Punjab State Board PSEB 12th Class Political Science Book Solutions Chapter 4 Political Ideas of Mahatma Gandhi Textbook Exercise Questions and Answers.
PSEB Solutions for Class 12 Political Science Chapter 4 Political Ideas of Mahatma Gandhi
Long Answer Type Questions
Question 1.
Describe Political Ideas of Gandhiji in detail.
Or
Explain briefly the Political Ideology of Mahatma Gandhi.
Answer:
Gandhiji’s great contribution lies in the fact that he enunciated his whole political philosophy in the religious background. His philosophy has a sound religious background. Roman Rolland writes, “To understand Gandhiji’s activities it should be realised that his doctrine is like a huge edifice composed of two different floors. Below is the solid ground work of the basic foundation of religion. On this vast and unshakable foundation is based his political and social campaign.”
Gandhism is not a set of doctrine or dogma rules or regulations, injunctions or inhibitions, but it is a way of life. It indicates a new attitude or restates an old one towards life’s issues and offers ancient solution for modern problems. There is no ism in Gandhi. Ism means a distinctive doctrine. Gandhiji never claimed finality for his opinions. He was always experimenting with truth. In 1936 Gandhiji observed.
“There is no such thing as Gandhism and I do not want to leave any sect after me. I do not claim to have originated any new principle or doctrine. I have simply tried in my own way to apply the central truth to our daily life and problems. The opinions I have found and conclusions I have arrived at are not final. I may change them tomorrow I have nothing to teach the world. Truth and non-violence are as old as the hills. All I have done is to try experiments in both on as vast a scale as I could do. In doing so I have sometimes erred and learnt by my error well all my philosophy, if it may be called by that pretentious name, is contained in what I have said. You will not call it Gandhism, there is no, ‘ism’ about it.”
Following are the main political ideas of Gandhiji:
1. Spiritualisation of Politics:
Gandhiji’s political ideas were influenced by religion. Gandhiji had full faith in religion. He was of the opinion that there is no politics devoid of religion. Gandhiji was fully convinced that no civilization can endure for a long time unless it has adopted the higher values of life which are essentially spiritual in character. Gandhiji was a devotee of God. He said that all the religions are equal. The religion of each nation is as good as the religion of any other nation. He used to say, ‘God is Truth and Truth is God.’ Therefore to realize God we must realize truth and stick to truth under all circumstances.
The search of truth is the search of God. Regarding religion Gandhiji said, “It is permanent element in human nature which counts no cost too great in order to find full expression and which leaves the soul restless until it has found itself, knows its Maker, and appreciates the true correspondence between maker and itself.”
2. Faith in Truth:
Gandhiji was a great devotee of truth. He used to say, “God is Truth and Truth is God.” Therefore, to realize God we must realize truth and stick to truth under all circumstances. The search of truth is the search of God. The search of truth is a part of the very nature of man.
3. Faith in Ahimsa or Non-violence:
Gandhiji was a great worshipper of non-violence. Gandhiji defines non-violence as avoiding injury to anything on earth in thought, word or deed. To him Ahimsa was the highest religion. Gandhiji called Ahimsa as a spiritual or divine power. “Cowardice and Ahimsa do not go together any more than water and fire. Cowardice is worse than violence A coward is less than man. He does not deserve to be a member of society of men and women. Non-violence is no negative force. It is a force which is more positive than electricity and more powerful than ether The highest violence can be met by the highest non-violence.”
However, Gandhiji recognised that absolute Ahimsa being a perfect stage is the attribute of God alone. Non-violence is an effort to abandon the violence that is inevitable in life. The religion of Ahimsa consists in allowing others the maximum of inconvenience to us, even at the risk of life.
4. Gandhian Technique:
Gandhiji favoured the use of non-violent methods for changing the present social structure. He was of the opinion that noble aims can be attained by noble meAnswer: He said that first of all the individual should try to discover truth and he should discover it by making use of non¬violent meAnswer: It is not enough that the ends we follow should be moral and good, it is equally important that the means we use for their achievement should also be good and moral.
According to Gandhiji, there is no wall of separation between means and ends. Good means are indispensable for the realization of a noble end. To quote Gandhiji “As the means so the end.” So Gandhiji believed that “If one takes care of the means the end will take care of itself.” Hence his repeated insistence that our means must be as pure as our end. Mahatma Gandhi attached great importance to the purity of meAnswer: He said that good means must be adopted for good ends because in the long run even the means will have their effect on the end. Bad means will poison the good end. He advocated the method of Satyagraha for facing all the evils.
5. Satyagraha:
The idea and practice of Satyagraha constitutes the heart and the soul of Gandhism and is Gandhiji’s unique and distinctive contribution. According to him even a mighty empire could be shaken through Satyagraha and non-violence. Gandhiji defines Satyagraha as the soul force. Literally Satyagraha means holding on to truth or insistence on truth. It is the vindication of truth, not by the infliction of suffering on the opponent but by self-suffering.
Satyagraha is not passive resistance but it is a moral weapon based on superiority of our soul-force over physical force. Satyagraha can be defined as action based on truth, love and non-violence. It completely eschews untruth and violence in every form. It means the exercise of the purest soul force against all injustice, oppression and exploitation. Suffering and truth are attributes of soul-force. In wider sense Satyagraha includes all constructive, reforming activities and all acts of service. It is a weapon of the strongest and the bravest. Non-co-operation, Hartals and strikes, Picketing, Social boycott, Hunger strike, Civil disobedience, Hijrat etc. are forms of Satyagraha.
6. State is Means and Individual is an End:
Gandhism regards state as a means and individual as an end. State originated for the sake of man and state is an instrument for the welfare of individual. Gandhiji wanted the state to be a ‘Service State’. Whenever the state abuses its authority the people should non-violently resist its authority.
