Mahatma Gandhi and his Ideas in the Modern Political System

Dear Sir/Madam,

Please find through attachment some of the writeups written recently by Dr. Ravindra Kumar, Former Vice-Chancellor, Meerut University, India, Editor-in-Chief of Global-Peace International Journal and the Founder of the World Peace Movement Trust for your Web/Buletin.

Thanks and regards,

Mrinal

Former Vice-Chancellor, CCS University, Meerut (India)

Editor-in-Chief, Global Peace-An International

Journal of Education, Culture, Civilization…

23-B, Lane: 2, Mansarovar,

Civil Lines, Meerut-250001 (India)

Phone: 0091-121-2645551

Mobile: 0091-9319090160; E-mail: ravindrakumar5@rediffmail.com; ravindrakumar5@hotmail.com; ravindrakumar5@sify.com

BRIEF BIO-DATA OF DR. RAVINDRA KUMAR

(# 23-B, Lane: 2, MANSAROVAR, CIVIL LINES, MEERUT-250001, INDIA)

Phone: 0091-121-2645551; Mobile: 9319090160

E-mail: ravindrakumar5@rediffmail.com, ravindrakumar5@hotmail.com, ravindrakumar5@sify.com

Born at village Kakrauli of Muzaffarnagar District [U. P.], India DR. RAVINDRA KUMAR (M.A. Political Science & Philosophy, PGD in Gandhian Studies and Ph. D. in Political Science) is a universally renowned Writer, Thinker, Scholar, Political Scientist, Peace Worker and Educationist, who has authored/edited more than 100 works on great personalities of the Indian Sub-Continent including Mahatma Gandhi, and on various social, religious, political, historical, educational and cultural issues. Some of his works, of which many are of international repute and have been translated into Marathi, Tamil and Thai languages apart from Hindi and English languages include ‘MORALITY & ETHICS IN PUBLIC LIFE’ (1999), ‘RELIGION AND WORLD PEACE’ (1999-2003), ‘GANDHI AND GANDHISM’, PART-I (2001), ‘CHAMPARAN TO QUIT INDIA MOVEMENT’ (2002), ‘THEORY AND PRACTICE OF GANDHIAN NON-VIOLENCE’ (2002), ‘NON-VIOLENCE AND ITS PHILOSOPHY’ (2003), ‘FIVE THOUSAND YEARS OF INDIAN CULTURE’ (2003), ‘TOWARDS PEACE’ (2003), ‘CIVILIZATION: ITS PRINCIPLES AND EVOLUTION’ (2004), ‘MAHATMA GANDHI AT THE CLOSE OF TWENTIETH CENTURY’ (2004) etc.

A noted Indologist and the Former Vice-Chancellor of the C. C. S. University, Meerut, India, DR. RAVINDRA KUMAR has been associated with a number of national and international academic, cultural, educational, social and peace organizations/institutions/bodies such as ‘FRIENDS AT ARCHIVES GROUP’, N. A. I., New Delhi, India (1985-90), ‘COMMON-WEALTH HISTORIANS’ SOCIETY’ (1990-91), ‘EXECUTIVE COUNCIL, MEERUT UNIVERSITY’, Meerut, U. P., India (1993-4), ‘EXECUTIVE COUNCIL, M. D. UNIVERSITY,’ Rohtak, Haryana, India (1993-5), ‘SENATE, GANDHIGRAM RURAL INSTITUTE,’ Gandhigram, Tamilnadu (1994-7), ‘UNITED WRITERS’ ASSOCIATION,’ Chennai, Tamilnadu, India (Since 1997), ‘PEACE EDUCATION COMMISSION,’ U. S. A. ( Since 2000), ‘U. N. UNIVERSITY FOR PEACE,’ C.R. (Since 2000), ‘GANDHI INFORMATION ZENTRUN,’ Berlin, Germany (Since 2001) etc. He has visited many countries of the world as a Visiting Professor and Scholar.

