana - the poet-priest

• Kshatriya - the warrior-chief

• Vaishya - common people

 Purushasukta (hymns) – Four orders of society –

• Brahmana (come from the mouth of the creator)

• Rajanya (from the arms of the creator)

• Vaishya (come from the thigh of the creator)

• Shudra (come from the feet of the creator)

 The Taittiriya Samhita
 The Brahmins

 They are declared to be the chief because they were created from the mouth.

 Their duties are to study and teach the Vedas, to offer sacrifices and to offer, and above all
to receive, gifts.

 The Rajanyas - are vigorous because they were created from vigour. It is the duty of
the Kshatriyas to give orders, to protect the people, to offer sacrifices through the
medium of Brahmans and to study the Vedas.

 The Vaishyas - They were created from the stomach - the holders of food. Therefore,
they must raise livestock, cultivate the soil, engage in trade, and give alms, not
neglecting either the sacred rites or the study of the written word.
 The Shudra - because he was created from the feet, is to be the transporter of others
and to subsist by the feet. They have only one essential task – to serve the higher
castes.
Gandhi on Varnashrama as Social Pattern
• Gandhi stated that ‘varna is the law of heredity

• Just as the law of gravitation existed even before it was discovered, so did the law of varna’-
Gandhi

• Varna (Gandhi) - Varna as a classification of different systems of self-culture and as the best
possible adjustment of social stability and progress and not as an arrogant superiority.

• Varna dharma as an aspect that satisfies the religious, social and economic needs of a
community and that which leads to the spiritual perfection

• ‘varna is no man-made institution but the law of life universally governing the human family.

• Varna would make life livable, would spread peace and content, end all clashes and conflicts,
put an end to starvation and pauperization, solve the problem of population, and even end
disease and suffering’

• Varna system preaches not the bifurcation of society but enables one to follow one’s
designated role in society.
• Gandhi accepted the social philosophy of Varna and he refused to acknowledge any
sense of distance and subordination between the Varnas.

• Hindu sociology of Varna eliminated unworthy competition,

• It was natural to man in his civilized state and, although determined by birth, could be
retained only by the willing performance of the obligations entailed by it

• He wrote: “The spirit behind caste is not one of arrogant superiority; it is the
classification of different systems of self-culture.

• This social pattern promotes social stability and progress

• This social structure conferred no privilege and resulted in no social subordination

• “It is against the genius of Hinduism to consider oneself to a higher status or assign
others to a lower. All are born to serve God’s creation, the Brahman with his
knowledge, the Kshatriya with his power of protection, the Vaishya with his
commercial ability, the Shudra with his bodily labour.
• This does not mean that a Brahman is absolved from bodily labour, but it does mean
that he is predominantly a man of knowledge and fitted by training and heredity, to
impart it to others.

• There is nothing again to prevent a Shudra from acquiring all the knowledge he
wishes. Only he will best serve with his body and need not envy others their special
qualities for service.

• A Brahman who claims superiority by right of knowledge falls and has no

knowledge.

• And so with the others who pride themselves upon their special qualities,
Varnashrama is self restraint and conservation and economy of energy

• He wanted to restore the principles of varna system by the elimination of competition

and the realisation of the common good through duties done in proportion to one’s
attainments and faculties.
 Purushartha
• The term purushartha, made up of purusha (spirit) and artha (for the sake of) is that which is
pursued for the sake of the spirit or the immortal soul

• Purushartha’ means aims of life which is divided into four ‘ashramas’ or

stages of life.
• In Indian thought, there are four purusharthas: dharma, artha, kama and moksha. Dharma is
righteousness. Artha is material possession. Kama is the enjoyment of this-worldly sensuous
pleasures. Moksha is seeking spiritual liberation, thereby attaining salvation.

