To Educate Coman People the science of Investment

INFLUENCE OF GITA ON MAHATMA GANDH i
&
INFLUENCE OF GANDHISM IN THE MAKING OF THE INDIAN CONSTITUTION
&
FRAMING OF CHARTER OF THE UNITED NATIONS ORGANISATION

Mahatma Gandhi, the father of the Nation, had a code of conduct both on personal, social and National fronts inconsonance of karma- yoga of Gita. His each word is an echo, a memory, stirring up strange emotions. Gentle yet terrible, soft yet unbending peaceful yet dynamic. His words and speeches have poured floods of light smiling on the high and low alike, blessing both the friends and the foes with the same devine beautitude and gratitude.
Unique in their utterances, matchless in their simplicity, Gandhi Ji’s speeches create a new technique in political art. He has demonstrated to world what the west with its Indian diplomacy and the political menoeuvering forgets and what India with its slave mentality has not yet grasped, that truthfulness is the best tactics and sincerity the supreme strategy. Like the fresh water of spring his ideas renovate all who came and come to drink of them.
Gandhi ji had formed conviction in “Truth” and “Non-violence” ,and the practical application of these principles to problems confronted him in the personal, legal, social, political and National perspective which may be said to constitute his Philosophy GANDHISM. MAHATMA GANDHI was a “KARMAYOGI” as his entire life was very actively devoted to legal social political economical religious and other activities in India and abroad without wishing fruits thereof following the preaching in GITA OF LORD KRISHNA in order to overcome the bondage of karma [GITA-CH 2\47]. He dealt with the problems of the nation within the framework of fundamental principle TRUTH AND NONVIOLENCE as per teaching in GITA.
“There was hardly any aspect of life which Gandhi ji did not influence and fashion in his own pattern” observed Dr. Rajendra Prasad, the first President of India, “ who took the total view of life and who devoted himself to the service of the mankind it was certainly GANDHIJI ”. Mahatma Gandhi was active for nearly half a century in the political, social, economic , moral and religious spheres of National life. He was relentless campaigner in these spheres for the all round wellbeing and uplift of her people. Hence his ideals and activities influenced Indian thoughts, life, culture, civilization and also influenced in making the Indian Constitution and drafting the U.N. Charter on the basis of a letter of Bapu. The ideals and acts of Mahatma had tremendous effect on the masses all over world. His words and ideals inspired countless peoples and showed them light including Pt.Nehru, Desratna Dr.Rajendra Prasad Loknayak J.p.Narayan,VINOVA, Abul kalam Azad, C.R.Das, Mahamana Malviya,RAJGOPALA CHARI,Tez Bahadur Sapru,Dr.B.C.Roy,Bihar keshri Dr.Srikrishna Singh,Sri Anugrah Narayan Singh,etc.hundred others in India.and Nelson Mandela,Martin Luther King,L0uis Fisher,President Wilson,John F. KENEDY,BARAK OBAMA etc, hundred abrod. Gandhi ideals has shaped and nurtured unique movement that led India march to Freedom and freedom movement in neighbouring countries. All mankind is richer for the life , deeds and legacy of Mahatma Gandhi. Like all makers of history his impact and influence was not confined to India alone but captivated the whole world. All over world has adopted the Gandhian techniques and philosophy in the civil rights movement. As the world still has beset by hatred, anger, violence, terrorism, crisis of morality and service to downtrodden so the need for the Gandhian messages is greater than ever. Sir Einstein has aptly observed ‘’Gandhiji is unique in political history. He has invented an entirely new and humane technique for the liberation struggle for oppressed people and carried it out with the greatest energy and devotion…………the work of a statesman is permanent only in so far as they arouse and consolidate the moral forces of their peoples through their personal example and educating influence. We are fortunate and should be grateful that fate has bestowed upon us so luminous a contemporary……….Generation to come, it may be, will scarcely believe that such a one as this ever in flesh and blood walked upon this earth’’. Mahatma Gandhi won honor and esteem as world leader for peace. HE WAS THE BENEFACTOR OF ALL MANKIND.He lived the great rule that a soft answer turneth away wrath. In the life and death of his we saw the supreme humanity.

Qalter Lippmann, a political affair analyst has remarked Gandhi was a political leader and he was a seer, and perhaps never before on so grand a scale has any one sought to shape the course of events in the world as it is by the example of a spirite which was not of the world as it is ….. He died by violence as he was staking his life in order to set the example of non-violence”.

To quote Mrs. Mary Bethune, an American Negro leader “Mahatma Gandhi can not die, his spirit is free to stir men’s souls in every corner of the earth……. Fear of the crash …….., and the unknown horrors of germ warfare, we must turn out eyes in hope to the East where the sun of the Mahatma blazes”. In the words of pt. Nehru, “…… this beloved leaser of ours …….. illumined our generation with his light and not only brought national freedom to us but also gave us an insight into the deeper qualities which have ennobled man…..’’

Mahatma Gandhi’s concept of freedom or Swarajya for India embraced not only political freedom, but also economic self sufficiency and social and moral emancipation. He looked upon the first without the next two as a body without soul. To fight the political, economic, social and moral ills which were and are ailing India, he carried on a relentless compaign with his devotees and fellow-followers to educate his countrymen to learn the virtues of self-reliance.

Primarily, the ideals of Mahatma as well as the forces of time represented by him turned the makers of the Indian constitution towards the establishment of a democratic republic in India. Our’s Democratic constitution embodies the liberty of thought, expression, belief, worship and other fundamental right (from Article 13 to 35 ) and the directive principles of State policy (Article 36 to 51) in Part III & IV of the constitution, to promote among the citizens the fraternity assuming the dignity of individual and unity of nation for which Bapu stood for.

Most of them who framed the Indian constitution and controlled the destiny of India during nearly first three decades of her career as a free nation had started and learnt their political lesions under the guidance of Bapu. Naturally when they were opted for making the constitution they enshrined Gandhian ideas there in and tried to give the shape in varying fields. To confirm this finding it is relevant to quote Pt. Nehru, a very influential member of the Constituent Assembly, who had aptly remarked, “…….Always we had the feeling that, while we might be more logical Gandhi Ji knew India far better than we did and a man who could command such tremendous devotion and loyalty must have something in him that corresponded to the needs and aspirations of the masses…….”

On 15th August 1947 each member of the Constituent Assembly took the pledge, ‘’At this solemn moment……..I do dedicate myself in all humility to the service of India and her people to the end that this ancient land attain her rightful place in the world and make her full and willing contribution to the promotion of world peace and welfare of mankind C .A.D.VOL. This pledge vibrates fully the echo of Mahatma Gandhi’s ideals . According to Gandhiji no society, much less a democratic society, could be built on denial of individual freedom and liberty maintain balance between individual freedom and social restraint. IT IS WHY the makers of the Indian Constitution in the Constituent Assembly, under the presidentship of Desratna Dr.Rajendra Prasad, the first president of the independent India, enshrined in the Constitution for the citizen of India Fundamental rights to equality, freedom of religion, educational and cultural rights,, right against exploitation and right to constitutional remedies. It is the negation of exploitation of the weak by the strong to realize the dream of Bapu.
Democracy in its broadest sense constitutes a way of life .It defines a new approach towards public problems and an attitude of mind which realizes the need of a spirit of toleration and compromise. it recognizes that the solution based on force have very shaky foundations and that progress lies through a harmonization of conflicting interests with the advancement of social good. In Gandhi ji’s opinion, democracy means a system of government which gives full scope to the individual to grow into diciplined citizen capable of adjusting his individuality to the requirement of economic and social progress Assigning prime importance to individual freedom he wanted the edifice of democracy to be built on the foundation of popular urges born of mass effort and mass education, rather than being superimposed from above . Therefore, he advocated for decentralization of power from village level upwards .In consonance of this ideal of Bapu , the maker of the constitution, all fellow-followers of Bapu enshrined in the constitution, the Fundamental Rights, Directive principles of state policy, parliamentary system of Government, and Federalism in the Constitution. Explaining the purpose for which those were being embodied in the constitution of India, Dr. Ambedakar, chairman, 0f the drafting committee of the Indian constitution, said in the Constituent assembly, ‘’ while it is our desire to have a political democracy, it is our desire that we should lay down an ideal economic democracy’’ [ C.AD.vol.vii,p38].we find the echo of Gandhian thought in these words of Dr. Ambedakar . The aim of the fundamental rights and directive principles of state policies is like ‘’sarvodaya planning’’ to re move the impediments that stand in the way of the establishment of equalitarian non-exploitative and dcentralised economic and political order. The sarvodaya planning is humanistic as under it the main aim is to provide employment to all and to eradicate the suffering of all individuals and to raise the ‘’ last man’’ raising the income of the lower starta of people. Our constitution embody the essence of the aspirations of the people, to whom Bapu had identified himself ,and they are the outcome of the struggle which the Indians had to wage under the leadership of Gandhiji to get independence .The Constitution even at the time of its adoption lend to reflect the dominant beliefs and interests, and some compromise between conflicting beliefs, interests and characteristics of the society at that time. The beliefs and interests were not necessarily political but also economic and social, which the makers of the constitution, who had worked under Bapu for decades, regarded as basic and fundamental during framing the Constitution in tune of the thoughts of Bapu. So the Indian Constitution is the child of the nonviolent revolution mainly led by Mahatma Gandhi ,and outcome of forces—political, economic and social which operated at the time of its adoption. All these forces were embodied in Gandhiji which were imbibed by his fellow-followers, the members of the Constituent Assembly, the maker of the Constitution. The very preamble of the constitution is pregnant of Gandhian ideals embodying the fundamental principles of the new order. The preamble signifies the general purposes for which the people ordained and established the constitution. The sentiments expressed in the preamble were those as described by Pt. Nehru in the objective resolution moved by him in the first session of the Constituent Assembly, is alike to the Gandhiji’s ideals. It is as follows………’’The Constituent Assembly declares its firm and solemn resolve to proclaim India an independent sovereign Republic and to draw up for her future governance a Constitution ………Wherein all powers and authorities of the sovereign independent India, its constituent parts and organs of Government, are derived from the people; and Wherein shall be guaranteed……to all the people of India Justice—social, economic and political, Equality of status and ,worship, vocation association and action, subject to law and public morality; and opportunity, belief, law, faith, worship, vocation, association and action subject to law and public morality; and Wherein adequate safeguard shall be provided for minorities, backward classes……and Wherein shall be maintained the integrity of the territory of the republic and its sovereign rights on land, sea and air according to justice and law of Civilized Nations; and this ancient land attain its rightful and honored place in the world and makes its full and willing contribution to the promotion of world peace and the welfare of mankind.’’But Pt. Nehru’s resolution,’’ observes M.V.Pylee ‘’itself had taken shape out of what had been already said many times by MAHATMA GADHI’’[constitutional Govt. of India of M.V.Pylee p.153-54Asia p.Delhi] In 1931 BAPU, when he was going to attend Second Round Table Conference at London at a query made by a news paper correspondent about type of constitution of India, GANDHIJI reply is worth reproducing……’’I shall strive for a Constitution which will release India from all threat-down and patronage, and give her, if need be, the right to sin. I shall work for an India in which the poorest shall feel that it is their country in whose making they have an effective voice, and India in which there shall be no high class and low class of people. There can be no room in such a India for the curse of untouchability or the curse of intoxicating drinks and drugs. Women shall enjoy the same rights as men. Since we shall be at peace with all the rest of the world, neither exploiting, nor being exploited, we should have the smallest army imaginable. All interests not in conflict with the interests of the dumb millions with be scrupulously respected, whether distinction between foreign and indigenous. This is the India of my dream. (Ibid, M.V. Pylee, p.153-54)
Is not our’s constitution meant for achieving most of the above noted dream of Bapu?
The Indian constitution is based neither on socialism nor on communism nor on capitalism but to a great extent on Gandhism. It is not based on so Socialism or Communism because it does not believe in equal distribution of wealth along with the state ownership of the instrument of production nor believe in violence, nor it is a capitalist state because it does not deny or prevent such socialistic possibilities in the future, if the majority of the parties or people want it. To quote Dr. B. R. Ambedkar, chairman of the Drafting Committee of the Indian Constitution:
“What should be the policy of the State, how the society should be organized in its social and economic side, are makers which must be decided by the people themselves according to time and circumstances (constituent Assembly Debate. Vol-VII, P.400). It is not a capitalist State, as right to private property is though ingrained in Article 19 and 31 of the Constitution, but it is a right which a man enjoys to a limited extent until it is taken away from him. Nothing is sacred against the social interest , and the State has the right to acquire any private right to property.
Pt. Jawahar Lal Nehru, one of the dominant members of the Constituent Assembly, put the whole philosophy of the Gandhian constitution in a nut-shell when he laid down the formula in the Constituent Assembly (C.A.D. Vol-IX, p.1194) in these words:
“No individual can over-right ultimately the rights of the community at large, and no community should injure and invade the right of the individuals unless it be for the most urgent and important reason”.
It is thus the constitution which was supposed to evolve what id often referred to latter on as “Sarvodaya Samaj of the dream of Gandhiji or the welfare State. It is unique one mainly because it is a blend of idealism and realism. It is the best suited to an “United India”. It is just the one that can help the people of different religions, language, cast and creed of this country to live as one nation and one people. But congenial atmosphere is necessary under which the constitution can succeed. That largely applies to the parties and people. Here we have to recognize that citizen has duty, the constitution expects the citizen to play his part well. The people must develop a sense of loyalty to the constitution and the Nation, a secular attitude and a sense of nationalism, to make it success. The constitution, therefore, ultimately becomes what the people make it to be. Constitutional morality is necessary for the peaceful working of the democratic constitution. It has to be cultivated. We must realize that we people of India have yet to realize and learn it. In fact, our constitution came into being as a procedure and source for all the people of India to work in co-operation and collaboration for their moral, political, social and economic uplift of the dream of Mahatma Gandhi, in a mighty endeavour to build a “strong India”. “I feel that it (constitution) is workable”, observed Dr. Ambedakar,” it is flexible and it is strong enough to hold the country together both the peace time and in war time. Indeed, if I may say so, if things go wrong under the new constitution, the reason will not be that we had a bad constitution, what we will have to say is that man was vila” (C.A.D. V-VII, p.44).
I conclude with relevant observations of two authorities in confirmation of my above view regarding the impact of Gandhiji’ ideals in the making of the Indian constitution. The following words of Pt. Nehru echo the influence of Gandhi’s ideas in the making thereof.
Pt. Nehru said in the Constituent Assembly:
“The first task of this Assembly is to free India through a new constitution, to feed the starving people and cloth the naked masses and to give every Indian fullest opportunity to his capacity……… I trust this constitution itself will lead us to the real freedom (i.e. Purna Swaraj of Gandhiji’s concept) and that real freedom in turn will bring food to our starving peoples, clothing for them, housing for them all manners of opportunities of progress’’ (C.A.D. Vol-VII, p.302).
It has been aptly remarked by M. V. Pylee, “……….. not only in the preamble but in several other parts of the constitution there is perceptible vibration of the Gandhian concept in independent India”.
In fact, when one will dive deep down into the various Chapters of the Indian constitution, elaborately dealt in my Thesis, (Implementation of Gandhian Ideas as incorporated in the Indian constitution) and the facts aforesaid, it is evident that the basic principles of the India constitution (Preamble, Fundamental rights, Directive principles and Federalism) have the contents, vibration and echoes of Gandhiji’s ideas both on the body and spirit specially with reference to human rights and social and economic welfare, and thus we owe to Bapu much to get his dreams fully realized. We must discharge our duties sweetly and honestly towards our Constitution, based on Gandhian Thoughts and Ideals.








































