The Sarvodaya Samaj of Gandhi : the Challenges before us

The Sarvodaya Samaj of Gandhi : the Challenges before us

Reproduced below  is the text of the keynote address delivered by me at Vigyan Bhavan, New Delhi at the International Conference on the theme :Clean India, Capable Leadership on 

12 and 13 March (organized by Rajaghat Gandhi Samadhi Committee)

Let us begin this discussion by reflecting on the advice of Gandhi: “Be the change you want to see in the world”.

        The one major question that would cross our mind at this stage is to what extent can we adopt the core of this advice of Gandhi when we debate “the India of Gandhi’s Dreams of a Sarvodaya Samaj” or revisiting the kind of challenges that lie before us when any serious effort is made towards the realization of the dreams of Gandhi.

It may be admitted at this stage that in our preoccupation with small and big things, inadvertently we allowed to push to the background many other important aspects of our nation and India’s survival. All of a sudden the following vital areas that threaten the very existence of this nation have become nobody’s concern:

(a)  The threats of terror groups (both home grown and foreign) to  India’s sovereignty,

(b)  Slow pace of Poverty alleviation efforts to ensure justice to all,

     (c) The growing inflation & black money,

     (d) The spreading violence,

     (e) Atrocities against women and weaker section,

     (f) Distribution of lands to the landless and employment to the   unemployed.                                                                                          

This is the Truth of India today despite all the other impressive and commendable achievements as a nation. How would have Gandhi responded to these challenges?

Gandhi’s challenge

It is a fact that Gandhi continues to challenge many postulations and keeps on reminding humanity that there is a ‘Truth’ beyond all what we perceive and hold to be ‘truth’. By making truth as the axis of all his endeavors Gandhi was seeking the spirituality of truth itself which is the very basis of science. He there by convincingly challenges those who espouse the notion that spirituality and science need to be at war with each other.

Here, Gandhi out-grows the condescending position of a social scientist and revolutionary thinker and social activist that was assigned to him by commentators and historians.

 If science is ‘truth-seeking’, by making his life “Experiments with Truth” Gandhi went far beyond the traditional parameters of classifications. Gandhi who initially held the view that ‘God is Truth’ reversed it later as, ‘Truth is God’ there by asserting the supremacy of truth over everything. He reminds us here of Einstein’s statement that imagination is greater than knowledge.

        It is widely acknowledged that Gandhi evolved a philosophy and life style which was permeated with spiritual insights, scientific truth and practical wisdom. He did not see any difference in them and when he asserted in his autobiography, ‘What I want to achieve – what I have been striving and pining to achieve these thirty years– is self realization, to see God face to face, to attain Moksha’, (page x) he was restating the profound relationship between the spiritual and the material.

Gandhi was not interested in the argument whether religion is forerunner of science or science has always been nurturing religion or religion and spirituality are older to science. He could see how science out-grew the importance of religion in the life of individuals as more and more intelligent men of science and technology devoted their time in unraveling and developing scientific truth and capability. The champions and custodians of the spiritual domain relapsed into just meditative and contemplative life styles there by becoming status quoits. Science and technology with its manifold focus and application came into the daily life of people with surprising and hither to unbelievable results. The primacy of religion steadily eroded while science forged ahead with unstoppable speed and energy.

Science vs  the moral fiber of the individual

This also implies that there is a greater power within every human being in his/her consciousness. The outer world has been effectively influenced by changing what is within us. The inner world constitutes a vast reservoir of untapped energy which, if used diligently, has the power to take on the material world. The courage to make every crisis into an opportunity and every obstacle into a possibility springs from the inner and spiritual fiber of the individual. Newton’s Law of Motion, if taken in its metaphorical sense, illustrates this argument further, “every object in the universe attracts every other object with a force directly proportionate to the product of their masses and inwardly proportional to the square of the distance between their centers”.

Just like science and scientists, who believe that there is nothing impossible in life, Gandhi held on to truth like a baby clinging to its mother. When he emphasized the power of love, compassion, truth, nonviolence, even many of his close friends raised their eyebrows. Many had reservations about his plans to take on nonviolently the mightiest Empire of the day. His claim that India could win the freedom without resorting to violence and war was also met with mixed reaction. His ideas were described impractical, naïve, or even dubbed as ‘A Mid-Summer Night’s Dream’.

Undisturbed by these barbs, Gandhi pursued his ‘Experiments with Truth’ with the precision and devotion of a scientist. He was                                           guided by the teachings of Gita and the assertion of Thoreau who wrote, “I know of no more encouraging fact than the unquestionable ability of man to elevate his life through conscious endeavor”.

