Assignment Code: MPYE-015/TMA/2022-23

Course Code: MPYE-015

Assignment Name: Gandhian Philosophy

Year: 2022-2023

Verification Status: Verified by Professor

Note:

i) Give answer of all five questions.

ii) All five questions carry equal marks.

iii) The answer of questions no. 1 and 2 should be in about 500 words.

1. What is the idea of Swaraj in Gandhian Philosophy? “Satyagraha is not possible without swaraj”. Analyze. 20

Ans)

Or

Discuss and evaluate Gandhi’s critique of modernity. 20

Ans) Gandhi has been a vocal opponent of contemporary civilization built on modern science and technology. He described the moral bankruptcy of this civilization in his book Hind Swaraj due to its over-reliance on brute force and materialist values. According to Gandhi, Western science and technology are pursuing an immoral goal by upending the spiritual pillars of human civilization. He disapproves of the scientific and technological ideal, which calls for ensuring human advancement and happiness through the use of machines and other mechanical devices. According to Gandhi, science and technology have in fact contributed to human suffering by relentlessly pursuing material progress at the expense of spiritual advancement and happiness.

Gandhi claimed that the development of machines and industrialization had increased suffering and poverty because they had forced people out of their homes and places of employment. As a result, man has become reliant on the large machinery and other technology that have taken the place of labourers. Gandhi believed that man's moral and spiritual sickness, which has resulted in a complete collapse of moral values, is a result of the industrialised civilization of the West. Thus, human progress has not been aided by modernity. Modernity has been linked to the advancement of materialism and the ensuing loss of human values. Gandhi therefore urges a complete rejection of the soulless Western civilization. Gandhi's calls for a return to the idealised, straightforward village life, one with fewer material needs and a greater emphasis on spiritual aspiration, are based on his conviction that the human spirit is superior to the human body and that moral and spiritual values are more important than material ones. Gandhi's opposition to modernity is founded on his vision of the spiritual advancement of humanity, which is based on the pursuit of the truth and nonviolence. A human society that has attained spiritual enlightenment will be more truth-committed and nonviolent than any other civilization. Our unwavering commitment to the truth and nonviolence will serve as the cornerstone of this new society. Modernity is built on the cognitive notion of truth, which is the basis of a scientific, not a moral, worldview. Science can only become our culture's paradigmatic pursuit if truth is understood in this way; otherwise, the scientific outlook lacks its most fundamental theoretical foundation. Gandhi's attempt to reject the paradigm at the deepest conceptual level possible by making it exclusively and exhaustively a moral and experiential notion rather is a testament to his intellectual ambition.

He makes a strong case for the replacement of this ideal completely with the ideal of truth as a moral and spiritual ideal in order to emphasise that the cognitive ideal of truth is the root of technological exploitation of people and the environment. Gandhi has upended modern civilization by replacing truth as a cognitive concept with truth as a moral and spiritual one. He envisions a new world order built on nonviolent action, spiritual understanding of nature and human life, and the pursuit of truth through nonviolent action. This has the potential to transform man's moral and spiritual nature, which will change the metaphysics of how man and nature interact.

2. Discuss Gandhian understanding of swadeshi. Compare Gandhian idea of swadeshi with some other idea(s) of swadeshi. 20

Ans) Swadeshi simply refers to committing oneself to serving one's close neighbours. This is not meant to be disrespectful toward distant parties, on the contrary. We would do well to take to heart the unfailing maxim "As with the individual, so with the universe." However, a man who allows himself to be seduced by "the distant scene" and goes to any lengths to serve is not only unsuccessful in his goals but also dissatisfies his obligation to his neighbours. Take a specific illustration. I have specific neighbours, relatives, and dependents in the location where I currently reside. Naturally, they all feel that they have a claim on me and turn to me for assistance and support because they have every right to feel that way. Let's say I leave them all at once and travel to another location to help people. My decision would upset my small community of neighbours and dependents, and my gratuitous knight-errantry would probably disturb the peace in the new location.

