Free Solved Assignment IGNOU MPYE-015 Gandhian Philosophy Current Year 2024-2025 Pdf

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Examination. It is therefore suggested that you do them within time. In M.A. (Philosophy/MAPY) Second year you will have to do a total of 10 assignments (MPY-002, MPYE-008, MPYE-009, MPYE-010, MPYE-011, MPYE-012, MPYE-013, MPYE-014, MPYE-015, MPYE-016).

MPYE-015 Gandhian Philosophy

Course Code: MPYE-015

Assignment Code: MPYE-015/AST/TMA/2024-25

Total Marks: 100

Note:

i) Give answer of all five questions.

ii) All five questions carry equal marks.

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

Question 1. “Truth is God and God is Truth.” Describe and examine this statement in the light of Gandhi’s Metaphysics.

How does Gandhi criticize modernity and western civilization? Discuss and evaluate.

Answer.

Gandhi's critique of modernity and Western civilization is a central theme in his philosophy, particularly expressed in his seminal work, Hind Swaraj (1909). His criticism is multifaceted, targeting the materialism, industrialism, and ethical decay he associated with Western ways of life. Here’s an overview and evaluation of his critique:

Gandhi's Critique of Modernity

Materialism and Consumerism: Gandhi saw modern Western civilization as excessively materialistic, prioritizing economic growth, technological advancement, and physical comfort over moral and spiritual well-being. He believed that this focus on material wealth led to a degradation of human values, promoting greed and competition at the expense of community and compassion.
Industrialism: Gandhi was deeply critical of industrialism, which he saw as dehumanizing. He argued that large-scale industrialization led to the exploitation of labor, environmental degradation, and the breakdown of traditional village economies in India. He believed that the emphasis on machinery and mass production alienated individuals from meaningful work and created economic inequalities.
Ethical Decay: According to Gandhi, modern civilization, with its emphasis on reason and scientific progress, neglected moral and spiritual values. He argued that the West’s pursuit of knowledge and power had led to violence, imperialism, and the exploitation of weaker nations. Gandhi believed that this ethical decay was reflected in the West's colonial activities, which he saw as morally corrupt and unjust.
Critique of Modern Medicine and Law: Gandhi was also skeptical of modern medicine and legal systems, viewing them as symptomatic of a civilization that placed too much trust in external solutions to problems that were, in his view, fundamentally moral and spiritual. He criticized modern medicine for treating symptoms rather than addressing the root causes of illness, which he believed were often linked to an unhealthy lifestyle. Similarly, he saw modern legal systems as perpetuating conflict rather than fostering genuine reconciliation.
Decentralization and Self-Sufficiency: In contrast to modernity's centralized and industrialized structures, Gandhi advocated for a return to self-sufficient village economies, where individuals could live in harmony with nature and each other. He believed that a decentralized, agrarian society would be more sustainable and morally sound, allowing for a simpler, more fulfilling life.

Evaluation of Gandhi's Critique

Moral and Ethical Dimensions: Gandhi's critique of modernity resonates with many who are concerned about the ethical implications of unchecked industrialism, consumerism, and technological advancement. His emphasis on moral and spiritual well-being over material wealth continues to be relevant in discussions about sustainable development, environmentalism, and social justice.
Limitations in Addressing Economic Realities: While Gandhi’s vision of self-sufficient villages is appealing in its simplicity and moral clarity, it may be impractical in a world where economies are increasingly interconnected and complex. Critics argue that Gandhi’s rejection of industrialization overlooks the benefits it has brought in terms of economic growth, improved living standards, and technological advancements that have transformed health, communication, and education.
Critique of Modern Medicine and Law: Gandhi’s skepticism of modern medicine and legal systems has been both praised and criticized. While his call for a more holistic approach to health and justice is valuable, his outright rejection of modern advancements in these fields can be seen as overly idealistic. Modern medicine, despite its flaws, has significantly increased life expectancy and improved quality of life. Similarly, modern legal systems, while imperfect, have evolved to include mechanisms for protecting human rights and promoting justice.
Relevance in Contemporary Issues: Gandhi’s critique of modernity is particularly relevant in the context of contemporary global issues such as environmental degradation, climate change, and social inequality. His advocacy for simplicity, sustainability, and ethical living provides a powerful counter-narrative to the dominant paradigm of economic growth at any cost.