What is important is the ability of every human being to nurture their spirit and inner resources and allow to transcending the walls and fences that hold them captive. Whoever is able to assert their mental and spiritual freedom will eventually emerge as liberated souls. John Milton’s words corroborate this: “the mind is its own place, and in itself can make a heaven of hell, and a hell of heaven”.

Gandhi’s seminal contribution lies in the area of blending science and spirituality as revealed in the philosophy and practice of Satyagraha. The Satyagraha as enunciated by Gandhi seeks to integrate spiritual values, community organization and self reliance with a view to empower individuals, families, group, villages, towns and cities. Robert Payne in his perceptive study of Gandhi remarks, “Gandhi was continually experimenting with truth and inventing new forms of force. And just as Satyagraha was never “truth force”, so it was never “nonviolence” or “passive resistance”, although it included them in its ever-widening orbit.

What Gandhi had in mind from the beginning was something essentially positive, an outgoing of spiritual power and purification through suffering. The legendary King Harishchandra, who sacrificed his kingdom, his wealth, his wife and child, in order to honor the word given by him, was an example of Satyagraha. Gandhi had seen the play when he was a boy, and it made a deep impression on him. “Why should not all be truthful life Harishchandra? This is what I asked myself day and night”, he wrote in his autobiography. “To follow truth and to go through all the ordeals Harishchandra went through was the one ideal it inspired in me”. By the force of truth and by the willingness to sacrifice everything he possessed he overcame all obstacles. In Gandhi’s mind truth and sacrifice were close bedfellows (p 477). 

Kireet Joshi, an eminent scholar has argued,

“It does not occur to us that our Indian culture has developed over millennia a multi-sided science through the pursuit of which faculties which lie above the ranges of physical senses and rational intelligence can be developed. This science has developed assured methods resulting from the principles, powers and processes that govern experiences and realizations of the highest possible objects of knowledge. This science is, what Swami Vivekananda called, science par-excellence. This is Indian Yoga, developed and matured by Rishis and yogins in an unbroken chain throughout the history of India right up to our own times. This yoga has been looked upon as practical psychology and yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the natural force of electricity or of steam to the normal operations of steam and of electricity. And they, too, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. Indeed, yoga is a science – an intuitive science – which deals with the ranges of psychological and spiritual being and discovers greater secretes of physical, psycho-physical and other higher worlds. As in physical sciences, so in yoga, the object is an assured method of personal discovery or living repetition and possession of past discovery and a working out of all the things found.

Spirituality is thus not a matter merely of sporadic or occasional experience, but a matter of authentic possession of knowledge and effective power of realization and action. It is on the basis of this science that we can bridge he gulf that seems to be existing between science and spirituality. It is on the basis of the yogic knowledge that one can confidently hope to seek enlargement of physical sciences and also to develop the required power of transformation of human limitations, human passions, human ignorance and all the frailties which are found in human nature”.

                The manner, in which in the post-independence era in India, Satyagraha is being used or misused, has also raised very serious issues. In a large measure almost all categories of people in India resort to some form of Satyagraha to ventilate their grievances and to wrest their rights. It is amazing to see how this instrument is being used now by political parties, from the extreme right to the left, trade unions, youth organizations, women activists, religious groups, parliamentarians, law-enforcing agencies, lawyers and even judges in their efforts to ensure what each of this category calls 'justice'.

          Many sensitive souls point out that there is nothing 'Gandhian' in their approach and they are abusing the enormous potentials of this matchless weapon. One of the paradoxes today is that the same instrument is being mercilessly used to denounce all what Gandhi stood for also. Satyagraha, unfortunately, has become in the hands of a large segment of politicians, trade unionists and others a powerful instrument to settle scores and get their demands accepted. And in this game the concept and practice of Satyagraha which Mahatma Gandhi gifted to humanity has become one of the most vulgarized, misused and least understood concepts and practice. However, Satyagraha, which is central to the understanding of Gandhi's thought and work, continues to attract people in a large measure. Let us for a moment take a look at what Gandhi himself said about it:

·         "For the past thirty years I have been preaching and practicing Satyagraha. The principles of Satyagraha, as I know it today constitute a gradual evolution.

·         Satyagraha differs from Passive Resistance as the North Pole from the South, The latter has been conceived as a weapon of the weak and does not exclude the use of physical force or violence for the purpose of gaining one's end, whereas the former has been conceived as a weapon of the strongest and excludes the use of violence in any shape of form.