There might be a time when a Swadeshi devotee offers up his family on the altar of humanitarianism. The highest service provided to the family will then be represented by such a willing act of self-immolation. Whoever saves his life will lose it, and whoever loses his life for the sake of the Lord will find it, is a proverb that applies to both the family unit and the individual. Consider another example. If the plague breaks out in my village and I, my wife, children, and the rest of my family perish while trying to help the victims, then by persuading the closest and dearest members of my family to join me, I will not have destroyed my family but rather been its truest friend. Selfishness has no place in Swadeshi, or if it does exist, it is of the highest kind and is identical to the highest altruism. In its purest form, swadeshi represents the pinnacle of universal service.

"God placed a ceiling on man's locomotive ambition when he built his body. Man started looking for ways to get around the limit right away. God gave man intelligence so that he would be aware of his Maker. Man misused it in an effort to forget his creator. I am built in such a way that I can only serve my close neighbours, but out of arrogance I pretend to have found out that I must use my body to serve everyone in the universe. The Viceroy has declared that he will adhere to the new plan tenaciously and that he will work to make it successful. Because I don't feel sufficiently interested in the Joint Committee's report, I have refrained from giving my opinion. It is impossible to be enthused about something that, upon analysis, has little meaning for the populace. So far as the Reform Scheme is concerned, I would simply recommend that we make the most of it and, like the Viceroy, work devotedly to ensure its success. Everyone agrees that it is an improvement over the original measure.

Or

What is purushartha? Do you agree that Gandhian approach towards the concept of Purushartha is different from its traditional approach? Give reasons to support your answers. 20

Ans)

3. Answer any two questions in about 250 words. 2*10= 20

a) Discuss and evaluate the idea of ends and means in Gandhian Philosophy. 10

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b) Do you agree that for Gandhi Satyagraha is a passive resistance? Substantiate your answer. 10

Ans) The smaller success of his satyagraha, or "passive resistance," in South Africa led to the nonviolent non-cooperation movement that won India's freedom. He saw the liberation of India as a means to the larger issue of achieving world peace. A moral or spiritual struggle against political and economic dominance that implies the denial of the truth is known as satyagraha. The reason is that the colonial power used deception and manipulation to rule India. Thus, the pursuit of freedom encompasses more than just achieving it on a political and economic level; it also refers to the elevation of human conscience, which supports the nonviolent struggle for the triumph of truth. Given the extensive theoretical and practical dimensions, Gandhi's concept of truth has many different interpretations. Gandhi believed that truth was not only a metaphysical category but also a moral and spiritual idea that represented how crucial truth was to be living. In this section, we'll examine the idea of truth and theoretically explain some of the relationships it has with related ideas like nonviolence. Gandhian ahimsa is much more profound than the common understanding of ahimsa, and his definition of satyagraha is broader than the common understanding as well. Satyagraha's meaning goes beyond that of "Passive Resistance." According to Western culture and its historical context, passive resistance is a tactic used by the weak, the unarmed, and the defenceless. It does not abhor violence as a matter of principle, but only due to a lack of available means or out of necessity. If and when they are available, it will use force. It is not a place for love.

c) Discuss the idea of Ramrajya in Gandhian philosophy. 10

Ans)

d) “God is truth and Truth is God.” Discuss. 10

Ans) The brute has a dormant spirit and only understands the laws of physical force. In order to maintain one's dignity, one must submit to a higher law—the power of the spirit. Gandhi asserts that the law of nonviolence is the law of the spirit and, as such, is superior to the law of physical might in this context. The basis of social life and culture is the law.