7. Stateless Society:
Gandhiji said that his main aim was to establish an ideal society or Ram Rajya. Gandhiji said that the state represents force and violence and therefore, he wanted to establish such a society where the need of the state is not felt. In an ideal society the people would not require large armies and police forces to keep law and order but the people of their own accord would respect the laws of the society and work for the general welfare.
8. Panchayati Raj:
Gandhiji believed in the decentralization of authority and he advocated the establishment of Panchayati Raj. He held that the village Panchayats should be powerful and an effective unit of democracy. Village Panchayat should have an adequate power to control and serve the villages. He wanted the village Panchayats to be free from official interference and control. The Panchayats should also be free from the influence of the party system.
9. Democratic System:
Gandhism supported the democratic system of government and called it an ideal type of government. He had a deep faith in democracy. He wanted to establish social and economic equality in society. Gandhiji wanted the government to be elected by the people but at the same time he wanted that only those persons should have the right to vote who earn their bread by their own labour. He was of the opinion that fundamental rights should be granted to all.
10. Sphere of State activity:
Gandhiji considered the State as a necessary immoral institution. He said that the State should perform minimum functions. The state should enjoy only limited power. A powerful state is a horrible state. He regarded self-government as maximum vote freedom from government control. Like Thoreau, Gandhiji too held that, “that government is best which governs the least.’ The State should not interfere in the activities of the individual. He said that the existing system of law and justice is defective. Justice should be administered through the Panchayat.
In an ideal society there is no need of police, military and judiciary. Gandhiji said, “I look upon an increase in the power of the State with the greatest fear, because although while apparently doing good by minimising exploitation it does the greatest harm to mankind by destroying individual liberty which lies at the root of all progress.”
11. Secular State:
In the ideal society nobody will be discriminated against on the basis of caste, creed, colour, religion and blood. He favoured the idea of a Secular State. He was of the opinion that even if all the people in the State have the same religion the State should not interfere in the religion of the people. He was of the opinion that religion is a personal affair of the individual and the State should practise neutrality in this respect. No religion should be given special privileges by the State.
12. Economic Views:
Gandhiji preached that the rich should only use so much of their riches as is necessary for carrying on their day-to-day life and treat the rest of their wealth as a trust of the people held by them and use the same for general welfare. He was of the opinion that the employer and the employee were the partners in an enterprise for the common good. He was against hostile attitude on the part of either. Gandhiji said that Trusteeship is a non-violent method of solving the problems of richness in society. According to this principle the rich should not consider themselves the owners of wealth but as the trustees of society. For the wealth in their hands, they should justify the ‘trust’ given to them by the society. They should spend it in the way in which the interests of the society are best promoted.
13. More importance to duties:
Gandhism attached more importance to duties than to rights. According to Gandhiji the right to perform one’s duties was the only right that was worth living for and dying for. To quote Gandhiji, ‘The true source of right is duty.”
14. Gandhism opposed the principle of majority:
Gandhiji believed in democracy but he opposed the principle of majority. According to Gandhiji majority should run the government with the cooperation of the minorities. Majority should respect the views of minorities.
15. No Conflict between Nationalism and Internationalism:
In Gandhism there is no conflict between nationalism and internationalism. According to Gandhiji, “It is impossible for one to be an internationalist without being a nationalist.” Gandhiji did not believe in the isolation of one country from the rest of the world. He never ignored the higher interests of humanity but at the same time he felt that his first duty was to serve the people of India. If there is any conflict between nationalism and internationalism it is because of the fact that we are selfish and regard the interest of our own nation as supreme. Nationalism in Gandhian concept does not mean just a sentiment of hatred for others. It means love for the people of one’s own country and love for the people of other countries also.
16. Rights and Duties:
Gandhiji wholly agrees with the significance of rights both in the life of a man and in the life of a nation but he believes that the rights and duties are inseparable and must go hand in hand. But Gandhism attached more importance to duties than to rights. Gandhiji held that the right to perform one’s duty was the only right that was worth living for and dying for. Rights accrue only to those persons who were willing to serve the state to which they belong. In Gandhiji’s own words, “The true source of right is duty. If we discharge our duties, rights will not be far to seek.
If leaving duties unperformed, we run after rights, they will escape us like a will-o-the wisp. The more we pursue them, farther they will fly.” Conclusion. The ideas of Gandhiji exercised great influence not only in India but in other countries also, but his ideas also came under criticism. Many of his ideas are not practical. His ideal state is indeed pleasant and attractive but it is not possible to put it into practice.
Question 2.
Describe the methods of Satyagraha of Mahatma Gandhi Ji.
Or
Write down Gandhiji’s views about Satyagraha.
Answer:
The concept of Satyagraha is heart and soul of Gandhism. For Gandhiji Satyagraha is an attempt to introduce religion into politics. Truth for Gandhi is God. Thus, a satyagrahi is a man of God. To put it more correctly, Satyagraha is bringing “God into Politics.”
Meaning Of Satyagraha:
Literally ‘Satyagraha’ means ‘holding on to truth’ or ‘insistence on truth’ or ‘firmness on truth’. It is ‘agraha’ or moral presssure for the sake of truth. It is a technique of resisting all that is evil, unjust, impure or untrue by love, self-suffering, self-purification and appealing to the divine spirit in the soul of the oppponent. Gandhi calls it as a love force’ or soul force.’
Satyagraha is a way of life and a satyagrahi is to live a life of truth. Truth and Ahimsa are the two guiding-principles of a Satyagrahi. In this sense Jesus Christ, Satyawadi Harish Chandra, Prahlada and Socrates can be called true satyagrahis.