• There-are four aims of life ‘dharma’ (right conduct), ‘artha’(pursuits

through which livelihood is earned), ‘kama’ (worldly desires) and
‘moksha’ (salvation)
• For each of the ‘ashramas’ there are prescribed ‘samskaras’ or rites that
need to be performed.
 Dharma (Righteousness or Right Conduct)

• It is the right action in accordance with natural law (Rta), service to the greater good

• Two kinds: varnashrama dharma and samanya dharma

• Varnashrama Dharma - is specifically related to each varna and ashrama

• Samanya Dharma - is general and universal. The universal dharma consists of ahimsa (non-injury to
all living beings) satyam (truthfulness), cleanliness, freedom from malice, compassion and tolerance

 Artha

• Economic and the material aspects of life

• It is material welfare and the pursuit of the means we need to survive and prosper within the complex
political and economic forces of our times

• It is the means necessary for acquiring worldly prosperity such as wealth or power

• Artha is desirable because A man has to maintain a household and perform the Dharma as a
householder. Hence, Artha is necessary for the maintenance of life and the maintenance of Dharma.
 Kama
• All the desires in man for the enjoyment and satisfaction of the senses
including sex and the drives to which man is prone to
• It is the impulses, instincts and desires of man; his natural mental
tendencies
• It means emotional and aesthetic life also
 Asthetic Life (Life focused on beauty)
• Arts (visual) – paintings, prints, drawings, sculptures, ceramics, photography, architecture,
metalwork, mixed media, textiles
• Arts (performing) – music, drama, dance, film
• Literature – novels and poetry that engage your sense of beauty, inspire and transport you
• Design – interior, auto, architecture, fashion, engineering
• Nature – trees, shrubs, flowers, streams, waterfalls, mountains, insects, animals, landscape gardens
• Cuisine – savoring excellent food and drink in a pleasing ambience
• Craftsmanship – appreciating well-executed creations of others
• Science – beautiful discoveries that provide incredible aha moments
• Artha and kama, are not autonomous and are placed under the
supervision of dharma and are directed towards moksha

• If kama and artha are left unsupervised it can relapse into a lower level

• It is in fact regulated by dharma that allows only ethically sanctioned

enjoyment

 Moksha

• Moksha is liberation.

• There are different paths to achieve moksha - karma yoga, jnana yoga,
bhakti yoga, etc.
Gandhi on Purusharthas
 a new Gandhian paradigm

 He actually demonstrated through his life how mutuality between the four goals of life could
be realized

 He considered his struggle for political and economic betterment of the masses as the only
path to moksha available to him. Accordingly, a radical separation of moksha from the rest
was not justified

 Gandhi understood it was applicable to individuals, nations, and civilizations

 In Hind Swaraj – a dynamic relationship ought to exist between the pursuit of swaraj as
political freedom and swaraj as spiritual freedom, for the pursuit of one assisted the pursuit
of the other

 in Sabarmati Ashram - politics and economics were 4 not unconnected matters, being linked
to dharma and mokhsa
Ashrama Dharma
 To enable a person to practise the four ‘purusharthas’, the life of a person is divided
into four ‘ashrama’ or stages

• Brahmacharya

• Grihastha

• Vanaprastha

• sanyasa.

 The four ‘ashramas’ are like the four steps of a ladder.

Brahmacharya
 A person enters after the ‘upanayana sanskara’ or the sacred thread ceremony

 During the period of this ‘ashrama’ he receives education and learns to discipline his will
and emotions

 He has to live with the guru at his ‘ashrama’ in the forest and learn to obey and serve him.
He begs alms for himself and his teacher and does odd jobs like fetching water and cleaning
around the ‘ashrama’

 He practices the ideals of plain living and high thinking. Even a royal prince performed all
these duties

 The ‘brahmacharya’ stage thus prepared the individual to take on the responsibilities of a
householder
 Grihastha ashrama
 One practices artha and kama in accordance with the dharma. He gets married, begets
children and earns livelihood to support his family and discharge his obligations towards
the society

 Vanaprastha ashrama
 During this stage he leaves the family and retires to the forest, where he practises
detachment from all worldly pursuits and interests