Gandhi's philosophy of non-violence is based on developing a particular way of thinking and is inextricably linked to Truth. Gandhi believed that God is Truth and Truth is God. So, thinking of non-violence is impossible without also thinking of truthfulness. Gandhi was a proponent of what he called Satyagraha or insisting on the truth. Therefore, before engaging in any struggle for that, one should first be completely convinced of the Truth of their cause. Without such firmly held beliefs, it is impossible to consistently refrain from using violence in one's struggle. Gandhi emphasised the purity of the soul repeatedly. When faced with such crises, Gandhi used to think carefully about the root causes and wouldn't make a decision unless he felt his soul was pure and without malice. Even though it is desirable, exercising such strict self-discipline is difficult for average people. It should nevertheless continue to be a goal for us to pursue. There is a lot of violence used to achieve them. Similar to this, we see numerous instances of states trying to further their own agendas and maintain their power.

4. Answer any four questions in about 150 words. 4*5= 20

a) Briefly discuss the role of swadeshi in Satyagraha. 5

Ans) The principles of Swaraj, Satyagraha, and Swadeshi are central to Gandhi's Hind Swaraj of 1909. Gandhi is of the opinion that the swadeshi ideal is essential in every way in order to realise the swaraj. In order to interpret swaraj and satyagraha in a meaningful way, he valued Indian civilization over Western civilization. Gandhi elevated swadeshi to a popular level by organising the populace in a potent political movement. Gandhi developed a brand-new brand of swadeshi politics that promoted khadi production and consumption exclusively. The eminent historian Sumit Sarkar defines the term "Swadeshi," which refers to the belief that consumers should favour domestically produced goods even if they are more expensive or of lower quality than those produced by imported industries and that it is the patriotic duty of men with capital to establish such industries even though initial profits may be insignificant or non-existent (Swadeshi Movement in Bengal 1905-1908, New Delhi, 1973, p.92).

b) Can religion be coterminous with morality? Discuss in the light of Gandhian philosophy. 5

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c) Why does Gandhi think that reason is ambiguous and how can it be trained? 5

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d) Evaluate Gandhian thought on Varna system. 5

Ans) Gandhi was of the opinion that a society should be structured internally to allow each member to contribute to the good of the whole. According to him, the traditional division of Hindu society into four varnas was done in that vein. Gandhi's understanding of the relationship between society and the individual is thus based on the traditional varna system in India. The varna system classified people into groups based on their innate tendencies and assigned social roles to each group. According to Gandhi, this created the necessary conditions for both social and individual development. He held the opinion that every man is born with some clear limitations that he cannot get around. Gandhi claimed that the varna system's law was derived from a close examination of these restrictions. It established a specific area of influence for specific individuals with specific tendencies. This will assist in preventing any unnecessary and unworthy competition. Gandhi believes that this system has many benefits. The division of labour involved makes it advantageous economically. It guarantees inherited abilities.

e) Reflect on the complexity of Gandhi’s notion of truth. 5

Ans) Although ahimsa by definition denotes activity and action, Gandhi's philosophical contribution is crucial because of the way he develops his view of temporal action, namely by looking at the truth. Thus, our conversation turns to an examination of Gandhi's truth and its significance in both the spiritual and temporal realms. Given that Gandhi's philosophy encourages action, understanding his emphasis on worldly existence is important. One realises Truth through the practise of ahimsa, also known as the practise of Truth. Gandhi most frequently asserts that truth and nonviolence are on an equal footing and that they are the two sides of the same coin. According to him, a man who is truthful is obligated to be nonviolent, and the opposite is also true. Because of this, it is believed that nonviolence and the truth cannot be separated. But it's clear how the two moral principles differ from one another. Truth is the guiding principle, and nonviolence is the corollary that follows. The person who upholds the truth out of a profound moral commitment leads to all other forms of nonviolent behaviour.

f) Write a note on the idea of Gandhian idea of trusteeship. 5

Ans) Gandhi developed the theory of trusteeship based on a number of practical considerations as well as his strong religious conviction that everything belongs to God and that a person can only hold his property or talent in the capacity of a trustee. He understood that removing the men's property or talent by force would inevitably lead to class warfare, prejudice, a proletarian dictatorship, an all-powerful and coercive State, and the consequent destruction of any chance of establishing a society free from violence. Additionally, he believed that many men who had acquired property had unique skills for boosting production and that many talented men had outstanding contributions to make. As a result, he believed that eliminating them by force might result in much lower production and would be equivalent to killing the goose that produces the golden eggs. His focus was on convincing them to act as trustees rather than forcibly dispossessing them of their assets or income. Knowing human nature as he did, he was also aware that simple persuasion might not be sufficient.

