Truth:
The truth is the cardinal principle of Gandhism. Mahatma Gandhi was a worshiper of the truth. He believes there is no greater good than the truth. "Truth is God and God is Truth." He sought the truth in his life. He called his autobiography, 'My Experiments with Truth'. He achieved many successes, following the path of truth. He did not abandon the path of truth, even in times of failures.
He endured much suffering for the truth.
He was of the view that a truthful person will not damage your opponents, but make friends. He always really considered as the ideal, and continually strove for their achievement. He firmly believed that only a society based on truth can become an ideal society. Truth and true life constitute the guiding principle of Gandhism philosophy.
2. Non-violence:
Next to the truth, Mahatma Gandhi expressed full faith in nonviolence. , Non-violence and truth in fact were for him two sides of the same coin. A seeker of truth always follows the path of nonviolence. Nonviolence means no harm to anyone, not even to one opponent in any way. Gandhi was against the spread of violence in one of thoughts, words, actions and deeds. A follower of nonviolence does not torture others through their words, actions and deeds. It is about changing the hearts of others by bringing suffering itself.
According to Gandhi nonviolence it is of three types:
(I) The non-violence of the Brave:
It is the best way of nonviolence. Here nonviolence is not adopted by compulsion. The basis of non-violence of the brave is the moral and inner strength. Only a brave person can practice nonviolence. This type of non-violence can achieve very good results.
(Ii) non-violence based on Convenience:
It is non-violence of the weak. It is used as a matter of convenience or utility. It is the result of weakness and impotence rather than moral conviction. It is used to fulfill selfish interests. This form of non-violence can lead to only limited success.
(Iii) The non-violence of Coward:
Coward nonviolence is the worst form of cowardice violence and nonviolence you can never really go together. A coward does not face danger, flees from it. Mahatma Gandhi prefer violence rather than accept nonviolence coward. He holds the view that if there is violence in one's mind is good openly used instead of practice nonviolence to cover impotence itself. A violent man can become nonviolent one day, but there is no hope of a coward.
Gandhism favors non-violence of the brave. Always advocates the use of non-violence to ensure the objectives dictated by the Truth. Now the United Nations has decided to celebrate each year October 2 (the birthday of Mahatma Gandhi) as the World Day of Non-violence. It is a tribute to the love of Mahatma Gandhi Nonviolence.
3. Satyagraha:
Gandhism advocating Satyagraha Mahatma dependency as a means to resist evil. It is a moral weapon that is based on the strength of the soul and not physical strength. Satyagraha means "hold on to the Truth. '" Satyagraha is the vindication of truth, not by infliction of suffering on the opponent, but I one'- own. Satyagraha is more than Tapsya of truth. 'Satyagraha is a moral weapon with which one can successfully meet the challenge evil, injustice, exploitation and lack of veracity.
4. Satyagrah and Non-Cooperation:
Gandhi was of the view that oppression and exploitation were possible only through cooperation given by those who were being oppressed. When people decide to refuse to cooperate with an unjust government the unjust system eventually comes to an end. Lack of nonviolent cooperation can even double the absolute power of a despot.
When negotiations and petitions fail, evil can be resisted only by the lack of cooperation. Even a despotic government can not continue to rule without the cooperation of the people. When people take the path of lack of cooperation after shedding all the fear, the despot also becomes powerless, and he has to bow to the public. Gandhi led the struggle for freedom of singing non-violent non-cooperation means.
Noncooperation can take three different forms:
(I) cessation of work:
The purpose of the suspension of work is to raise awareness in the minds of the people and government against evil.
(Ii) social boycott:
The social boycott weapon might be used against those who do not join non-cooperation movement. But this does not mean a denial of the use of social services to people boycotted. Social boycott also does not mean an insult to the cooperative for not cooperating.
(Iii) Stitches:
The aim of the picket is not to verify the income of a person is that place pickets but to arouse public indignation against evildoers.
(Iv) Strike:
Strike is another way of Satyagraha. The aim of the strike is the work stoppage to register a protest against the government to focus public attention on specific public affairs. But the strike has to be voluntary and non-violent.
Gandhi was also against repeated strikes because he felt that they reduce their effectiveness. As for the issue of the strike of workers in factories, he advised them that they should take care of the interests of the entire industry. You can always go to strike, should limit their opposition to injustice, corruption, inefficiency and excessive greed of the owners. The strike must always be totally non-violent.