CHAPTER--II
NFLUENCE OF GITA ON GANDHI

Mahatma Gandhi through constant sadhana had imbibed ‘’Karma-yoga’’ in his life which used to manifest in his thoughts and deeds. Realization of yoga made him Mahatma and got him to succeed to free India dopting non-violent means, unparallel in the history. It is relevant and worth-mentioning here GANDHI’S ADMIRATION TOWARDS GITA in these words-----‘’GITA is like my Guru, like my Mother ,and we should believe that having kept our head in her lap we shall cross [the ocen]-----‘’I am a little man who tries to follow the teachings of Lord Krishana’s Gita-----My twenty-four hours is devoted to Sriksna and He protects me-----Doing works without attachment to works and its fruits[Anasakti] is the main teaching of Gita and so I have given its name as Anaskti-Yoga. and always try to work accordingly’’.
Thus it is quite obvious that Gita had tremendous influence on Gandhi ji which molding his character and life led him to be Mahatma and Father of the Nation enabling him to free India from thousand years of slavery .He said ‘’I have made Gita Pole- Star of my life----I rush to Mother Gita while I face difficulties and miseries and get assurance from her to get them removed. For him dedication to God and dedication to work is the Royal Road to God and self salvation.
Mahatma Gandhi adopted Bhakti-mixed—Karma-Yogs of Gita in his life. Bhakti- mixed Karma-Yoga means performing all actions without attachments as devoted offering to the Divine, and in practicing love of HIM and getting one’s mind absorbed in HIM even during works and through prayer or meditation by concentration of mind on GOD. This is called Yoga. Yoga is the systematic practice of meditation through concentration or by self-less works without wishing fruits-thereof,, by which, through the passage of time, the realization of GOD or Self is attained[GITA—Cht.2\39]The idea is to cultivate devotion to G0d and dedicate oneself and all one’s actions to HIM as His devotee Sri Ramkrishna Deo illustrates this by an analogy—A very faithful servant serves his master for long and pleases him immensely by his love and loyalty. The master out of intense love and consideration for him, puts him on his own seat, saying ’You are myself; sit on it’. Just like that, suprime knowledge of one’s spiritual identity is what comes out of the Lord’ s grace for a Jiva who serves and surrenders to HIM through love and service.
The surrender in early stages consists in cultivating the feeling that the one is the servant of God and that everything one does is on HIS behalf and what accrues from it is HIS. Thus the purely self-centered motivation in life is changed with the aid of devotion. In the maturity of spiritual understanding even the sense of agency is given up and one is established in the conviction that one is a mere instrument of HIS. Mahatma Gandhi had achieved this stage. Sages have said that when surrender to God is complete, the God bestows illumination wherein one realizes that he is not the body, but pure spirit---conscious soul having oneness with God.
with devotion ---the path of self-less action with devotion—no effort is lost due to incompleteness and no contrary effect of an adverse nature is produced due to failures even a little observance of this discipline saves one from great terror and fear [GITA-2\40]IN LIFE AND IN DEATH. This assurance of Lord Krishana in GITA should devour, eschew, and digest by everybody through persistent auto-suggestion to them-selves inorder to propel them-selves to make Karma-Yoga pole-star of their lives for their successful and peaceful lives as done by Gandhi ji.
Gandhiji has said that in ‘’ Gita—Mata’’ the last 19 sloks of chapter-ii of Gita [verses-53 to 72 of chapt.2] are much important .
As Gandhi ji himself was Karma-Yogi ,so he has not given as importance to verses 47 to 52 of chpt.—2 as given to above noted verses. But for us who have been trying to be ‘’Karma-Yogi’ in order to lead happy and peaceful life, it is mandatory to go through other verse of MOTHER GITa as-well.
Lord Krishana says;----Thy right is to work only, but never to the fruits tereof. Be thou not the producer of the fruits of [thy] actions; nor let thy attachment be towards inaction. Being steadfast in Yoga, O Dhananjaya ,perform actions, abandoning attachment, remaining unconcerned as regards success and failures. This evenness of mind is known as Yoga. Work [ with desire] is verily far inferior to that performed with the evenness mind. O Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results[of their actions].Enduced with the ‘Evenness’ of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work.[it transforms the work into a means of freedom robbing the power of works to bind]. The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from [all pains and miseries]of birth, go to the state beyond all evils. [ cht—2\47,48to51 of Gita].
v-47—52---In these verses the ideal of Yoga as contrasted with the Samkhya and the Vedic fundamentalism is stated. SAMKHYA ESCHEWS WORK, WHEREAS Vedic fundamentalism work for selfish purposes---for attainment Heaven. But the above verses of Gita teach us for taking part in activities of life without desiring their results and fruits This is unlike the worldly minded people towards work. One must auto-suggest the above verses of Gita daily to practice and imbibe them to remain peaceful and happy in this life and also stear clear one’s way to salvation like Bapu.

It is why Gandhi ji wanted to make Gita a part of syllabus of the school. Unless we and our childrens know the secret of work, as propounded in Gita,and in other books how we can learn ‘’ evenness’’ of mind, of doing all works without selfish motive and without desiring their fruits to remain peaceful and happy. The present education make us to become selfish and to desire fruits of our all actions and works just contrast to the teaching of Gita ,and so is such enormous miseries everywhere. Then why the politicians ,who advocates GANDHI JI and his philosophy even on T.V. do not introduce Gita in school and colleges. Can the Indian politicians, Sonia Gandhi, Prime-minister Manmohan singh, Rahul Gandhi, who appears to be Gandhian answer this Question. All remedies of our ills and maladies lies in Gita which produced great men like Gandhi-ji and his fellow-followers I request to the central and State Governments to introduce Gita in Education immediately. To establish peace and brother-hood in the country molding people and politicians to be selfless not selfish which is the cause of all ills and maladies in the country as said by Swami Vivekanand and Gandhi ji.
When man grows out of his self-centered outlook, he gets a still higher motivation in occupation involving work for the community, Country or humanity, which Bapu and his fellow-followers did being influenced by Gita’s teachings. Those who have a devotional outlook and want higher evolution, will find a satisfactory scheme of work only when work is dedicated to God, whether its immediate inducement is an individual or social concern.
From the beginning to the end Gita teaches this scheme of devotion oriented work without desire for fruits, offering the fruits thereof to the Divine in the first instance and the sense of agency too at the maturity of spiritual life.
It must bear in mind that the evenness of -mind or unperturbed state of mind is not to be had for the mere asking or wishing. It comes of prolong discipline and maturity of mind. It is an ideal state towards which we have to strive in our own imperfect way. One has to persist to achieve it inspite of failures like an infant learning to walk. Success will depend on desirelessness and on our devotion. As a matter of fact the ideal of Yoga or absolutely unperturbed condition of mind can be actualized only when one has the realization that one is the Atman. Spiritual enlightenment through proper and persistent Sadhana according to the tent of the sadhak alone can do this. The turbulent senses do violently snatch away the mind of even a wise man, striving after perfection, says LORD in verse60 of chpt.2of Gita. HE further says that , having controlled all senses, sits focused on Me as Supereme. His wisdom is steady,whose senses are under-control[ch-2\61]
Now Lord Krishna shows the cause of the downfall of ours in verses-62, 63 of ch-2 of Gita-- ‘’Thinking of sense objects, attachment to them formed in a man, and from attachment longing, and from longing anger grows..From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes.’’
In these verses the cause of ours all-round degradation is pointed out. Giving oneself up to the cravings of the senses, without any effort to regulate, control and sublimate them, is the cause. Such a life reduces most of us to the level of animality due to loss of discriminative intelligence or Buddhi-nasa .
But the self-controlled man, moving among objects with senses under-control,and free from attraction and aversion, attains to tranquility.In tranquility, all sorrows come to an end as the intellect of a such person becomes steady. A man of uncontrolled senses has no capacity for meditation. To the unmeditative there is no peace.And how can one without peace have happiness. The senses move towards their objects. Whichever of the senses the mind pursues, that sense carries away that mind as a gale does a ship on the high seas. Therefore, O mighty-armed, his knowledge is steady’whose senses are completely restrained from their objects [GITA-ch-2\66—68].
He into whom all objects of desire enter[causing no disturbance],like the ocean that is ever being filled by the rivers but still remains steady within its bounds-such a person attain to peace, not he who runs madly after objects of desire. Whoever has abandaned desires and moves about without attachment and the sense of ‘I’and’ mine’—he attains to peace. This……..is the state of establishing in Brahman. Having attained it,one is no more deluded…..one is united to Brahman[Gita—ch-271,72].
Contrary to the common view, not the sense indulgence, but the sense control is the way to happiness, for true happiness can be had only on a basis of peace which one can have only through meditation on God or the Atman and Meditation is possible on control of the senseorgans,.