·         The term Satyagraha was coined by me in South Africa to express the force that the Indians there used for full eight years and it was coined in order to distinguish it from the movement then going on in the United Kingdom and South Africa under the name of Passive Resistance.

·         Its root meaning is holding on to truth, hence Truth-force, I have also called it love-force or soul-force. In the application of Satyagraha I discovered in the earliest stages that  pursuit of  truth  did  not  admit  of violence being  inflicted  on  one's  opponent but, that  he  must  be  weaned  from error  by patience and sympathy.  For what appears to be truth to the one may appear to be error to the other. And patience means self-suffering.  So the doctrine came to mean vindication of truth not by infliction of suffering on the opponent but on one's self.

The axis of the wheel consists of Truth and Nonviolence. While the wheel has four spokes, the inner circle next to the axis, consists of Strength, Love, Knowledge and Food. On the outer circle, there are Guide to Health, Sociology, Art of Teaching and Economics. The outer-most circle has twelve segments, viz., Service to Harijans, Uplift of Women, Casteless Society, Love of Mother tongue, Nai Talim, Propagation of Hindi, Khadi, Equality, Village Development, Detachment, Healthy Village and Village Cleanliness.

Development of social structures and individual empowerment take place only when there is a meaningful interaction among the various parts that constitute the wheel. The wheel which relies on the spiritual and material capacity and strength of the individual and the fortitude and the general ethos of the society gathers momentum as it moves on. This movement is the journey to peace.

Morality and the challenge of civilization

Many Americans now accept that the September 11 events are to be viewed in the general emerging scenario. They also point out that US must bear a lot of responsibility for its contribution to the present situation. The US foreign and economic policies towards developing and least developing countries must be revised drastically. Americans have given primacy to materialism, consumerism and individualism at the cost of spiritualism and lost their ability to feel concerned for each other.

Gandhi, as is known fairly now, tried to infuse the fresh air of spiritualism in every domain of human endeavor, including politics. He earned the name of a saint trying to spiritualize politics. His mantra was to wipe away tears from every eye.

Religion is meant to be an advocate of peace. But we know that the biggest of wars have been fought in the name of religion. There are many of us who would not like a world to be partitioned on the basis of religions, creed, castes and money. Such a world of peace demands an attitudinal change. In such a world the strong will not exploit the weak, the rich will not harm the poor, and the privileged will not ignore the underprivileged.

Gandhiji had stated that the very essence of our civilization is that we give permanent place to morality in all our efforts--public or private. The ancient Vedic philosophy of “Sarva Dharma Samabhav” or Respect for all religions” formed the basis of Gandhiji’s religious humanism.

We have a lot to learn from animal world. Swans and Penguins remain faithful to their water life long.  Bees, Ants and Birds form the disciplined social groups. Elephants have a joint family system caring for each other. Even the Crows care for the injured mate. If only all of us care for each other and follow the same voice of Gandhiji, the world would be a better place to live in for everyone. The aim of religion is not to fill the empty vessel but to turn the eye of soul towards the light to evolve a common understanding of all religions and their relevance to achieve peace by working collectively.

It is said that science emerged as a revolt against the Age of faith. Science gradually helped heralding the Age of Renaissance. Science is also hailed as a major phase in human history. It was argued in many quarters that it posed a major threat to the very existence of human kind.

Spiritual vs Material living

Spiritual living is responsible living. Gandhi said, “I am responsible not only for myself but for all of you just as all of you are responsible for me”. When we live truly selfless life, we never think in terms of personal profit or pleasure but always in terms of global prosperity and world peace. For even these grand goals ultimately depend not on government but on selfless efforts of little people like you and me of the long run, friendly persuasion is the only effective teacher. Human beings can always grow”. If the man gains spirituality, Gandhi said, “the whole world gains with him”.

Gandhi used a number of symbols and concepts in his long public career in both South Africa and India in his efforts to usher in a new era of clean politics and orderly development. There was no pretension or hypocrisy about him. He never asked others to do anything which he did not do, It is history how he conducted his affairs. He never treated even his own children in any special manner from other children.  In the Ashram settlements they also grew up along with the other children, sharing same kind of food and other facilities and attending the same school. When a scholarship was offered to him for one of his sons to be sent to England for higher education, instead of giving it to his own children, Gandhi gave it to some other boy.  Of course, he invited strong resentment from two of his sons and there are many critics who believe that Gandhi neglected his own children and he was not an ideal father. The voluntary abdication of his highly attractive income from his legal profession and taking to a simple life and his profound conviction of equality of all men and women show the essential Gandhi who grew into a Mahatma.