Conclusion

Gandhi’s critique of modernity and Western civilization is a profound and thought-provoking challenge to the dominant values of his time, many of which remain influential today. While some of his ideas may seem idealistic or impractical in the context of the modern world, his emphasis on moral and spiritual well-being, sustainability, and social justice continues to offer valuable insights for addressing the challenges of the 21st century. His critique invites us to reflect on the costs of progress and the kind of civilization we wish to build, urging a balance between material advancement and the cultivation of ethical, sustainable ways of living.

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

Discuss and examine Gandhi’s idea of ahimsa.

Answer.

Gandhi's idea of ahimsa (non-violence) is one of the most significant and influential aspects of his philosophy. It played a central role in his political strategies and personal ethics, shaping the Indian independence movement and leaving a lasting impact on global peace and justice movements. Here's a discussion and examination of Gandhi’s concept of ahimsa:

Gandhi’s Concept of Ahimsa

Non-Violence as a Principle of Life: For Gandhi, ahimsa was not merely the absence of physical violence but a comprehensive principle that encompassed non-violence in thought, word, and deed. He believed that ahimsa was the highest form of love and compassion, requiring a deep commitment to truth, justice, and the welfare of all beings.
Connection to Truth (Satya): Gandhi often linked ahimsa with satya (truth), emphasizing that true non-violence is rooted in the pursuit of truth. He coined the term Satyagraha (holding onto truth), which was the name of his non-violent resistance movement. Gandhi believed that non-violence and truth were two sides of the same coin, and one could not be practiced without the other.
Non-Violence in Action (Satyagraha): Gandhi’s ahimsa was not passive; it was an active force for social and political change. Through Satyagraha, Gandhi advocated for non-violent resistance to oppression and injustice. This included civil disobedience, non-cooperation with unjust laws, and peaceful protests. Gandhi’s approach sought to convert the oppressor by appealing to their conscience, rather than by using force.
Spiritual Foundation: Gandhi’s understanding of ahimsa was deeply spiritual, influenced by Hindu, Jain, and Christian teachings. He saw non-violence as a divine law that governed the universe, and he believed that practicing ahimsa brought one closer to God. For Gandhi, ahimsa was an expression of the interconnectedness of all life, and it required a commitment to universal love and respect.
Application in Daily Life: Gandhi insisted that ahimsa should be practiced in everyday life, not just in political struggles. This meant cultivating compassion, tolerance, and forgiveness in personal relationships, avoiding harm to others, and living in a way that minimized harm to animals and the environment. He extended the principle of ahimsa to his diet (vegetarianism) and his emphasis on simple living.

Examination of Gandhi’s Idea of Ahimsa

Moral and Ethical Impact: Gandhi’s concept of ahimsa has had a profound moral and ethical impact. It challenges individuals and societies to reconsider the use of violence in resolving conflicts and promotes the idea that true strength lies in non-violence and love. His philosophy has inspired numerous leaders and movements, including Martin Luther King Jr., Nelson Mandela, and the Dalai Lama, who have applied ahimsa in their struggles for justice and human rights.
Practical Challenges: While Gandhi’s ahimsa is ethically compelling, its practical application can be challenging. Critics argue that non-violent resistance may not always be effective against extreme forms of violence or tyranny, where oppressors may not be swayed by moral appeals. For instance, in situations of genocide or severe repression, the effectiveness of ahimsa can be questioned. However, Gandhi believed that ahimsa was not a strategy of the weak but a powerful force that, when practiced with courage and discipline, could bring about profound change.
Universal vs. Contextual Application: Gandhi’s ahimsa was rooted in a specific cultural and spiritual context, but he presented it as a universal principle. This raises questions about how ahimsa can be applied across different cultures and situations. While the core idea of non-violence is widely appreciated, its interpretation and implementation can vary depending on the cultural and historical context. For example, in some situations, the concept of ahimsa might be adapted to include forms of non-violent self-defense or protective measures that Gandhi himself might not have fully endorsed.
Influence on Global Movements: Gandhi’s idea of ahimsa has had a lasting influence on global peace and justice movements. The success of his non-violent campaigns in India demonstrated the power of ahimsa as a tool for social and political change, inspiring movements for civil rights, environmental justice, and anti-colonial struggles around the world. The global recognition of ahimsa highlights its relevance as a principle for addressing contemporary issues like racial injustice, environmental degradation, and conflicts.
Personal and Social Transformation: Gandhi’s ahimsa calls for both personal and social transformation. It demands that individuals cultivate non-violence within themselves, overcoming anger, hatred, and prejudice. At the same time, it challenges societies to build systems and institutions that promote peace, justice, and compassion. Gandhi believed that true change begins with the individual but must also extend to the broader society, creating a world where non-violence is the guiding principle.