COMMUNION TO GOD THROUGH ACTION

In answer of the query made by Arjuna Lord Krishana in Chapter-3 of Gita said---‘‘Two ways of Spiritual fulfillment have been revealed by Me---the path of knowledge [the samkhya],and the path of devotion cum action[Yoga]. They appear different, but the difference is only apparent and they can be reconciled. By non-performance of action a man does not gain the state of passivity [ or the state of Naiskarmya].By external abandonment, one does not attain to perfection. No man can ever remain even for a moment without performing any action. The impulses of nature deprive him of freedom in this respect, and compel him to work and act. He who restraints the sense-organs of action, but continues to brood in his mind the objects of sensual desire—such a deluded person is hypocrite. But he who, controlling all sense-organs [by the power of will] and becoming non-attached, lives a life of communion through dedicated action—such a person excels’’ Lord further said—‘’Perform your prescribed duties. For action is superior to inaction. If one is totally inactive, even the survival of one’s body would be impossible. …In this world of actions, unless they are done as an offering to God [or as Yagya], become cause of bondage. Therefore, work for the
sake of God without personal attachments.’’[Gita-cht-4 to 9]
Lord Krishna further said—‘’In the beginning Prajapati, having created men to-gather with Yagya[ self-less work dedicated to God or Vedic sacrifice] as their duty, declared—‘ By this shall you multiply. May this be to you cow of plenty yielding all your wants.’ You cherish the Devas with Yagya, and may the DEVAS IN TURN BLESS YOU[With rain, health, wealth, happiness, and other desired gifts] THUS,MUTUALLY CHERISHING,YOU SHALL ATTAIN THE HIGHEST GOOD. Worshipped by sacrifices, the Devas will give you the desired objects of enjoyment. They are verily thieves who enjoy their gifts without giving their share in return. Those who eat what is left after sacrifice, are released from all sin But those who cook food for the self alone[without sharing it with others], such degraded men eat sin.’’[Gita- cht-3/10 to 13 ]
Now Lord says regarding the cycle of mutual inter-dependence and service in verses 14 to 16 of capt.-3 stating ‘’From food[reproductive power sustained by food] creatures are born. Food is produced by rain. Rain is born by sacrifice, and sacrifice comes from action. Work of sacrifice have their authority in the Vedas. Vedas have been revealed by the Supreme Being. Therefore the all comprehending Veda is established in sacrifice. V AIN IS THE LIFE OF THAT SINFUL AND SENSE-INDULGENT PERSON WHO FAILS TO FULFIL HIS OBLIGATIONS IN THIS CYCLE OF MUTUAL INTER-DEPENDENCE AND SERVICE[which the Law of sacrifice implies]’’
V.-10 to 16 describe the Vedic sacrificial cult wherein t6he Yagya, the fire-sacrifice is the central ritual. Man can have a happy and prosperous life only if he lives in harmony with his environment, which consists of Nature and Divine agencies, the Devas, who control the forces of Nature are. Man is required to make as offeing of gratitude to the Devas,a share of the good things of Nature which he gets by theire good will. This offering is made through fire which is the link between man and the Devas So this gratitude expressing takes the form of ritualistic fire sacrifices with offering of commodities and utterance of Vedic hymns. Genuine performance of these Yagya by individuals and communities secures the good will of the Devas, and training from action. Devas without making the offerings due to them is theft, and a heinous sin ,as the Gita describes.
Besides, in chapter-4 the GITA speaks of several kinds of Yagya like Dravya-yagya, pranayama-yagya, Tapo-yagya, swadhyaya-y agya and Gyana-yagya. But whoever delights in the self alone ,and is contend and satisfied in the self,for such a person there is no obligatory duty to discharge. He has no object to gain here in this world by action, nor does lose anything abstaining from action. For him, there is no dependence on any created being for any object of his. Therefore, said Lord Krishna in Gita, perform action always without attachment. For, working without attachment a man attains the Supereme. Men like Janaka attained to perfection by work alone. You should work fo the good of the world[having their example in view].[GITA-CH-3/17 TO 20] I It is said that a sage who remains fulfilled in his own higher self and does not seek satisfaction from anything outside of him, he is ‘’ Sthitipragyaha’, free from the cycle of duties and obligations to Devas, because he is fully satisfied with Self in which he is absorbed. He has nothing to do. He is a free spirit. He out of free will works for the good of others, without any attachment for anything and without any sense of agency. He is Karma-Yogi. Mahatma-Gandhi had rose to such state, who did not worked for his selfish end after he evolved as Mahatma, but he worked for the humanity, for Nation, and for the World-over. He was a Karma-Yogi in the true sense of the term of Gita. As per Gita Karma-Yoga consists of and combines Bhakti, Karma and self-knowledge, and all these qualities were acquired by Bapu through daily prayer and his selfless works for humanity. Raja Janaka, Budha, Mahavir, CHAITANYA, Ram-krishna Deo, Swami- Vivekananda and Mahatma Gandhi, and several Saints in India, and of abroad are examples of Karma-yogies in tune of Gita.
The example of Janaka appears to have been given in GITA by lord Krishna to prove the self-sufficiency of Karma-Yoga. Man is exhorted to follow the Divine example. Lord Krishna says—what-ever the noblest person do, the ordinary man imitates. The standard they set, the ordinary men follow.[Gita-3/21]Ignorant men do action out of attachment, but the enlightened men perform the same unattached in view of good of the world. An enlightened man should not cause confusion in the mind of ignorant men[by his conduct].Himself working with equanimity, he should make them interested in all activities[Gita-3/25,26]
The distinction between the work of worldly minded man and the Karma-Yogi is indicated. The former is self-centered, whereas the latter have overcome selfishness and self-centeredness and still works for the good of all. The object of such work is the good of the world.
Till vers-29 0f cht.-3-Karma-Yoga was described as work without attachment and without desire for the fruits of action. But in vers30 a more complete description of Karma-Yoga is given, where Lord Krishna says to Arjuna’’ offering all your action to Me, WITH MIND CENTERED ON THE Self,getting rid of hope and selfishness, fight[do action] free from[mental] fever.’’ Here it is taught that all actions and sense of agency, sense of doing should be resigned to the God.It is said that at a higher level of perfection the sense of agency is also resigined. It has been said in V-27 that a wise man understands that in work, the forceses of Nature work on objects that are Nature;s creatures. The sense ‘’I am doing’’ on the part of the worker is superfluous, having no foundation. It is born of ignorance. Higher than Nature even is God. Nature is only His executive force or His Will and so His Will is only agency that performs all works. The individual will is only a distortion of the Divine Will by man’s egoism. When this distortion is overcome through devotion and resignation to the Divine Will, absolute Peace and Perfection is attained even in the midst of works[KARMA].This state was attained by Bapu.
Lord Krishna gives the assuarance to men assure ‘’whosoever follow teaching of Mine with full faith and free from disparagement, they also are released from the bondage of karma’’. He also warns saying-‘’But those who decrying this teaching of Mine do not practice it, deluded in all knowledge, and devoid of discrimination, know them to be ruined.[Gita-cht.3/31,32]. But unfortunately most of the people don’t follow the teachings of Lord. The reason why they don’t follow God’s teachings is explained by Lord Krishna Himself in vers-33 saying-‘’Even a wise man acts in accordance with his own nature, being follower of his own nature what can restraint do. Nature [Prakriti] here means the manifestation in the present life of the mental tendencies, the character potentialetc. Formed buy the virtuous and vicious actions done in the past lives [as per Prarabdha]That all creatures are subject to their nature is true ,which none will dispute. But dispute and doubt arise when it is said ‘’what can ‘nigraha’ [control or repression] do. Verse34 gives the correct way of controlling nature by cultivating awareness . It is given in chpt.-2/66—68, described above. We gets infatuated with sense-objects. He who dwells on sense-objects longingly attached to them, as attachment develops into desire; desire animosities and infatuation; and infatuation makes him forget his moral and spiritual foundation. Therefore, if natural impulses are to be controlled, it must be controlled at the very outset. This is possible only if one cultivates answered awareness of things and moods that entice one’s mind and then overcome them by discrimination and counter-suggestion at the very start. So in verse -34 man is asked to remember always of attraction between the senses and their objects to avoid exposure to their influence .If unavoidably exposed, one should exercise discrimination to protect oneself. The best way is to invoke the Divine aid through prayer and self-surrender In verse-34 Lord says—‘’Attachment and aversion of the senses for their respective objects are natural; let none come under their sway, they are his foes’’. So a sadhak, seeker after Truth should always exert himself to overrule all attachment and aversion of the senses for their objects by constant prayer to God, or Karma-YOGA, or Devotion or Meditation as per their inclination. At this juncture Arjuna asked very relevant question to Lord Krishna—BY What man is impelled to commit sin even against his wishes……..,constrained as it were by force. The Blessed Lord answered---‘’It is desire—it is anger, born of the Rajo-guna, insatiable and prompting man to great sin. Know this to be the enemy .As fire is enveloped by smoke, mirror by dirt, and the embryo by the placenta, so knowledge is overcast by lust. Three stages of the overclouding of knowledge or self by desire are described by three illustrations. The first stage is ‘sattvika’---‘’fire enveloped by smoke’’- the rise of a slight wind of discrimination dispels the smoke of desire in a sattvika heart. The second, the rajsika—the removal of’’ the dust on a mirror’’requires some time and preparation. While the third—the Tamsika, takes a much longer time like the release of ’’the embryo’from after-birth. Lord Krishna further emphasizes –‘Knowledge….is covered up by this eternal foe of the aspirant after knowledge [Gyan]-the insatiable fire of lust.’’ An aspirant is again reminded of the importance of controlling the senses, especially passion like lust, anger, desires etc. in vers-41 ‘’Therefore, O Bull of Bharat race, controlling the senses at the outset, kill it-the sinful, the destroyer of knowledge and realization One can not kill one’s unless know the abode of the enemies. So Lord shows the abode of the enemy-disire [Kamna], and lust in vers-40,Saying—‘The senses, the mind, and the intellect[Budhi] are said to be its[of kamna-desires.lust] abode; through these[vitiating them] it deludes the embodied Spirite [ATMAN] by veiling his wisdom.’’ Now Lord Krishna shows how to conquer these abodes of these enemies to overcome them to be free, happy full of peace for ever, saying [ in verses—42,43 of chapter-3 of Gita.]’’The senses are said to be superior [ to the body]; the mind is superor to the senses; the intellect is superior to the mind; and that which is super to the intellect[Budhi]is Atman, the Soul. Thus, knowing Him who is superior to the intellect; and restraining the self by the self, destroy, O mighty-armed Arjuna, that tough unseizable foe, desire[Kamna]. V-42-43-In these verses analysis of human personality has been given as an aid to the practice of the control of the senses. The senses, the mind, the intellect and the soul[Atman] are the four layers of human personality. The Atman , the ultimate foundation of man, is pure consciousness ,and the un involved witness of the modifications of these three layers. He olone is the conscious intity, and the three layers associated with Him are inert in themselves, but appears living and conscious when ATMAN’S LIGHT OF CONSCIOUSNESS Percolates through them, just as the dull shades of a lamp illumined when the rays of the central light passes through them. These appendages of the Atman from the instruements of perception storage space for the memories of experiences. So the impressions of the countless experiences of the past lives are in them. The impressions of experiences they contain and convey are derived from repeated contacts with the external objects for the enhancement of the bodily life. These impressions have made the sense prone to look at these objects, only from the point of view of instinctive satisfactions So when a man’s eyes see a tasty food, he can think of it only something fine to eat, when a person sees one of the opposite sex, he or she often think of the other as an object of sensual enjoyment. This outlook and view is generated by the senses which color the mind and intellect too. It is this tendency that is said by Lord Krishna in verse-41 as the foul foe which destroys man’s discrimination and knowledge. They prevent a dispassionate view of the object, as the view of the impartial witness. They give a biased interpretation of them from the point of view of the instinctive satisfactions they can give. This has also been referred to in indirect manner also in chapter-2\62,64 of Gita. The purification of the intellect and the mind can be achieved only when the attention of the mind and the intellect is drown inward deep down within from without towards the Soul[Atman],behind the intellect even, instead of being driven to external objects by the force of natural tendencies, causing attachment and entanglement. Communion with the Atman [Soul] purifies intellect, mind and senses. It liberates the senses from the earlier dominance of nature over them, and puts them in a position to view all sense objects from an impersonal point of view and thus gain mastery over them. That is why the practice of devotion towards selfless service for the good of hers and to God and renouncing all deeds and fruits thereof to God is mandatory and essential for sidhi and success in Karma-Yoga. Nonattachment can not be achieved until the mind is able to hold the attitude of an impartial witness and not of one seeking enjoyment. This capacity can be developed only when the bias given to the mind and senses by nature and past experiences is eliminated. Constant Devotion and Meditation are the air-plane route to realize [reach to] God, other ways are bullock-cart ways to reach to God, said Paramhanse Yoganand.



