Assignment Code: MPSE-004/ASST/TMA/2022-23

Course Code: MPSE-004

Assignment Name: Social and Political Thought in Modern India

Year: 2022-2023

Verification Status: Verified by Professor

SECTION –I

1. Discuss state and sovereignty in ancient India.

Ans) In her ground-breaking study of social forms in the middle of the first millennium B.C. Romila Thapar explains how lineage societies gave way to states. The extended family, which was governed by the eldest male member, served as the basic social unit in lineage societies. The environment and economy determined the family size, and the genealogical ties that bound the families together. Kinship relationships and rituals were the primary means by which the chief ruled the clans. Due to kinship ties and money, there was a social divide between the king and the ruled. State structures, however, were brought about by the transition from a pastoral to a peasant economy, population increase, social and cultural diversity, and other considerations. According to Romila Thapar, the transition to a state system was sparked by invasion, substantial trade, the decline of the political class, and democratic processes. The lineage system was represented during the Vedic period, but subsequently developing social stratification showed a trend towards state creation. With the creation of the state, the problem of state governance grew in importance in the society.

Mutsyanyaya, a condition in which small fish fall victim to larger fish, is mentioned in the Shanti Parva of the Mahabharata. This comparison was made to illustrate how anarchy would arise in a society devoid of any form of authority. Collectively, people decided to establish laws and pray to God for a ruler who would uphold law and order in society in order to prevent such crises. It is also asserted that without the aid of any heavenly agent, individuals chose an individual to whom authority was granted in order to safeguard human society. Both the Social Contract Theory of Kingship and the Divine Origin of Kingship are mentioned. Numerous research on ancient Indian polity point to the origin of polity as an independent sphere, despite the fact that the theological and metaphysical context had a significant impact on developing ancient Indian thinking. We discover monarchy as the predominate form of administration in the early Indian polity, regardless of whether it was a Divine Origin of Kingship or Social Contract. The Shanti Parva of the Mahabharata lists the following seven elements as state constituents:

1. Swamin or the king or queen.

2. Amatya or the authorities

3. either Janapada or the region.

4. or the fort, Durga.

5. Treasury or Kosa.

6. Armed forces or Danda.

7. The Allies or Mitra.

All of these are regarded as a state's natural elements. State is represented as a seven-organ organic body. The head of this building is regarded to be the swami or the king. The Amatya, or council of ministers, which the king uses to run the country, sits right next to him. Jallapada denotes a region with mines, forests, farms, etc., whereas Durga or fort denotes the fortification of the capital. The kosa, or treasury, is where the money that has been collected is kept. Danda is a term for legal and authoritative power. The friendly state is Mitra. There are many similarities between this state's organisation and the characteristics of the modern state. Manusnlriti pushed for a political authority vehemently. Manu believed that there would be anarchy in society if there was no political power. The king has a responsibility to uphold justice in society and defend the weak. The king's power increases, and he prospers both now and in the afterlife by paying what is owed, avoiding caste strife, and defending the helpless. Manu supported social hierarchy and the caste system, and his idea of justice was based on the various behaviours and customs of various classes.

2. Examine Swami Vivekananda’s views on nationalism.

Ans) Swami Vivekananda’s nationalism is associated with spiritualism. He linked India’s regeneration to her age-old tradition of spiritual goal. He said, “Each nation has a destiny to fulfil, each nation has a message to deliver, each nation has a mission to accomplish. Therefore we must have to understand the mission of our own race, the destiny it has to fulfil, the place it has to occupy in the march of nations, the role which it has to contribute to the harmony of races”. His nationalism is based on Humanism and Universalism, the two cardinal features of Indian spiritual culture. He taught people to get rid first of self-inflicted bondages and resultant miseries.

The nature of his nationalism is not materialistic but purely spiritual, which is considered to be the source of all strength of Indian life. Unlike western nationalism, which is secular in nature, Swami Vivekananda’s nationalism is based on religion which is life blood of the Indian people. Deep concern for masses, freedom and equality through which one expresses self, spiritual integration of the world on the basis of universal brotherhood and “Karmyoga” a system of ethics to attain freedom both political and spiritual through selfless service make the basis of his nationalism.