Conclusion

Gandhi’s idea of ahimsa is a powerful and transformative concept that goes beyond mere non-violence to encompass a comprehensive ethical and spiritual approach to life. It has influenced both personal conduct and social movements, offering a vision of a world where conflicts are resolved through love, compassion, and truth rather than violence. While the practical application of ahimsa can be challenging, its moral and ethical implications continue to inspire individuals and movements striving for a more just and peaceful world. Gandhi’s ahimsa remains a relevant and important philosophy in the ongoing quest for human dignity, freedom, and harmony.

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Question 3. Answer any two questions in about 250 words each.

a) Write an essay on the social implications of Sarvodaya.

b) Discuss the idea of Ramrajya in Gandhian philosophy.

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

d) Discuss and evaluate the idea of Upavasa (fasting) in Gandhian Philosophy.

Answer. b) Discuss the idea of Ramrajya in Gandhian philosophy.

The idea of Ramrajya in Gandhian philosophy is a significant concept that reflects Gandhi's vision of an ideal society. While the term Ramrajya originates from Hindu mythology, where it refers to the just and prosperous reign of Lord Rama in the ancient epic Ramayana, Gandhi reinterpreted and adapted it to articulate his vision for India and the world. Here’s a discussion of Gandhi’s idea of Ramrajya:
Gandhi’s Concept of Ramrajya
Moral and Ethical Governance: For Gandhi, Ramrajya represented the ideal state of governance based on righteousness, justice, and moral principles. It was not a theocratic state but rather a society where the government and the people upheld high ethical standards. Gandhi envisioned a society where leaders ruled with wisdom, compassion, and a deep sense of duty toward the well-being of all citizens, much like the mythical King Rama, who is portrayed as the epitome of virtue and justice.
Social Justice and Equality: In Gandhi’s Ramrajya, there would be no discrimination based on caste, religion, or gender. He believed that everyone, regardless of their social or economic status, should have equal rights and opportunities. Gandhi's Ramrajya was a society where the poorest and most marginalized individuals were cared for, and where economic disparities were minimized through principles of fairness and sharing. This aligns with his broader emphasis on social justice, which was central to his political and social activism.
Non-Violence and Truth: Central to Gandhi’s idea of Ramrajya was the practice of ahimsa (non-violence) and satya (truth). He believed that a truly just society must be founded on non-violence and the pursuit of truth. In this ideal society, conflicts would be resolved through peaceful means, and people would live in harmony with one another, guided by the principles of love and compassion. Ramrajya would be a society where truthfulness is the norm in both personal and public life, creating a foundation of trust and mutual respect.
Decentralization and Self-Reliance: Gandhi’s Ramrajya emphasized the importance of decentralized governance and self-reliant communities. He envisioned a society where power was not concentrated in the hands of a few, but rather distributed across small, self-sufficient villages and communities. This idea was closely linked to his advocacy for Gram Swaraj (village self-rule), where each village would govern itself, making decisions through consensus and living sustainably by relying on local resources.
Spiritual and Ethical Values: While Ramrajya in Gandhi’s vision was not tied to any specific religion, it was deeply rooted in spiritual and ethical values. Gandhi believed that spirituality was essential for personal and social well-being and that a society grounded in spiritual principles would naturally be just, peaceful, and harmonious. He often drew on religious and moral teachings from various traditions to support his vision of Ramrajya, emphasizing universal values such as compassion, humility, and service to others.