CHAPTRE III
RELIGIOUS-POLITICAL AND SOCIO-ECONOMIC
PRINCIPLES OF MAHATMA GANDHI

“Most religious men I have met”, Gandhi ji remarked to Mr. Polak, are ‘’ politicians in disguise ,I, however, who wear the guise of a politician, am at heart a religious man.’ ’My bent is not political but religious’’, said BAPU. He had emphasis on the principle of religion and morality in all his thoughts and activities. These principles are the very breath of his becoming and being. Gandhi ji said---‘’at the back of every word that I have4 uttered since I have known what public life is, and of every act that I have done, there has been a religious consciousness and….religious motive’’ Thus, We find that his Political Philosophy and technique are only corollaries of his Religious and Moral Principles. For Gandhi ji, Politics bereft of religion is absolutely dirt. Like Lord Krishna as said in Gita, he also believed in the religious and moral foundation of politics. Gandhi ji contended—‘’I can not conceive politics as divorced from religion’’ For Gandhi ji, politics is body, and religion is soul. Religion and Morality are the essence of Gandhi ji’s Philosophy. Gandhi ji looked upon politics as an unavoidable evil. This does not mean that he did not deal with politics. He said-‘’ If I seem to take part in politics, it is only because politics to-day encircle us like n the coils of a snake from which one can not get out, no matter how one tries I wish to wrestle with the snake…….I AM TRYING TO INTRODUCE RELIGION INTO POLITICS. Hence this is religion that compelled him to deal with politics to ward off the dirt in politics. The aim of life is self-realization which, according to Gandhi ji can’t be achieved unless he identifies himself with the whole of mankind and tries to advance the greatest good to all establishing a non-violent state. Political freedom and liberty is essential for the emergence of non-violent state. Gandhi ji said…’’…those who say that religion has nothing to do with politics, do not know what religion means.’’ As a matter of fact, politics without morality and religion becomes dirt, without sensitivity towards the pain and problems of common man. It is quite obvious in present day politics all over the World. These days politicians wrongly or intentionally and think that sects and sampradaya is synonymous to religion ,and, therefore, they always use to say keep religion away from politics ,quite contrary to the aforesaid view of Gandhi ji. Conseqently we see the unsensitive politicians and politics almost all over the world full of selfishness and vote-seeking self-grinding strategical politics. Unless politicians of the world accept and adopt Gandhi ji philosophy that politics without religion is without soul and without spirite and agree to introduce religion and morality therein, I strongly claim that politics shall remain dirt, unsenstive to common man, unpleasant, full of war, divisiveness, cursh and politicians of all-over the world shall constantly remain in fear of death as shadows of death is hovering over their heads in such a world of politics with crisis of love due to draught of religion in politics. Politicians should learn from the experiences of events---wars, militencies, revengeful attitude, rages all-over the world and ponder over for finding out the cause thereof. To my mind lack of religion and morality in politics, but introducing and mixing politics in religion and owing to that very-very big gap caused between poor and the rich, lack of love, and extreme selfishness are causes of all these maladies. May politicians deeply contemplate, ponder, concentrate over the view of Bapu to acquire courage to run politics with morality in consonance of religion and love in order to establish non-violent state all the world over. Gandhi ji considered these to be the cardinal features which is requisite to get and achieve the ultimate goal of one’s life. He tried constantly to moralize religion. He said, ‘’For me morals, ethics and religion are convertible terms….’’Morality is the core of religion. For Gandhi, morality is essential for religion. He led his life based on these principles. He held that Morality and Religion contain the entire movement of man. Historical facts go to show that religion can be said to come first and morality afterwards. But once the morality is developed, morality and religion go together. They are co-related and interwoven to each-other. Morality mainly relates the relation of the individual to soscity whereas religion relates individual to God..Religion is expressed in morality. Bapu said—‘’As soon as we lose the moral basis, we cease to be religious. There is no such thing as religion over-riding morality’’.
Gandhi ji was concerned not so much with philosophical explanations of evil as the specific kinds of evil---political, social and economical. Gandhi ji wrote ’’I know too that I shall never know God if Idon’t wrestle with against evil even at the cost of life itself’’’. In this Crusade Gandhi ji devised a new moral strategy. His philosophy deals with n the m method of regulating along non-violent lines, group life in its political, economic, national and international aspects. But in the centre of his consciousness was the individual. The first step lies with the individual because individual moral regeneration is the fundamental concern of his philosophy. He dealt with the Goal of human life and the way that individual should live to realize this goal. These principles are integral part of Gandhi’. self-realization, according to Gandhi ji, is the ultimate Goal of man’s life. Self- realization to him—the realization of’’ the greatest good of all,’’ as Gandhi ji said it ‘’Sarvodaya’’. Sarvodaya includes political progress, for political degeneration is a great hindrance to moral and spiritual regeneration. Gandhi ji also insists that the best way to serve all is to serve one’s own Country. In 1926 he wrote ‘’Iwill strive for the greatest good of all and die in the attempt to realize this Ideal’’ [Yong India, ii p.956]. In order to achieve the ultimate end the problem is of means. Marxist and most of the politicians believe in the principle—‘’the end justifies the means’’ .But Gandhi ji said that means and ends are inseparable and should be equally pure and moral. Means to him is everything. Such emphasis on means by Gandhi ji is owing to influence of Gita on him that one can only strive, none can command results’’. MEANS IS IN OUR HANDS, NOT THE END’’ In Gita Lord Krishna has commanded ‘’You have the right to do, not in the fruits thereof[cht.2/48].DOING IS THE MEANS. The end comes out of means. To qote Gandhi ji-‘’ as the means ,so the end[HindSwaraj-p-60].The means may be likened with seed and the end with the tree. There is unavoidable connection between means and the end as between seed and the tree. So Bapu believed-‘’if one take care means , the end will take care of itself’’.[H.Feb.11,1939 p.8]. This Principle of Bapu with respect to means and the end is only humanistic theory. The opposite theory that good end justifies all means, whether violent and shrewd, is dangerous in practice and unsound morally. The terrorist plead end when perpetrating outrageous crimes. The achievent of quick result by opposite theory, that good end justifies even the bad means, are short-lived which end in violence and despotism and reign of terror. The best evidence and testimony in this regard is the short-lived democracy of France established by virtue of violent French Revolution in 1789 ,which was demolished by Nepolean only within 15 years, and he became dictater of France. That short-lived democracy of 15 years was also turned into anarchy and crucification of the leaders of the Revolution by one leader to other, which enabled Napolean to end the democracy, estabilished on bad violence means and become dictater. This fully proves the futility of the bad means. Therefore, good means alone can lead us to the good end—lasting peace and progress. History is full of examples that violence breeds violence, revenge leads to counter- revenge and war sows the seeds of further wars. As a matter of fact purity of means and morality are the only strength to achieve the good end, because morality and purityare based on religion, which goes to the root of the matter. If it is right all is right. Lord Krishna, Jesus Christ, Swami Vivekanand, all great souls have showed that morality and purity are the only strenghth. Swami ji emphatically said;--‘’Purity, patience and perseverance will prevail….. Hold on to your ideas with strength and purity, and what-ever obstructions may come in your way, the world is bound to listen to you in the long run. Be Positive, do not criticize others. Give your message, teach what you have to teach, and there stop. The Lord knows the rest….Trust in the Lord, depend on Him always, and you are on the right track, nothing can prevail upon you. Let us pray—‘’Lord kidly light’’—a beam will come through the dark and a hand will be stretched forth to lead us. We find that Gandhi ji brought this principle into practice by virtue of pure means.
Gandhi ji believed that means and end are indivisible and the means used should in no way detract from the moral character of our end ‘’. Gandhi ji’s effort to give concrete expression in the form of Satyagraha to this principle of moral approximation of the end and the means is, perhaps, the most unique contribution of our times to the philosophy and technique of revolution,’ ’aptly remarked by G. N. Dhawan Mahatma Gandhi has given us the moral doctrine to be observed as vows by man-kind in general; Most of these Principles he laid down in 1916 for being observed by Satyagrahi, which are the principles of life enjoined for thousand of years by the Indian Shastras, and Gita for moral growth. The first five of these Vows are—1.Stya[Truth],Ahimsa[Non-violance], Asteya[non-stealing], Aperigraha[non-possession and Brahmacharya [celibacy]. These Vows are cardinal restraints. Long before 1916 Gandhi ji strived to live up to these ideals, and he modified and amplified these in the light of his experiments and experiences.
According to Gandhi ji Vows are moral discipline. Truth comes first among these vows. Truth is the pole star and the centre point of Bapu’s life and philosophy. He identified Truth with God. Truth [Satya] means ‘real existent’,’’ is’’ the only correct and fully significant name of God. For Gandhi ji Truth is God and God is Truth. Truth in perfection includes all knoeledge [chit],and source of Bliss[QAnanda]. Hence We know God as Sat- Chit--Ananda
The philosophy of Satyagrah on the principle that the Truth alone can be victorious and Truth can never be destroyed. To Gandhi ji there is no religion greater than Truth. Law of Truth refers to truth of thought, speech and action [Satya by mansa, vacha and karmna]. One must be truthful in thought, words and deeds . He said—‘’devotion to Truth is the only justification of our existence….without truth it is impossible to observe any principles or rules in life.’ All our activities and experiences are linked up and united with this mighty force. It reigns supreme in the pure heart of every individual. It helps in the establishment of fraternity, brother-hood and love.

Truth rules out prejudice, evasion, secrecy, deception, aggrandizement, exaggeration, suppression or modification of reality. It mandates that we must have courage to admit our mistakes on retracting our steps. Truth also implies mutual tolrence and betterment. is, therefore, is a good guide for human conduct. Imposition of one’’s conduct on other will be an interference with their freedom of conscience. More-over, bitterness blurs our vision and to that extent and to that extent disables one from seeing even the limited Truth. So Gandhi ji said—it is better not to speak truth if it can not be spoken in gentle way……..Truth without without non-violence is not truth but untruth. But non-violent truth or gentle speech does not mean hypocrecritly speech. Harsh truth may be uttered courteously and gently. To be truthful you must call a liar harsh words perhaps,…that is inevitable. The intention behind the words should not be to harass the opponent.

Mahatma Gandhi dedicated his life to the searching quest of ‘’Truth’ its various aspects in his own life as well as of his nation He always did the first test of principles on himself, before asked any to try them. In the words of E.B.Gregg’’…….He is a great scientist in the realm of social truth. He is great because of his choice of problems, because of his methods of solution ,because of his persistence and thoroughness of his search and because of his profoundity of his knowledge of human heart.’’ [Radhakrishnan—Mahatma Gandhi p80] To Gandhi ji “Ahimsa” is the heart of all religion, the means and the end are one, and ahimsa is itself, its very soul, its matures fruit…..it is difficult to separate them’’[young India iii p-154V—iip-936]To quote Pyre Lal; secretary of Bapu ‘’Ahimsa and Truth are obvers and revers of the same coin—one is the means the other the end Thus, Truth can be realized only by means of non-violence. Mahatma Gandhi said that the jwel of non-violance was discovered during the search for contemplation of Truth. His experience convinced him that if he lets go his hold of TRUTH HE WILL NEVER BE ABLE TO SOLVE THE RIDDLE OF AHIMSA. To him’’ Truth is the highest law and Ahimsa is the highest duty’’ [Hind Swaraj, March 28, 1936 p-49] Like Truth Non-violence is also infinite. Bapu said that ‘’Non-violence is the greatest and the most motive force in the world, more positive than electricity, more powerful than ether, a force superior to all forces put to-gather, the only force in life[H.-march-14, 1939 p-35]. On the other hand violence has its root in divisive preponsities like anger, selfishness, lust, temper etc. which can not take us to the goal. Violence artses out of ignorance. It is untruth.
Ahimsa means an effort to abandon violence that is inevitable in life. It means avoiding injury to any thing on earth by thought, word and deed. According to Gandhi ji harsh words, ill-will, anger spite, cruelty, humiliation and oppression of the weak, killing of the self=respect etc. Are violence’’ [Y. I.-III-P-860] Ahimsa [non-violence is often mistaken for a purely negative doctrine as per opinion of George Barnard Shaw. But to Gandhi ji Ahimsa [ non-violence] is appositive and dynamic force. In positive sense non-violence means benevolence, love and good will towards all life. Love is its very soul.

Mahatma Gandhi showed us how non-violence could be made dynamic and how it can be effectively used as a method for the redress of wrongs and establishment of social justice. Bapu said—‘’ A living faith in the God of love and in the existence of the Soul as apart from the body is indispensible for the successful use of non-violence’’[Y.I—II-P286]

The whole World know that GANDHI JI used non-violence quite effectively in all respects---personal, social, political, National and world scale and ultimately led the war of independence of India and also got India free and independent, which was under slavery since more than thousand years, through non-violence means, unheard of in the World history. This fact proves conclusively that Gandhi ji was primarily a sidha saint who had realized that His ‘’Self’’ is apart from his body. That is why Mahatma Gandhi successfully able to use non-violence so effectively in all respects. He did not injure or offend any-one even by his words and speech.

To Gandhi ji non-violence means ‘’Love’’. What is Love. The true love demands no return and consideration. Gandhi ji said—‘’the real love is to love them also who hates you, you love your neighbor even though distrust him……of what avail is my love, if it is only so long as I trust my friend. Even thieves do that [H.March3,1946p-26]Thus. Non-violence implies love even for evil- doer. It, however, does not mean weak submission to the will of the evil-doer. On the contrary, putting of one’s whole soul against the will of the tyrant. Non-violence, thus, is a positive means to conquer evil by good. It stands for moral opposition to immorality, resistence of soul aginst the physical force. It goes to the very root to the problem. But such love and non-violence is a perfect state and can be reached only when thought, body and speech are in perfect co-ordination. Gandhi ji had achieved such state and, therefore very successfully and quite effectively could apply it in the war of Independence, known to the World. Like Lord Krishna Mahatma-Gandhi held that the universe is governed by non-violence and love, for life persists in the midst of destruction. Gandhi ji said—‘’We all are bound by the tie of love. There is in every-thing a centripetal force in lack of which nothing could have existed…..where there is love there is life, hatred leads to destruction[ Y.I—IP-184].
Non-violence, thus, is an all pervasive eternal Principle applicable to every situation in life without any exception. Its source is divine. Strength to the votaries of non-violence comes from God.’’ All through my life’’ said Gandhi ji, ‘’I have acted in that faith. NEVER HAVE I ATTRIBUTED ANY INDEPENDENT STRENGTH TO MYSELF’’ [y.I.V-1P-734] This is the attribute of a yogi, who does not have the sense of a Doer at all as per definition of a Yogi in Gita. Thus, Mahatma Gandhi was a Yogi, a Mahatma—Mahan Atma, and so Rabindra Nath Thakur had rightly named Him MAHATMA. Thus, this moral weapon of non-violence is humanly operated, but divinely controlled. It is the greatest moral force and moral weapon at the disposal of mankind.It is mightier than the most devastating weapon devised by scientists. There is no defeat in it.