1. Satyagraha as a Political Method:
Gandhi used Satyagraha as a political method to fight against British imperialism. It is a method of resisting evil through soul-force or non-violence. It is a way of fighting by the means of non-violence. Gandhi calls satyagraha as an all-sided sword; for “it can be used anyhow, it blesses him who uses it and him against whom it is used.”
2. Satyagraha means an appeal to morality and reason:
Primarily, Satyagraha is a case of appealing to the reason and conscience of the opponent by inviting suffering on oneself. The objective is to change the heart of the opponent and make him one’s willing friend. It is based on the idea that moral appeal to the heart and conscience is more effective than an appeal based on the threat of bodily pain or violence.
3. Satyagraha is different from Passive Resistance:
According to Gandhi, Satyagraha is different from Passive Resistance as a positive and negative thing. Passive Resistance is a negative thing, it is a weapon of the weak and does not exclude the use of force or violence, whereas Satyagraha is a positive thing, it is a weapon of the strong and excludes the use of violence in any shape of form. Satyagraha emphasises inner purity and it can be practised at all levels domestic, social and political, while passive resistance is mainly applied at the political level.
4. Satyagraha is different from strike:
Sometimes Satyagraha is explained in terms of strike. But the reality is that Gandhi was never in favour of strikes. Strike and Satyagraha are not identical.
Strike is narrow in its objective and based on the selfish motives of an individual or a group of persons. But Satyagraha is a moral weapon, it aims at changing the heart of the opponent. Besides, strike consists of coercion, force, sabotage and stresses. But satyagraha on the other hand has it two assumptions truth and non-violence. Strike is based on opportunism and it has material gains in view but Satyagraha expels both.
Some Essential Conditions of Satyagraha
Gandhiji laid the following conditions for Satyagraha :
1. There can be no satyagraha for an ‘unjust cause’. By its defintion satyagraha is a commitment to ‘upholding of truth’.
2. Satyagraha excludes the use of violence in any shape or form, whether in thought, speech or deed. A satyagrahi must be non-violent in relation to others.
3. A satyagrahi must have the capacity or willingness to suffer. One who does not have the capacity of suffering, should not attempt satyagraha.
4. No satyagraha should be launched without disciplined satyagrahis.
5. A satyagrahi must have courage and patience, initiative and resourcefulness, a spirit of research and readiness to take risks.
6. Satyagraha cannot be launched for personal gains but for social good. The aim of a satyagrahi should be the service of mankind.
7. A satyagrahi must have an unshakable faith in God.
8. A satyagrahi should treat his opponent as a member of his family.
9. A satyagrahi should be ready to make honourable agreement or compromise with the opponent.
Different Forms or Methods of Satyagraha:
According to Gandhiji, satyagraha can take different forms like non-co-operation, fasting, civil disobedience, hijrat, picketing strike etc. They may also be called as various techniques or methods of satyagraha.
1. Non-Co-operation:
Non-co-operation means withdrawing co-operation to the government. When the government becomes corrupt and it fails to perform its duties towards the people, then, according to Gandhi, people should withdraw their support from the government. The students should boycott the schools and colleges ; lawyers should boycott the courts, people should refuse to accept titles, to serve army and the police and to pay taxes. But, non-co-operation must exclude the use of violence of any type. It must be based on love and not on hatred. It should not lead to anarchy, disorder, violence and ill-will.
2. Civil Disobedience:
Civil Disobedience is an extreme type of non-cooperation. It means mass resistance on non-violent basis when all negotiations and constitutional methods have failed. It is called civil disobedience because it is non-violent resistance by the people who are ordinarily law-abiding citizens of the state. On the part of the people, civil- disobedience demands—a disciplined group action, unlimited capacity for suffering and strict obedience to leaders.
3. Fasting:
Fasting is the last weapon for a satyagrahi. It should be undertaken as the last resort. It should be in the nature of prayer for purity and strength and power from God. It is a method to be used to awaken the sleeping conscience of the wrong doer.
4. Strike:
Strike or hartal is another method of Satyagraha. The workers should organise themselves in every industry to fight against injustice of any type. But according to Gandhi there are three essentials of strike. Firstly, strike should not be frequent, otherwise it would cease to be effective. Secondly, strike should be voluntry. Workers should not be forced to participate in it. Thirdly, it should be peaceful and non-violent.
5. Hijrat:
Hijrat implies voluntary exile from the permanent place of residence. It means that a person who does not have power to become a Satyagrahi, should leave the place.
6. Picketing:
It is a method of moral persuasion. By way of picketing in front of the house or shops, the owners can be persuaded to change their views.
Conclusion:
By developing the concept of satyagraha in various forms, Gandhi has shown the ways to overcome violence by non-violence. It is a substitute for brute force with moral force. Here, Gandhian approach is mainly psychological. According to him, the most effective way of winning an enemy is to allow the opponent’s anger spend itself, bum itself out. By resisting him one only feeds his anger, whereas by suffering silently we compel him to review his actions.
Question 3.
Explain the main features of Gandhiji’s Ideal State.
Or
Write down the features of Mahatma Gandhiji’s Ideal State.
Or
Write down the characteristics of the Ideal State of GandhiJi.
Ans:
As a philosophical anarchist Gandhi rejects the state as such. He regards the existing state as an evil on ethical, moral and economic grounds. In his words, “State represents violence in a concentrated and organised form. The individual has a soul but the state is a soul-less machine….”
Like Marx, Gandhi imagines an Ideal Society without state and class struggle. He imagines a society in which there is no place for state, police, army, machines, violence and power. According to Gandhi, “the existing State damages the moral
values of individual action It uses force, works for the rich and influential only.” So, for Gandhi’s modern state is an evil. He wants to replace it with an ideal state or Ram Rajya.
