Introduction
Introduction
Mohandas Karamchand Gandhi is widely recognized as one of the most original
and influential political thinkers and activists of the 20th century. Of all the great figures
of the twentieth century, he perhaps stood the test of time. In the aftermath of a century of
unprecedented mass violence, many see Gandhian Philosophy of non-violence is the only
possible future for mankind, a future without hatred, greed and lust for power. Interest in
his thought and an action, far from diminishing, is on the rise and his message to the
world appears uniquely relevant.
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Gandhi never wrote a comprehensive and systematic political or philosophical
work in the mode of Thomas Hobbes or Hegel, and the pamphlets and books he did write
are extremely diverse in topic: they include criticisms of modern civilisation, the place of
religion in human life, the meaning of non-violence, social and economic programmes
and even health issues. These works are constructed upon a series of concepts
(satyagraha, swaraj, sarvodaya) which Gandhi elaborates into thematic strands. Gandhi
combined political activity with social reform. As early as Hind Swaraj, he insisted that
merely getting independence from the British is not enough. He stressed the need for
social reform. Without the latter, the former, he argued is not enough. Social reform
includes eradication of poverty, and untouchables by highlighting values such as truth,
non-violence etc. All these according to Gandhi must be undertaken simultaneously. He
also celebrated manual labour, traditionally despised by the upper castes. This was to lead
to the rehabilitation of village level cottage industries, which alone would remove
seasonal unemployment and reduce rural poverty. These socio-economic priorities
together with the abolition of untouchability are the priorities Gandhi envisaged. More
than claiming whether he is for the modern or for the tradition, he was more interested in
ending the exploitation of the masses. Further, rather than envisaging an unrealistic
Utopia, he insisted on social reform that proceeds gradually. He displayed unhesitating
courage in opposing authority of the tradition, wherever they are not consistent with his
core beliefs. At the same time he did admit his limitations and even defects. He
continuously experimented and changed wherever he was convinced. Gandhi is usually
branded as a forceful critic of modernity which made many to see him as proposing a
return to past. But he was not a religious fundamentalist or a cultural revivalist like many
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critics of modernity. The reformist element, the idea of a tradition, at times explicit and at
other times implicit in Gandhi is the debate in this thesis.
Gandhi was neither an uncritical traditionalist nor a dogmatic opponent of all
aspects of modernity. The way he drew upon tradition in formulating his worldview was
creative and owed much to his exposure to western values and institutions. He
consistently claimed to be a sanatan Hindu, but rejected the authority of even the
scriptures on particular issues if tradition offended reason or morality. He wrote in 1921,
"I do not believe in the exclusive divinity of the Vedas. I decline to be bound by any
interpretation, however learned it may be, if it is repugnant to reason or moral sense". 1
This thesis, since it is a study on Gandhi’s concept of tradition and reform, we
need to spell out what constitutes his conception of tradition. The first chapter is on
Gandhi on Tradition and Modernity which seeks to show that his conception of tradition
includes reforms. For Gandhi, the two cannot be isolated because tradition is not a static
concept and thus the idea of reform is built into the very conception of reform.
Approaching it from this perspective, we find that the corpus of Gandhian
tradition consists of the following components. They are:
1. Truth, Non-violence and Satyagraha
2. The problem of untouchability
3. Empowerment of women
1
Gandhi, M.K., Collected Works, New Delhi: Publications Division. Ministry of Information and
Broadcasting, Gov. of India, 1958. Vol. XXI. p.246.
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4. Sarvodaya
We will present a brief resume of the above topics in order to have an idea of the corpus
of Gandhian tradition.
First Satyagraha is the basic governing principle which as Gandhi insists a
tradition must accept in order to attain its goal like human freedom and social welfare.
Satyagraha, for Gandhi is essentially a means in pursuit of truth - a pursuit which is
carried out without resorting to violence, hatred or animosity. Satyagraha should not be
viewed as implying passivity, weakness or helplessness. It is not even be mistaken a
strategy. It is, on the other hand, an attitude of mind and a way of life based on just
causes. A way of life means a form of practice which is directed towards the constant
search for truth and to fight against untruth. But this fight must be nonviolent. The search
for truth cannot be guided by violent method. Satyagraha thus essentially has a moral and
spiritual meaning. It is in this sense that Gandhiji considers Indian freedom struggle a
Satyagraha. It is a moral or spiritual struggle against political and economic domination
which implies denial of truth. The reason is the colonial power in order to rule India takes
the means of falsehood and manipulation. The struggle for freedom thus does not mean
only to attain political and economic freedom but more importantly it is an upliftment of
human conscience that lends to the nonviolent battle for the victory of truth. Satyagraha,
in this sense is an universal ideology – a world-view which that takes into account of all
aspects of human existence and thus seeks to solve political, social, economic as well as
religious problems of the society.