Tracing the history since ancient Gandhi ji said—‘’ there has been constant growth of non-violence in mankind from generation after generation which reflects the science of progressive ahims[ non-violence] and diminishing himsa[violence]. Had it been otherwise, the human species should have been extinct by now, as many of the lower species have disappeared’’[M.K. Gandhi’s Non-violence in peace and warp-310-11].It is a goal towards which all mankind moves naturally though unconsciously.[Hindu Dharma by Gandhi ji himself -p165] HISTORY IS REPLETE WITH INNUMERABLE EXAMPLES WHERE PEOPLE FROM ALL WALKS OF LIFE HAVE SUCCESSFULLY PRACTISED NON-VIOLENCE IN SOLVING THEIR PROBLEMS. But these ideals of truth and non-violence had lacked the vitality, fullness of meaning and universality of their applications, which they have to-day on account of experiments and and demonstration in very large scale by Mahatma Gandhi. He has restated and reinterpreted these fundamental laws in terms of modern life This is a very great contribution of MAHATMA----THAT HE SHOWED THE UNIVERSALITY OF THESE PRINCIPLES OF HUMAN BEHAVIOUR TO MANKIND.
Gandhi ji made several experiments with ‘’TRUTH’’ and ‘’NON-VIOLENCE’’ with great zeal and courage and applied them in every aspect of human life. To practice these principles he established at phoenix Tolstoy Farm and Asharam in Sabarmati. He advocated and demonstrated and also advised people to practice the ideals in every n does violence; situation of life, whether domestic, national and international. He also demonstrated to the world the inexaustable source of power behind these moral forces. C.N.Dhawan has rightly observed—‘’He has enriched the contents of these ideals and breathed life into them’’[The political philosophy of Mahatma Gandhi, p-76] non-violence. Gandhi ji said—‘’ non-violence is the quality n of brave and strong, and is impossible without fearlessness.[Y.I.-II P1113].Non-violence being infinitely superior to violence, requires a higher kind of courage than violence; the courage of dying without killing. ‘’But who has not such courage,’’ Gandhi ji advised,’’for killing of being killed rather than shamefully fleeing from danger in the name of non-violence. Fearlessnes has been given the position of pride in the rlessness .It is corner-stone of all virtues [Vinova—Talk on the Gita].Violence give rise to fear. Cowardiness is worse than violence. Therefore, there can not be application of Truth and Non-violence in the lack of fear-less-ness. Gandhi ji, therefore, gives great emphasis on’’fear-less-ness and considers it as the sign of self-purification.

One of the object to infuse fearlessness into the masses by Bapu was to get them ride of fear of subjugation, coercion and undue influence and also create self-confidence to country-men. He succeeded in doing so and consequently he achieved the freedom of India and its peoples for which the people were craving since centuries. Viscount Samuel has aptly remarked about Bapu—‘’He taught the Indians to straight en their back, to raise their eyes, to face circumstances with steady gaze’’ [Ed.S.Radhakrishnan, Mahatma Gandhi-p263]
What is fearlessness. To Gandhi ji’’ fearlessness connotes freedom from all external fear---fear of desase, fear of bodily injury or death, of dispossession, of losing one’s nearest and dearest, of losing reputation or giving offence and so on’’[M.K. Gandhi, Yarvada Mandir-p27]

How to become fearless. To Gandhi ji ‘’Let us Fear God and we shall cease to fear man. That is to say, Let us love God and fear will disappear. Gandhi ji laid stress on unflinching obedience to the dictates of conscience, for the voice of conscience is the will of God ECONOMIC PRINCIPLES------ In Truth and Non-violence also implicit vows of Astay [none-stealing and Aparigrah[non-posession].These two alongwith vows of ‘’SWADESHI’’ and ‘’bread-labour’constitute the economic principles in Gandhian philosophy. To Gandhi ji non-stealing means much more than what it means in common parlance. Receiving some-thing which are not needed, improper multiplication of one’s want, coveting anybody’s belongings, bothering about things to be acquired in future etc. are instances of physical or mental offences against the vow of non-stealing. Acquinitiveness divorced from need is theft. Bapu’s economy is the ecnomy of needs and welfare and not of capitalism.
Non-stealing and Non-possession are allied, non-possession is the extension of the meaning of non-stealing. Absolute non-posession is not practical nor attainable in the soscity. Gandhi ji admitted that a certain degree of comfort, physical and cultural is essential for moral and cultural advancement and progress. But these must not go beyond a certain level otherwise it will hinder in the service of humanity[H.August29,1936 p226].Gandhi ji said—‘’If we strive for it we shall be able to go further in realizing a scale of equality on eart than by any other method[N.K.Bose-Studies in Gandhism-p23]

The afore-said prophecy of Bapu has come to true. As the Gandhian economic policy has not adopted and followed in India nor in the World, so there is big unequality and so big gap between the rich and poor causing so unrest in the world over and extreme loss of peace and real pleasure.THE ALMOST LEADERS OF ALL FIELDS HAVE TRANSGRESSED THE LAKSHMAN REKHA[LEVEL]OF COMFORT BENG MUCH SELFISH,VIOLATING THE ECONOMC PRINCIPLES OF BAPU AND HENCE SUCH UNREST ALL THE WORLD-OVER. LORD KRISHNA has said in Gita that desires[wants]cloud the knowledge of man by the help of mind and intellect of man, so, Arjuna control and restrain them and thereby kill desires[kamna]. Gandhi ji economics is based on this thought of Gita, which is universal for all time. Therefore Bapu had rightly proclaimed that only application of his afore-said principles is the best method for realizing equality in the world. Alas the leaders of India and of the world could have knowledge and courage to eschew their extreme selfishness and unlimited desires and wants to have capability and knowledge to follow the sermon of Gita and Gandhi to ameliorate the pitiable conditions of theirs and the people all the world over. According to above-mentioned saying of Lord KRISHNA even the leaders of the world are unknowledgeable and ignorant, as they are full of their personal desires and so selfish and, therefore, they are not able to resolve even their personal unrest what to resolve the pain, miseries and unrest of the common man, unless they imbibe morality and eschew selfishness following the PRINCIPLES OF GITA AND GANDHI.
TRUSTESHIP------ Non-possession implies the idea of Trusteeship in relation accumulated wealth, talents of people,and their earnings beyond their immediate needs. People can not amass ewalth without theft,violence, or without help of other members of the society. Hence wealthy people have no moral right to enjoy of it only for personal advantage,and to exploit others. Gandhi ji advised, solong as they are not prepared to give up possession beyond their immediate needs, they should change their attitude and act not as proprietor but as Trustee, utilizing the properties beyond their needs, for the benefit of the community. Similarily, those people who have talent and ability to earn more than others should adopt the attitude of TRUSTEES with respect to wealth and talents as well.Thus, Gandhi ji stood for socialization of properties and talents. Gandhi ji demonstrated practibility of the ideals of non-possession through his own long dedicated life Rabindra Nath Takur once said about Bapu---‘[---He stopped at the thresholds of the huts of the thousands of the dispossessed, dressed like one of their own……here was living truth at last and not qquatation from books.
To Gandhi ji theory of ‘’Trusteeship’’is a necessary corollary of non-violence, for it was in order to avoid confiscation by violence that the ‘’Doctrine of Trusteeship’’ came into being. Gandhi ji proclaimed---‘’My theory of Trusteeship is no make-shift----I am confident that it will survive all other theories.It has the sanction of philosophy and religion behind it. Possession of wealth does not prove the falsity of doctrine of trusteeship,rather it proves the weakness of the wealthy.No other theory is compatible with non-violence[ M.K.Gandhi-Yarvada Mandirp-45-49-p-197,DEC.16,1939P-376[Gandhi ji wanted that the ideal of ‘TRUSTEESHIP’ TO BECOME THE GIFT FROM INDIA TO THE WORLD; IF ACCEPTED BY THE WORLD, HE WAS SURE THAT IT WOULD REMOVE EXPLOITATION AND CAUSES OF WARS FROM INTERNATIONAL SCENE. Gandhi ji emphatically said—‘’It is my certain conviction based on experience that money plays the least part in matter of Spirit.’’[H.Dec.26,1936p-368].
The economics of ‘’bred labor’’, which Gandhi ji called ‘’the living way of life’’,means that every man has to labor with his body for his food and clothing. ‘Bred’ is symbolic of the unavoidable primarily necessities of life. These require productive labor, and one who enjoys them without properly sharing in the labor is a thief. Gandhi ji felt that ‘‘…..if people were convince of the value of necessity of the ‘bread-labor’ there never would be any want of bread and cloth[H.sept.7,1947-p-316].Alas the leaders of the world would have cultivated such nature to follow these ideals of Gandhi ji there would have been no such discrimination, miseries, poverties, extremities, unrest and war on this earth, nor the leaders w iiould have been prey of diseases in lack of body labor and morality.

The ‘’ideal of the body labor’’ should be related to agriculture, and if that is not possible for all the time, body labor should take the form of any other productive manual work i.e. spinning, weaving, carpentery, e.t.c. Owing to its connection with ‘’Satyagraha Movement’’, led by Bapu, the Spinning Wheel’’ has become the symbol of social, economic and political freedom.

Bread labor, however, does not include intellectual labor, for intellectual labor is aid b for the soul, and, and the need of the body must be supplied by the bodyical labor. Physical labor is for earning bread, and. Mental and intellectual labor should be for the love done solely for the benefit of society. ‘’Intellectual works , undoubtedly, has a place in the scheme of life, but what I insist upon is the necessity of physical labor for all,’’ said Gandhi ji. He emphasized that……’’ no body ought to be free from that obligation. I would serve to improve even the quality of his intellectual output’’[H .June1,24,29, 1935pages—125,156, H.feb.23,1947 p36].Gandhi ji considerd ‘bread labor’ as the highest form of social service[H.June1,1939p125]. Those who earn more than their requirement[over-posession] that should go with trusteeship[Y.I.NOV.26,1931]. May this Ideal of bread generally accepted, it will co-ordinate the vision of the inward eye with the works of the hands. It will make man able-bodied and will also minimize diseases. Medical science has also recognized that the use of hands profoundly helps mental growth. It will be remedy of the exploitation of the poor and class distinction will also disappear. If universally practiced, non-possession and bread labor would lead to economic equality and equal distribution. Gandhi ji said-‘’My ideal is equal distribution, but so far I can see it can realizes,I, therefore, work for eqitible distribution [Y.I.IIIP124].

‘’Swadeshi’ is an another important Vow of Gandhi ji economic philosophy. Swadeshi means belonging to and made in articles in his own country’s Industries. To Gandhi ji ‘’Swadeshi’’ means is to use all home made articles, to the excusion of the foreign things, in so far as such use is necessary for the pr4otection of home industries. Gandhi ji considered ‘’Khadhi’ a necessary and the moswt important corollary of the principle of Swadeshi and the first indispensable step towards the discharge of the Swadeshi dharma toards the society. Gandhi ji observed in 1947’’ Immediately after my return to India in 1915 I discovered that the centre of Swadeshi lay in ‘’Khadhi’’. If khadhi goes there is no swadeshi……the manufacture in India mills does not constitute Swadeshi. To that belief I cling even to-day[H.June29,1947p211].

‘’Swadeshi’’ implies that we must serve the country of our birth in preference to other and that, inside the country, we must serve the immediate neighbor-hood in preference to remote places. It also demands that we must hold fast to indigenous ideals and institution. Thus, Swadeshi is an all sided patriotism of an exalted spiritual nature.
The ‘’Swadebhi’’ doctrine contains the whole of Gandhi ji’s phylosophy—his view on culture,his metaphysical and ethical ideas, his social and political theories, his views on education and his economic-outlook. He believed in rural civilization of India whch constitute his principle of Swadeshi regarding traditional Indian culture.
Thus, We find that most of the Gandhi ji non-violent weapons including ‘’Swdeshi’’ are the refined modernized forms of the ancient Indian modes of political and social protest.
CONSTRUCTIVE PROGRAMS----Mahatma Gandhi believed that the success of the non-violent direct action dependes on adequate discipline. Therefore, he devoted much thought to the problems of disciplining Satyagrah soldiers. The best means to develop discipline in the rank and file of the satyagrahi is the organized constructive works according to constructive program of Mahatma Gandhi. By far it is the best propaganda for Satyagrah. Non-violent direct action is undertaken with a view to remove obstruction in the path-way of reconstruction. Constructive satyagrah induces internal growth. It is the concrete expression of ‘’Truth’’ and ‘’Non-violence It was n to facilitate non-violentn reconstruction of India that Gandh ji worked to destroy the existing political system of the Britishers by means of non-violent direct action. He aimed at reducing the state action to the minimum and believed in reform from within through non- governmental activities. Tat is why Constructive work precede direct action, accompany it and follow it. Gandhi ji did not fail to mention that ‘’civil disobedience’’-mass or individual- is an aid to constructive effort, and a full substitute for armed revolt. [Dev Dutt-Record on Gandhi-p3]It aims at the regeneration and reconstruction of both man and society. It eradicates evil both from public and private life. It strikes out evils from the grass-root-level. The central passion of Gandhi jis thought and practices is transformation of present civilization by making a start with Indian polity, and in course of this process to build the society and nation in-conformity with the principles of freedom, justice and equality based on Truth and Non-violence .
Gandhi ji’s strategy was that the social transformation should begin with the millions of ‘’non-persons’’ and ‘’half- persons’’, what the sociologists describe as ‘’marginal society living on the outskirt of organized society and below the margin of subsistence within the society.’’
How to make them acquire ’’manhood’’ and attain identity, this was the all consuming passion of Gandhi ji. He believed that no social order, be it international or national or of any lesser unit of human organization---can not be considered normal unless the creative energies of these ‘’non-persons’’ and ‘’half-person’’ are not harnassed fully by making them participate in socio-economic life on the basis of freedom honor, dignity and equality.
In the National context, it meant struggle in defence of the outcastes, viz. scheduled cast, the tribal, the leper, under-privileged and the weakest, the land-less, the artisans, the unemployed etc.