Ideal State:
The ‘Ideal State’ of Gandhi is the state of ‘enlightened anarchy’ where social life becomes so perfect as to be self-regulated. In such a state everyone is his own ruler. He rules himself in such a manner that he is never a hindrance to his neighbour.” In Gandhian ideal state, therefore, “there is no political power, there is no state”. It is a “state of statelessness.”
In short, Gandhian Ideal State or Ideal Society will have the following features.
1. Village as a Unit of Ideal State:
The ideal state will, according to Gandhi, be a federation of more or less self-sufficing and self-governing village communities. It will be an ideal society based on the principles of non-violence and peaceful co-existence. The individuals, continuously aware of Spiritual Eeality will live a life of simplicity and renunciation. In this ideal society there will be no need for police or military force. Every village will be governed by Panchayat having full powers.
2. Organisation on the Principle of Decentralisation:
Instead of centralisation there will be decentralisation. This decentralisation will be of two types, (i) Economic and (ii) Political. From political decentralisation, Gandhi means that the state authority shall be reduced to the minimum, and maximum authority shall be given to the village communities. In the economic sphere, the decentralisation would imply the abolition of large scale industry and establishment of cottage and small scale industry.
3. Minimum Functions of the Government:
Gandhi does not favour more functions of the government. According to him, that government is best which governs the least. Individual should look after his own welfare. Speaking of his ideal society, he said in 1931: “Ideal Society is the state of enlightened anarchy. In such a state everyone is his own ruler ” There is no political power because there is no state. But the ideal is never fully realised in life. Hence, the classical statement of Thoreaun that “that Government is best which governs the least,” is correct regarding functions of government.
4. A Non-violent State:
Gandhian ideal state will be a non-violent state. The word non-violent state was used by Gandhi himself in ‘Harijan’ where he wrote in 1940, ‘The ideal non-violent state will be an ordered anarchy.” It will be a purest form of democracy based on non-violence. It will be a federation of satyagrahi village communities.
5. Role of Non-possession, Bread-labour and Swadeshi:
Gandhi lays stress on non-possession, bread-labour and swadeshi. The first two imply voluntary poverty, village industries and common people owning the means of production and having the capacity to resist injustice. Swadeshi means self-dependency and the use of local-made goods.
6. Role of Machines, Doctors, Courts etc:
Gandhi is not against machinery as such but he is against centralised mass production and profit motive. Centralised production leads to concentration of power and exploitation. Hence, according to Gandhi, in ideal state there will be no place for heavy transport, courts, lawyers, the modern system of medicines and big cities. Village Panchayats will administer justice. There will be no mass production of drugs. Gandhi advocated Indian yogic exercises for mental, moral and physical health.
7. Relations between Individual and Society:
To Gandhi society is just like a family and the relations between individual and society is one of close interdependence. Hence, in Gandhian ideal state there will be total harmony between individual and the state. Both will work for each other. However, Gandhi gives more importance to individual. In his philosophy individual comes first.
8. Role of Dharma:
In Gandhian ideal state ‘Dharma’ will play a very important role. But, ‘Dharma’ according to Gandhi, is identified with ‘righteousness’ or justice. The function of Dharma will be to hold together harmoniously the social order and to act as a guide to individual conscience.
9. Spiritualised Democracy:
Gandhian ideal state will be a spiritualised democratic state. The principle of equality will be applied in every sphere of society. The law of‘Varna’ and the ideals of bread-labour and non-possession will bring about complete social and economic equality. There will be no exploitation of one class by the other. Everybody will be his own master. Corruption and hypocricy will be minimised. The qualification for voters would be neither property nor position but manual work.
10. Role of Secularism:
Gandhian ideal state will be a secular state. There will be no religion known to be a ‘state-religion’. Everyone living in the state shall be allowed to adopt, practise and propagate religion of his / her choice.
11. Sticking to the ancestral profession:
In ideal state each one shall stick to the profession of his ancestors unless there were very strong reasons for a change. In this way the experience and knowledge shall pass from one generation to the other.
12. Unnecessary wealth not allowed:
In his ideal state, Gandhi felt that everyone will keep only what was required by him for his day to day life. No one would be allowed to keep unnecessary wealth or surplus goods. The rich would be persuaded to have only what was their minimum basic necessity and distribute rest of the wealth among the poor and the needy.
13. Emphasis on Duties:
In ideal state greater importance will be given to the duties. Everybody will do his ‘Karma’ or duty sincerely. The spirit of social service will govern people’s actions. The performance of duties will lead to automatic availability of rights for all.
Conclusion:
Thus we find that Gandhian non-violent ideal state would rest on principle of decentralisation, socialism, trusteeship, varna-system, bread labour and individual freedom with social restraints. It will be an ideal state where police will consist of non-violent soldiers and where prisons will be centres of reformation. It will be a federation of self-governing satyagrahi village communities.
No doubt, Gandhi himself knew that this ‘ideal state’ will always remain an ideal unrealised and unrealisable. He said, ‘But the ideal is never fully realised in life.” The ideal of‘Ram Rajya’ or non-violent state is unrealisable because of human imperfection. But it still shows the direction of our destination and the efforts to this direction must not cease.
Dr. Majumdar writes, “The supreme achievement of Mahatma Gandhi in the field of political thought has been the substitution of the ideal of legal state by that of moral state. He has placed before the world the idea of replacing force and violence by the technique of persuasion through truth and non-violence.”
Question 4.
Write a note on Gandhiji’s views about Ahimsa.
Or
Write down Gandhiji’s views about Non-Violence.