Examination of Gandhi’s Idea of Ramrajya
Idealism vs. Practicality: Gandhi’s concept of Ramrajya is often seen as highly idealistic, raising questions about its practicality in a modern, complex society. While the vision of a society based on justice, non-violence, and decentralization is appealing, implementing such a model on a large scale presents significant challenges. Critics argue that in a world characterized by economic competition, political power struggles, and diverse interests, achieving Gandhi’s Ramrajya might be difficult. However, the ideal serves as an important ethical guide, offering a vision of what society should aspire to.
Inspiration for Social and Political Movements: Despite its idealism, Gandhi’s idea of Ramrajya has inspired various social and political movements, both in India and globally. It provided a moral framework for the Indian independence movement, emphasizing the need for a just and ethical society as the foundation of true freedom. In contemporary times, movements for social justice, environmental sustainability, and grassroots democracy continue to draw on the principles of Ramrajya as a model for creating more equitable and humane societies.
Inclusivity and Secularism: One of the strengths of Gandhi’s Ramrajya is its inclusivity and secular nature. Although the concept is rooted in the Hindu epic Ramayana, Gandhi reinterpreted it to be inclusive of all religious and cultural traditions. He envisioned a society where people of all faiths could coexist peacefully, with equal respect for one another's beliefs. This broad, inclusive interpretation of Ramrajya reflects Gandhi’s commitment to secularism and religious harmony, making the concept relevant in a diverse and pluralistic world.
Ethical Governance and Leadership: Gandhi’s Ramrajya emphasizes the need for ethical governance and leadership, which remains a crucial issue in contemporary politics. The idea that leaders should govern with integrity, compassion, and a commitment to the common good is a powerful antidote to the corruption, authoritarianism, and self-interest that often characterize modern political systems. Gandhi’s vision challenges both leaders and citizens to aspire to higher ethical standards in public life.
Relevance in Contemporary Society: Gandhi’s Ramrajya continues to be relevant in discussions about sustainable development, social justice, and democratic governance. The principles of decentralization, self-reliance, and ethical leadership resonate with current efforts to create more sustainable and equitable societies. As the world faces challenges such as economic inequality, environmental degradation, and political instability, Gandhi’s Ramrajya offers a vision of a society where these issues are addressed through principles of justice, non-violence, and community empowerment.
Conclusion
Gandhi’s idea of Ramrajya is a vision of an ideal society characterized by justice, non-violence, ethical governance, and spiritual values. While it may be seen as idealistic, it provides a powerful moral and ethical framework for thinking about how society should be organized. Ramrajya reflects Gandhi’s deep commitment to social justice, equality, and the well-being of all people, and it continues to inspire efforts to build more just, peaceful, and sustainable communities. By emphasizing the importance of ethical leadership, decentralization, and inclusivity, Gandhi’s Ramrajya remains a relevant and influential concept in contemporary discussions about the future of society.

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d) Discuss and evaluate the idea of Upavasa (fasting) in Gandhian Philosophy

Answer.

The idea of Upavasa (fasting) in Gandhian philosophy holds a profound significance, serving as both a spiritual practice and a strategic tool in social and political activism. Gandhi’s approach to fasting was deeply rooted in his beliefs about self-discipline, moral purity, and non-violent resistance. Below is a discussion and evaluation of the concept of Upavasa in Gandhian thought:

Gandhi’s Concept of Upavasa

Spiritual Purification and Self-Discipline:
- For Gandhi, fasting was primarily a means of spiritual purification. He believed that by voluntarily denying the body its physical needs, particularly food, an individual could achieve greater control over their desires and impulses. This self-discipline was essential in Gandhi’s pursuit of ahimsa (non-violence) and satya (truth), as it allowed for the cultivation of virtues like patience, humility, and inner strength.
- Fasting, in this sense, was not just an act of physical deprivation but a method of gaining mastery over the self, aligning one’s life more closely with moral and spiritual ideals.
Atonement and Moral Responsibility:
- Gandhi often used fasting as a form of atonement, both for his own perceived failings and for the moral lapses of others, particularly within the Indian independence movement. He saw fasting as a way to take responsibility for wrong actions, seeking to purify the self or the community from the consequences of moral transgressions.
- This aspect of fasting was closely linked to Gandhi’s belief in the interconnectedness of individuals and society. He viewed the fast as a means to express solidarity with the oppressed, to atone for the wrongs committed by others, or to inspire moral reflection and reform within the community.
Non-Violent Protest and Satyagraha:
- Gandhi innovatively employed fasting as a method of non-violent protest within his broader philosophy of Satyagraha (truth-force or soul-force). Fasting was used as a means to exert moral pressure on those in power, to bring attention to injustices, or to compel individuals or groups to reconsider their actions without resorting to violence.
- Gandhi’s fasts were often public and symbolic, intended to appeal to the conscience of the oppressor or to galvanize public support for a cause. By risking his own life through fasting, Gandhi aimed to demonstrate the depth of his commitment to non-violence and justice, often successfully moving others to act.
Ethical and Political Implications:
- Gandhi’s fasts were not undertaken lightly; they were always motivated by a higher moral purpose, such as promoting communal harmony, resisting colonial oppression, or advocating for social reforms. He believed that fasting, when done with pure intentions, could purify not only the individual but also the broader social and political environment.
- Fasting, in Gandhi’s view, was a way to embody the principles of non-violence and truth in action, demonstrating that real power comes not from physical force but from moral integrity and spiritual strength.

Evaluation of Upavasa in Gandhian Philosophy

Moral and Spiritual Impact:
- The practice of fasting in Gandhian philosophy is deeply rooted in the moral and spiritual dimensions of life. It serves as a powerful reminder of the importance of self-discipline, self-sacrifice, and the pursuit of higher ideals. Gandhi’s use of fasting inspired many to reflect on their own moral responsibilities and the need for personal and collective purification.
- Fasting as a form of atonement and protest resonated with many, particularly in the context of India’s struggle for independence, where it became a symbol of resistance against injustice and a call for moral renewal.
Effectiveness as a Political Tool:
- Gandhi’s use of fasting as a political tool was both innovative and effective in many cases. His fasts often drew significant attention to specific issues, mobilizing public opinion and pressuring authorities to take action. The moral authority that Gandhi commanded through his fasts was instrumental in several key moments of the Indian independence movement, such as the withdrawal of the Rowlatt Act and the resolution of communal tensions.
- However, the effectiveness of fasting as a political tool depended heavily on the context and the moral authority of the individual undertaking the fast. Gandhi’s personal integrity and commitment to non-violence gave his fasts considerable impact, but in other contexts or in the hands of others, the strategy might not have the same effect.
Criticisms and Limitations:
- While Gandhi’s fasting was often lauded for its moral and spiritual significance, it also faced criticism. Some critics argued that fasting could be seen as a form of coercion, particularly when it involved public figures whose actions could influence large groups of people. There were concerns that fasting, especially when used to compel others to change their behavior, could cross ethical boundaries, particularly if it was perceived as manipulative.
- Additionally, the practice of fasting as a form of protest or atonement can be challenging to sustain and might not always lead to the desired outcomes, particularly in cases where those in power are indifferent to the moral pressure exerted by a fast.
Legacy and Influence:
- Gandhi’s use of fasting has left a lasting legacy, influencing various global movements for social justice, civil rights, and non-violent resistance. Figures like Martin Luther King Jr. and Nelson Mandela drew inspiration from Gandhi’s methods, including fasting, as they led their own struggles for justice and equality.
- The concept of fasting as a means of protest continues to be relevant in contemporary social and political movements, where it is often used to draw attention to issues of injustice and to appeal to the moral conscience of society.

Conclusion
In Gandhian philosophy, Upavasa (fasting) is a multifaceted practice that serves both spiritual and political purposes. As a tool for self-discipline and purification, it reflects Gandhi’s deep commitment to personal and moral integrity. As a method of non-violent protest, it demonstrates the power of non-violence and moral persuasion in confronting injustice. While the practice of fasting has its limitations and has been subject to criticism, its effectiveness in Gandhi’s hands and its enduring legacy underscore its significance as a powerful expression of ethical commitment and social activism. Gandhi’s use of fasting continues to inspire those who seek to promote justice and truth through peaceful means.

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Question 4. Answer any four questions in about 150 words each.