In the Global context, the process of transformation means struggle against imperialism and colonialism so-that the Asian and African countries reenter history and take place of honor in the International community of Nations on the basis of full nation-hood.
Thus, Constructive program is a comprehensive instrunt of reconstruction which specially induced the needs of ‘’non-persons’’ and [ half-persons, the outcasts and the poorest sections of the human population. In fact, the new institutions will only emerge for the ground works done in respect of the process of transformation itself. It is in this sense it can be said that the Constructive-Program was conceived as a means as well as an end for the creation of the’’ New Civilization’’. In Africa as well as in India Gandhi ji introduced number of programs touching social,, political, educational, economic and cultural aspects of man’s life. Gandhi ji organized Constructive Programs as an alternative n to the western societies, though in this program Gandhi ji explored the possibility of building a power force, non-authoritarian, non-exploitative society by changing the present set-up.
In the period between 1915—45 Gandhi ji was able to formulate a compact program of total transformation of Society. The Constructive Program in its final form in 1945 covered the following items---

1-Communal harmony,
2-Removal of untouchability
3- Khadhi
4-Prohibition
5-Cottage Industry
6-Village sanitation
7- Basic Education
8-Adult education
9-Women-uplift
10-Education of health and hygien
11-Promoting Hindi as National language
12-Provincial language
13-Promoting Economic equality
14-Promoting the cause of Kisan and Labor, tribals, leper, students,
15-Improvement of cattles,
16-Nature cure.
For the successful realization of Gandhi’s objective is the urgency of two-fold action[ a]-reiterating and re-affirming the essential purpose of constructive work and ultimately building a non-violent, non-exploitative social and economic order, [b]evolving such practical ways as will enable us all to ensure that the principle and fundamental revolutionary intentions, which lay behind Gandhi ji’’s programme get oven into our routines of work and thus his ideals remain in command. The Government is also wedded to the idea of the welfare state akin to this program of Bapu. It takes steps to uplift the masses, down-trodden, women and untouchables, taking responsibility therefor. The twenty point program of late. Indira Gandhi and the present Congress party led Government m in the roll- call of the constructive program of Bapu.There is only requirement of implementation of those programs quickly and honestly with morality having burning desire to implement them by the ministers and the officers of the Union and the State.
Now let me deal with, in brief some of the items of the Constructive Program. Gandhi ji attached the greatest importance to ‘’Khadhi’’,an economic item. For removing the grinding proverty and unemployment of the masses, the remedy is in khadhi and in nthe revival of other handicrafts and cottage-industries. Gandhi ji called khadhi the sun of the solar system of the village economy and likened other handicrafts to planets[ y.i-iii-p-84]To him khadhi is one of the lungs of the nation, other be the agriculture[ Y.I.Sept.17,1934]. The progress of khadhi means voluntary co-operation, skill-full endeavour ande honesty on the largest scale known to the world. According to Bapu the spinning-wheel represent a complet philosophy of life and is the living symbol of non-violence. Khadhi signifies simplicity, and therefore the purity of life[H. May-27,1939-p137]

The reason why Gandhi ji laid greater stress on khadhi is that millions of people can take share in this work and its progress can be arithmetically measured, communal unity and removal of untouchability can thus be achieved.Gandhi ji said ‘’once they become part of our daily life, nothing need be3 done by us as individuals[H. Agust18,1940,p252]Khadhi becomes closely interwoven with such items as agriculture, including cattle improvement, removal of untouchability,realization of economic equality and above all education both on moral and material values, for n which khadhi stands.
To Gandhi ji ‘’handicrafts and cottage-industries ensure equitable distribution of wealth and spredingn over purchasing power, prevent unemployment….moral detioration by capitalists or professinol experts.’’ [Gandhi ji-His life and works-p214].Cottage industry is a move towards simplification of life and ruralization of society. The conscious adoption of cottage industries will lead to the economic self-reliance and selfsfficiency of the villeges and develop in the people the moral stamina to stand against all oppressions and injustice.Gandhi ji believed that Industrialization, even if soscialized, would not be free from the evils of capitalism…..the evils are inherent in industrialism, and no amount of soscialization can eradicate them[H.Sept.29,1940-p299].On the other hand, decentralized small scale economic organization using local raw materials and simple toolsand implements is superior to large scale production in all these respects[Infra-203,313-315].
Had the political leaders would have vision like Gndhi ji to peep into deep-down in the Indian Soil, Nature and culture and would have patience to follow all the Constructive program in the true sense of the term, there would not have been such big dangerous un-equality and big gaps among poor and rich and consequently there would not have been rampant unrest, extremeties, violence ,loots and unbelief among the peoples in the country and the world; then there would not have been such crisis of peace and happiness. Lord Krishna has said in Gita ‘’Where there is no peace, there shall be no happiness. Gandhi ji being realized it had chalked-out ‘’ CONSTRUCTIVE PROGRAME’’ TO BE WORKED-OUT BY THE LEADERS, OFFICERSAND INTELLECTUALS SO THAT EQUALITY, PEACE AND HAPPINESS BE ESTABLISHED IN THE HUMAN SOSCIETY, BUT AS THOSE PROGRAMES HAVE NOT BEEN IMPLEMENTED IN THE INTEREST OTHE COMMON PEOPLE,THEREFORE, NOT EVEN THE LEADERS, OFFICER ,INDUSTRALISTS,RICH ARE IN PEACE AND HAPINESS WHAT TO TALK OF COMMON AND POOR PEOPLE.

Unfortunately we intellectuals are slaves of our senses and sense-objects and always hanker after to satisfy our senses which never can be, because senses are so craving that can’t be ever satisfied. Therefore Gita says control your mind and intellect through your soul by ‘’yoga’’ doing our works with full concentration without wishing fruit thereof, as we have right to do, not in fruit thereof. Gandhi’s ‘’Constructive program’’ and the ways shown by him of doing that is’’Karma-Yoga’’. Although Union government planning and programs is roll-call of Bapu’s program, but they were not implemented by the ministers and officers with yoga without wanting personal fruits therefrom as wished by BAPU. SoYoung Prime-minister Late. Rajiv Gandhi had rightly and very aptly in deep pain remarked that lion’s share of people’s bread is devoured by the men sitting on high echelons. BUT THEY MUST READ THE WRITINGS ON THE WALL CAUSED DUE TO SEVERE DISPARITY, UNEQUALITY, HEAR THE CALL OF BAPU WITH YOGA FOR THE COMMON MEN OF THE NATION AND OF THE WORLD ESCHEWING DIRTY SELFISH-NESS, ONLY THEN THEY CAN REJOICE PLEASURE OF ‘Karm-yoga’’ and peace and happiness could be established, otherwise they will suffer persistently as most of them had have been suffering in absence of peace and happiness.

Gandhi ji was strongly opposed to use of intoxicants in any form. Bapu considerd the drink and drug habits suicidal not only for individuals, but also for the Nation. He strongly advocated for total Prohibition. He looked upon drinking habit as a social evil. Bapu said—‘’Liquor is not a matter to trifle with. No soft and easy-going policy will cope with this tremendous evil’’[M.K.Gandhi-CONSTRUCTING PROGRAM-P4].
This prophecy of BAPU HAS COME TRUE, as the government has to face several severe problems due nto drunkards because of not making and following the policy of prohibition. THE LEADERS must see that liquors entails very bad effect on men causing grave crimes—rapes, loots, dacoities, violence etc. and spoiling the man.The leaders must think deeply that revenue earned from liquors is insignificant in comparison to the big loss due to its very bad effects on men and Nation. It is steadily spoiling the men who take intoxicants and the NATION AS WELL,SO THE PRIME-MINISTER ,WHO IS A SIMPLE MAN SHOULD BOEW TO BAPU IN RESPECT AND ADOPT THE POLICY OF TOTAL PROHIBITION AND ENSURE ITS STRICT APPLICATION IN THE INTEREST OF PEOP LE AND THE NATION.
Communal harmonyis an unbreakable heart-unity and not merely political unity which may be imposed. Religious bitterness is a sign of lack of non-violent atmoshphre. Gandhi ji expected every congress man to have the same regard for other faith as they have for their own and to cultivate friendship with persons of other faiths. He believed in the equality of all the principal religion. Gandhi ji wrote in 1934 ‘’I BELIEVE IN THE FUNDAMENTAL TRUTH OF ALL THE GREAT RELIGIONS OF THE WORLD…….THEY ARE AT THE BOTTOM ONE AND ARE ALL HELPFUL TO ONE-ANOTHER’’[H.Feb.-16,1934-p6]
Communal violence, to Gandhi ji, was fatal to freedom and democracy. The last sixteen months of Bapu’s life were devoted to the calm-down the communal violence and dis harmony,which broken-out due to the partition of the country, at the instance of Mohd. Jinnah, against the wishes of Gandhi ji. Afew days before his death Bapu said—‘’ Death for me would be a glorious deliverance, rather than that I should be a helpless witness of distruction of India ,Hinduism, Sikhism and Islam’’[H.-Oct.1947-p-95]The practice of not-touchism i.e. untouchablity was repulsive to Bapu.He condemned it in the most forceful terms.He identified with ‘’harijans’’ and where-ever he went, he made it a point to seek the hospitality of harijans rather than other. Gandhi ji said—‘’if I have to be re-born, I should be born an untouchable, so-that I may share their sorrows, sufferings…..in order that I may endeavour to free myself and them from miserable condition.[Constructive program-p-4].
Social equality, according to Bapu, demands removal of untouchability which is a denial of spiritual unity of all men and the law of varna. He held ‘’…..if un-touchability lived, HINDUISM AND WITH IT INDIA WOULD DIE’’[Ibid]His efforts for removal of untouchability lightend the sorrows and miseries of the depressed class. It restored the self- confidence of theirs. Consequently, the age-old prejudeces against them is on the decline and the state and voluntary- organization are trying to eradicate this evil.