The casteless and classless society he was striving to establish aims at the realization of both material and spiritual prosperities.  He described the society that he was aiming as Ram Rajya. Non-Hindus and a section among his admirers failed to understand what he meant by Ram Rajya, Gandhi said, "By Ram Rajya, I do not mean Hindu Raj, I mean by Ram Rajya, a Divine Raj the Kingdom of God." His faith in God was unshakeable. His god was not a personal god.  He repeatedly chanted Ram nama but asserted that his Ram is not the Lord of Ayodhya. His Ram is the Almighty God which guides him to noble action and whose presence can be felt everywhere. The Ram Rajya he was advocating was an ideal social order where an ideal King Rules over his subjects without any distinction whatsoever. Truth dharma and justice will be the dominant characteristics of such a society. Both the Pandit and the poorest of the poor will have equal say in the governance.   Nobody will be discriminated against anybody,

Ram Rajya – an Utopia ?

The Ram Rajya of Gandhi's dream was not an Utopia where idealism alone will prevail. There was much in common if one can stretch it between Plato's ideal Republic and Gandhi's “Ram Rajya” though Tolstoy's influence on Gandhi could be discernible in formulating his vision of a new society. The major difference between the approaches of Gandhi and Plato is that while Plato is philosophical Gandhi is pragmatic and down to earth a realist.

For Gandhi rights and duties are complementary and a citizen who is not conscious of his duties has no right to think of his rights. Similarly, Gandhi believed, "There can be no Ram Raj in the present state of iniquitous inequalities in which only a few roll in riches, while the masses do not get even enough to eat", does this Gandhian passion for social justice remain a far cry? No one knows. The ruler, in the modern context the state, like Lord Ram, Gandhi's ideal King- is Custodian of not only the physical domain of the people but also an inspirer of his people to higher realms of spiritual attainments.

Relevance of Gandhi’s Talisman

It may be of use here to remember in this context the advice Gandhi gave to the new rulers of India, which is now known as Gandhi's Talisman. Gandhi said in his advice:

"I will give you a talisman, whenever you are in doubt or when the self becomes too much with you, apply the following test:

Recall the face of the poorest and the weakest man whom you may have seen and ask yourself if the step you -contemplate is going to be of any use to him, Will he gain anything by it? Will it restore him to a control over his own life and destiny? In other words, will it lead to Swaraj for the hungry and spiritually starving millions?

In India, in our anxiety to interpret, deify or denounce Gandhi – overtly, covertly or subtly – either Gandhi became an icon with a large segment of opinion makers, political leadership, journalists, writers, and researchers. To them even critical analysis of Gandhi was anathema. A kind of institutionalized ritualism grew around almost everything associated with Gandhi.

Vinoba Bhave, Jawaharlal Nehru and Jaiprakash Narain as exemplars of Satyagraha

Three leaders, in three different ways, moved away from the institutionalization and deification of Gandhi and gave courageous interpretation of Gandhi’s Satyagraha in the context of the emerging scenario. They are Acharya Vinoba Bhave, Pandit Jawarharlal Nehru and Jaiprakash Narain. The bold initiatives of Vinoba Bhave in interpreting Gandhi, the visionary leadership provided by Jawaharlal Nehru in consolidating the fruits of freedom  and knitting India and the magnificent role played by Jaiprakash Narain in galvanizing the youth, the constructive workers and in this process himself emerging a sort of inspired conscience-keeper in the post Gandhian era. I am conscious this is an observation which will be hotly contested by many. Well, let us discuss.

Gandhi, thus conceived and evolved Satyagraha, both as a 'science in the making' and as a 'surgery of the soul' while Vinoba Bhave tried to transform the Gandhian legacy of Satyagraha into a way of life and a mode of action, Civil Disobedience or Passive Resistance, which acquired new depth and meaning with Gandhi was gradually transformed into Satyagraha, a powerful instrument both in individual and societal transformation with morality, ethics, spirituality, religious insights humanism.

After Gandhi & Vinoba Bhave in India Satyagraha over the years has become more of a strategy or methods or tactics in the hands of agitating activists of various hues. The extending tentacles of consumerism and materialism also seem to have made serious inroads.  The failure of Constructive Program which Gandhi had nurtured with great care to sustain and energies the small but significant initiatives taken by individuals fell short of expectations after Gandhi.