5. Write short notes on any five in about 100 words. 5*4= 20

a) Sarvodaya 4

Ans) The Sanskrit word Sarvodaya is created from the words sarva and udaya. Sarva, which means "all," encompasses all varieties of living things. Udaya is a Hindi word that means "rise," "uplift," "prosperity," "affluence," etc. Sarvodaya, then, literally translates to "the welfare of all" or "the upliftment of all." The well-being of everyone, or the greatest good of all, is Sarvodaya's ultimate goal. Gandhi uses the phrase "welfare of all" to refer to the totality of factors - including religious, moral, political, social, and economic - that are necessary for each individual's overall development as well as the development of society as a whole. Sarvodaya Gandhi meant more than just the welfare or greatest happiness of the greatest number when he used the phrase "universal uplift" or "the welfare of all men and women."

b) Idea of Charkha (Idea of spinning wheel) 4

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c) Idea of Upavasa in Gandhian Philosophy 4

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d) Ahimsa in Gandhian Philosophy 4

Ans) The cornerstones of Gandhi's philosophy are truth and nonviolence. Reality is God. Liebe is ahimsa. Love is God. Realizing the Truth entails realising God. Only through ahimsa, nonviolence, or love is it possible. Love for and service to humanity are ways that God can be realised. He overuses the truth. God, he declares, "is Truth." However, in his opinion, it is more accurate to state that "Truth is God." He doesn't really explain what the Infinite means. Reality is the highest good. In terms of the characteristics and scope of the Supreme Good, his metaphysical doctrine is nebulous. But he deserves praise for "de-theologizing" reality.

e) Moral argument for the existence of God 4

Ans) Gandhi accepts the notion of a higher power. The highest good, truth, and love exist in God. He is in charge of morality. Infinite Truth or God is reflected in finite spirits. By performing acts of kindness and empathising with all of creation, including mankind and sentient beings, they can come to understand the Oneness of Life and the Truth of Perfection. The path to realising Truth is through ahimsa, or nonviolence in speech, action, and thought. Ahimsa is defined as love, kindness, and active service. The structure of the world is rational. It is the area of moral and spiritual life, and it is not indifferent to principles. Gandhi's doctrine contains this aspect of metaphysical eudaemonism.

f) Idea of Brahmacharya (celibacy) in Gandhian Philosophy 4

Ans) Given that attaining Truth necessitates complete selflessness, seeking fulfilment through marriage is unworkable for anyone who wants to pursue Truth. Even though the word "Ahimsa" means "Universal Love," a man cannot fulfil the vow if he falls in love with just one woman or a woman with just one man. It is obvious that such people cannot attain the heights of Universal Love or see all people as their relatives because a faithful wife must be willing to give her all for the sake of her husband, and a faithful husband for the sake of his wife. Therefore, it is impossible for someone who would uphold the law of ahimsa to get married, let alone enjoy pleasure outside of marriage.

g) Idea of Ashrama in Gandhi’s philosophy 4

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h) Asteya (Non-stealing) 4

Ans) We typically only associate theft with taking property without the owner's consent or knowledge. Gandhi, however, asserts that taking property belonging to someone else without their consent or knowledge is theft. Even with the other person's consent, it is still theft to take something from them if we don't actually need it. Gandhi's definition of theft goes much further and includes taking our own property if it is not truly necessary. Gandhi argued that if a father, for instance, eats something out of sight, more often than necessary, and just for the sake of taste, he is stealing from his children.