Gandhian Concept of Social Justice: Gandhi: Introduction and Early Life

GANDHIAN CONCEPT OF SOCIAL JUSTICE
Gandhi: Introduction and early life
The „Man of the Millennium‟, Mohandas Karamchand Gandhi was born on

October 2, 1869 as the youngest child of mother Putlibai, the fourth wife of his father
Karamchand Uttamchand Gandhi, the Diwan of Porbandar state. The Gandhis were a
Hindu Modh Baniya family whereas Putlibai was from Pranami Vaishnava family.
Mohandas was deeply influenced by his mother who was a very religious and pious
lady. She was so much into religion that she would never take her meals without
offering daily prayers, stick to her strongest and hardest of vows and keep fasts for
long times without any much effort Since a lot of religious people used to visit their
house and share stories and anecdotes of religious people, Mohandas was also
influenced by the stories and characters of various religious characters and
particularly, Shravana, Prahlad and King Harishchandra. Mohandas was a vaisanavist
believing everything to be eternal and a worshipper of the Hindu God Vishnu.
The major part of Mohandas‟s childhood was spent in Rajkot, another

princely state of Gujarat, where they had to shift as his father Karamchand had taken
up a job as a counsellor to the ruler Thakur Sahib and later on became his Diwan.
Mohandas studied in a local Taluk (District) school where he was an average student.
In one of his terminal reports at the school he was rated as “good at English, fair in
Arithmetic and weak in Geography: conduct very good, bad handwriting.” He was of
a shy nature both in class and playing field. He himself confesses that because of the
1
threat of being befriended by somebody he used to run straight home after school so
that nobody talks to him. Nonetheless, his school days were full of experiences with
friends from different religions and castes and also different cultural values. One of
his Muslim friends Sheikh Mehtab allured him to eating meat and made him believe
that it would increase his stamina and non-vegetarianism was the main source of the
strength of British which made them rule over the pure vegetarians. Not only this
Mehtab took Gandhi to brothel also where Gandhi underwent mental anguish and
found himself to be out of place and quickly returned only to part-company with his
friend.
Mohandas Karamchand Gandhi scrapped through the matriculation
examinations in 1887, from the University of Bombay and joined Samaldas College at
Bhavnagar. However, primarily because of the medium of instruction, which was
English, and due to the feeling of homesickness Gandhi withdrew from the college at
the term end and returned to Porbandar. Gandhi had to become a barrister with regard
to holding the high office traditions of the family. Therefore, on the advice of Mavji
Dave, a Brahmin Priest and a family friend, though against the beliefs of his Modh
Baniya caste, he had to sail to England which was not easy for him as well as the
family. Not only the family had to make cuts in the household expenditures but
Gandhi himself had also to undergo a promise of three vows with his mother i.e. not
to touch wine, women or meat. Mohandas sailed off to England in September 1888
but only after being outcaste by the elders of his community.
Gandhi in the United Kingdom
At the Inner Temple London where he started studying Law and

Jurisprudence he took his studies seriously and brushed up his English and Latin by
taking London University Matriculation Examination. Further the transition from a
rural environment, vegetarianism, Indian traditional dress to the style of living in
London was not easy, rather many a times embarrassing for Gandhi. Nonetheless, in
his later time in London he became proud of all these indigenous things along with
The Bhagawad Gita, whose significance and relevance he had come to realise after
coming to England only. In 1891 Gandhi was called to the bar in London High court
but had to return to India the same year only.
Gandhi’s return to India
On his arrival home he was greeted with a painful surprise that his mother
had died in his absence and the news had been kept secret from him so that his studies
were not disturbed and be continued. Gandhi was not even successful as a lawyer in
India as in his first brief argument in Bombay Court he had to cut a sorry figure and
later could not even get a part time teacher‟s job. Ultimately he
9 Ibid.
44
returned to Rajkot only to draft petitions for litigants. It was under these
circumstances that Gandhi received an offer for one year, not very attractive, from an
Indian firm in Natal, South Africa, which he readily agreed to. Nobody at that time
would have ever imagined that this person who had proven to be a failure in India and
was trying to run away in order to avoid the humiliation and embarrassment, because
of this journey shall one day prove himself to be one of the strongest persons to be
ever born on the planet Earth, who changed the course of history.
Gandhi in South Africa
Gandhi arrived in South Africa in 1893 and it became his Karam Bhoomi
(the land of action) where different challenges and odds were posed to him, whom he
converted into opportunities to show his metal and fight for the rights of Indians there.
Besides others one of the first such episodes was, while travelling to Pretoria, he
being asked to get off the first class compartment of the train at Petermartizburg,
despite having a valid ticket. At other times he was beaten up by a white driver of a
stagecoach, barred from entering the hotels meant for „Whites only‟, being asked by a
European magistrate to take off his turban in the court room and being kicked off by a
police officer on the footpath without any justified reason and warning. While these
humiliations were being pocketed by the Indians in South Africa, Gandhi refused to
do so and fight for the dignity.
Mohandas because of his strict resolve was instrumental in uniting Indians in

South Africa into an organised and considerable political group. He founded Natal
Indian Congress in 1894; opposed the bill denying the Indians of the right to vote;
played an important role in the Boer War as stretcher bearers; and also played the role
10
Ibid.
45
of Ambulance auxiliaries in the war against Zulu Kingdom. However, because of his
coming into close contact with British during this time he realised that they could not
be defeated by force but only by a change of heart with a pure effort. While in South
Africa, where he returned to in 1909 after a short stay in India, Gandhi started weekly
journal „Indian Opinion.‟ It was here only that he made his first experiment with the
art of „Satyagraha‟ in Transvaal against the proposed Asiatic Ordinance directed
against Indian immigrants. He also developed the Phoenix Settlement (1904) and
Tolstoy Farm (1910) in South Africa where he started his experiments with truth in
an environment which was much closer to nature. Gandhi in these settlements
practiced the art of Satyagraha, Ahimsa and Brahmacharya. When Gandhi had made
his voyage to South Africa in 1893, it was unbeknown to him that he would spend
more than twenty years there and become the flag bearer of rights of his community
there and in India later on.
Mohandas Karamchand Gandhi returned to India in 1915 leaving South Africa