As a Representative of Indian Culture, DR. RAVINDRA KUMAR has delivered 200 lectures/ talks at the ‘LUCKNOW & AHMEDABAD T.V. CENTRES’ (1992), ‘DECCAN GYMKHANA’ Pune, Maharashtra (1992), ‘MUMBAI HINDI VIDYAPEETH’ Mumbai, (2001), ‘SARDAR PATEL UNIVERSITY’, Vallabh Vidyanagar, Gujarat (2002), ‘GANDHI PEACE FOUNDATION’, New Delhi (2002), ‘MANIBHAVAN GANDHI SANGRAHALAYA’, Mumbai, (2003), 'J.T.V.' (2003), ASSEMBLY of the ‘NOIDA SENIOR CITIZENS’ FORUM’, Noida, U. P.(2004), ‘INSTITUTE OF GANDHIAN STUDIES’ Wardha, Maharashtra (2005); ‘A.D.M. UNIVERSITY’ Manila, Philippines (1996); ‘THAMMASAT UNIVERSITY, MAHACHULA BUDDHIST UNIVERSITY, ORIENTAL CULTURE ACADEMY, SILPAKORN UNIVERSITY & CHULALONGKORN UNIVERSITY,’ BANGKOK (Between 1996-2003), ‘PRINCE OF SONGK0LA UNIVERSITY & RADIO SOUTHERN THAILAND,’ Pattani (Between 1996-2001), ‘MAHIDOL UNIVERSITY,’ Salaya, Nakorn Pathom, Thailand (Between 1998-2002), ‘THAKSIN UNIVERSITY’, Songkla (2005) and ‘MAHAPANYA MAHAVIDYALAYA BUDDHIST COLLEGE’, Hat Hai, Thailand (2005); ‘UNIVERSITY OF LEIDEN,’ Leiden, The Netherlands (1997); ‘NORDIC INSTITUTE OF ASIAN STUDIES, COPENHAGEN PEACE RESEARCH INSTITUTE & REDIO FREEDOM,’ Copenhagen (1998), ‘ODENSE UNIVERSITY,’ Odense (Between 1998-9), ‘CENTRE FOR ADULT EDUCATION & VESTFYNS GYMNASIUM,’ Glamsbjerg (1999), ‘UNIVERSITY OF AARHUS’ (2001), AALBORG UNIVERSITY,’ Aalborg, (2001-2005) and ‘DANISH ACADEMY OF PECAE’, Denmark (2005); ‘ST. PETERSBURG STATE UNIVERSITY’, St. Petersburg, Russia (999); ‘UNIVERSITY JAUME I,’ Costello, Spain (2001); ‘PEACETIME FOUNDATION’ and the ‘LEGISLATIVE YUAN’ (Parliament Premises), Republic of China (2001); ‘CENTRO STUDIO SERENO REGIS’ and the ‘UNIVERSITY OF TORINO’, Torino, Italy (2002); ‘VIENNA UNIVERSITY’, Vienna’ and ‘FEDERATION FOR WORLD PEACE IN AUSTRIA’ (2003); ‘GANDHI INFORMATION ZENTRUM’, Berlin, and ‘OKUMENISCHES ZENTRUM BERATUNG FUR KRIEGSDIENSTVERWEIGERER-FRIEDENSPADAGOGISCHE MEDIENSTELLE’, Spandau, Germany (2003); the ‘ACADEMY FOR WORLD WATCH’, Shanghai, People’s Republic of China (2004); ‘MALAYA UNIVERSITY’, Kuala Lumpur, Malaysia (2005) and ‘DEMOCRATIC VOICE OF BURMA’, Myanmar (2005) on subjects related to Asian Values, Civilization, Culture, Economic Cooperation, Gandhism, Human Rights, International Understanding, Journalism, Terrorism, Value Education, Way of Life and World Peace.

As a Peace Worker, DR. RAVINDRA KUMAR started ‘PEACE-REVIEW’- an International Journal of Peace Studies in 1998 and worked as its Editor-in-Chief till 2000. In 2001 he started ‘GLOBAL PEACE’- another International Journal of Philosophy, Peace, Education, Culture and Civilization. He has inspired thousands of people all over the world for commitment towards non-violence by signing pledges. DR. KUMAR has been the Chief Organizer of a National and International Seminars organized in collaboration with the Indian Council of Social Science Research at Meerut, U.P., on ‘RELIGION & POLITICS,’ in July 1993 and at Pune, Maharashtra, India on ‘MORALITY & ETHICS IN PUBLIC LIFE’ in January 1996. Also he has been the Convener and Secretary General for the International Seminar and Symposium organized at Meerut, U.P., India on ‘EDUCATION, PEACE & DEVELOPMENT’ in November, 2000, on ‘NON-VIOLENCE & DEMOCRACY’ in April, 2002, on ‘HUMAN RIGHTS’ in January 2003 and in Mumbai on ‘MAHATMA GANDHI’ in February 2004.