The various movements of non-violent resistence led by Gandhi ji in South Africa and India and later on by his follower Martin-Luther king in America for achieving the civil rights for negrows and their success in their pbjects conclusively prove the unique capacity and practibility of ‘’Satyagraha’’of winning the opponents, building of morale. Invoking sacrifice, arousing public-opinion and weakening of adversary. In one of his speech Bapu said—‘’My experience of Satyagraha leads me to believe that it is such a potent force that once set in motion, it spreads till last, it becomes a dominant force in the community in which it is brought into play, and if it is so spreads no government can neglect it’’[ Speeches-p-449—50].
Gandhi ji was an earnest advocate for the rights of women since before forty years of women liberation revolution raised in the West. He said in 1929 ‘’I am uncompromising in the matter of women’s rights. In my opinion she should labour under no legal disability not suffered by men. We should treat the daughters and sons on a footing of perfect equality[Y.I.-1929]. He wanted that the customary and legal status of women to be changed so-that they might placed on a footing of equality with men and become a true help-mates of men in the mission of service. Gandhi ji said—‘’In a plan of life based on non-violence, woman has as much right to shape her own destiny as man has to shape his’’[K.K.Gandhi—Constructive Program p-14].
Gandhi ji asserted that women should be educated. He said—‘’……..education is essential for enabling women to assert their natural rights, to exercise them wisely and to work for their expansion’’ [Ibid]. He called upon Indian men to undertake the education of their wives, mothers, sisters and daughters as a sacred task, inorder to enable them to realize their full status and play their parts as equal of men.
Gandhi ji propagated also against many social malpractices which degrades the women i.e.- child marriage, the dowery-system and exploitation of them bu other means. For achieving the objective Gandhi ji preferred to arouse the conscience of the people as e3nlightened public-opinion can be a much more effective instrument n than to law to secure for women there due place in the society. However, the maker of the Indian Constitution, being influenced of Gandhi ji ‘s ideas, afore-said, enshrined in the Constitution provisions for the uplift of women, in the Directive Principles of State Policy.
The Constructive Programms also includes works among labour, farmer and students. As for labour Gandhi ji considered the non-violent organization of Ahmadabad to be an model for all INDIA TO COPY.[H.19-Spt.1939]. The primery of labour work should be the elevation of the labour to their deserved status. Labour should be ‘’master of means of instead of being the slave. Capital should be labours’ servant, not its master. Labour should be made conscious of their duties from whose performance right follow as a matter of course, said Bapu.
In the predominantly agricultural country like India, the masses means the ‘’ Kisan’.’ They are the backbone of the nation. But they are uncared lower class though they from time immemorial had have been working silently, without even getting the befitting remuneration of their labour . If they stop work from where we will get our food? and yet we regard them as low class people. Kisans feel the blows showered upon them by a cruel society, but they don’t know fom where blows comes and so they sink lower and lower. In such circumstances, a Mahatma named Gandhi once more devolved on this earth in India after Mahabir and Budh and taught us how to feel, how to sympathise UNFORTUNATELY DID NOT LEARN FROM HIS TEACHINGS. Consequently we are witnessing and facing extremism, class-struggles and rampant violence and selfishness in the country. The politicians, officers, engineers ,Industrialists and intellectuals should be aware to feel deeply that now time has changed as the lower sections of society are gradually awakening, and so now the upper clases and n politicians and officers are not in a position to suppress or repress them any longer without their severe loss of lives and properties. The well-being of the higher classes now lies in helping the lower classes to get their legitimate rights. Dr. Manmohan singh has been honestly wishing and trying his level best as the prime-minister, to provide legitimate rights to ‘’Kisan’’ and poor and lower classes of people, but the officers are not honestly executing the policies of the government, most of them due to selfishness or laziness, putting the nations, poor peoples and even to themselves to a great loss.
Gandhi ji warned us to remember that this nation lives in the village and cottage. But no body of the higher class ever did sincerely any effective thing for the poore and low class of people of villeges, though the fate and the destiny of the Nation and its people dependes upon the uplift of the condition of the masses. Can We raise them/Can we give them back their lost individuality/ This is to be done, and we shall have to do it.
Fortunately in Bihar, Nitish Kumar, the chief- Minister, has been trying to follow the thoughts of Mahatma Gandhi and has succeeded to begin the upliftment of women and poor classes in the villages by giving fifty percent reservation to women in Pnchayat election and also giving incentives to the girls in schoolsetc. But due to selfishness and slackness to duties of officers the pace of their development is not as satisfactory as we and Mr. Kumar himself nwishes. This is my personal experience. I am the witness of the fact that in my panchayat and village Ghonghour in district Madhubani Mukhia could not execute any of the works of the panchayat properly nor could spend the allotted amount due to the non-coperation of Panchayat secretary, govt. official, and Block-Development officer, Babubarhi, inspite of my efforts and complains to the officers concerned of which Mr. Binod Narayan JHA, M.L.A. Pandaul, but my villager, is witness. I MADE WRITTEN COMPLAIN UP TO THE OFFICERS OF DISTRICT AND state level ,but that proved of no avail.
CONTRARY TO THE POLICY OF THE UPLIFTMENT OF ‘’KISAN’’ OF THE VILLAGE, THE engineers and officers misguide the MINISTER CONCERNED and prepared the plan to acqire the land of the kisans needlessly to dig kosi ditrbuting sub-chennel , for irrigation of water, through the very low land where there is water loging usually throughout the year due to waterflow from Nepal. There the high land has been irrigating from sulice gate of Kamla river bandh and videshwari channel. But even then inspite of protest petition of large number of people and objection of all M.L.A.S OF THIS AREA THIS NEEDLESS PLAN HAS NOT BEEN GIVEN UP, WHY, BECAUSE THE ENGINEERS WANT TO EARN FOR THEMSELVES AT THE COST OF KISANS AGAINST THE POLICY OF THE PRESENT GOVERNTMENT AND THE C.M. Inspite of my several letters no reply has been sent to me by the secretary ,nor grounds given by me, afore-said, have been denied. These are glaring examples to show to the C.M. IN PARTICULAR AND PEOPLE IN GENERAL AS TO HOW AND WHY THE OFFICERS AND Minister concerned has been working in their interest contrary to the policy of the government and against the interest of the poor kisans inspite of theirs and their representatives strong objections severally and thus acting against democracy and NATIONALITY in view of the above-mentioned facts. Should C.M. NOT INTERFERE IN THE MATTER AND CONSULT THE CONCERNED MLAS OF THE AREA TO DROP THIS NEEDLESS DEVASTATING VERY OLD IRRELEVANT PLAN KEEPING IN VIEW OF THE IDEAS OF Gandhi ji, and the interest of the Kisans?.
Our duty, as per wishes of Bapu, is to spread education among the masses as that will breed confidence to them to let them think for themselves. Gandhi ji was Mahatma because his heart was bleeding for n the poor and uncared. In Bihar Mr.Nitis Kumar has taken steps to spred education among women, poor and uncared. But due to delay in executing his policies and plans by the officer pace of progress is slow. To achieve the objectives it is necessary to fix the accountability of the slackers and defaulters to accurately punish them and to give incentives and rewards to the officials who achieve their objectives in time. Would the C.M. SUCCEED TO DO IT/I had advised to the C.J., Bihar, Dr. Bhat. He took some steps summoning the meetings of all heads of offices, but he retired before its fruition. MAY THE C.M.Mr. KUMAR CARVE AND EXECUTE THE POLICY OF ACCOUNTABILITY IN ORDER TO GET HIS NOBLE IDEAS AND POLICIES EXECUTED BY EXECUTIVES.

CONSTRUCTIVE PROGRAMMS also includes ‘’student’’. Students are supposed to be embodiment of discipline. As back as 1929 Gandhi ji said— The necessity of students is observing the rules of non-violence and acquiringthe control over the rowdies instead of being controlled by them. He said in 1940—‘’if students acts on their own and fritter away their energy in making ineffective demonstrations they will hinder the national cause’’. He said in 1927 hard things to students---‘’….the education that you receive to-day is thus paid for by the starving villegers who will never have the chance of such an education…..I ask you to render a slight return to the poor by doing a little work for them.’’ The amount of public fun realzed as education cess is now much much more than it was before.
According to Bapu the student is expected to qualify themselves by giving their life-blood to the nation. He said—‘’Would not it be better solution for unemployed graduates to go in for mass- education in villege and let the villegers give them food in return’’He further said---‘’students should take to spinning, use khadi and villege products.learn the national language and enrich their mother-tongue….’’[ibid]
Constructive program of Gandhi ji meant to convert people into the new way of life,and so the education of children and adults must be conducted along non-violent line. Basic education or ‘’Nai Talim’’ of Bapu aims at transforming children into model villegers.It develops allround---------the body, the mind and the soul ---and also keep the child rooted to the soil with the glorious vision of the future. In the realization of this ‘he or she will begin to take his or her own share from the very beginning of his or her career in school. A proper and harmonious education for co-ordinated growth of body, mind and spirit is required for the making of the whole man through THE ‘’Basic education propounded by BAPU. Basic education gives practical knowledge to the children as to how to apply their knowledge in their practical lives for their well-being. It cultivates ‘’Faith and confidence’’ in them which enable them to climb adverse situations and tacle the problems of life, and succeed. Perfection comes from practice not from merely reading books. Basic education teaches practice as well whereas present education in India is mainly theoratical which does not breeds faith in the students to stand on theirs feet.

Faith is the state of mind which can be induced through proper education propounded by Bapu. Faith in oneself is the basis of all sucess Faith gives life, power and action to the impulse of thought of man. Faith is the starting point of all success.
Faith is the only known antidote for failure, which can be nduced only by proper and education like Basic education.

Educatin is the backbone of man and the nation. But in India it has been neglected most which entailed very bad effect on us and on our nation. Japan and China two Asian countries followed the Basic education of Gandhi ji’s ideas to a grea and the people of those countries became more practical and more national than us and consequently the growth much more than us. Should the politicians of INDIA not pay the most of their attention on introducing proper education to induce faith, sense to serve and honesty to the people as nwell as in themselves for the glory of Bharat.
Education is that which liberates. Knowledge includes all trainings that are useful for the service of the mankind, and liberation means freedom from all manner of servitude including the foreign domination and own artificialneeds. Knowledge acquired in the pursuit of this ideal alone constitutes true education.
Man is neither mere intellect nor merely body nor mere heart or soul alone, but a proper and harmonious combination of all these is required for the making of the whole man. Gandhi ji said ‘’by education I mean an all-round drawingout of the best in the child and man’s body, mind and spirit. Literacy is not the end of education nor even the beginning. It is only one of the means whereby man and woman can be educated. Literacy in itself is no education. I would , therefore, begin the child’s education by teaching a useful handicraft enabling them to produce from the moment of the beginning of training……I hold that the highest development of the mind and the soul is possible under such a system of education,…….craft, art, healthand education all should be integrated into one scheme.

Pyre Lal, secretary of Bapu said---‘’…..as a means of building up a non-violent, non-exploiting social order Gandhi ji gave us this system of education known as Basic education….’’J.B. Kripalani observed----‘’Gandhi ji laid the foundation of a scheme of a national education suited to our needs requirements and our aspirations for the future. It is for us to perfect it or extend it to cover the entire field of education. I n this process adjustment and adaptation may be necessary….’’Great social thinker like Vinoba and JAIPRAKASH Narayan and Jakir Hussain instantaly tried to preach this system of education.
Inspite of its merits the Basic education could not succeed due to lethargic attitude of the education department and of those who are imparting this education. They do not take it in missionary spirit. The ideal of this system of education is man making, but probably the officials of the education department ,its minister and teachers do not want man better than them, so they had have been idle slack and indifferent to make it success with natonality and zeal, although thousand of Basic schools were opened and teachers were appointed. The government of India and of states intently allowed to fail the Gandhian system of Basic education, but as yet even after sixty years of independence of India could not give a healthy system of man making, character-building, ideals assimilating , life building education like Basic education. Consequently the nation, the government and the people are full of problems of extremists, unemployment ,big gaps of poor and rich and so inevitable danger like Himalyas.

Therefore , the intellectuals and the government must pay attention most to the education system which can help the common mass of people to equip themselves to face the struggles of life, which could bring the strength of character, a spirit of philanthrophy and the courage of a lion.

The present system of education is totally failure which produces indicipline, characterless ,irresponsible and severe selfish masses without having faith and confidence in themselves causing severe problems, for which leaders and n the government are responsible, who are n spoiling the children and young students imparting worthless education to them and applying them for their selfish motives in politics.
We must have a hold on the system of education shown by Bapu. Unless we give up the present system of education b and adopt honestly the system congenial to our soil as shwn by Bapu and Swami Viveka Nand there is no salvation. We must dream it, take it, think it and work it out.

The real meaning of the word ‘’educate’’ is to educe to draw out, to develop from within . An educated man is not, necessarily, one who has an abundance of informations and literary knowledge. AN EDUCATED MAN IS ONE WHO HAS SO DEVELOPED THE FACULTIES OF HIS MIND THAT HE MAY ACQUIRE THINGS HE WANTS, WITHOUT VIOLATING THE INTEREST OF OTHERS.
Knowledge acquired from education will not bring success unless it is organized and intelligently directed through practical plans of action to the definite object. Lack of understanding of this fact has been the source of confusion to them who wrongly believe that knowledge is power. Knowledge is only potential power. Knowledge becomes power only when it is organized into definite plans of action and directed to a definite end.
This ‘’missing link’’ in the system of education is the cause of the education institutions failures to teach their students how to organize and use knowledge after they acquire knowledge.

Many persons may commit mistake of assuming that Rabindra Nath Thakur, J.N.Tata, Henry Ford, Edison and Kamraj, who had but little ‘’schooling’’, were not men of’’ education but they were leaders and heroes in their fields and so they were truly well-educated who were knowing how to educe, to draw out qualities from from within and to apply the acquired knowledge into fruition in much akin to the ideals of GANDHI JI’S BASIC EDUCATION.
It is now beginning to be realized even in the West that it is not possible to raise a genewration of effective nation builders and builders of democracy in the atmosphere of ‘’illusion,i.e.-if schools to be an ‘’idyllic’’ spots far removed from the problems of individual and community life.
The Basic education teaches the children to solve the problems facing their families and their communities in a non-violent and democratic way by their own efforts. LEARNING TO TACKLE PROBLEMS AS COMMUNAL TENSIONS, RELIGIOUS TOLERATION, SELF GOVERNMENT, FOOD, ITS PROCESSING, CLOTHING AND DISPOSAL OF GARBAGE ETC. IN A NON-VIOLENT AND DEMOCRETIC WAY CO-RELATING IT WITH THE WHY AND WHEREFOR OF IT, THEY GET NOT ONLY THE WHOLE EDUCATION FOR LIFE, BUT EDUCATION THAT ALSO CARRIES WITH IT THE GUARENTEE THAT THE KNOWLEDGE THUS GAINED WILL BE RIGHTLY USED.
‘’BASIC –EDUCATION’’is thus not merely a new technique of education, but a technique for the realization of a specific ideal-the ideal of world peace and universal brother-hood, and, therefore, it is worthy of our the most serious consideration and application honestly and with missionary zeal in the interest of the nation, world and the humanity.
I , as a senior citizen, and a devotee of Gandhi ji, humbly advise and request to all the political leaders in general of the world, and to leaders of INDIA and President Novel B. Obama ,a follower of Gandhi ji, to embark upon all the fundamental ideals of Gandhi ji in general, and on ‘’Basic-education’’ to the children and on peace in particular in order to educe and induce character, confidence, sense of service, toleration, love and mutual understanding in men from the very child-hood sothat they can be effective nation and democracy builders and can proclaim’’ I CAN’’ AS PRESIDENT B. OBAMA IS USED TO SAY ‘’I CAN’’.
Leaders OF INDIA have perhaps forgotten Bapu and his ideals in the interest of people, as it were, they scarcely believe that such a man like Ganddhi in flesh and blood had ever evolved in India or on the earth, believing the prophecy of EINSTINE. They seldom remember Gandhi ji’s ideals to implement them in the interest of the people. Therefore they not implemented the Basic education in the children although thousands of Basic SCHOOLS were opened.