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

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

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

d) Discuss the social implications of Constructive Programme.

e) Write a short essay on eleven vows of Gandhi.

f) Write a note on the role of ends and means in Gandhian Philosophy.

Ans. a) Write a note on the idea of Gandhian idea of trusteeship.

The Gandhian idea of trusteeship is a socio-economic philosophy that envisions wealth and resources as a trust held by individuals on behalf of society. Gandhi proposed this concept as a middle path between capitalism and socialism, aiming to create a more equitable distribution of wealth without resorting to class conflict or state control.

In Gandhi's view, the wealthy should act as "trustees" of their assets, using their resources for the welfare of society rather than for personal gain. He believed that wealth, like land and other resources, ultimately belongs to the community, and those who control it have a moral obligation to use it responsibly for the common good.

Trusteeship promotes voluntary renunciation, where individuals willingly share their surplus wealth with those in need, ensuring that the basic needs of all are met. It encourages a system of cooperation rather than competition, emphasizing moral responsibility over material accumulation.

Although idealistic, Gandhi's trusteeship has influenced various social and economic reforms, advocating for a more humane and ethical approach to wealth distribution. It offers a vision of an economy based on justice, compassion, and the moral stewardship of resources, aiming for a balanced and harmonious society.

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

Answer.

Gandhi believed that reason is ambiguous because it can be influenced by individual biases, desires, and emotions, leading to conclusions that may justify selfish or unethical actions. Reason alone, without a moral foundation, can be manipulated to serve personal interests rather than the common good. Gandhi argued that while reason is a powerful tool, it must be guided by ethical principles to prevent misuse.

To train reason, Gandhi emphasized the importance of aligning it with satya (truth) and ahimsa (non-violence). He believed that reason should be nurtured through self-discipline, spiritual practice, and a commitment to moral values. By cultivating virtues like humility, compassion, and honesty, individuals can purify their reason, making it a reliable guide for righteous action. Thus, Gandhi advocated for the integration of reason with a deep sense of ethical responsibility, ensuring that it serves humanity's highest ideals.

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d) Discuss the social implications of Constructive Programme.

Answer.

Gandhi's Constructive Programme had profound social implications, aiming to transform Indian society from the grassroots. It focused on self-reliance, social justice, and community empowerment, addressing issues like poverty, untouchability, and the lack of education. By promoting cottage industries like spinning, it sought to reduce economic dependency on British goods and revive rural economies, fostering economic independence.

The programme also aimed at social reform, particularly the upliftment of marginalized communities. Gandhi’s emphasis on eradicating untouchability and promoting communal harmony sought to break down caste and religious barriers, creating a more inclusive society.

Moreover, the Constructive Programme encouraged self-governance through Gram Swaraj (village self-rule), envisioning decentralized, community-led development. This approach not only aimed to weaken colonial power but also to build a cohesive, self-sufficient society rooted in ethical and moral values. The programme’s emphasis on local empowerment and social justice remains relevant in contemporary efforts toward sustainable and inclusive development.

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(e) Write a short essay on eleven vows of Gandhi.

Ans.

Gandhi’s eleven vows, or Ekadasha Vratas, were the guiding principles of his personal and public life, forming the ethical foundation of his philosophy. These vows are:

Ahimsa (Non-violence): Central to Gandhi’s philosophy, it involves abstaining from physical and mental harm to any living being.
Satya (Truth): Gandhi emphasized truth as the highest principle, guiding one’s thoughts, words, and actions.
Brahmacharya (Celibacy): Beyond sexual restraint, this vow represents control over all senses, fostering purity in thought and deed.
Asteya (Non-stealing): It includes not coveting others’ possessions, encouraging honesty and integrity.
Aparigraha (Non-possession): Gandhi advocated simplicity and renunciation of material wealth, focusing on essential needs.
Sharirshrama (Physical Labor): Valuing manual work, Gandhi believed in the dignity of labor, promoting self-reliance.
Aswada (Control of the Palate): Moderation in eating was seen as essential for self-discipline.
Fearlessness: Overcoming fear was crucial for living a truthful, non-violent life.
Tolerance: Emphasizing religious and cultural harmony, Gandhi encouraged respect for diverse beliefs.
Swadeshi: Supporting local goods and self-reliance, it was a means to empower the local economy.
Sparshabhavana (Removal of Untouchability): Gandhi worked towards the abolition of untouchability, promoting social equality.