Answer:
Gandhiji was a great worshipper of non-violence. Gandhiji defines non-violence as avoiding injury to anything on earth in thought, word or deed. To him Ahimsa was the highest religion. Gandhiji called Ahimsa as a spiritual or divine power. “Cowardice and Ahimsa do not go together any more than water and fire.
Cowardice is worse than violence A coward is less than man. He does not deserve to be a member of society of men and women. Non-violence is no negative force. It is a force which is more positive than electricity and more powerful than ether The highest violence can be met by the highest non-violence.” However, Gandhiji recognised that absolute Ahimsa being a perfect stage is the attribute of God alone. Non-violence is an effort to abandon the violence that is inevitable in life. The religion of Ahimsa consists in allowing others the maximum of inconvenience to us, even at the risk of life.
Requisites for Ahimsa. According to Gandhiji following are the main requisites of Ahimsa :
1. Truth:
Truth is the fundamental basis of Non-violence. According to Gandhiji not only God is truth but truth is also God. Non-violence is the natural consequence of truth. Gandhiji says that he had a great regard for truth from his childhood. He thinks that wherever there is violence, untruth will creep in. Gandhiji says that truth and Non-violence are like the two sides of an unstamped coin.
2. Love:
Love is the basic requisite for Ahimsa Gandhiji says , “It is no Non-violence if we merely love those that love us. It is Non-violence only when we love those that hate us.”
3. Inner Purity: Inner purity is very essential for a true Satyagrahi. A Satyagrahi must have self-discipline, selfless civility etc.
4. Fearlessness:
Fearlessness is equally important as inner-purity, love and truth. The Satyagrahi must, therefore, be open and fearless, prepared cheerfully to suffer the consequences of his resistance and disobedience to what he considers as unjust and unlawful authority.
5. Fast:
Fast is an internal part of Non-violence. According to Gandhiji, fast should be in the nature of prayer or purity and strength and power from God.
6. Non-Possession: Gandhiji lays stress on non-possession.
7. Perseverance: Perseverance is another essential requisite of Ahimsa.
Relevance of Non-violence:
It is said that Gandhiji’s idea that injustice can be removed through truth, Non-violence and purity of means is too idealistic to be put into practice. But those who make this criticism forget that by these means Gandhiji achieved a great measure of success in the movements he led in South Africa and in India. Gandhiji did not believe that the practice of Non-violence in the political field was beyond the capacity of man. He says.
“The first condition of Non-violence is justice all round in every department of life. Perhaps, it is too much to expect of human nature Non-violence has no cause for fear. The votary of Ahimsa has only one fear, that is of God.” If violence, war and crooked diplomacy are to be avoided, Gandhiji’s way seems to be the only way. If nations do not adopt Gandhiji’s method of Non-violence to remove injustice or resolve international disputes, there is no escape from hate, violence and war.
Short Answer type Questions
Question 1.
Who was Mahatma Gandhi?
Answer:
Mohandas Karam Chand Gandhi was born at Porbandar (Gujarat) on October 2, 1869. He went to England for higher studies in his 18th year. In 1891 Gandhiji returned to India as a full-fledged barrister. He entered politics just by chance and continued to dominate India National Movement from 1919 to 1947 and this period is called ‘Gandhi Era. He was a philosopher, a reformer and a great teacher. He is remembered as the Father of the Nation.
Question 2.
Explain in detail about Mahatma Gandhi’s views on Non-violence.
Or
Write down Gandhi’s views on Non-violence.
Answer:
Gandhiji was a great worshipper of non-violence. Gandhiji defines non-violence as avoiding injury to anything on earth in thought, word or deed. To him, Ahimsa was the highest religion. Gandhiji called Ahimsa a spiritual or divine power. “Cowardice and Ahimsa do not go together any more than water and fire.” However, Gandhiji recognised that absolute Ahimsa being a perfect stage is the attribute of God alone. Non-violence is an’effort to abandon the violence that is inevitable in life. The religion of Ahimsa consists in allowing others the maximum of inconvenience to us, even at the risk of life.
According to Gandhiji, “Truth, love, fasting, inner purity, true devotion, selflessness etc. are the bases of non-violence. Gandhiji regards non-violence as an instrument or means to discover the truth.” In the words of Gandhiji, “Truth is my religion, and non-violence is its instrument.”
Question 3.
By which of the great persons Gandhiji was influenced?
Answer:
Gandhiji was influenced by the following great persons :
- John Ruskin: John Ruskin’s ‘Unto the Last’ had a great influence on Gandhiji. Gandhiji learnt three lessons from this book.
- Tolstoy: Tolstoy’s famous book ‘Kingdom of God is Within you’ left an enormous influence on Gandhiji. This book made him believer of Ahimsa.
- Gopal Krishan Gokhale: Mahatma Gandhi considered Gopal Krishan Gokhale as his ‘political guru’ and his liberal views had considerable influence on him.
- Henry David Thoreau also influenced Gandhiji.
Question 4.
Write down the names of Religious books which influenced Gandhiji’s life.
Answer:
Gandhiji was influenced by the following religious books :
1. Bhagwad Gita:
Gandhiji was greatly influenced by Bhagwad Gita. He learnt from the Gita that a man should do his duty regardless of the results or rewards.
2. Bible:
Gandhiji was greatly influenced by the Bible. The whole life he remembered these statements-‘Overcome evil by good’, ‘Love your enemy’, etc.
3. Influence of Koran: Gandhiji was also influenced by The Koran.
Question 5.
Express your views about Gandhiji’s outlook on religion and politics.
Or
Describe the basic views of Gandhiji on the relationship of politics and religion.