Many of Dr. Ravindra Kumar’s highly researched papers/articles have been adopted time to time by renowned institutions like INSTITUTE OF GANDHIAN STUDIES, Wardha, India, SYDNEY PEACE FOUNDATION, Australia, THE CENTRE OF CIVILIZATIONAL DIALOGUE [CCD], Malaysia, THE DANISH ACADEMY OF PEACE [DAP], Denmark, The FGM, Pune, India, THE INTERNATIONAL FELLOWSHIP OF RECONCILIATION [IFOR], The Netherlands, THE TRANSNATIONAL FOUNDATION FOR PEACE AND FUTURE RESEARCH [TTF], Sweden, THE UNITED STATES INSTITUTE OF PEACE [USIP], USA etc. as the source material. He is a leading contributor for A-Grade Journals of the world viz. The Gandhi Marg, The Bhavan’s Journal, The Taiwan Journal etc.

DR. RAVINDRA KUMAR’S works contribute significantly for bringing about reconciliation among social groups, religious communities and sects. They focus on equality, humanism, integration, international understanding, non-violence, social change, unity and global peace. Apart from ‘MEERUT RATNA’ (1993), ‘NIRALA SMRITI SAMMAN’ (1998), ‘SHAN-I-KAUM’ (2003), ‘SANTIDOOT’ (2004) ‘AMBASSADOR FOR PEACE’ (2005) and other honours, ‘PADMA SHRI’ was awarded to Dr. Ravindra Kumar by H. E. the President of India in 2001.

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1-Mahatma Gandhi and his Ideas in the Modern Political System

-Ravindra Kumar*

Presently a big portion of the world happens to be under Democratic system of Government. Theoretically, this system stands out to be the best up to now. This is a truth. It is the best because people are connected with it directly or indirectly at every level. Not only this, it is this very system, which provides maximum opportunities of public progress and development. People can themselves decide in this system the mode of their welfare. However, even though being theoretically the best system of government, if we peruse the democratic nations, we first of all find that there is non-equal development of the citizens. We subsequently find that these nations are more or less victimized by regionalism. They have problem relating to language. They are under clutches of terrorism and communalism. There is also the problem of negation of human rights in these nations. There are other vivid problems akin to mention above and peace is far away so long as these problems exist. These nations should get themselves rid of these problems in toto, all citizens of them must have equal development and they should have communal harmony towards making all citizens collective and unified partners in progress. But, in reality, it is not so.

It is essential that the nations of democratic system of government should be free from above-mentioned problems, must be capable of ensuring equal development of their all citizens and the citizens concerned must march forward on path of progress in unified way along with rendering contribution to world peace. Gandhism is very much contextual today on this accord. It is significant. Let us grasp importance of Gandhism while analyzing it in brief.

Gandhism:

In quite simple and clear words, Gandhism consists of the ideas, which Mahatma Gandhi put forth before human world. Along with that, to the maximum possible extent, Mahatma Gandhi treated his individual life in accordance with these ideas. Clearly, Gandhism is a mixture of Gandhi’s concepts and practices. I do not hold merely his theory to be Gandhism. The basic groundship of Gandhism happens to be non-violence.

The non-violence is the most ancient eternal value. This non-violence is the ground of ancient-most civilization and culture of India. Mahatma Gandhi said on this very account while making his concepts and practices based on non-violence:

“I have nothing new to teach you… Truth and non-violence are as old as hill.”

As we know, non-violence and truth are two sides of the same coin. After knowing Gandhism, it is imperative for us to know clearly the concept of non-violence also as it accords the ground for Gandhism.

Non-Violence:

What is non-violence? Ordinarily, we attribute non-violence as a dictum that prescribes non-snatching of anyone’s life. Really, this is not complete derivation pertaining to the concept of non-violence. Non-violence is quite opposite to violence. As such, it would be better to know the position relating to violence in order to know non-violence and to be in knowledge of its meaning. According to a Jain scholar:

“Whenever, we hurt some other living being through our thought, utterance or action under non-cordial stipulation and non-apt learning, such an impure spirit or act of destroying life of some other one, including the impure tendency, utterance or presuming, is taken to be full of vice of violence. In such a situation, even if there is no sort of violence externally, it intrinsically ipso facto remains a tendency of violence.”

As a situation opposite to violence is non-violence, we can firmly state, “Total non-violence consists in not hurting some other one’s intellect, speech or action per own thought, utterance or deeds and not to deprive some one of his life.” We can clearly say this in a few words as follows: Abstinence in toto from violence is non-violence.