The decline and misuse of Satyagraha

The general decline of morality and the near death of religions and the coming into being of new set of values which are essentially the gift of science and technology have rendered the Gandhian vision of social change at least in the eyes of the champions of unlimited material growth out of date. Coupled with this emerging scenario is the romantic notion entertained by the Gandhian thinkers about the invincibility or the all time relevance of Satyagraha to solve all human problems under all circumstances.  It is naive to believe that Satyagraha will be effective in all circumstances. While Satyagraha has degenerated and being vulgarized in India, the relevance of it as a mode and tactics for social and political and social action is increasingly felt in other parts of the world. This indicates that it is equally naive to believe that Satyagraha is dead.

Satyagraha sprouts in cultures abroad

The seeds of Satyagraha are sprouting in many parts of the world and what is required is perhaps a creative adaptation rather than blind imitation, Satyagraha, as Gandhi demonstrated has infinite possibilities and has emerged now as a powerful instrument for the moral resurrection and it should appeal to the Gandhi in each one of us in our efforts to discover ourselves and be of help to the fellow human beings. The contemporary decay of Satyagraha in India may be due to the fact that there is no Gandhi with us now but the fact cannot be brushed aside that he lives with his ideas and the noble example he provided and inspiration that he offers.

As we   enter the new millennium with its hopes, anxieties and with a new set of values different   from that of the century which witnessed the triumph of some of the Gandhian methods and tactics, what is required is an honest examination of the entire gamut of  the 'experiments'  Gandhi  conducted  and  instead  of trying to harp on the efficacy of  them lock, stock  and  barrel  and  entertain  hopes  of  the adoption of these ideals, methods and tactics in all societies and at all times we should act in conformity with the Gandhian assertion 'one step enough for me.

The need to reinvent Satyagraha

What Malcom Maclure in his recent study of Satyagraha points out assumes importance in this context: "There is no clear verdict on the degree to which Gandhi's experiments were scientific. But there can be little doubt that his experiments were more scientific than Mao's "experiments" Why? If we can identify what made Gandhi's Satyagraha to some degree genuinely scientific, then perhaps Satyagraha can become still more scientific in future and have growing impact in increasingly scientific world".

Let me quote a paragraph from an earlier observation of mine for your consideration:

“The Core of Satyagraha is action. This means, we have to go beyond rituals and the Centenary of the Satyagraha, therefore, calls for honest introspection and serious restructuring of our national priorities to achieve the social, economic and cultural goals Gandhi lived and died for. Gandhi left an unfinished agenda behind him for his nation to complete.

The time has come for us to unite for a challenging common cause once again. This requires bold initiatives to usher in ‘Swaraj for the hungry and spiritually starving millions’, as Gandhi exhorted us in the now-famous Talisman. This will be possible only through a creative adaptation and reinventing the Satyagraha along Gandhin lines”. (From the keynote paper presented at the World Peace Forum Conference at University of British Columbia, Vancouver, Canada).  

At a time when Indian Nation is facing a crisis of sorts it wouldn’t be out of place to ponder over some of the “Promises” those who fought for Indian independence, made to this nation. Gandhi who shaped and led the freedom movement from the front also produce counter effects and need not necessarily promote what was expected.

The ushering in of the Panchayati Raj institutions after an agonizing delay of over 50 years was a bold initiative which the nation has undertaken belatedly. The Gandhian vision of power  to the people, grass-root level planning, involvement of the so-called powerless in shaping their future and offering legitimate role for women to play equal role in the formulation of policies and programme of their village, in turn, has had  far-reaching effects in their own personal and family life- these aspects were all enshrined in the Gandhian vision of Panchayati Raj’.

Though there is much to be desired in the manner in which these institutions have come into existence now, it is a great opportunity for the Indian women. The best example of how Panchayati Raj’ could empower women is provided by Kerala where a magnificent demonstration of women’s capacity to play responsible roles in the economic, social, political and educational life of state is being provided by several thousand women to whom Panchayati Raj has offered leadership roles. The three factors which stand out in this metamorphosis are, education, awareness creation and opportunities. Women are no longer the pale shadow of men nor are they timid or frightened. In several instances men have been pushed to defensive roles by enlightened and empowered women of the area. Probably what is required at all India level is the emulation of the Kerala model of women empowerment. Gandhiji had dreamt of such a situation and now the country can legitimately feel proud that at least in one area his dreams are becoming a reality. Emphasized among many other things  are equality of opportunities to all irrespective of anyone’s colour, gender, language, social or religious affiliations.

