INTRODUCTION

Gandhi is one of the most important apostle of non- violence and satyagraha. He is the father of our nation .All of of his views are still relevant in our society .He has shown us the strength of non-violence and satyagraha in practical sense .He laid more emphasis on the practical approach rather than on theoretical basis .This paper deals with rudimentary relics of Gandhian Philosophy .It is the combination of several nuances of Gandhian thought along with key elements of Gandhian domain .This paper tries to analyses the pertinent quests about the success of Gandhian morality, where it is inversely linked to constitutional morality.

For Gandhiji Satyagraha and Non- Violence are Inalienable peaceful mechanism to strive towards more excellence. Reinvigorating non-violent social movement is influenced by satyagraha as a political method in contemporary times. Through this article the engagement of Gandhian Principles with civil rights and social reforms is addressed. Gandhian Philosophy serves as a powerful weapon, especially in present context. In modern day, the relevance of Gandhi’s democratic decentralization model is clearly visible and practised throughout the whole world, wherein some exception also .Finally, Gandhi’s doctrine of Trusteeship and its relation with corporate social responsibility are succinctly addressed in this paper. Thus, it shows the significance of situating the relevance of Gandhian Principles in the contemporary society.

Introduction

Gandhi has been often termed as the messenger of the 21st century. His methods of nonviolent approach to the dispute resolution  system is an important area in peaceful cohesion. He proposed ideas like Sarvodaya which can be achieved through truth and in  the  gathering of non-violence and satyagraha. He also brought about various  relevant facts  focusing on empowering and making villages self-sufficient in their day to day activities, women empowerment,  etc. In today’s modernized world, world problems are not just limited to internal conflicts and matters. Issues ranging from border management to nuclear issues are emerging around the world and pose a threat to the peaceful existence of humankind. Past examples have proved that war and violent ways to resolve such conflicts is not always a good idea. It will lead to bloodshed and a loss to human life and resources and slow down the process of our development .Gandhian peace teachings have a very high significance in this situation. His methods like satyagraha could be adopted in international cross-country conflicts among nations and super powers. There are various dynamics associated with his teachings which could be analyzed and adopted according to the requisites of the situation. Looking at the current state of affairs in the world and even in his birth country, India, one would surmise that Gandhian principles have no relevance in the 21st century.  His principles or what we can call as Gandhinism can surely help the world become a better and a safer place to live in. The world knows glory in many forms. There are the great who drank to military achievements and there are some whose inventions and discoveries have transformed the way we live. But Mahatma Gandhi stands in a category of his own. He was an inventor of a unique way of living, in which he emphasized on waging peace and not making wars. The moral universe was his field of action and his weapons were truth and non-violence. It is not important to criticize Gandhi but it is quiet essential to read Gandhian philosophy as we can learn a lot of pertinent sense of morality and honesty from him. Thus, Gandhi has a pivotal matter of discussion not only in India but also abroad.

Contribution of Mahatma Gandhi towards social movements

Gandhi is widely recognized as one of the twentieth century’s greatest political stalwarts. We conferred on him  as the father of the nation, he practiced the principle of Satyagraha – resistance to tyranny through mass nonviolent civil disobedience.

Gandhi supremely applied the principles of nonviolent civil disobedience, playing a key role in freeing India from foreign domination. He had launched several movements in India such as Non – Cooperation Movement, Civil Disobedience Movement, etc.It was his resolute behaviour towards attaining freedom from Britishers that India became an independent nation on 15th of August, 1947.

Due to his stature, he is now referred to as Mahatma, meaning “great soul.” World civil rights leaders—from Martin Luther King, Jr. to Nelson Mandela – have credited Gandhi as a source of inspiration in their struggles to achieve equal rights for their people.