Mahatma Gandhi fully agrees with above-mentioned derivation of non-violence. He himself has said, “Non-violence is not a concrete thing as it has generally been enunciated. Undoubtedly, it is a part of non-violence to abstain from hurting some living being, but it is only an iota pertaining to its identity. The principle of non-violence is shattered by every evil thought, false utterance, hate or wishing something bad unto some one. It is also shattered per possession of necessary worldly things.” In this chain Mahatma Gandhi clarified in an edition of Young India:

“…To hurt some one, to think of some evil unto some one or to snatch one’s life under anger or selfishness, is violence. In contrast, purest non-violence is epitome in having a tendency and presuming towards spiritual or physical benefit unto every one without selfishness and with pure thought after cool and clear deliberations… The ultimate yardstick of violence or non-violence is the spirit behind the action.”

Mahatma Gandhi, while in principle admitting his concept of non-violence, clarified further in this respect and said:

[A] Non-Violence is Perpetual:

In context of non-violence being perpetual, Mahatma Gandhi states, “…When we peruse the era from beginning unto now relating to the period for which we gain historical evidence, we find that man has been ultimately treading path of non-violence”. It is, as such, that non-violence came into existence along with man. “In case it has not been with man from the very beginning, there might have been self-doom by man”.

However, it has not been that and not only human race is alive in such a huge number but there has been gradual enhancement in development and nearness in spite of presence of various obstacles and nuisances. This could never have been, but because non-violence is perpetual, it happened.

[B] Non-Violence and Truth are Complementary to Each Other:

Non-violence is governing because it is perpetual and permanent. It is on this accord that Mahatma Gandhi says, as I have already enunciated that “Truth and Non-violence are two sides of the same coin. Both have same value. Difference consists in approach only. On one side there is non-violence, on other side is truth”.

The derivation is that Truth stays with permanence or that Truth is permanent. Non-violence on account of being permanently present stays to be true.

[C] Non-Violence and Cowardice Unrelated:

Mahatma Gandhi always believed in active non-violence. He always desisted inaction like a brave man. It is a truth relating to non-violence that it is not a weapon of a week person. It has no place for cowardice. In own words of Mahatma Gandhi, “…Non-violence should not be mistaken to be a true battle against every sort of evil”. He further states:

“In contrast, non-violence of my conception is true battle against evil; it is active confrontation and not a device of tit for tat.”

Mahatma Gandhi clarified to those who were keen to take non-violence to be a weapon of the weak or those who terming it as concrete and was upbringing non-action:

“…Non-violence and cowardice are not at all inter-related. I can think of a person to be coward at heart even if he is totally armed. In case it is not taken as cowardice to be equipped with arms, it is certainly symbolical of fearfulness. Pure non-violence is impossible without pure bravery”.

He clearly said at innumerable occasions in time of national struggle for freedom that was being bravely carried out with fearlessness under his very leadership:

“…Non-violence is an active force. There is no possibility of cowardice or weakness in it”.

Further… “There can be hope of a violent person being non-violent one day but there cannot be such a hope in relation to a coward”.

[D] Non-Violence: A Social Value:

Non-violence permanently exists in human nature and as I have stated, it came on earth with man. It can be said that one who is CREATOR of man on earth, is also ONE who kept non-violence permanently in human nature. Our existence could not have been if it was not so. We not only safeguarded our existence in its permanent presence but also progressed deeply and that is all clear before us. We are well aware that any progress is impossible without co-operation from others. When progress has been there, it is imperative that co-operation has been there. Co-operation is possible only when there is non-violence. As such, the non-violence, which is individually present, remains present socially also. It is in this accordance that Mahatma Gandhi says:

“…Non-violence is not only individualistic, it is social also”.

Logically, he further states in this regard:

“It must be developed. We are bound to admit that regulation of mutual relations in society is through non-violence to a considerable extent. I wish it to be developed on large scale”.

To those who take non-violence to be merely an individual notion, he said without mincing words, “It is not true that society cannot be organized or operated on basis of non-violence. I oppose such a statement”.

[E] Non-Violence: All-Timely and all Welfaristic:

As I have said, non-violence emerged on earth with man and Mahatma Gandhi took it to be perpetual and eternal. In this chain, he called upon the people to continue to develop it in practice throughout life while taking non-violence to be the basis of life. He said, “Non-violence should not be practiced on specific occasion only”. It is well timely. It is not short-lived or casual. Along with this, Mahatma Gandhi admits non-violence along with dogma of all-welfare and equality in toto. He separates it from utilitarianism completely and instantly from this point of view. In his own words:

“A worshipper of non-violence cannot ditto utilitarianism. He will work towards ‘Sarvabhoothitaya’ that is maximum benefit of all and shall perish himself while constantly endeavouring to gain the ideal. Maximum pleasure of all includes maximum pleasure of maximum number also. Follower of non-violence and utilitarianism will be found so many times at a path but ultimately an occasion will be there when they will find themselves forced to tread separate paths. In certain directions, they will also have to oppose each other. A utilitarian cannot sacrifice himself for the sake of saving his argumentation whereas a non-violent is always ready to face perishment”.