His writings and speeches evoked magical effect. His words not only agitated mind of Indians but also enkindled love for the motherland. He established motherland as the only deity to be worshiped in the mind and heart of countrymen.

He galvanized the National Spirit by exposing the British policy of profiteering in complete disregard to the Indian interests. Explaining   European colonial plans in Indian perspective, he demoralized British rulers. He popularized the nationalist movement that swept the country and a new India emerged. As he said, “Let a new India arise out of the peasant’s cottage grasping the plough; out of the hearts of the fisherman, the cobbler and the sweeper. Let her spring from the grocer’s shop, from beside the oven of the fritter-seller. Let her emanate from the factory, from the marts and from the markets. Let her emerge from the groves and forests, from the hills and mountains”

Courage and determination instilled by Swami Vivekananda’s speeches and writings in agitating minds and hearts of Indians to face all eventualities against all opposition were nurtured by Aurbindo Ghosh over the generation. This Indian mindset ready for supreme sacrifice provided the launching pad for success of Mahatma Gandhi’s freedom movement based on “Ahimsa” and “Satyagrah.”  Swami Vivekananda saw the spirituality as point of convergence for all religious forces of diverse India capable of unifying into a national current. Like Vivekananda, Aurbindo Ghosh and Mahatma Gandhi also realized that religion and spirituality are in the veins of Indians and worked for India’s unification through awakening the force of religion and spirituality.

His speech at Chicago in 1893 established him as the greatest figure in the Parliament of World Religions and India as the Mother of religion.  Greeting the youngest of the nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance" Swami Vivekananda quoted two illustrative passages from the "Shiva mahimna stotram": "As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!" and "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me.”

SECTION –II

Write a short note on each part of the question in about 250 words.

3. a) Social ideas of Jyotiba Phule

Ans) Jyotirao Govindrao Phule, also known as Mahatma Jyotiba Phule was an Indian social activist, thinker, anti-caste social reformer and writer from Maharashtra. His work extended to many fields, including eradication of untouchability and the caste system and for his efforts in educating women and oppressed caste people.

He realized that exploited castes and women were at a disadvantage in Indian society, and also that education of these sections was vital to their emancipation. To this end and in the same year, Phule first taught reading and writing to his wife, Savitribai, and then the couple started the first indigenously run school for girls in Pune. He also taught Sagunabai Kshirsagar (his maternal aunt's daughter) to write Marathi with Savitribai. The conservative upper caste society of Pune didn't approve of his work. But many Indians and Europeans helped him generously. Conservatives in Pune also forced his own family and community to ostracize them.

On 24 September 1873, Phule formed Satyashodhak Samaj to focus on rights of depressed groups such women, the Shudra, and the Dalit. Through this the samaj he opposed idolatry and denounced the caste system. Satyashodhak Samaj campaigned for the spread of rational thinking and rejected the need for priests. Phule established Satyashodhak Samaj with the ideals of human well-being, happiness, unity, equality, and easy religious principles and rituals. A Pune-based newspaper, Deenbandhu, provided the voice for the views of the Samaj. The membership of the samaj included Muslims, Brahmins and government officials. Phule's own Mali caste provided the leading members and financial supporters for the organization.

b) Two nation theory of M.A. Jinnah

Ans) The Bhakti movement, Deen-e-Ilahi and other similar ideologies, which tried to absorb Islam into Hinduism, prompted Muslim scholars to attempt to preserve the purity of Islam. After the British occupation of the subcontinent, the domination by Hindus, backwardness of Muslims and the threat for their survival, coupled with sporadic clashes between Hindus and Muslims led to the two-nation theory. As time passed in the Indian National Movement, communal violence erupted between Hindus and Muslims. These instances of hatred made Jinnah think a vital fact: achieving Hindu-Muslim unity would become complicated and eventually impracticable. One such action was the Nehru Report of 1928 that refused to give separate electorate to the Muslims and allowed reservations for them only in areas where Muslims were a minority. Jinnah was thus drawn towards the Muslim League and demanded more rights and opportunities for the Muslim community.