for ever and start a new chapter of his life which in times to come would take him to
such a height of glory that he not only becomes “the Father of the Nation” but also
“the Man of the Millennium.”
Gandhi’s and Indian National Movement
Gandhi when he returned to India was a little known entity but soon under
the patronage of Gopal Krishan Gokhale, whom he also accepted as his Political
Guru, became a popular figure and drifted the Indian National Congress into a mass
movement from an elite one. Champaran Satyagraha (Indigo Agitation) of 1918
became the first major event in India where Gandhi rose to prominence because of his
already tested tool of Satyagraha and Ahimsa (Non-violence) (Hardiman, 2001, April,
pp. 99–101).11 The Kheda Satyagraha became another success story of Gandhi in
1918 only as again because of boycott and Ahimsa he was able to extract relaxation
and concessions in revenue payments from the British Government. The return of
medals earned earlier because of his contribution in Boer War by Gandhi to the
British as a mark of protest, made Gandhi hero in the eyes of Muslims as well during
the Khilafat Movement in 1919. Not only Mohandas became a popular leader cutting
11
Hardiman, David, (April 2001). Champaran and Gandhi: Planters, Peasants and Gandhian
Politics. Pouchepadass, Jacques (Review), Journal of the Royal Asiatic Society, vol. 11 (1).
46
across the religious lines but the Indian National Congress also got impetus as
Muslims, otherwise apprehensive, also joined it in huge numbers (Brown, 1974, pp.
94–102).12
Gandhi, to a great extent was convinced that British were able to rule India
only because of the support provided to them by the Indians and the day the latter
resolved not to cooperate with them in their endeavours to rule India, India will be
free. As Gandhi rose to prominence in the Congress, it from being an elite movement
earlier became a movement with a mass appeal and, he started building up his
movement on the bases of Non-cooperation with the ultimate aim of Swaraj. Amongst
all this Khadi and Swadeshi became the hallmark of the campaigns associated with
Mohandas (Hardiman, 2003, p. 163).13 Although Gandhi became very popular in India
with millions at his back and call yet his Cardinal Principles of Love, Truth and
Non-violence always remained dear to his heart, of which he never lost sight of. It
was because of his belief in such principles only that he was forced to call off the
Civil Disobedience Movement in 1922 when the agitated Indians put a British police
station on fire in Chauri-Chaura in Uttar Pradesh. Later Gandhi was arrested on the
charges of sedition and was sentenced for six years. However, because of the health
and medical reasons he was let off after two years only. Mohandas Karamchand
Gandhi became the President of the Indian National Congress in 1924 and chaired the
Belgaum session, which astonishingly was his maiden one (Jain, 1987, p. 17).14
It was in 1928 that Gandhi again resorted to Non-cooperation after the

passage of a resolution, demanding dominion status for India, at the Calcutta Session
of the Congress. With a negative response from the government the campaign got all
the more stern and after the unfurling of Indian flag on December 31, 1929, a demand
for Purna Swaraj was raised on January 26, 1930 by the Indian National Congress at
Lahore (Gandhi, 1927, p. 172).15 The movement further caught momentum with the
launch of Salt Satyagraha (better known as Dandi March) by Gandhi from
12
Brown, Judith M., (1974). Gandhi's Rise to Power: Indian Politics 1915–1922. London:
Cambridge University Press.
13
Hardiman, David, (2003). Gandhi in His Time and Ours: The Global Legacy of his Ideas.
London: C. Hurst & Co.
14
Jain, Jagdishchandra, (1987). Gandhi, the Forgotten Mahatma. Delhi: Mittal Publications.
15
Gandhi, M.K., (1927). An Autobiography or The Story of My Experiments with Truth. Op.
cit.
Sabarmati to Dandi in March-April 1930 covering a long distance on foot. The march
was carried out in protest against the unjustified and exploitative taxation system of
the British. The participation of thousands in this campaign made this movement one
of the successful most by Gandhi (Hatt, 2002, p. 33). 16 In March 1931 the British
acceded to the demands being made by the Indian National Congress and Gandhi-
Irwin Pact was signed whereby the government also promised to release all the
political prisoners in return for the discontinuance of the Civil Disobedience
Movement. Further Gandhi was invited to attend Second Round Table Conference
in London, which he did as a sole representative of the Indian National Congress.
Though Gandhi attended the conference yet this prove to be of not much consequence
(Herman, 2008, pp. 375–77).17
The granting of Communal Award i.e. Separate Electorate to the Dalits (the
so called untouchables) in 1932 was protested by Gandhi by resorting to fast for a
week in Yerwada Jail. The support shown by the public to his cause forced the
government to reverse the award and enter into the Poona Pact. Gandhi resigned
from the Indian National Congress in 1934 but at the behest of Jawaharlal Nehru and
others again returned to active politics in 1936, however not as a congressman
(Nanda, 1996, p. 364).18 After the outbreak of the Second World War, although
reluctant in the beginning, he also after long deliberations with the countrymen
became convinced that India should not be a part of British forces as they had never
been consulted on the issue. As the war was being fought in the name of democracy
Gandhi questioned that how could British talk of democracy when they themselves
were curtailing the rights of Indians. Nanda further writes that consequently, ‘Quit
India Movement’ was launched and never forgetting the principle of Ahimsa, the
slogan of „do or die‟ was infused with the aim of it being carried on till the
independence is achieved. Gandhi along with other leaders was jailed at Aga Khan
Palace in Pune where he lost his wife, Kasturba and Secretary Mahadev Desai. As this
was a big blow to Gandhi his health deteriorated and was eventually released from
prison in May 1944 on the same grounds.
16
Hatt, Christine, (2002). Mahatma Gandhi. London: Evans Brothers.
17
Herman, Arthur, (2008). Gandhi and Churchill: The Epic Rivalry that Destroyed an Empire
and Forged our Age. New York: Random House Digital, Inc.
18
Nanda, B. R., (1996). Mahatma Gandhi: A Biography Complete and Unbridged. London:
Oxford Press.
When Gandhi came out of detention, the World War was approaching its
end and the political scene had drastically changed in India. While the Congress was
talking of „Quit India‟ the Muslim League under the leadership of Muhammed Ali
Jinnah adopted the slogan ‘Divide and Quit India.’ At the end of the war, as an
assurance was given by the British that Indian freedom was just a matter of time, the
Quit India movement was called off and the congress leaders were set free from jails
in a reciprocal gesture. India attained its independence on August 15, 1947 but had to
pay a heavy price in the form of partition. Mahatma Gandhi, the messiah of the Peace
and Non-Violence who always stood for love and humanity, along with other fellow
people witnessed one of the violent most events full of bloodshed ever to have taken
place on the planet Earth. All his efforts to unite the two communities i.e. Hindus and
Muslims had gone in vain (Metcalf and Metcalf, 2006, pp. 221–22). 19 Not only that, it
was Gandhi‟s love for humanity beyond religious lines only, which became the cause
of his death on January 30, 1947.
Gandhi and the Idea of Social Justice
Indeed the life of Mohandas Karamchand Gandhi was a life full of