Efficacies of Gandhi’s Democratic Decentralisation Model

Gandhi’s greatest contribution to the social thought of this century is perhaps his insistence on decentralization of the means of production (i.e. say economic power). There are many who are ready to give thoughtful consideration to his theory because it is the only way out of the problem of unemployment in this country. They argue that it is desirable to go in for decentralization because huge capital accumulation is needed to industrialize the country through large-scale industries. They also contend that because large scale industrialization presupposes the existence of foreign markets which this country cannot have, decentralization is the only cherishable goal. In other words large-scale industrialization will be preferable in case the problems of capital formation and foreign market are solved.

Now this line of reasoning constitutes a danger to the whole theory of decentralization as put forward by Gandhi. It would be wrong to presume that Gandhi propounded his theory only to suit Indian conditions. On the other hand, Gandhi’s theory of decentralization was the result of his keen and almost prophetic insight into the numerous political, social and cultural ills which the age of large-scale industrialization has brought in its wake.

According to Gandhi, the scientific technique, therefore, must be informed by a deep awareness of values which it is out to create. In other words, the advancement of technique and perfection must accord with the general aims. Large-Scale technique strikes at the very root of the general aims. Gandhi, therefore, does not show any quarter to it.

Gandhian Principles of Truth and Ethics in Media

Today, when the media scene is filled with with unheard of turmoil owing to the overriding role of market forces, and when the media is trying to project celebrities and models as the icons of modern society, it is worthwhile to revisit Mahatma Gandhi’s philosophy and canon of journalism, and his contribution as a journalist.

Young India and Harijan became powerful vehicles of his views on all subjects. He wrote on all subjects. He wrote simply and clearly but forcefully, with passion and burning indignation. One of the objects of a newspaper, he said, is to understand the popular feeling and give expression to it; another is to arouse among the people certain desirable sentiments, and the third is to expose popular defects fearlessly.

The two journals Young India and Navjivan were used by him to propagate his views and to educate the public about Satyagraha . In 1933, Gandhi started Harijan, Harijan Bandhu, Harijansevak in English, Gujarati and Hindi, respectively. These newspapers were the vehicles of his crusade against untouchability and poverty in rural areas. These papers published no advertisements even then they enjoyed wide circulation. His note of defiance and sacrifice gave a new stimulus to the evolution of the press as a weapon of satyagraha.

Gandhi’s Doctrine Of Trusteeship And Its Relation With Corporate Social Responsibility

Gandhi’s economic ideas were part of his general crusade against poverty, exploitation against socio-economic injustice, and deteriorating moral standards. Gandhi was an economist of the masses. His approach was rooted in human dignity. His economic philosophy is a result of innumerable experiments which he conducted in the course of his life. His pragmatic approach gave a new direction to the existing socio-economic problems in the process of protecting human dignity.

The core of Gandhian economic thought is the protection of the dignity of human person and not mere material prosperity. He aimed at the development, upliftment, and enrichment of human life rather than a higher standard of living with scant respect for human and social values. Fundamental ethical values dominated his economic ideas. He wanted to liberate modern economic philosophy from the quagmire of materialism and bring it to a higher spiritual plane. Human actions were motivated by social objectives of the protection of human rights. Gandhi’s efforts towards “spiritualizing economics” are truly reflected in his concept of trusteeship.. Therefore man should also live his life from day to day without trying to store things for the future. If this principle was imbibed by people in general, it would have become legalised and trusteeship would have become a legalised institution. Gandhi wished it became a gift from India to the world.

Trusteeship provides a means of transforming the present capitalist order of society into an egalitarian one. It gives no quarter to capitalism, but gives the present owning class a chance to reform itself. It is based on the faith that human nature is never beyond redemption.

CONCLUSION

I have looked at the various teachings of Gandhi like non-violence, satyagraha etc. which can be manipulated and modernized into negotiations among conflicted countries. Many ideas in Gandhian Satyagraha are still relevant and can bring monumental transformation in society.  Gandhi’s nonviolence has a positive aspect of love to the opponent. The need of the hour is to make rational, intelligent and practical choices of fighting for peace the nonviolent way. Thus, we must follow the principles of non – violence and satyagraha as propagated by Gandhiji.

REFERENCES

1. www.mkgandhi.org
2. ipleaders

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