The two-nation theory was a concept that emphasised a separate state for the Muslims in the subcontinent. Jinnah’s Two Nation Theory harped on three crucial attributes. First, he believed that the Hindus and Muslims inhabiting the vast subcontinent are not two communities but should be considered as two nations in many aspects. Secondly, Hinduism and Islam are not two religions in the strict sense of the term, but different and distinct social orders.

Finally, Hindus and Muslims follow two contrasting religious philosophies having two distinct lineages. They cannot co-exist as a community since they follow two different strands of thought. The theory describes Muslims as a nation, with different culture, heritage, values and civilisation. By 1939 Jinnah came to believe in a Muslim homeland on the Indian subcontinent. In Jinnah’s own words, “we (Muslims) are a nation with our own distinctive culture and civilization, language and literature, art and architecture and calendar, history and traditions, aptitudes and in short we have our own distinctive outlook on life and of life”. According to Jinnah, Hindus and Muslims were not able to live together therefore Jinnah’s vision was that Muslims should have an independent state where they can practice their religion feely and live peacefully.

4. a) Gandhi’s concept of Sarvodya

Ans) It was Mahatma Gandhi who first used the word Sarvodaya in modern times. Etymologically speaking, Sarvodaya means ‘the rise or welfare of all’. Gandhiji borrowed this concept from John Ruskin’s Unto This Last. The proper rendering of Unto This Last would be Antyodaya (uplift of the last) rather than Sarvodaya.

Vinobha Bhave rightly says: “Of course the last one’s uplift is included in the uplift of all, but in emphasizing the last, the object is that work should begin from that end.” For Gandhiji, Sarvodaya is the true panacea for all types of social or political problems experienced by Indian society. After the death of Gandhiji, Acharya Vinoba Bhave and Jayaprakash Narayan have highlighted the essentials of Sarvodaya in their own light.

Vinoba Bhave developed Gandhiji’s concept of Sarvodaya keeping in view changing socio-economic circumstances. The movement of Bhoodan and Gramdan and his unique method of spreading his message of compassion through padayatra have attracted worldwide attention. J. P. Narayan holds the view that Sarvodaya stands for the sublime goals of freedom, equality, brotherhood and peace. Realization of a rich, total and integrated life is the basic objective of Sarvodaya philosophy. According to Kumarappa, Sarvodaya represents the ideal social order according to Gandhiji. Its basis is all-embracing love. J. P. Chandra opines that by bringing about a countrywide decentralisation of both political and economic powers, Sarvodaya provides opportunity for the all-round development of the individual and the society.

Sarvodaya seeks the happiness of each and all. Hence it is superior to the utilitarian concept of’ greatest happiness of the greatest number.’ Dada Dharmadhikari highlighted the distinction between Sarvodaya and western Isms which speaks of three stages in the evolution of humanist thought; first came Darwin with his advocation of the principle of the survival of the fittest; next came Huxley with the doctrine ‘live and let live’ and today, ‘Sarvodaya’ going one step further asserts ‘Live in order to help others live’.

b) Gandhi on Gram Swaraj

Ans) According to Gandhi's philosophy, democracy can only be decentralised and operate in accordance with the idea of swaraj. "The non-violent social structure is incongruous with centralization as a system." He desired the transfer of authority from metropolis to rural areas. Gandhi advanced his theory of the Oceanic Circle when conceptualising the decentralised system of rule, as he put it in the following words:

There will be ever-widening, never-ascending circles in this edifice made up of many villages. Life won't be a pyramid where the base supports the top. However, it will be an oceanic circle with the individual at its centre, always willing to die for the village and the latter willing to die for the circle of villages, until finally the whole is made up of individuals, never aggressive in their arrogance but always humble, sharing the majesty of the oceanic circle of which they are integral parts.