experiments with Truth. For the better part of his life after reaching South Africa and
later in India he kept himself engaged in fighting for the Justice. Gandhi believed in
the maxim simple living and high thinking. He was sure that the needs of everyone
could be fulfilled but not the greed. Therefore, one should leave aside ones material
desires and try to live within minimum resources. He preached what he practiced and
practiced what he preached. Truth, Love and Non-violence had always been very
close to his heart which was often reflected in his ideas of Satyagraha, Sarvodaya,
Ahimsa, etc. Contrary to the prevalent thought and literature of the West Gandhi
believed that only that action was just which did not harm either party to the dispute
(Gandhi, 1969, p.342).20 His Justice was meant not only for himself or an individual
or a community or his fellow countrymen alone but for the whole humanity. His
concept of Justice was struggled against the apartheid in South Africa, the atrocities
19
Metcalf, Barbara Daly and Metcalf, Thomas R., (2006). A Concise History of Modern
India. London: Cambridge University Press.
20
Gandhi, Mohandas K., (1969). The Collected Works of Mahatma Gandhi, vol.19. In
Erikson, Erik, Gandhi’s Truth: On the Origins of Militant Nonviolence. New York: W.W.
Norton.
49
committed by the British government against non-whites, the exploitation and
inhumanly treatment met out to so-called untouchables by higher caste Hindus, the
divide between Hindus and Muslims, deplorable position of women in all societies,
consumerism, etc. According to him if the right of even a single individual is
compromised in the process of seeking justice, the whole purpose is forfeited.
Therefore, he believed in the principle of „Unto the Last‟ i.e. if the person standing at
the end in the line, the weakest of all, could be satisfied, everyone was satisfied.
Gandhi in his writings never failed to acknowledge those people, books and
events which had caste an impact on his life and influenced his thoughts and ideas.
Emerson has very truly remarked regarding Mahatma Gandhi, “The greatest genius
ever is the most indebted person” (Gandhi’s Source of Inspiration, 2013).21 As Gandhi
spent his childhood in eclectic religious environment he was exposed to Jain ideas
through his mother who was in contact with Jain monks. Jainism infused the spirit of
asceticism, compassion for all living beings, self-discipline through vows,
vegetarianism, fasting leading to self-purification, mutual tolerance, the idea of
partiality of all the truths (syadvad) in young Gandhi. Of all the people who had
influenced him, he was very much impressed by Raychandbhai who helped him
build up his religious and spiritual ideas. Gandhi considered him to be a person of
great character and a real seeker of truth. Whenever Gandhi faced any moral spiritual
dilemma he would always look towards the advice of Raychandbhai. Gopal Krishan
Gokhale was another person whose personality and ideas had a great impact on the
life of Gandhi. Gandhi was so much impressed by Gokahlae‟s inclusion of morality
and ethics into politics that he devoted seven chapters to him in his autobiography.
Gandhi read ‘The Gita’ for the first time in England as „The Song Celestial’ written
by Sir Edwin Arnolds and was so much impressed by it that Gita became a lifelong
companion of Gandhi. He could find answers to all his problems by resorting to the
book in times of difficulties, especially in the last eighteen verses of the second
chapter. The New Testament and The Sermon on the Mount were also regarded in
a great esteem by Gandhi as far as their messages and knowledge was concerned.
Plato‟s Apology, William Salter‟s Ethical Religion, Henry David Thoreau‟s On the
Duty of Civil Disobedience are some other works which guided Gandhi in his
endeavours and were highly regarded and appreciated by him.
50
Mahatma Gandhi was not a philosopher or a thinker in the traditional sense
of the terms. He was a leader of Indian National Movement striving for its
independence. His actions were not guided by any conventional or prevalent set of
ideologies but were well conceived and planned according to the principles in which
he had faith. His economic, political and social considerations were the result of his
own experiences and experiments during his stay in South Africa and later his
struggle for Indian independence. Though Gandhi never wrote or spoke particularly
on the subject of Justice yet it can be seen as the ultimate end of all his campaigns and
movements. Justice and specially the Social Justice may be seen as the sacred thread
binding his all the ideas and thought processes. A just State according to Gandhi
could rest only on the principles and values of Truth, Love and Nonviolence. The
significance which Justice enjoyed for an Ideal State in the writings of Plato was
enjoyed by these three ideas for Justice, in Gandhi‟s thoughts and actions. Gandhi in
51
his autobiography makes it ample clear that
“… for me truth is the sovereign principle, which includes numerous

other principles. This truth is not only truthfulness in word, but
truthfulness in thoughts also, and not only the relative truth of our
conception, but the absolute truth, the eternal principle, that is God”
(Gandhi, 1927, p. xv).23
Truth was the outcome of the reason and enlightened consciousness.

Therefore for him God is Truth and Truth is God.
Gandhi always considered Satyagraha to be a weapon of the strong and not

of a weak person. Therefore he felt a great blow to his movement when somebody
called it a passive resistance. ‘Satya’ means ‘Truth’ and ‘Agraha’ means
‘persistently holding on to it.’ Hence, Satyagraha means persistently holding on to
truth and this is what Gandhi actually demonstrated throughout his life through his
deeds. Further he had an unshakable faith in God and insisted on the primacy of the
spirit. Once he wrote in the Harijan, (1938, May, 14)
“I can tell you this that I am surer of His existence than of the fact
that you and I are sitting in the room. Then I can also testify that I may
live without air and water, but not without Him. You may pluck out my
eye but that cannot kill me. You may chop off my nose, but that will not
kill me. But blast my belief in God and I am dead.”24
Gandhi was of the firm opinion that a person who does not have faith in the
existence of God cannot be a true Satyagrahi. Satyagraha is a moral weapon of
fighting Untruth with Truth and Violence with Nonviolence. Along with Satyagraha
and belief in the existence of God Mohandas also considered Swaraj as to be an
essential for seeking justice. Swaraj for him was not merely the change of the
governmental power from the British to Indian hands rather it meant self-rule and
more truly control over one‟s mind and body. Only a person who enjoys liberty can
serve the society as he or she is free to surrender one‟s self for the cause of others.
Hence he observed in Harijan (1942, February 1),
23
Gandhi, M. K., (1927). An Autobiography or The Story of My Experiments with Truth. Op. cit.
24
Gandhi, M. K., (1938). Harijan.
“No society can possibly be built on a denial of individual freedom.
It is contrary to the very nature of man… he will not exist as man if he
has no mind of his own.”25
Gandhi was of the opinion that violence, for that matter any form of
injustice, inflicted on anyone, by anyone, was ultimately going to affect everyone,
including the perpetrator himself or herself. As there is unity of life, actions of one are
simply superficial in nature having an impact on the common spirit of life. He wrote,
“We are helpless mortals caught in the conflagration of himsa. The

saying that life lives on life has a deep meaning.......Man cannot for
a
moment live without consciously or unconsciously committing outward
himsa.......Because underlying ahimsa (i.e. nonviolence) is the unity
of
all life, the error of one cannot but affect all, and hence man cannot be
wholly free from himsa” (Gandhi, 1927, p 349).26
Gandhi believes that justice encompasses both spiritual and material prosperity of all.
For Gandhi Justice was an End, an End which could be achieved only through Just
Means. As Truth is a righteous path, the pursuit of Truth by nonviolent means is
Satyagraha, which only can eradicate the evils from the society.
Gandhi was a religious thinker and his religious ideas cut across any
particular religion. For Gandhi Ramrajya was not a Hindu Raj but a Divine Kingdom
as for him both Ram and Rahim were the manifestations of the same Supreme God,
the God of Truth and the God of Righteousness. Gandhi did not believe in the
personification of God but preferred to think of Him in terms of an eternal principle,
supreme consciousness or intelligence, cosmic power, energy, spirit or shakti (Parekh,
1997, p. 18).27 He believed that every religion had something special in it and no
religion was superior to any other. For him, God as a loving Father and stress on love
and suffering are most well defined in Christianity, similarly Islam holds austere and
rigorous monotheism as its significant most postulates and in the same way unity of
life and ahimsa are the hall marks of Hinduism. Since every religion has its own
25
26
Gandhi, M. K., (1927). An Autobiography or The Story of My Experiments with Truth. Op. cit.
27
Parekh, Bhikhu C., (1997). Gandhi: A Very Short Introduction. New York: Oxford
University Press.
distinct moral, spiritual concepts and values, a truly religious person is expected to
respect all the religions equally. Therefore, Gandhi did not appreciate the idea of
interreligious conversions but always encouraged one to follow one‟s own religion
and adopt the changes which he or she liked in the other religion they intended to opt
for.
Nonetheless, Gandhi strongly believed in the philosophy of monistic