These vows shaped Gandhi’s mission for a just, self-sufficient, and non-violent society, guiding his actions and inspiring his followers..

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Question 5. Write short notes on any five in about 100 words each.

a) Idea of Charkha (Idea of spinning wheel)

b) Brahmacharya (Celibacy)

c) Gandhi-Ambedkar debate on Caste system

d) Democracy

e) Moral argument for the existence of God

f) Anarchism

g) Idea of Ashrama in Gandhi’s philosophy

h) Aparigraha (Non-possession)

Answer a) Idea of Charkha (Idea of spinning wheel)

The Charkha (spinning wheel) in Gandhian philosophy symbolizes self-reliance, simplicity, and economic independence. Gandhi promoted the Charkha as a tool to revive India's rural economy, empowering villagers to produce their own cloth, khadi, and reduce dependence on British textiles. It became a symbol of resistance against colonial exploitation, fostering national unity and dignity through manual labor. The Charkha also represented Gandhi's vision of decentralized production, encouraging small-scale, sustainable industry over industrial capitalism. As a moral and economic symbol, it embodied Gandhi's ideals of self-sufficiency, non-violence, and the dignity of labor.

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Answer b) Brahmacharya (Celibacy)

In Gandhian philosophy, Brahmacharya (celibacy) extends beyond sexual abstinence to encompass control over all senses and desires. Gandhi viewed it as essential for self-discipline and spiritual growth, advocating for purity in thought, word, and action. For Gandhi, Brahmacharya was a means to harness one’s energies for higher purposes, such as service to society and personal development. It was integral to his concept of non-violence, as it aimed to cultivate inner strength and focus. By practicing Brahmacharya, individuals could achieve greater clarity, self-control, and alignment with moral and spiritual values.

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Question c) Gandhi-Ambedkar debate on Caste system

Answer.

The Gandhi-Ambedkar debate on the caste system was a significant intellectual and political confrontation. Gandhi, advocating for reform within the caste system, sought to eradicate untouchability and improve conditions for Dalits (then called Harijans) while preserving the caste structure. Ambedkar, a prominent Dalit leader, criticized the entire caste system as inherently unjust and advocated for its complete abolition. He argued that true social equality required dismantling the caste hierarchy, not merely reforming it. Their debate highlighted differing approaches to caste reform: Gandhi's incremental approach versus Ambedkar's radical stance on achieving social justice and equality.

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Question d) Democracy

Answer.

Democracy is a system of government in which power is vested in the people, who exercise it directly or through elected representatives. It emphasizes equality, freedom, and participation, allowing citizens to have a say in decision-making processes and to hold leaders accountable. Key features include free and fair elections, rule of law, protection of individual rights, and a system of checks and balances. Democracy fosters transparency and responsiveness in governance, encouraging political and social inclusiveness. While it can vary in implementation, the core principle remains the empowerment of individuals and the collective will in shaping governance and policy.

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Question e) Moral argument for the existence of God

Ans.

The moral argument for the existence of God posits that moral values and duties require a divine foundation. Proponents argue that objective moral standards—such as notions of right and wrong—are best explained by the existence of a moral lawgiver, i.e., God. They assert that without God, moral values would be subjective and arbitrary. The argument suggests that the universal and transcendent nature of moral principles points to a higher, divine source. This view maintains that God provides the necessary grounding for moral absolutes, offering a coherent explanation for the existence of objective moral duties and the inherent sense of moral obligation experienced by individuals.

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g) Idea of Ashrama in Gandhi’s philosophy

Ans.

In Gandhi’s philosophy, the idea of Ashrama represents the four stages of life that provide a framework for personal and spiritual development. These stages—Brahmacharya (student life), Grihastha (householder life), Vanaprastha (hermit stage), and Sannyasa (renounced life)—outline a progression from learning and family responsibilities to eventual renunciation and spiritual quest. Gandhi emphasized that each stage should be lived with integrity and purpose, aligning personal actions with moral and spiritual goals. This structure supports a balanced life, integrating duties to family and society with personal growth and ultimate spiritual liberation.

Friday 30 August 2024