Because of this, the outermost circumference won't have the ability to crush the inner circle; instead, it will offer strength to everyone inside and draw strength for itself from that. Gandhi defended this viewpoint despite receiving the label of an idealist. "I might be mocked by the remark that all of this is utopian and not worth a single thought. If Euclid's point, which cannot be drawn by human agency, has an imperishable worth, then my image also has one for the survival of mankind. Let India strive for this genuine picture, even though it will never be fully realised ".

Villages are essential for democracy to function. Gandhiji desired that each village have a Panchayat that is chosen yearly to oversee village affairs. According to the oceanic circle theory, every community would be independent yet interdependent. "My idea of the village swaraj is that it is a full republic, independent of its neighbours for its own vital needs, and yet inter-dependent for many others in which dependency is a necessity," Gandhiji said in support of his position.

5. a) Jawaharlal Nehru’s ideas on culture

Ans) As an active politician and an realism political pragmatism, Nehru would hardly subscribe to the concept of culture as an organic unity permeated with some primordial systems. Nehru could never entertain such a perspective of India's structural cultural continuity, but did appreciate the vicissitudes of India's historical from the days of the ancient civilisation to the contemporary one.

He was not the man who would acknowledge the revelation of God or in Indian cultural manifestations. Nehru is a naturalist who upholds physical, geological, zoological, and anthropological data, but sees no spiritual of cosmic process. So with Nehru's historiology, there is no providential and no emotional attachment to any specific culture. Though Nehru was a Brahmin, he did not attach any meaning to ritualism; he did the Gita gospel of dedicated disinterested altruism, and was never thrilled by the exalted orations of the Visvarupa of the eleventh chapter. He was more by Russell and then by the Nirvana.

The external materialistic of the Soviet worlds fascinated Nehru more than the cosmography of the oriental world. That does not mean that Nehru was all Marxist-Leninist. He did know strength of Marxism - Leninism, but he also knew that it was weak in relating to values, it ignored the positive aspects of capitalistic system, also when it to dwell solely on materialistic factors. Nehru was a blend of the two extremes: the external advancement together with a quest for of values all of human activities.

Nehru's concept of culture was not spiritual, but material; it was not eternal, but it was, more or less, this worldly, historical and to that extent a blend of secular and temporal, social and economic values. His culture was not dogmatic, fanatical, narrow, prophetic, analogical, divine and godly. It was one that was an apostle of compassion, altruism, humanism and one which was closer to liberty, equality, fraternity, human rights, and rationalistic.

b) Dr. B.R. Ambedkar on social justice

Ans) Social justice implies that all benefits and privileges in the society should be shared by all its members. If there is any structural inequality towards any particular section, the government should take affirmative action in eliminating such inequalities. In simple terms it is related to the idea of positive liberalism and with the concept of welfare state. It stands for that kind of state whose functions are not limited to law and order but are extended to take care of the people who are not in a position to help themselves. According to Ambedkar, his social justice is based on moral values and self -respect. Justice situates through social, political and economic justices regulated by constitution.

Ambedkar wanted to reorganise the society on equality and rationality, therefore opposed the caste based on social structure which he thought, was characterised by graded inequalities. According to Ambedkar, the Hindu Society, in common was composed of four classes namely, Brahmins, Kshatriyas, Vaishya and Shudhras. These classes became an enclosed unit called caste and brought with it unequal distribution of benefits and privileges. He was a staunch believer that in order to make a society based on equality and fraternity, the caste system must abolish, so being the victim of such discrimination, he decided to give his life to fight battle against this system.  There was according to Ambedkar a close relation between caste system and untouchability. It was therefore not possible to abolish the one without abolishing the other. He favoured abolition of caste system and reorganisation of society on the basis on equality, liberty and fraternity only then social justice could be achieved.

After several movements and struggles of Ambedkar to abolish the evil of untouchability, laws were incorporated in the Indian Constitution to commemorate the great oppression faced by the untouchables. Article 17 of the Indian Constitution abolished untouchability and declared it as a punishable act. According to this, no one can restrict the Dalit's or Harijans from entering temples, streets, buses, etc.