pluralism and regarded that no religion was superior to the religion of righteousness
and truth. If a person considered one‟s own religion to be better than the others, it was
a sham to one‟s own religion, as all the religions which are comparable to the
branches of a single tree, teach harmony, humility and brotherhood. Ramrajya as
envisioned by Mahatma Gandhi was a true democracy where everyone including the
weakest, enjoyed equal rights and opportunities along with guaranteed justice. In a
Ramrajya the sovereignty of people rests on moral authority instead of the rules and
regulations framed by law, as those may not be equal for everyone. In this type of
state both a prince and a pauper are treated equally and bestowed justice. This type of
state provides an egalitarian democratic order where interests of nobody are
compromised with, for the sake of others. It was better than mathematical Western
democracies which are based on the victory of majority over the others. His Ramrajya
would give true shape to the concept of Sarvodaya and provide Social Justice to every
individual as he considered Social Justice and Social Harmony as to be two symbiotic
virtues of a state, each leading to the other and eventually resulting in true Swaraj.
Swaraj and Justice could be attained only when everyone was free to
practice one‟s religion, have faith and worship according to one‟s own choice. For
him an ideal state can be established only if the people understand and perform their
duties. Respect towards ones duty in due course leads to truth and justice. Hence,
Sarvodaya society, a self-regulated social unit, aiming to build up a social harmony
amongst the people was an ideal society for people to live in. As God has created
everyone equal therefore everyone without any discrimination should be treated
equally for establishment of a truthful Just society. Gandhi considered it to be the
responsibility of the majority that they should create such an environment where the
needs of the minority were fulfilled and they felt secure. A just society can exist only
in the absence of „Communal Spirit.‟ He was of the opinion that the majorities must
take initiative and try to inspire the minorities with their bonafides. Adjustments were
only possible when the beginnings were made by the people who were more powerful
rather than the other way round (Gandhi, 1947, p.277). 28 Emphasising on the
importance of spiritual equality of human beings he said,
“Nor do I believe in inequalities between human beings. We are

absolutely equal. But equality is of souls not bodies. Hence, it is
mental state. We need to think of, and to assert, equality because we
see great inequalities in the physical world. We have to realise
equality in the midst of the apparent external inequality. Assumption of
superiority by any person over any other is a sin against God and
man” (Bondurant, 1965, pp. 168-169).29
Gandhi also believed that the dream of a Socially Just order could also not
become a reality unless the fate of the women changed and were treated at an equal
footing with their men counterparts. The emancipation and empowerment of women
had always been very close to his heart. He believed that the very word weaker sex
was derogatory to the respect and dignity of women. He conceived women to be equal
to men and companions of men in every sphere of life with equal mental capabilities.
Therefore, they deserved equal rights and benefits along with their male counterparts
and also the right to participate in all the activities as did men. Women had to suffer
discrimination at all those levels which their male counterparts suffered because of
their belongingness to a particular segment in addition for being a woman.
Gandhi‟s love for his mother and the influence she left on him because of
her simple living and later the sacrifices of his wife Kasturba had a great role in his
rising concern for the fate of women. Gandhi opined that women have equal rights in
all spheres as do men. Women were no less in mental capacities and had larger
capacities to endure physical conditions. He further sighting the example of Mira Bai
said that a wife had the right even to go against the wishes of her husband if she was
convinced that she was right in whatever she intended to pursue. Gandhi was very
much against the institution of purdah, child marriage, dowry and sati. He denounced
28
Gandhi, M.K., (1947). India of My Dreams. Compiled by Prabhu, R.K., Ahmedabad:
Navjivan Publishing House.
29
Bondurant Joan V., (1965). Conquest of Violence: The Gandhian Philosophy of Conflict.
Berkeley: University of California Press.
these evils existing in Hindu society as because of them women were reduced to a
meagre status of cattle which could be sold and bought. Gandhi considered marriage
to be a sacrament imposing obligations on both the partners with an emphasis more on
spiritual union rather than physical. He was for monogamy and advocated widow
remarriage. According to him all those rights enjoyed by a man should be bestowed
on women as well. If a widower could remarry, then why could not a widow? He also
questioned the legitimacy of the male morbid anxiety over female purity when vice-
versa was not allowed. For Gandhi, the only honourable terms in marriage were
mutual love and mutual consent. Gandhi also pleaded for inter communal and inter
caste marriages, especially marriages between higher caste Hindus and Harijans.
Gandhi‟s struggle for the up-liftment of the status and living conditions of
the women had started in South Africa only and continued on his return to India as
well. He considered lack of education as to be one of the primary reasons for the
sufferings of the women. Hence, he called for educating women and that too in co-
educational schools and institutions. In Gandhi‟s opinion if women received
education almost half of the problems of the world would themselves be taken care of.
He believed that when woman, who were called abala becomes sabala, all those who
were helpless would become powerful. Gandhi declared,
\“To call women the weaker sex is a libel. If by strength is meant moral
power, then woman is immeasurably man's superior. Has she not
greater intuition? Is she not more self-sacrificing? Has she not greater
courage? Without her, man could not be. If non-violence is the law of
our being, then the future is with women” (Bakshi, 1987, p. 99).30
Gandhi though respected traditions and culture believed that one should swim
in the waters of tradition but not sink in it as it tantamounts to suicide. Gandhi though
not himself an advocate of „prostitution‟ yet called it a moral leprosy and ultimately
held the beast in man responsible for making the profession lucrative.
Gandhi had more faith in the capabilities of women than men as far as his
movement of Satyagraha was concerned. He believed that women could be better
workers and messengers as far as elimination of untouchability is concerned than
30
Bakshi, S. R., (1987). Gandhi and Status of Women. New Delhi: Criterion Publications.
men. When it comes to scavenging, he opined that all the mothers have been doing it
for their children at one time or the other. Hence, every mother bridges the gap
between the higher caste Hindus and those who are considered untouchables because
of their being involved in scavenging. Gandhi also had a great faith in women when it
came to the art of practicing non-violence as they had never failed him may be it was
South Africa or India. Gandhi saw women as to be associated more with service than
power. Gandhi sympathises with women but does not want to pity them all the times.
He tried to invoke in women a spirit of self-confidence, self-respect and above all the
courage to stand out for justice both from the traditional and colonial exploitation.
Women were awakened and learnt from Gandhi‟s ideas that one can be strong, even if
seemingly weak to protest against injustice.
Mohandas Karamchand Gandhi spent more than half a century fighting and
struggling for the cause of rights and independence of the people. Gandhi wanted to
establish such a society through his ideas of Satyagraha and Swaraj where there was
no confrontation between the freedom and progress of an individual and that of the
society. When he talked of freedom he did not just mean freeing India from the yoke
of English but from yokes of every type. Moreover, independence was to be achieved
in its all three dimensions i.e. political, economic and moral. By political he meant
India being freed from the British and establishment of a free and fair democracy in
the actual sense of the term. Economic independence could be achieved only when the
labour was freed from the clutches of capitalist. And most importantly moral freedom
means when Swaraj becomes the dictum of the day and people have so much control
over one‟s mind and body that no external forces like army or police are required to
tame them. Gandhi was even opposed to the institution of State as it rested on the use
of force. If everybody was able to exercise restraint and control over ones moral self
then there was no need of state and this stateless, selfless society would be the just
most place to live in. However, as Gandhi himself was convinced that this type of
condition could never be actually realised but existed in utopia only, therefore nearest
to it was a state and a society where everybody enjoyed maximum liberty along with
equality without compromising with social interest. Gandhi therefore once wrote,
“Unrestricted individualism is the law of the beast of the jungle. We