Answer:
Gandhiji’s political ideas were greatly influenced by religion. He was of the opinion that there is no politics devoid of religion. They subserve religion. Politics bereft of religion is a death trap because it kills the soul. Gandhiji was fully convinced that no civilization can endure for a long time unless it has adopted the higher values of life which are essentially spiritual in character. Gandhiji was a devotee of God. He had an unswerving and undying faith in God. Gandhiji said that all the religions are equal.
Question 6.
Mention four principles of Gandhism.
Answer:
1. Gandhism is based on Religion:
Gandhiji was of the opinion that there is no politics devoid of religion. Religion teaches a lesson of truth, non-violence and love.
2. Faith in Truth: Gandhiji used to say, ‘God is Truth and Truth is God.’ The search of truth is the search of God.
3. State is means and individual is an end.
4. Non-violence and Satyagraha:
Non-violence and satyagraha are the main principles of Gandhiji. Gandhiji called Ahimsa a spiritual or divine power. Satyagraha is the heart and soul of Gandhism. Satyagraha means holding on to truth or insistence on truth.
Question 7.
What does Gandhiji mean by ‘Satyagraha’? Write the names of methods for Satyagraha.
Answer:
Satyagraha:
The idea and practice of Satyagraha constitutes the heart and the soul of Gandhism and is Gandhiji’s unique and distinctive contribution. Gandhiji defines Satyagraha as the soul force. Literally Satyagraha means holding on to truth or insistence on truth. It is the vindication of truth, not by the infliction of suffering on the opponent but by self-suffering. Satyagraha is not passive resistance but it is a moral weapon based on superiority of our soul force over physical force. It is a weapon of the strongest and the bravest. Non-cooperation, hartals and strikes, picketing, social boycott, hunger strike, civil disobedience, hijrat etc. are forms of Satyagraha.
Methods for Satyagraha:
According to Gandhiji, the different forms of Satyagraha are non-co-operation, strike, boycott, picketing, civil disobedience, hijrat or migration and fasting.
1. Non-co-operation:
Gandhiji pointed out that oppression and exploitation become feasible only by the co-operation of the oppressed or the people. If the people refuse to co-operate with the government or unjust system, the latter could not function and was bound to come to an end. With complete and non-violent non-co-operation every power could be bent. Non-co-operation takes three different forms, namely, stoppage of work, boycott and picketing.
2. Strike:
This is another form of Satyagraha. To Gandhiji, strike was voluntary, purificatory suffering undertaken to convert the erring opponent. He did not believe in the theory of class-war.
3. Civil Disobedience:
This was to be resorted to when agreements, negotiations, petitions and even non-co-operation prove ineffective. Civil disobedience is thus the logical conclusion, the last stage, the most drastic form of non-co-operation.
4. Fasting: Fasting is also an important method of Satyagraha.
Question 8.
Write down the methods of Satyagraha given by Gandhiji.
Answer:
According to Gandhiji, the different forms of Satyagraha are non-co-operation, strike, boycott, picketing, civil disobedience, hijrat or migration and fasting.
1. Non-co-operation:
Gandhiji pointed out that oppression and exploitation become feasible only by the co-operation of the oppressed or the people. If the people refuse to co-operate with the government or unjust system, the latter could not function and was bound to come to an end. With complete and non-violent non-co-operation every power could be bent. Non-co-operation takes three different forms, namely, stoppage of work, boycott and picketing.
2. Strike:
This is another form of Satyagraha. To Gandhiji, strike was voluntary, purificatory suffering undertaken to convert the erring opponent. He did not believe in the theory of class-war.
3. Civil Disobedience:
This was to be resorted to when agreements, negotiations, petitions and even non-co-operation prove ineffective. Civil disobedience is thus the logical conclusion, the last stage, the most drastic form of non-co-operation.
4. Fasting: Fasting is also an important method of Satyagraha.
Question 9.
Explain Gandhiji’s views about state.
Answer:
Gandhiji was opposed to the state on ethical, historical and economic grounds. The compulsive nature of the state authority takes away the moral value of the individual. He said that the state commands and whatever is commanded can have no moral value. Individual action can be moral only if it is voluntary. According to Gandhiji,
“The state represents violence in concentrated and organised form. The individual has a soul but the state is a soulless machine. It can never be weaned from violence to which it owes its very existence.” Gandhiji was thus opposed to the activities of the state. He wanted a stateless democratic state where social life was self-regulated.
Question 10.
Describe Gandhiji’s Trusteeship System. (P.B. Sample Paper. 2019)
Answer:
Gandhiji advocates a new principle which is technically known as his concept of trusteeship. It means that he wants that the moneyed people should regard their properties, may be land or industry, as a trust to be used for the welfare of the people. He wanted that the propertied men should regard themselves as trustees of the people. He wanted to introduce this principle of trusteeship on the basis of persuasion of the party concerned and not through coercion. He once said, “I would not dispose moneyed people by force but would invite their co-operation in the process of conversion to state ownership.”
Question 11.
What does ‘Hizrat’ mean according to Gandhiji?
Or
According to Gandhiji, what does ‘Hijrat’ mean?
Answer:
Hijrat is one form of Satyagraha. The word ‘Hijrat’ was first used when Prophet Mohammad, the founder of Islam, migrated from Mecca to Medina. Hijrat means voluntary exile from the permanent place of residence. Gandhiji favoured Hijrat when people can’t live in their homes or homelands without loss of self¬respect and when they can’t resist oppression non-violently. He recommended this method to the peasants of Bardoli in 1928 and in 1939, to the people of Junagarh, Vithalgarh and Limbidi.
Question 12.
Describe the concept of ‘Ideal State’ of Mahatma Gandhi.