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It is with this view the second chapter of this thesis seeks to explore Gandhi’s idea
of tradition and reform in the light of his philosophy of Satyagraha. It is truth and a
nonviolent search for truth that must characterize a tradition. As said earlier, tradition is
not a static concept – a body of unalterable truths. Hence the idea of reform is built into
the very corpus of tradition. Reform is to be understood as search for truth in nonviolent
terms. A tradition needs reform when it is found that there are certain existing practices in
a society which lead to evil and falsehood. One has to fight against these practices in
order to adhere to truth. But this fight, as Gandhi insists in no uncertain terms must be
nonviolent because it is only through nonviolent means that truth can be attained. It is in
the light of Satyagraha that Gandhi takes the issue of untouchability and the role of
women in our society. The next two chapters of the thesis are devoted to the discussion of
these two issues within the programme of Satyagraha. Satyagraha is not just an abstract
moral or spiritual thinking. It is also a programme – a scheme for actions towards
attaining truth.
Gandhi’s critique of untouchability unmistakably points out his deep concern for
bringing changes in tradition to make it more humane and rational. For Gandhi,
untouchability is a crime against God and man. Gandhi makes upper caste hindus
responsible for the suffering of the untouchables. The issue of untouchability as Gandhi
argues is not separate from the ideal of Swaraj. As Gandhi boldly proclaims Hindus have
no right to claim Swaraj unless exploited classes get freedom from social bondage
perpetuated by our inhuman caste system.
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Gandhi believed that varnashrama and the caste system in ancient India had a
constructive role to play. It helped to integrate the different ethnic groups under Hindu
society. Further, it gave rise to a practicable system of social division of labour. But
subsequently the caste system became oppressive and exploitative. This is where Gandhi
brings his modern ideas of truth, justice, equality dignity of the individual etc., to the very
corpus of traditional values. In view of this he urges people to see or to realize the
inhuman and irrational nature of caste system. Gandhi is convinced that unless people
realize this, untouchability cannot be removed by force or law. This forms the content of
the third chapter.
The other area that exhibits Gandhi’s deep concern and involvement with
changing of tradition is the role of women in our society. The fourth chapter is on
empowerment of women which forms the major part of his interpretation of Swaraj.
Gandhi’s idea of society is one which is based on justice, peace and equality. In order to
achieve these three cardinal principles it is necessary to give equal status to both men and
women since they function as two pillars of the society. Gender equality thus forms the
basis of peace and development of society. In order to put women on the same footing as
men, Gandhi advocated various measures. In economic terms, Gandhi says that there
should be complete equality between men and women with respect to inheritance and
property. As he argues, depriving women from family property is the main cause leading
to male domination. At social and cultural level, Gandhi was against purdah system. He
denounced it as a barbarous custom. He, like other social reformers was against child
marriage and was vocal about widow marriage. Gandhi branded dowry system as social
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evil – a hateful practice. All this according to Gandhi is primarily due to lack a education
among women. As a remedy he strongly advocated compulsory education for women.
Gandhi at one level retains the traditional role of women and at another level he
attacks some of the customs tradition ascribes to women.
women’s existence as human beings.
These customs degrade
Gandhi says that prostitution is one of such
practices which for him is a social disease. Gandhi, while commenting on Devadasi
tradition, says “it is good to swim in the waters of tradition but to sink in them is suicide”.
Here we find how Gandhi in a very significant way unites tradition with modern ideas in
order to save tradition collapsing into degeneration.
Finally, the fifth chapter is on Gandhi’s idea of Sarvodaya. It is a concept which
stands for a holistic development of man and society. In the context of our present study,
his philosophy of Sarvodaya has a special significance.
It is a concept which
successfully unites Gandhi’s idea of tradition and reform.
The term ‘Sarvodaya’
articulates his vision of Indian society and the way the transformation can be brought in
the light of this vision. It is a spiritual and moral approach to the problems of mankind.
As Gandhi claims, it is not a new approach that he is offering; it is on the other hand
rooted in the ancient Indian thinking. It is not only stand for the welfare of all but
visualizes a world order based on equality. The merger of one in all is based on selfsacrifice and selfless service.
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Gandhi’s idea of Sarvodaya makes it absolutely clear that Swaraj cannot be
identified only with political power and economic prosperity. As Gandhi thinks even if
India gets free and achieves economic prosperity it would still not a real Swaraj. Real
Swaraj, for Gandhi, means not only political power and economic prosperity but more
importantly it means a certain moral development among people. A man who is having a
moral life can alone have this attitude. He is the man, as he puts it, “does not cheat
anyone, does not forsake truth and does his duty.” In Gandhi’s world-view tradition and
reform must go hand in hand because any reform must be based on moral and spiritual
values that tradition offers. Without these values, a reform will be directionless – it will
lose its meaning. Tradition in this sense is indispensible to reform.