have to learn to strike a mean between individual freedom and social
restraint. Willing submission to social restraint for the sake of well-
being of the whole society enriches both the individual and the society
of which he is a member” (Harijan, 1939, May).31
Though to a great extent Gandhi‟s whole life and his writings are the
treatises on Justice yet his concepts of Sarvodaya, Satyagraha and Ramrajya are
directly associated with his vision of a socially just world. Further, political freedom,
economic development and egalitarian society, the main elements of Justice are the
preconditions and forms of expression of the truth without which the above mentioned
three cannot be achieved. Gandhi in 1946 wrote,
“Independence of my dreams means Ramrajya, that is, the Kingdom of

God on Earth…in concrete terms independence should be political,
economic and moral” (Harijan, 1946, May 5).32
Gandhi believed in dignity of labour and was convinced that a society where
dignity of labour, to which Gandhi preferably called „bread labour‟ does not exist
can never be a just society. Justice cannot be something confined to the courts of law
or other formal institutions but can only be a reality if actually adopted in day to day
lives. He believed,
“The lawyer’s work has the same value as the barber’s in as much as
all have the same right of earning their livelihood from their work”
(Gandhi, 1927. p. 365).33
Accordingly, only that society or state can be judicious where everyone goes
in for physical labour and justifies his or her earning by contributing in the
production of food i.e. agriculture. Though he did not undermine the significance of
mental labour yet attached more importance to the manual one and believed that if a
person engaged in mental activity also goes in some form of physical labour,
undoubtedly one‟s intellect would also improve. Not only that, he also more than
once opined that everyone should be one‟s own scavenger (Mathur and Mathur,
31
32
33
Gandhi, M. K., (1927). An Autobiography or The Story of My Experiments with Truth. Op.
cit.
1962, pp. 613-614).34 The bread labour was justified by Gandhi as it was good for
health; brought in equality amongst people; was based on the concept of eat to live
and not live to eat and of course it was a productive labour.
Undoubtedly, Gandhi was a very strong advocate of dignity of labour yet he