[F] Non-Violence and God:

Mahatma Gandhi integrally combines non-violence with God. According to him, “It is impossible to tread path of ‘Truth and Non violence’ unless one has vital faith in God. God is that alive force which incorporates all remaining forces of the world. This force does not depend upon anyone and it exists even when all other forces in world come to an end. In case I do not believe unto this all glittering light, that incorporates everything, I fail to understand as to how am I alive!”

God is really the Lord of universe. He accorded non-violence on earth along with man so that man can progress along with his existence and gain ambition. God kept all within the region of equality along with that. He has no consideration towards discrimination all small or big, high or low, rich or poor etc. It is possible only through developing non-violence that a man attempts to tread his life while practicing these non-discriminations in life. When man does so, he cannot at all ignore God who happens to be the Lord and who kept non-violence permanently in his nature.

These are some significant clarifications, which Mahatma Gandhi offers in context of non-violence. No doubt, non-violence is natural, true, and perpetual and a device that is far away from cowardice. It is social value also along with being an individualistic one; it is all-timely and all welfaristic. It is essential to believe in God if one cherishes to believe and practice non-violence. When I myself ponder over, I firmly believe that all eternal values get themselves comprehended unto non-violence. Forbearance can be there only while non-violence is in existence. Unity, compassion, fraternity, justice or equality is also for its help alone. It is basis, mother and up bringer of all the values.

Mahatma Gandhi, Non-Violence and Democracy:

While accepting dictum of all-welfare as basis and not that of majority, Mahatma Gandhi is certainly a staunch supporter of democracy and along with that, he wants that it should be intermingled with non-violence in every manner. In such a democracy, “Quantum of interference in liberty of people happens to be minimum”.

In fact, Mahatma Gandhi takes real democracy to be that admits governmental interference at the minimum, which has peace at the maximum and all progress on the basis of equality. It is possible only when non-violence is imparted the supreme status in practice as well as in principle and at social as well as individual plane. Only such a democracy can be successful in its real goal.

We could know the derivation pertaining to non-violence and also by perusing Gandhian point of view, its significance for human race. We could clearly know that it is only non-violence, which can make life prosperous at every level. When it is so why should not the democratic countries make themselves prone to non-violence in the event that these countries with democratic governance system accept welfare of all citizens to be their ambition or goal? Mahatma Gandhi wants this very all out of the system of government and it is really a thing of significance. It is such a significant matter that this reality cannot be denied by me or by anyone amongst you. It is on this accord that Gandhian non-violence is immensely significant in system of today’s governance, especially in a democratic system.

Presently, the democratic system in operation in worldly nations is not according to Gandhian principle. We are not getting what Mahatma Gandhi ultimately cherished from democracy. If it was so, these nations could be devoid of atmosphere of violence and presence of fear. There could not have been corruption and divided human society. I have already emphasized that there could not have been problems pertaining to terrorism, communalism, regionalism and problems relating to languages. More than this all, there could not have been observance of ethical and moral degradation in public life. Such degradation is being observed constantly. The main cause after all these things remain that all activities of these nations are not non-violent. There cannot be any possibility of violence while there is Gandhism in democracy. Violence is not sacred, pure or welfaristic from any point of view. Whatever is gained on basis of it is impure and temporary. It is on this accord that it cannot pace with democracy even for a moment. Mahatma Gandhi says, “Democracy and violence can never be mutual”.

Basis of democracy is non-violence in toto. And, there cannot be any diminution in it. Non-violence should be real; not merely titular. Democracy shall be pro-people only while so. Mahatma Gandhi said in this context, “If they are to be truly made democratic, they must be valiantly non-violent”. In case of absence of this attribute, democracy shall be there for name sake only and it would be better for it to…clearly be supporter of dictatorship.

Present System and Non-Violent Gandhian Way:

After above-mentioned analysis, the question arises before us as to how to guide modern system of government, especially democracy, towards Gandhian way, which undoubtedly has non-violence as its basic root. Then, it is to be made and quotable towards equal development of all citizens. This democracy must be such that “it should not warrant power of punishment”

In it, “… people will certainly be conscious regarding their duties: they may