Answer:
Gandhiji considered the present state as a necessary immoral institution. Gandhiji was not in favour of present state and in place of it he wanted to establish an ideal state. Following are the main characteristics of the Ideal State of Gandhiji:
1. Democratic System:
Gandhiji supported democratic form of government and called it an ideal type of government for his ideal state.
2. Secular State:
In ideal state nobody will be discriminated against on the bases of caste, colour, creed, religion and blood. He favoured the idea of secular state.
3. Panchayati Raj:
Gandhiji believed in decentralization of authority and he advocated the establishment of Panchayati Raj. Gandhiji was in favour of giving maximum powers to the Panchayats.
4. Gandhian ideal state will be a spiritualised democratic state.
Question 13.
Why is Gandhiji called the Father of the Nation?
Answer:
Gandhiji was a man of high spirits. He was famous not only in India but also all over the world. He played a very important role in National Movement. He uprooted the British rule from India without any bloodshed. India got freedom under his leadership. Gandhiji dedicated his life for Indian people. Even after the independence of India he accepted no post. Gandhiji presented the example of sacrifice and dedication never seen in the history of the world. He has rightly been called the Father of the Nation.
Question 14.
Write Gandhiji’s view about Democracy.
Answer:
Gandhism supported the democratic system of government and called it an ideal type of government. He had a deep faith in democracy. He wanted to establish social and economic equality in society. Gandhiji wanted the government to be elected by the people but at the same time he wanted that only those persons should have the right to vote who earn their bread by their own labour. He was of the opinion that fundamental rights should be granted to all.
Very Short Answer type Questions
Question 1.
What do you know about Mahatma Gandhi?
Answer:
Mohandas Karam Chand Gandhi was born at Porbandar (Gujarat) on October 2,1869. He entered politics just by chance and continued to dominate Indian National Movement from 1919 to 1947 and this period is called ‘Gandhi Era.
Question 2.
Write down Gandhiji’s view about non-violence.
Answer:
Gandhiji was a great worshipper of non-violence. Gandhiji defines non-violence as avoiding injury to anything on earth in thought, word or deed. To him, Ahimsa was the highest religion. Gandhiji called Ahimsa a spiritual or divine power. “Cowardice and Ahimsa do not go together any more than water and fire.”
Question 3.
By which of the great persons Gandhiji was influenced?
Answer:
Gandhiji was influenced by following great persons:
1. John Ruskin:
John Ruskin’s ‘Unto the Last’ had a great influence on Gandhiji. Gandhiji learnt three lessons from this book.
2. Gopal Krishan Gokhale:
Mahatma Gandhi considered Gopal Krishan Gokhale as his ‘political guru’ and his liberal views had considerable influence on him.
Question 4.
Write down the names of any two religious books which influenced Gandhiji’s life.
Answer:
Gandhiji was influenced by following religious books:
1. Bhagwad Gita:
Gandhiji was greatly influenced by Bhagwad Gita. He learnt from the Gita that a man should do his duty regardless of the results or rewards.
2. Bible:
Gandhiji was greatly influenced by the Bible. The whole life he remembered these statements-‘Overcome evil by good’, ‘Love your enemy’, etc.
Question 5.
Write about factors that influenced the life of Gandhiji.
Answer:
1. The Gita had a great influence on the life of Gandhiji. Gandhi was predominantly a man of action. The Gita made him one. He was a Karma Yogi.
2. Jainism had perceptibly coloured Gandhiji’s thoughts and shaped his actions.
3. Buddhist influence was also great.
Question 6.
Describe the basic views of Gandhiji on the relationship of politics and religion.
Answer:
Gandhiji’s political ideas were greatly influenced by religion. He was of the opinion that there is no politics devoid of religion. They subserve religion. Politics bereft of religion is a death trap because it kills the soul. Gandhiji was fully convinced that no civilization can endure for a long time unless it has adopted the higher values of life which are essentially spiritual in character.
Question 7.
Write down any two principles of Gandhism.
Answer:
- Gandhism is based on Religion: Gandhiji was of the opinion that there is no politics devoid of religion. Religion teaches a lesson of truth, non-violence and love.
- Faith in Truth: Gandhiji used to say, ‘God is truth and truth is God.’ The search of truth is the search of God.
Question 8.
Describe Gandhiji’s concepts of Satyagraha.
Answer:
Gandhiji defines Satyagraha as the soul force. Literally Satyagraha means holding on to truth or insistence on truth. It is the vindication of truth, not by the infliction of suffering on the opponent but by self-suffering. Satyagraha is not passive resistance but it is a moral weapon based on superiority of our soul force over physical force. It is a weapon of the strongest and the bravest.
Question 9.
Explain briefly any two techniques of Satyagraha enunciated by Gandhi.
Answer:
1. Non-co-operation:
Gandhiji pointed out that oppression and exploitation become non-feasible only by the non-co-operation of the oppressed people.
2. Strike:
This is another form of Satyagraha. To Gandhiji, strike was voluntary, purificatory suffering undertaken to convert the erring opponent. He did not believe in the theory of class-war.
Question 10.
Write Gandhiji’s views about ends and meAnswer:
Answer:
Mahatma Gandhi believed and advocated that our means must be consistent with our ends. It is not enough that the ends we follow should be moral and good. It is equally important that the means we use for their achievement should also be good and moral. According to Gandhiji, there is no wall of separation between means and ends. We should not only take care of ends but also take care of the meAnswer:
Question 11.
Discuss Gandhiji’s views about state.
Answer:
Gandhiji was opposed to the state on ethical, historical and economic grounds. The compulsive nature of the state authority takes away the moral value of the individual. He said that the state commands and whatever is commanded can have no moral value. Individual action can be moral only if it is voluntary. Gandhiji was thus opposed to the activities of the state. He wanted a stateless democratic state where social life was self-regulated.