was not opposed to Varnashram Dharma as he did not believe in the hierarchy of
jobs with anyone to be better over the other. He believed that all the functions and
duties performed in the society are equally important. Varnashram Dharma is not
against equality but eliminated unasked for competition as one performed the duties
according to ones worth and the faculties which suited best to that person. As
important is the job of a medical practitioner so is that of a scavenger. Varnashram
Dharma according to Gandhi was good as one performed the jobs, the one was born
into. However, considering one kind of service to be better than the other was wrong.
He considered the four Varnas as to be four different parts of one human body and all
the parts were equally important for it. No part was inferior or superior to the other
and the functions performed were vital and important for the survival of the body. The
different jobs which people perform should be done in the spirit of service to the
society and not as a means of earnings. He believed in the unity of humankind and
considered that the good of each was good of all. He was of the opinion that the
principle of trusteeship should be applied and each should earn ones livelihood from
one‟s doing only to the extent necessary for survival (Harijan, 1934, September 28).35
Every type of service was a duty towards society and the pursuit of earning more by
some people was nothing less than „Highway robbery‟ to Gandhi. The division
becomes a curse when status is attached to what one does instead of considering it to
be a duty towards the society.
In Indian stream of thought, right from the period of the Vedas „Justice‟ is
something natural to human instinct. Social, moral, legal, political or economic
classifications of justice are artificial and none of these can be truly achieved unless
the whole is taken into consideration. As one is born on this planet Earth, he/she
34
Mathur, J.S. and Mathur, A.S., (1962). Economic Thought of Mahatma Gandhi. Allahabad:
Chaitanya Publishers.
“ The best thing would be for everyone to dispose of his own waste. If this is impossible,
each family should see to its own scavenging.”
35
Gandhi, M.K., (1934). Harijan.
comes under the debt of the nature and is obliged to pay back to the mother Earth in
particular and cosmos in general for the bounties to be enjoyed during the lifetime.
Undoubtedly, humans try to contribute through their meager efforts in the process of
Justice but ultimately it is the Nature which is final arbiter of Justice i.e. cosmic
justice. Therefore, the ways of nature become the principles of ethics and morality, for
the people to be in conformity with the concept of Universal Justice. According to
Indian tradition and literature all life forms are interrelated and form an organic
whole. Every single living organism is incarnated at different levels of evolution
hundreds of time. Therefore, the given status of any living creature at a given time is
just a matter of its stage of evolution and teleology. The ultimate perfection i.e.
salvation is achieved only after the successful completion of hundreds of incarnations,
where human birth stands at the pinnacle of the chain (Datta, 1936, January, p. 134).36
Accordingly, human life is not just another life for a living organism but
should be taken as to be a rare opportunity in the path of emancipation from the cycle
of life and death. Therefore it is an individual and not the community which becomes
the unit of realization of the final goal of spirituality. One reaps the harvest of ones
doings i.e. the Karma, so much so that an evil human may be reverted back to a lower
station in the next life. Accordingly the Varna to which one belonged was also
considered as a dimension of Karmic Justice, as the better deeds of a living organism
in the past led one to a higher Varna in the Human birth. Therefore, as per this
thought, giving an equal treatment to different Varnas was in itself unjust and
unnatural. Gandhi is of the view that for the establishment of an ideal society the laws
of the Varna and the spirit behind those required to be understood in the true sense of
the institution. It were the natural tendencies, inherent potentialities and capacities of
the different human beings based on which the Varna system came into being. At the
same time the institution of Varna system does not recognize divisions and
distinctions amongst different occupations on the basis of superiority-inferiority,
worthy-unworthy or high-low. Contrarily, the system was a very practical method of
avoiding undue competition amongst different people. The skills inherited by one on
the basis of birth, was a very good economic law also. The law of Varna gives an
36
Datta, Dhirendra Mohan, (1936). The Moral Conception of Nature in Indian Philosophy.
International Journal of Ethics, XLVI, No. 2.
opportunity to all to perform to their potential best towards the betterment of the
whole society without the interference of the other individuals.
The Varnas and caste system were different for Gandhi and he always tried
to make a distinction between these. Caste system according to Gandhi was
introduced later into Hindu religion which though in the beginning was based on the
concept of division of labour and was beneficial to the society but it in due course
became a curse as it brought in the menace of untouchability along with it. Gandhi
once wrote in Young India that there was nothing common between Varnashram and
caste, the latter was undoubtedly a drag upon Hindu progress (Young India, 1927,
October 20).37 He believed that if untouchability continued in practice it may bring
an end to Hinduism. His opinion is that the assumption of superiority by any person
over any other was a sin against God and man. It was the caste system which was
responsible for bringing in discrimination and difference in opportunities offered on
the basis of hierarchies developed by it. Gandhi was so much against the caste system
that he even suggested that all castes should be merged into one and that should be
shudras and called Harijans i.e. God‟s creation (Young India, 1927, November 17).38
Gandhi often pleaded the upper caste Hindus to take initiative and develop a
bond of brotherhood with the untouchables. Gandhi often used to say that if he was to
born again, he desired to be born amidst the untouchables so as to he could share their
difficulties and work for their liberation. Gandhi was unable to digest the fact that in a
religion like Hinduism where people were excommunicated just for being cruel to
animals (e.g. beef eating), how could be people so cruel to other human beings and
treat them as untouchables (Gandhi, 1921, October 6).39 Gandhi believed in the unity
of life and believed that all life was given by the God and ultimately all life must
return to Him. Moreover, as per his belief in Sanatana Dharma and his mother‟s
teachings, he was convinced that life was not regarding only outward ceremonies but
consisted of inward purification, merging oneself, body, soul and mind in the divine
essence. It is in this stream of thought only that he expressed his doubts of Hindus
37
Gandhi, M. K., (1927). Young India.
38
“ It would be well to recognize ourselves as one varna viz. shudras, even though some may
be teaching and some may be soldiering as some others may be engaged in commercial
pursuits.”
39
gaining real freedom unless they shun the practice of untouchability. Hence, Mahatma
Gandhi strongly advocated for the elimination of caste system and establishment of
Social Justice.
Gandhi‟s model of governance worked from bottom to top and not from top
to below. He was of firm opinion that the governments should work on the bases of
majority decisions and that too from the grass root levels. The people who indulge in
manual labour and spend their sweat and labour in the building up of the nation
should have more say in the affairs of the government than others. He believed that
only that type of a democratic system could be successful where the weaker also had
the same opportunity as was available to the stronger (Gandhi, 1940, May18). 40 He
envisaged a free India as to be one where every citizen was to get equal rights without
being discriminated on the bases of birth, caste, creed, colour sex etc. Social Justice
and economic freedom were going to be the main principles, which the governance
shall rest upon. Gandhi‟s this model of democracy advocated decentralisation of
power. He visualised free Indian administration not in the form of a pyramid from top
to bottom but in the form of oceanic concentric circles. An individual was the centre
from where the governance began, the next circle being a village, a city and so on.
The state was the outer most circle which circumferenced all the other smaller circles
in between and provided security and support where ever required being ultimately
responsible to the well-being of all. In case of emergencies an individual should
always be ready to perish for the sake of village, a village for the sake of city, and so
on. However, the outer circles i.e. the bigger entities were there to protect the interests
of the inner circles and provide safety and coordination whenever required. The
system of administration which could be consistent with his idea of democracy was
where the villages were self-sufficient units of governance.
As the State comes into being for the security of life and property of an
individual, Gandhi considered individuality as to be a sacred entity which should not
be vitiated by the agency of the state. As the negative liberalists suggest that the more
the functions assigned to a state the more the powerful it becomes and the individuals
lose their liberty, almost on the same parleys Gandhi was for the minimum
centralisation of the functions and powers to be assigned to the state. Swaraj for
40
62
Gandhi was almost the same thing as were the village republics of ancient India. His
idea of Swaraj was that a village was a complete republic, independent of its
neighbours for its own vital wants, and yet interdependent for many others in which
dependence is necessity. Gandhi believed that for a true democracy where people
can participate in the day to day affairs of the governance only a village could be an
ideal unit. As one starts moving up from the village level administration the voice of
the people and particularly of the weaker ones gets lost and the very idea, which the
democracy stands for, is sacrificed (Mathur and Mathur, 1962, p.323).41 It was only
through the institution of Panchayati Raj that an individual‟s independence and
village autonomy can be restored and freed of the exploitation from the clutches of the
state and its agencies.
Further Mohandas Karamchand Gandhi was not an advocate of political

decentralisation but economic also. Although he was in favour of dignity of labour,
equal opportunity of work, freedom of choice of occupation, egalitarian distribution
of wealth yet he never approved of economic discrimination and exploitation. Gandhi
believed that justice should be delivered to the poor millions by making such rules
and regulations which make them believe that they also belong to the society and be
able to contribute their lot. He saw growing materialism to be the root cause of
economic exploitation and expounded the idea of Aparigraha. He was opposed to
concentration of wealth in a few hands, however did not approve of the Marxist
ideology which did not believe in the existence of God, advocated totalitarian state,
was against mechanisation and supported violent revolution. Gandhi believed that
small scale cottage industry should be promoted which could provide employment to
a great number of people. Moreover, such industry will not lead to formation of
industrial centres ultimately resulting in generation of new cities. As India was
primarily a rural country with so much of diversity the concept of smaller units of
industry would allow all the different shades of India to mature with their respective
products having an edge over the others. However, at the same time Gandhi to a great
extent was also convinced that heavy industry was also required for India to compete
with the rest of the world. Therefore, he suggested a cooperative model of economic
growth where the private sector should help the public sector to grow. Both should
correspond to each other rather than compete (Gandhi, 1946, September1).42
41
Mathur, J.S. and Mathur, A.S., (1962). Economic Thought of Mahatma Gandhi. Op. cit.
42
63
Though Gandhi was not against the private ownership of the property yet he
believed that the property which was surplus to the needs of one was no less than
stealing. As long as the gulf between the rich and poor was not bridged Justice shall
remain an enigma only. In the natural scheme of things the humans like other living
beings are to sustain on day to day bases and not to stock. Nonetheless, if one acquires
property through inheritance and may even hard work ones obligation towards the
fellow beings cannot be ignored. Having property beyond ones needs is to be regarded
as the trust. The owner should believe that after keeping with oneself the required
quantity rest is to be treated as the trust and the owner should regard him or herself as
to be a trustee. Wealth though even legally may belong to a person yet that person
should not forget that it was the result of labour and contribution of others also.
Gandhi believed that all the property was to be held in trust, may it be by anyone.
Besides the responsibility lies more with the rich as more of the property is under
their control.
Only a materialistic and an inhuman person shall try to accumulate property