Gandhi who brought thousands of women in to his movement visualized a free India where they will get equal opportunities in all spheres of activities and where their voice would be respected and prevailed, but then as in many other aspects, Gandhi’s passionate pleas and bold initiatives to ensure gender equality where better pills to the male-dominated society. Cry of India women for justice cannot also be dismissed as imaginary, but then, social orders allow substantial changes only as process of general development. Just like economic development or political changes are the results of socio-political pressure and require awareness and understanding in order to sustain, women empowerment and subsequent disappearance of gender inequality have to be the logical extension of the social matrix which is constantly under pressure and consequential change. Empowerment as a process is not something that is to be missed; it is a reflection of logistic and natural extension of cohesive strength which enthuses large movements from cell to cell. Once this process is set in motion it is difficult to stop it nor will it be possible to retard it. An empowered organism is motivated and surcharged instrument of genuine awareness.

“As I travelled through the land we were greatly impressed by the part women played in the political life of India in the struggle for independence and that many of them had gone to jail like the men. Gandhi also worked to liberate women from the bondage of Hindu and Muslim traditions” wrote Coreta Scott King after her historic visit to India with her illustrious husband, Dr. Martin Luther King Jr. in 1959.

What Indian women have been able to achieve is to be understood in the larger perspective. What needs to be done has also to be understood properly.

Lessons from Gandhi and Vinoba

Those who claim that the present movements for socio-political changes  are  inspired by Gandhi may well remember the following:

(1)  Satyagraha was never used by Gandhi to score political points.

(2)  Gandhi’s satyagraha movement was principle-centered and  spiritually guided.

(3)  Gandhi’s satyagraha was never aimed as a coercive tactic.

(4)  Gandhi was never carried away by emotional considerations.

(5)  Gandhi’s language, body language and activities were dignified and always left room for dialogue and reconciliation.

(6)  Gandhi’s satyagraha always highlighted moral principles.

(7)  Gandhi had the courage to withdraw his movement when he realized that unprincipled elements would infiltrate and would use the base for selfish or opportunistic goals.

          It seems we as a nation had ignored the seven deadly sins identified by a reader and  which Gandhi as an editor reproduced in the columns  of  his news paper. They are :

(1) Wealth without work,

(2) Pleasure without conscience,

(3) Knowledge without character,

(4) Commerce without morality,

(5) Science without humanity,

(6) Religion without sacrifice and

(7) Politics without principle.

          If we read this, keeping in mind Gandhi’s much misunderstood statement on modern civilization, one cannot help feeling that Gandhi was prophetic in his vision and assessments. When he described the emerging civilization as soulless, he was criticized. The warning he issued through ‘Hind Swaraj’ was dismissed even without proper discussions. His spiritual successor Vinoba Bhave’s effort to integrate social action nurtured in humanism and spirituality and centuries-old wisdom of the land that well-being and happiness lies in striving to achieve Jai Jagat and Vasudeiva Kudumbakam were all viewed as crowded judgment and his great work as freak initiatives.

Let me conclude this discussion by quoting a paragraph from one of my earlier presentations on January 31^st 1997 :

“Gandhi’s economic thoughts were also largely shaped by India’s spiritual tradition and his own practical experience. He firmly believed that economics like all other fields of human activities could not be divorced from ethics and religion. Moksha (Salvation) the Summum bonum, the ultimate goal of all human endeavour could be attained only through a fair practice of dharma (religion), artha (economy), and Kama (desire). Alwin Toffler, the celebrated author of Future Shock and the Third Wave makes a very interesting study of the various options available to humanity. He says there are at the moment three waves, the Capitalist, Marxian and the Gandhian. While the capitalist model is built on exploitation, the Marxian model depends on violence, confrontation and conflict the Gandhian model is based on the desire to provide a better life. The nonviolent model which is creative and constructive offers social justice and peace, the hallmark of sustainable development.”

Had the revolutionary steps Vinobaji undertaken along with Jayaprakash Narayan to realize Gandhi’s dream of India been continued, the Sarvodaya Samaj dreamt by Gandhi would have been a reality. Social justice and equality to all were the corner-stones of the new social order. The Sarvodaya Samaj Gandhi advocated and strove for would have effectively prevented and eliminated the seeds of corruption, and general decay of moral, ethical and spiritual values, both in public and private life.

Let us draw inspiration from Gandhi that undying-optimism and courage of conviction are the most dependable arrows in the armory of nonviolent soldiers in their spirited efforts for change, and change is the law of nature.