The leaders of INDIA in general and Sonia Gandhi, and Dr. Manmohan singh in particular should pay their serious attention to implement Gandhian Ideals in the field of Education in particular sothat education can be character-building and man building.C.M. OF BIHAR, Nitis Kumar is urgently required to pay serious attention towards the reformation of education in tune of the Basic education. Since many years ‘’education’’ had has been neglected in Bihar, which is the first ‘’Karm-bhumi’’ of Bapu. Though Nitis Kumar has tried his level best to give n life to the education department, but the educatin ministers have failed to be effective. Mr. N. Kumar should take the most important department, which may build man and their character and confidence, ‘’EDUCATION’’ under him to compel the officials to execute his policies positively. The educational poligy of Mr. Kumar is akin to the Gandhian ideals to a great extent. But its execution is sloe and defective due to selfishness of officials from state level to villege level.

By Adult education Gandhi ji meant true political education to the adults of the village by words of mouth which would open their mind to the greatness and vastness of their country and make them conscious of the rights and power they posses .SIDE BY SIDE THEY SHOULD ALSO BE GIVEN LITERARY EDUCATION.

The aim of the Constructive Program is the generation of society by ridding it of violence. This requires a decentralized economic structure, social equality and right kind of education as shown by Bapu. Gandhi ji aimed at a deeper revolution, a comprehensive change in values and symbols that control human activities and institutions. Constructive programme is a vital element fo non-violent revolution. This programme also lays the foundation of the future non-violent State. It carries the message of ‘’Satyagraha’’ to the Indian masses and makes them self-reliant and conscious of their rights and shows the means how to achieve them which no more speech-making and demonstrations can. It provides an opportunity to the rank and file of the satyagrahi army and every individual to take part in the work of social-reconstruction. It is a common bond between the satyagrahi and ths yet been suggested.ose who do not believe in non-violent direct action. This universality of its appeal is due to its comprehensive content. It touches every important spheres of life—moral, religious, economic and social .It is significant that inspite of severe criticism of this programme no practicable alternative to the Constructive programme has been suggested . Hrace Alexender has aptly remarked----‘’Indian planners now perhaps willing to recognize the wisdom of Gandhi’s emphasis. More, perhaps, can be learnt from Gandhi for the well-being of India than from all the works of Karlmarx, all the teachings of London scool of Economics and all the expert advises from the West……’’ Gandhi’s Constructive programme, indeed look to a transformation of Indian life by fostering villege industries and the better use of land and breeding of better cattles. These, Gandhi ji held, are among the reforms are necessary before large scale industrialization can be usefully introduced into a country like India, whose capital consists largely of ‘’man power’’ and ‘’sun power’’. Let ‘’MAN-POWER’’ and ‘’Sun- power’’ be healthy, let ‘’Nature’’ be harnessed constructively and positively for the service of and the due Industrial development.
Leaders of India must bear the thought of Horace- Alexender and return to implement the Gandhi’s ideas and thoughts regarding reconstruction of INDIA THROUGH Constructive Programme laid down by BAPU VISUALIZING IN HIS Super- consciousness by his power of ‘’YOGA,’’ for the well-being of India and its people as well as of the mankind. Gandhi ji was not a man like us, but he was an Avtar who had devolved on this earth to show us the art of living by truth, non-violence and peace with the spirit of brother-hood to enjoy a peaceful and happy life. But unfortunately we as ours most of the leaders started to run in rat- race following the western Ideals and SO THE MASSES of India are in deep agony causing various problems of which we all are witnesses.

Therefore, it is my humble advice to the leaders of India to be INDIAN AND GANDHIAN and get the large and great ‘’man-power’’ and ‘’Sun- Power’’ of India’’ utilized properly pursuing the ‘’Constructive- Programme’’ of Bapu for the well-being of themselves, of India and its people. Follow the Gandhian ideals, with some adjustment where required, which are in tune of our soil and culture. PRACTIBILITY OF GANDHIAN IDEALS
Critics often pointed out that Gandhi’s philosophy expects the impossible from human nature, and instead of taking realistic view he glorified human nature and took a very optimistic view of man and of his possibility to achieve the good. Thus, question arises, are the Gandhi ji’s ideals are practible? Does Gandhi ji expected too much? How to apply his ideals in practical life?

In reply to such criticism Gandhi ji held that he was not a visionary but a practical idealist…..and a fairly accurate student of human nature, having studied it in all its shades and castes[Y.I-Vol-1-p-635] Gandhi ji very long experience as a satyagrahi leader, his intensive tour of India out of deepest love to the people, his contacts with massesfor long gave him a profound grasp of human nature and human psychology. Gandhi ji took into account not only man’s physical behavior but also his real nature, his true self—the ethical elements in him. He was not only concerned with human nature as it is but he also showed us how man can train and mould his nature to become what he is capable to become.
Gandhi ji’s ibeals are not mere logical abstraction or academic theory. He was a man of action who never thought of theories except in terms of practice. Gandhi ji never taught things that he himself had not tried and practiced. His life and living itself was the proof of the practibility of his ideals. Gandhi ji emphatically denied that he was merely a visionary. He insisted that his ideals are not for the choosen few but for the whole humanity, to be practiced in every aspect of daily life. He had an unshakable faith in human nature Even the most brutal man can not disown the spiritual elements in them i.e. their potentiality and inner cravings for goodness Gandhi ji expressed his belief in these words-‘’Man as animal is vio-lent, but as spirit not vio-lent. The moment he awakens to the spirit within, he can not remain violent’’Gandhi ji was a true sage awakend from within, and so he was wishing too awaken others through the implementation of the ideals he propounded on the basis of his experiences. So the criticism against Gandhiji’s ideals is unfounded and baseless.
Gandhi ji believed in Godliness and in the inherent goodness of the human nature. Godliness implies that it is more natural for man to be good than to be evil, though apparently descent may seem easier than ascent[H. M rch-25,1939-p64, Sept.1935-p-234]. It is his firm faith that man by nature is going higher[H.May-18,1940-p-254] According to him human nature, in the essence is one and that every man has capacity for the highest possible development. To quote Gandhi ji, ‘’ ..the soul is one in all. It’s possibilities are, therefore, the same for every-one’’[ibid]. Gandhi ji confidently, after his experiment, success and experience proclaimed-----‘’ the ideals that regulate my life are presented for acceptance by mankind in general. I have arrived at them[ ideals] by gradual evolution…..I have not the shadow of doubt that any man or woman can achieve what I have, if he or she would make the same efforts and cultivate the same hope and faith’’[[Y.I.-V-2-P-204]. I claim that what I practice is capable of being practice by all, because I am a very ordinary mortal open to the same temptation and n liable to the same weakness as the least among us’’[Y.I-V-3-P517].

Can any criticizer of Gandhi ji’s ideals practibility on this earth deny the above proclaimation of Truth of Gndhi ji of his ideals and its practice by him with demonstration to the world?. Certainly not. But then again the question arises as to why we are not capable to pract ice Gandhi ji ideals like him inspite of our wishes to do so?


THE ANSWER OF THIS QUESTION IS IN THE GITA.

Lord krishna said that there are two kinds of being in this world---- of the divine and monster nature [ Daivi and Asurika sampat] The person of ‘’Asurika’’nature know not what to do and what to refrain from; neither the purity found in them, nor good conduct, nor truth.They say, the universe is without truth, without a [moral] basis, without God, brought by mutual union, with lust for its cause; what else. Holding this view, such persons of small intellect and ruined soul and fierce deeds, rise as the enemies of the world for its destruction. They filled with insatiable desires, full of hypocracy, pride and arrogance, holding evil ideas through delusion, work with impure resolve…..Bound by hundred ties of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment……Bewildered by many a fancy, covered by the meshes of delusion, addicted to the gratification of lust, they fall down into a foul hell[Gita-chapt.-16v-6to20]
Lord Krishna further said—‘’Tripple is the gate of hell, destructive of the Self----lust, anger and greed; therefore, one should forsake these three. The man who has got beyond these three gates of darkness,…practice what is good for himself, and thus goes to the Goal Supreme’’[Gita-5/21-22]

The afore-said saying of Lord KRISHNA IN VERSE=21,22 OF GITA IS THE SOLUTION OF THE ABOVE QUESTION AND PROBLEMS as well as for the remedy of persons of ‘’Asurika’’ nature, mentioned in verses 6 to 20 in chapter 16 of the GITA.
As distinguished from this is persons of divine nature. They are pure, fearless, full of spiritual aspirations, self-controlled, generous, loving, truthful, patient, benevolent, and free form pride and vanity.
Those who want to rise above the ASURIKA NATURE AND BE CAPABLE TO ACHIEVE AND IMPLENENT THE Gandhi ji’s ideals should follow these divine nature and shun the Asurika traits---sexuality, anger and greed. These three are the three gate ways of hell. Let men avoid of excess of all these three through practice of yoga as done by Bapu AND EVERY GREAT MEN WHO BECAME GREAT GIVING UP THEM THROUGH SADHANA. Regulating and overcoming sexuality, anger and greed is morality, the gateway to spirituality. For this man has to follow the command of scripture like Gita. For, left to ones’ own unguided intelligence, his tendency will be only to the evil Asurika nature in him and not to master it. Therefore, Man requires an external authority, prescribing what to do and what not to do. That authority is called ‘’Scripture’’, a text believed to have the sanction of God. Unless guided by such authority man in his natural state will degenerate into a slave of passions, which happen with most of the men, and so such persons criticize the scriptures, AND Gandhi ji ideals branding them impractical.

Chapter -16 of the Gita is particularly beneficial to every man because the Asurika tendency and nature analysed and criticized therein, has a home in the heart of most of the people, and to master it will help and enable every man to uplift himself spiritually and morally. WE MUST READ THIS CHAPTER 16 OF GITA daily and reflect on its implication by autosuggestion and meditation to control sex, anger and greed- selfishness to awaken the divine nature within, shunning the Asurika nature.

The nature of man is such that he is given unrestricted scope to indulge in these urges of sex, anger, greed and selfishness until ruin seizes him .Man has also been given an in-built capacity to control, regulate and ultimately overcome the passion. If we don’t exercise this capacity and fails to control the lower nature[ Asurika nature], we will lose humanity and will be consigned to birth in low orders like animals, insects, snakes etc.
Gandhi ji, being influenced by Gita deeply, had been able to control his sense organs through practice of ‘’Karmayoga’’ and so he succeeded to adopt the means of non-vilolence and truth in his life and also to free the nation from slavery of centuries. Being convinced by his experiments with the ‘’Truth and Non-violence’’ he placed his ideals before satyagrhi to pursue them for the well-being of men and the nation. Follolwing the thoughts of Gita Gandhi ji showed us by his action and restraints of sex , anger, greed, and selfishness that at the human level, growth of evolution is through control of instincts and senses and not by submission to them. The daily study and practice of the thoughts of Gita enabled Gandhi ji to control his senses, and instincts of sex, anger and greed[ selfishness]. A daily study of chapter-16 of the Gita will remind one of the importance of self-control for avoiding degradation and will also enable one to follow and implement the IDEALS OF Gandhi ji successfully.

Vrs.21to 24 of the scripture[ Gita] is held forth before man as the most important help in providing the criteria by which one can determine, what to do and what not to do. With its [Scripture and Shastra—Gita] help, the demoniac qualities [Asurika nature] is arrested and shunned, and so the divine [DaIVI GUNA]Qualities grows and help.
The Gita and Gandhi ji, a staunch devotee and strict follower of Gita, both prescribe ‘’Self- control’’ as the means to overcome and conquer sex, anger and greed [ selfishness]which are the gate ways to hell and down-fall. If a man is free from these three gate ways to hell-------- sex, anger and greed—selfishness, then he can work out his own good to reach the Goal Supreme. In the application of these principles in life, one must form a code of conduct for oneself as per instruction given in Gita or of other Sastras or Scriptures for regulating one’s conduct, as done by Gandhi ji. We should also emolute and follow the act and life of Gandhi ji.
A real teacher and Guru is thus Shastra for giving a code of conduct. THEREFORE, WE MUST TURN TO SCIPTURE LIKE THE GITA, Lord krishna , and to the ideals of Bapu for enlightening us to discriminate as to what is good and what is bad in a complex situation of our life and also to know by which means cultivate the habit of self-control controlling the senses and thereby conquering sex, anger greed and selfishness for increasing divine qualities for having a peaceful and happy life.