more than required. Hence, beyond one‟s requirement, the rich should share their
property with their poor brethren. It is in this contest only that he offers the theory of
Trusteeship which is moral and ethical in character rather than one which promotes a
class war (Patil, 1983, p. 101).43 The Trusteeship Theory according to Gandhi
believes that these types of ideas should emanate in one naturally and like other things
should evolve from ground level i.e. individual itself, then villages and so on.
However, in case the people are not ready to do away with their love for the wealth
then it should become the duty of the state not shy away from making the relevant
laws. Gandhi in Harijan, dated 25th August 1940, suggests that depending on the
excess amount of wealth a commission formula should be put into practice according
to which it should be decided that what proportion the owner should be allowed to
retain and what to be used for the purpose of trust.44
43
Patil, V.T. (ed.), (1983). Studies on Gandhi. New Delhi: Sterling Publishers Ltd.
44
“I will not dictate to them what commission to take, but ask them to take what I fair, e.g. I
would ask a man who possess Rs. 100 to take Rs. 50 and give the other Rs. 50 to the
workers. But to him who possesses one crore rupees I would perhaps say, take 1% for
yourself. So the commission would not be a fixed figure because that would result in
atrocious injustice…The rich man will be left in possession of his wealth, of which he will
64
However, a conclusion should not be drawn that Gandhi wanted all the
Indians to be reduced to the status of paupers. He believed in voluntary act of poverty,
a noble idea and action which could only be put into practice by a person who was in
the possession of the wealth. Gandhi‟s renunciation was in tune to the concept as
promoted in the Bhagwad Gita i.e. renunciation of the fruits i.e. the consequences of
the actions while performing one‟s dharma. Moreover, Gandhi believed that his idea
of trusteeship could succeed only if there was an actual change of heart of the trustee
and not by force.
Nonetheless, he believed that Panchayats or village communities could be

effective units only if those were self-sufficient. As the Political Justice holds no good
in the absence of Economic Justice any institution which is not economically viable
was not able to sustain and not serve the purpose it was meant for. Therefore,
according to Gandhi only those village units would be successful which worked in a
cooperative manner and were able to come up-to the expectations of its dwellers and
meet their requirements. Otherwise the dependence on the outside world for meagre
things will not allow the villages to become units of self-governance. Expressing his
expectations from such villages he wrote,
“… every village’s first concern will be to grow its own food crops
and cotton for its cloth. It should have a reserve for its cattle,
recreation and a playground for adults and children. Then if there is
more land available, it will grow useful money crops…The village will
maintain a village theatre, school, and public hall. It will have its own
water works ensuring clean water supply. This can be done through
controlled water tanks or wells. Education will be compulsory up to
the final basic course” (Mathur and Mathur, 1962, p.323).45
In the opinion of Gandhi all these ideas when materialised would lead to
Sarvodaya where all shall enjoy freedom in all its dimensions namely economic,
political and moral. Everybody will participate and contribute towards the
development of the community and community shall strive for the development and
use what he reasonably requires for his personal needs and will act as a trustee for the
remainder to be used for the society. In this argument the honesty on the part of the trustee
is assumed.”
45
Mathur, J. S. and Mathur, A.S., (1962). Economic Thought of Mahatma Gandhi. Op. cit.
progress of all in return. The vision of Sarvodaya is different from what the
Utilitarianists aspired for i.e. „the greatest good of the greatest number.‟ Conversely,
Sarvodaya believes in the greatest happiness and good of all leading to Social Justice.
Only the welfare of everyone together can lead to peace in the world. Gandhi‟s
technique of nonviolent resistance was based on the principle that somewhere deep
down, at some unfathomable level, tormentor and tormented are one, and by
accepting the torment, the tormented can somehow bring to the tormentor to that same
realisation (Schopenhauer, 1969, p. 365).46 Though Gandhi‟s idea of Sarvodaya
comes very close to the ideologies of Communism and Socialism, nonetheless it is
different in its bases that it out-rightly rejects and never associates itself with violence
which the formers do. In addition to the difference of means adopted, socialism
believes in nationalisation of the wealth whereas the Sarvodaya looks for the village
ownership (Varma, 1965, p. 64).47 Though to some Sarvodaya may sound a mystical,
spiritual and utopian concept but it advocates distributive, ethical, commutative and
compensatory forms of justice. It aims at establishment of a social order where both
an individual and society lead a life in synchronisation to each other and contribute in
peaceful development. Only a society free of caste system and other discriminations
would be able to provide an environment where people have maximum opportunities
to grow and contribute their best to the humankind.
Gandhi‟s humanistic values were the result of his deeply rooted spiritual
experience. He felt that one need not wait for particular events or opportunities to
express one‟s love and concern for the humankind. People should adopt and practice
their humanitarian values and ethics in everyday life at every possible juncture and if
at all anybody was ever in doubt to take certain measures or how to move ahead, he
offers an acid test to come out of the dilemma. He says,
“Whenever you are in doubt or when the self becomes too much with
you, apply the following test. Recall the face of the poorest and the
weakest man whom you may have seen and ask yourself if the step you
contemplate is going to be of any use to him. Will he gain anything by
46
Schopenhauer, Arthur, (1969). The World as Will and Representation. Trans. by Payne, E.
F. J., New York: Dover Books, vol. I.
47
Varma, V. P., (1965). The Political Philosophy of Mahatma Gandhi and Sarvodaya. Agra:
Lakshmi Narain Aggarwal.
it? Will it restore him the control over his own life and destiny? In
other words, will it lead to Swaraj for the hungry and spiritually
starving millions?” (Gandhi, 1955, p. 52).48
For the reason of his humanistic approach Trusteeship and Sarvodaya became
the corner stone of his idea of progress and development of the humankind.
Mohandas Karamchand Gandhi spent a major part of his life in the

pursuance and establishment of Social Justice. His testing grounds of justice were not
abstract writings of the past or their consonance with formal legal framework but his
own experience. Hence, scholars and academicians find an amalgam of both Western
and Eastern concepts of Justice in his ideas and actions, which consequently renders
ideological pluralism immaterial. All throughout his life he ceaselessly spoke and
wrote, guiding his countrymen and others, about a war without bloodshed, based upon
the principles of Truth and Nonviolence. Gandhi was more of a crusader for the rights
of people than a system or a theory builder. He was of the firm opinion that any
ideology, which does not considers, discusses and brings forth, the problems being
faced by society loses its significance and existence. Hence, the contemporary
ideologies should be dynamic and adapting in tune with the pace and change of time.
He further believed that social and individual problems should be portrayed in such a
manner that in addition to causing awareness it should lead to an eradication of social
evils.
The thoughts and ideas of Gandhi have influenced millions of people who
actually came across him in person or have read about him. The biggest and
significant most virtue of Gandhi was that what he practiced was his theory and what
his theory was he practiced. Therefore, to have a holistic view of his concept of Social
Justice one should go through the ideas of his routine practice. Gandhi had an
unshakable faith in God and in the primacy of the spirit and believed that for resorting
to Satyagraha whole heartedly one has to have a living faith in God and soul force.
Giving a teleological argument in favour of the existence of God he said,
“The only weapon of a Satyagrahi is God, by whatsoever name one