Question 12.
What is Trusteeship system?
Answer:
Gandhiji advocates a new principle which is technically known as his concept of trusteeship. It means that he wants that the moneyed people should regard their properties, may be land or industry, as a trust to be used for the welfare of the people.
Question 13.
What do you mean by Hijrat?
Answer:
Hijrat means voluntary exile from the permanent place of residence. Gandhiji favoured Hijrat when people can’t live in their homes or homelands without loss of self-respect and when they can’t resist oppression non-violently.
Question 14.
Mention the two features of Gandhiji’s Ideal State.
Answer:
- Democratic System: Gandhiji supported democratic form of government and called it an ideal type of government for his ideal state.
- Secular State: In ideal state nobody will be discriminated against on the basis of caste, colour, creed, religion and blood. He favoured the idea of secular state.
Question 15.
Why is Gandhiji called the Father of the Nation?
Answer:
Gandhiji played a very important role in National Movement. He uprooted the British rule from India without any bloodshed. India got freedom under his leadership. Gandhiji dedicated his life for Indian people. Even after the independence of India he accepted no post. He has rightly been called the Father of the Nation.
One Line Answer Type Questions
Question 1.
Mention full name of Gandhiji.
Answer:
Mahatma Gandhi’s full name is Mohan Das Karamchand Gandhi.
Question 2.
When was Mahatma Gandhi born?
Answer:
Mahatma Gandhi was born on 2nd October 1869.
Question 3.
Where was Gandhiji born?
Answer:
Gandhiji was bom at Porbunder in Kathiawar.
Question 4.
By whom was Gandhiji influenced?
Answer:
Gandhiji was deeply influenced by the Gita, Buddhism, Jainism and the Bible. Among the scholars, he was influenced by John Ruskin,
Henry David Thoreau and Tolstoy.
Question 5.
Write down the nature of present state according to Gandhiji.
Answer:
Gandhiji considered the present state to be based on force and violence. He supported that it should be ended.
Question 6.
Write down one feature of Gandhiji’s ideal state.
Answer:
The ideal society or the stateless democracy will be a federation of self- governed and satyagrahi villages.
Question 7.
Who gave the title ‘Mahatma’ to Gandhiji?
Answer:
Rabindranath Tagore had first of all called Gandhiji as Mahatma. After this, Gandhiji was called as Mahatma Gandhi.
Question 8.
What did Gandhiji mean by Civil Disobedience?
Answer:
Civil disobedience means the breach of immoral statutory enactment. It included even non-payment of taxes.
Question 9.
What did Gandhiji mean by Hijrat?
Answer:
Hijrat implies voluntary exile from the permanent place of residence. It means that a person who does not have power to become a Satyagrahi, should leave the place.
Question 10.
Write two Religious Books which influenced the life of Mahatma Gandhiji.
Answer:
1. Bhagwad Gita
2. Bible
Question 11.
Who called Mahatma Gandhiji as ‘Father of Nation’?
Answer:
Subhash Chander Bose.
Question 12.
Write two methods of Satyagraha of Mahatma Gandhiji.
Answer:
1. Non-Cooperation
2. Civil Disobedience.
Fill in The Blanks
1. …………… was Gandhi’s political teacher.
Answer:
Sh. Gopal Krishan Gokhle
2. Gandhiji regards state as a means and individual as an …………… .
Answer:
end
3. Gandhiji believed in the decentralization of …………… .
Answer:
authority
4. Gandhiji considered the state as an organisation of …………… and …………… .
Answer:
violence, force
5. According to Gandhiji, “It is impossible for one to be internationalist without being a …………… .
Answer:
nationalist.
True Or False Statement
1. Gandhism is based on religion.
Answer:
True
2. Gandhiji was a great worshipper of non-violence.
Answer:
True
3. Gandhiji gives no importance to duties.
Answer:
False.
4. Gandhiji defined Satyagraha as the soul force.
Answer:
True
5. Gandhiji said the state should perform maximum function.
Answer:
False.
Choose The Correct Answer
Question 1.
Which of the following influenced the life of Gandhiji?
(a) Bhagwad Gita
(b) John Ruskin
(c) Jainism
(d) All of the above.
Answer:
(d) All of the above.
Question 2.
Which of the following is basic principle of Gandhism?
(a) Faith in Non-violence
(b) Satyagraha
(c) Faith in Truth
(d) All of the above.
Answer:
(d) All of the above.
Question 3.
Which of the following is not a technique of Satyagraha?
(a) Strike
(b) Non-Cooperation
(c) Violence and War
(d) Civil disobedience.
Answer:
(c) Violence and War
Question 4.
Who said, “We should not only take care of ends but also take care of the means.”?
(a) Gandhiji
(b) Machiavelli
(c) Hobbes
(d) Karl Marx.
Answer:
(a) Gandhiji
Question 5.
Which of the following was a great worshipper of non-violence?
(a) Machiavelli
(b) Karl Marx
(c) Gandhiji
(d) Lenin.
Answer:
(c) Gandhiji
Question 6.
‘My Experiments with Truth’ is written by:
(a) Aristotle
(b) Gandhiji
(c) J.S. Mill
(d) Lenin.
Answer:
(b) Gandhiji
Question 7.
Who said, “God is Truth and Truth is God.”?
(a) Karl Marx
(b) Gandhiji
(c) Machiavelli
(d) Dr. Ambedkar.
Answer:
(b) Gandhiji
Question 8.
According to whom means and ends are inseparable and should be equally true?
(a) Machiavelli
(b) Karl Marx
(c) Gandhiji
(d) Lenin.
Answer:
(c) Gandhiji