 He had to live only on fruits and vegetables and wear clothes made of deer-skin or barks
of a tree

 He practices meditation and austerities as well, and if he dies in this stage he attains
moskha, Otherwise, he enters the ‘sanyasa ashrama’

 Sanyasa Ashrama
 One practices complete renunciation. Breaking all bonds with the society, he lives like an
ascetic striving constantly for the attainment moksha
 According to the scheme, the four stages of life began not with physical birth, but with
sacred thread ceremony

 Thus the child could become the full member of the society only after investiture with
the scared thread. This was one of the important ceremonies or ‘samskara’ at all the
stages of life of a man from his conception to death

 There are some forty such ‘samskaras’. Some important ones are: ‘garbhadana’
(conception), ‘pumsavana’ (male child), ‘simantonnayana’ (safety), ‘jatakarma’ (birth
ceremony) ‘nishkramana’ (showing the sun) ‘annaprashana’ (first feeding of solid
food), ‘chudakarma’ (tonsure) ‘upanayana’ (investiture with sacred thread),
‘samavartana’ (end of the first stage) ‘vivaha; (marriage), ‘antyesti’ (the last rites) etc.

 All these ‘sanskaras are prescribed for the three upper varnas and not for the shudras
and untouchables. In fact even the women of the higher varnas were not entitled to a
large number of the ‘sanskaras’
Gandhi’s 11 Vows

 1. Truth
• It is not fulfilled by mere abstinence from telling an untruth in ordinary relations with
fellow-men. But Truth is God.
• Amidst all the sufferings think, speak and act truth
 2. Non-Violence
• Mere not-killing (the animals) is not enough but the active part of Non-violence is Love
• Love requires equal consideration for all life from the tiniest insect to the highest man
• Must not be angry even with the perpetrator of the greatest imaginable wrong, but must
love him, wish him well and serve him
 3. Chastity (Brahmacharya)
• Should not look upon any woman or man with a lustful eye, A sinful touch, gesture or
word is a direct breach of this principal.
• Animal passion must be so controlled
• If married, one must not have a carnal mind regarding one's wife or husband, but
consider her or him as one's lifelong friend, and establish relationship of perfect purity
 4. Control of the Palate
• The observance of Brahmacharya to be extremely difficult so long as one has not
acquired mastery over taste
• Eating is necessary only for sustaining the body for service, and must never be
practised for self-indulgence
• Food must therefore be taken, like medicine, under proper restraint. In pursuance
of this principle one must abstain from exciting foods, such as spices and
condiments
• Meat, liquor, tobacco, bhang etc. are to be avoided
• This principle requires abstinence from feasts or dinners which has pleasure as
their object
 5. Non-Stealing
• Not to take another's property without his permission
• take anything that I do not need for my own immediate use and deep it, I thieve it
from somebody else
• It is theft using a thing longer than the period for which it has been lent
 6. Non-possession or Poverty

• Should not posses anything which one does not really need - unnecessary foodstuffs,
clothing or furniture

• For instance, one must not keep a chair if can do without it

• In observing this principle one is led to a progressive simplification of one's own life

 7. Swadeshi

• Purchase one's requirements locally and not buy things imported from foreign lands

• It enjoins the sacrifice of oneself for the family, of the family for the village, of the village
for the country, and of the country for humanity, you are bound to support your village

 8. Fearlessness

• One cannot follow Truth or Love so long as one is subject to fear

• A seeker of truth must give up the fear of caste, government, robbers poverty or death
 9. Removal of Untouchability

• Equal status for so called untouchables with other classes in the society

 10. Religious Tolerance

• All religions are different roads leading to a point – God

• We need mutual respect rather mere tolerance

 11. Physical Labour or Bread Labour

• Able-bodied adults should do all their personal work themselves, and should
not be served by others, except for proper reasons

• Render services to children, disabled, the old and the sick, is a duty of every
person who has the required strength