(V) Fasting:
Fasting is another effective method of Satyagraha. According to Gandhi, "the best and most acceptable method is fast." It can be used for self-purification, by opposing injustice and to change the hearts of the wicked. It is a means to awaken public opinion about the suffering itself. But fasting can be effective against injustice only when carried out by a person who is a spiritual, faithful person a noble and self-disciplined. A lazy person and indiscipline is not entitled to practice.
(Vi) civil disobedience:
It is the most drastic form of Satyagraha. Gandhiji called civil disobedience "a full, effective and bloodless of an armed revolt, substitute" means the disobedience of the immoral, unjust and oppressive laws. It is including non-payment of taxes and lack of cooperation with the government in any way.
But the weapon of civil disobedience is a very dangerous weapon, must be used with great care and caution. In civil disobedience, always getting in direct formation of the government. Therefore, people should be prepared to bear the punishment resulting from disobedience of civil law. In addition, the movement of civil disobedience must remain as free movement of violence and anarchy.
(Vii) Hijrat:
Hijrat is also a weapon of Satyagraha. It means voluntary exile from the usual place of residence elsewhere in order to escape oppression and injustice. The founder of Islam, the Prophet Muhammad migrated from Mecca to Medina.
Gandhi held the view that voluntary exile may be resorted to when people can not live in their homes with respect for himself or can not resist the non-violent oppression or can not defend by force. Therefore, Satyagraha, as the struggle for truth and fight against evil, could be implemented in various ways.
5. Relationship between Religion and Politics:
Philosophy Gandhi defends the view that religion and politics are not entirely separate things. The relationship between the two is like the relationship between body and soul. Gandhi entered politics for the sake of religion. He spiritualized policy. He argued that people who say there is no relationship between religion and politics do not know the meaning of religion. For him there can be no politics devoid of religion.
However, not by religion did Gandhi mean any particular religion. He always respected all religions and followed their values. He believed in all religions, because they represent the same values. Their God was truth, love, nonviolence and selfless service of humanity and these constituted their religion. Taken in this way, the policy should never lose sight of the religion that is the (moral) religious values that are present in all religions.
6. The faith in the principle of the purity of means and ends:
Gandhism strongly believes in the use of good means of achieving good purposes. It is strongly materialistic principle end justifies the means opposes. Gandhism is totally against the use of evil means to achieve a good end. It supports the principle of moral ends through moral means. A good end can never really assured by evil means. Good ends are to be achieved only by good means.
7. State as a Souless machine:
Gandhism describes the state as a "Souless Machine. '" The state represents violence in a concentrated and organized form. The person has a soul, but the state is the soulless machine. It can never be weaned away from violence, since its foundation has been the driving force. "Gandhiji repudiated the state historical, moral and philosophical base. He argued that there was no illustration in the story when the State has supported the case of the poor . State relies on force and its orders are enforced by coercive power. Therefore, it has no moral basis.
The state restrains man's individuality and creates obstacles in the way of economic progress. However, Gandhi was not in favor of a complete abolition of the state. He accepted the state's role as an agency to provide security to the people.
8. State as a means and not an end:
Gandhi considered the state as a means and not an end. In the words of Gandhi: "The state is not an end in itself, but a means to enable people to improve their conditions in every department of life." Gandhi wanted the State is a service. State must work to make life better man. The State is not infallible and omnipotent. People can oppose unjust laws and state policies.
9. Support for the rule of Operation Limited:
Gandhi wanted to limit state functions. As individualists, Gandhi regarded the state as a necessary evil. He wanted to assign minimum functions. As Thoreau, who believed that government is best which governs least. Self-government really means greater freedom from state control. Undoubtedly, there are certain functions that can not be done without the state. However, many functions can be performed without the state. This can be done only by the people through their own initiatives and mutual cooperation. Gandhi did not look favorably upon the increasing power of the state.
10. The ideal society or Ram Rajya:
Gandhian ideals was a democratic society without a state. This society was to be a federation of autonomous communities and self-regulating villages. He went to work on the basis of voluntary and peaceful cooperation of peoples. Each town would be a small republic, which has a panchayat with full powers.
Each village republic was to have the right to manage his affairs. It was also to protect against foreign aggression through their own means. Such a society would be highly civilized in which every individual should be aware of their needs and the need to work with others on the basis of equality in the workplace. Gandhi named his ideal society as 'Ram Rajya'. The truth and non-violence should be the basis of Ram Rajya. Ideal people in society to lead a happy and peaceful life based on moral and spiritual values.
11. Democracy and Panchayats:
Gandhiji knew that his ideal of stateless people based on self-government could not be performed in a short time. Therefore it supports democracy as the best form of government. However, the central point of his concept of democracy was the Village Panchayat system. Panchayats were to play a special role in society Gandhi. Panchayat members should be elected directly by the people. The right to vote was to be given only to those people who were doing one or other physical labor.
Panchayats would have sufficient powers to run the administration of the villages. Above panchayats had to be panchayats at district, whose members were to be elected indirectly by members of the panchayats. Each district panchayat was to manage the district administration.
Above the district administration would not be the government of the province, whose members were to be elected by district panchajyats. Above the provincial governments, there would be a central government. Members of the central parliament and the supreme executive should be elected indirectly by all provincial assemblies. The central government functions should remain limited. Therefore the whole country would be governed by the village panchayat.
12. Decentralization of powers:
Gandhi was in favor of a democratic state, with its decentralized powers. He was of the view that the greater the centralization was less democracy in the state. Centralization leads to a misuse of powers. Centralization always acts as a great disadvantage in the way of moral growth. As such, the best principle for organizing government was full decentralization of powers.
13. Pan Working principle:
Gandhi believed in the principle that every man should do some physical labor to earn a living. "Those who feed themselves without doing physical work are parasites of society." Teachers, doctors, lawyers, administrative officials and other persons who do mental work should also do some physical labor to earn a living. Gandhi advocated that should earn their bread by involving them in the spinning wheel or some other craft. They should do intellectual work for society without any cost. Ideally, work that with which one does something off the ground.
14. The Trusteeship theory of private property:
Gandhi was not against the institution of private property as such. But he objected to use of the property as a means of exploiting others. He was of the view that everyone should have a house to live, to eat adequate food and clothing to cover his body. However, Gandhi did not want to avoid more hardworking and more talented people to earn more.
He did not want that rich people should be deprived of their property by force. He simply believed and defended the view that the gap between rich and poor must be reduced. It can be saved only if the rich can stand to use your talent and wealth not for themselves but for the betterment of society as trustees. This is the principle of "Trusteeship".
Property owners, whether owners or capitalists should consider their property of a social trust. They should use the interest of society. As managers, they may have reasonable rate of profit only because of its service and usefulness to society.
The rate of profit would be fair only if recipients have agreed to deliver their existing titles based on the absolute property of a trust. If, however, the landlords and capitalists could not accept the new principle of protection as the basis of the property, the weapon of non-violent non-cooperation could be used against social control and the property is set. Trusteeship system could function as a means to transform the present capitalist system in an egalitarian order.
15. Decentralized Economy:
Gandhism economy opposes the central economic centralization helps capitalism to flourish. Leads to economic exploitation of man by man and nation by nation. Large industries need raw materials in large quantities. The artisans do not get supply of raw materials at reasonable prices.
Due to the large scale production by machines, demand for goods produced by artisans falls and consequently have to face unemployment. The search for raw materials gives birth to colonialism and imperialism. For an overpopulated India as centralized production is inadequate country, as it leads to unemployment.
Gandhiji favored the full economic decentralization. Each village must be a self-sufficient economic unit. Gandhi was a supporter of small and cottage industries. He gave high priority to the Khadi industry. He stressed that through this industry, one of the main needs of the people can be fulfilled. Gandhi launched Swadeshi Movement to spread the use of Khadi and other things made himself. Gandhi was against mechanized agriculture, big sale of agriculture and large-scale industrialization. He was in favor of personal intensive small-scale agriculture. He wanted to protect the human and cattle competition machines.
16. Views on Crime, Punishment and justice:
According to Gandhi, crime was a social disease. Above all, it was a product of the present social order was unjust and inhuman in focus. As the criminals were the product of social system, society must try to reform and rehablitate them.
Criminals should not be treated inhumanely in a spirit of vengeance. They should be given psychological treatment and education for a better life. Prison officials should take sympathetic attitude toward criminals and help them transform their lives. His motto was: "Hate the sin and not the sinner."
As for legal justice, Gandhi was of the opinion that justice should be inexpensive and fast. Judicial system should be decentralized. He was in favor of entrusting judicial powers to the panchayats. He supported the method of arbitration for the settlement of disputes.
17. Nationalism and internationalism:
Gandhi found no antagonism between nationalism and internationalism. He opposed narrow, violent and aggressive nationalism. He was a strong supporter of world peace and brother hood world. I stood for a positive and healthy adjustment between nationalism and internationalism.
He held the view that people should be patriotic, but at the same time, they must have good will towards people from other countries. Gandhi saw nationalism as a precursor of internationalism. He was of the firm opinion that the spirit of true internationalism may be taken only by those who are true nationalists. "Nationalism is the first step towards internationalism."
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