knows Him, without Him, a Satyagrahi is devoid of strength before an
48
Gandhi M.K., (1955). My Religion. Ahmedabad: Navjivan Publishing House.
opponent armed with monstrous weapons. But he who accepts God as
his only protector will remain unbent before the mightiest earthly
power. It is significant that the non-violent resisters of the past have
almost always been firm believers in God” (Kim, 1996, p. 166).49
Gandhi assumed that it was impossible for a person to observe any

principles or rules of life without truth. Truth must never be resigned from even if the
heavens were going to fall. As God is Truth and Truth is God, the one who adheres to
the principle of truth need not and cannot be afraid of any one. However lucrative the
untruth and dishonesty may appear but it is for sure that they were going to be short
lived and it was always the truth which was going to triumph in the end i.e. “Satya
Meva Jayate.” The strength to this principle of Gandhi was provided by his belief in
rebirth where a single life span was too short to arrive at the ultimate consequence. As
a matter of faith he held „truth quenching untruth‟ as the eternal rule. As Satyagraha
is the means of realising the Truth one should be open minded in considering the
positions and views of the adversaries. Explaining Gandhian view point on the
practice of Satyagraha, Bondurant says that it does not allow administration of
violence on the opponents but to try and convince the opponents for bringing them to
one‟s fold i.e. by the method of patient and sympathetic correction ( Bondurant, 1965,
pp. 161-167).50
As a permanent good could never be an outcome of untruth and a wrong

committed, Gandhi was convinced to the core of his heart that a violent method could
never be a justified one even if striving for the noblest of the causes. Therefore, to him
all the acts of violence were barbaric in nature and inconsistent with the genius of
man. Further, he does not recommend straight jacket formulae for the application of
resistance under all the different circumstances. He wants the Satyagrahis to “do in
Rome as the Romans do” without destroying the purpose of Justice. In his various
movements spanning through more than half a century, the following different
methods were intelligently and successfully employed by Gandhi for the cause of
Justice:
49
Kim. S. K., (1996). The Philosophical Thought of Mahatma Gandhi. Delhi: Vikas
Publishing House Pvt. Ltd.
50
Bondurant Joan V., (1965). Conquest of Violence: The Gandhian Philosophy of Conflict.
Op. cit.
1. Going in for banned meetings, demonstrations and processions
2. Ceremonial march
3. Observance and celebration of National Days and Weeks
4. Resorting to Pamphlets and Newspapers
5. Hartals
6. Strikes
7. Civil-disobedience
8. Non-violent non-cooperation
9. No tax campaign
10. Courting imprisonment
11. Peaceful picketing
12. Peaceful raids
13. Protest resignations
14. Fasting and sometimes fast unto death
15. Non possession
16. Constructive programme
Satyagraha described by Gandhi as “Firmness in a good cause” is a moral

weapon to fight untruth with truth and violence with non-violence. In his opinion
Satyagraha was simply another name for self-suffering and self-sacrifice (Tapasya)
which was far superior to the sacrifice and suffering of others. For him self-sacrifice
was the test of love and was an essential feature of non-violence. Contrary to the
Indian view where self-suffering or Tapasya was self-regarding ritual undertaken for
the purpose of purification and receive blessings of the God, Gandhi used it as tool
regarding others while pursuing the moral conversion of the evil doers. It was not
merely submission to the will of the evil doer but meant pitting of the whole soul
against the will of the tyrant (Young India, 1920, August 11).51 Although the act of
self-suffering does not harm anyone else but one‟s own self yet Gandhi firmly
believed that it when practiced with a pure heart brought in better and quick desired
results. Resorting to self-suffering demonstrates the conviction and devotion of one
towards the cause. Moreover, Gandhi thought that the practice of self-suffering, which
had the capacity of eliminating the maximum of the evils, could produce such a great
spiritual force capable of changing the whole world and establish Justice.
51
69
After a deeper analysis of the concept of Satyagraha one finds that for
Gandhi it was essentially an attitude of mind and a way of life based on the firm
desire for upholding just causes, correcting wrongs and converting wrong-doers by
voluntary self-suffering and eventually the patient use of non-violent means leading to
an inherently just end. In the words of James Luther Satyagraha is a non-violent,
public violation, of a specific law or of laws, or of a policy of government having the
effect of law, which expresses a sense of justice in a civil society of cooperation
among equals and which is generally undertaken in the name of presumed higher
authority than the law in question, as a last resort, for the purpose of changing a law
and with the intention of accepting the penalty which the law imposes (Adams, 1970,
p. 294).52 Thus Gandhi‟s Satyagraha is a comprehensive and universally applicable
idea which harmonises the cause, the means and the ends leading to a true Social
Justice. Moreover, it may be practiced by anyone who possesses certain prescribed
qualifications and has the proper code of conduct required for the achievement of the
desired results (Gandhi, 1972, p.177)53
Along with Satya an equal importance and significance was attached

to Ahimsa by Gandhi in the path to attainment of Social Justice. Observing the
importance of adopting Ahimsa as a way of life he said,
“I am not a visionary. I claim to be a practical idealist. The religion of

non-violence is not meant merely for the rishis and saints. It is meant
for all the common people as well. The dignity of man requires
obedience to a higher law- to the strength of the spirit” (Gandhi, 1920,
August 11, p.3).54
52
Adams, James Luther, (1970). Civil Disobedience: Its Occasions and Limits. Political and
Legal Obligation, New York: Atherton Press.
53
Gandhi, Ram Rattan, (1972). Concept of Political Obligation. Calcutta: The Minerva
Associates.
The required qualifications for the practice of Satyagraha are: he must be an actual sufferer
or a bonafide invites of the actual sufferers; he must be a man of truth and non-violence; he
must be a sthitaprajna – a man of steady wisdom; he must be a law abiding citizen; he must
be vigilant, disciplined and trained for the job; he must be a habitual khadi wearer and
spinner; he must possess virtues like compassion and civility (internal and external) and
abjure lust, anger, greed, infatuation, pride and falsehood; he must strive through reason,
discussion and self-suffering to arrive at a solution which is agreeable to all; he must allow
his cards to be examined or re-examined at all times and making reparation if any error is
discovered; and he must refrain from taking illegitimate advantage of the opponents‟ weak
points, or any step not warranted by the principles and circumstances of Satyagraha.
54
70
Ahimsa for him was a universally applicable principle which could be put
into practice by anyone irrespective of that person being a child, young man or
woman or a grown up person anywhere in the world. For it to be exercised, no
material or external object is required, except for the sincerity of the purpose and
purity of the intention. As it was a principle which could be practiced by one in daily
life it should be adopted by the communities, societies, nations and mankind as a
whole. However, the principles which one could not apply in daily life were to be
discarded. Gandhi believed that the concept of Ahimsa was central to Indian way of
living. The doctrine could be found in all the ancient Indian religions and belief
systems like Hinduism, Jainism, Buddhism, etc. Moreover, the concept of Ahimsa was
taken as to be part of Dharma that is duty to be respected in day to day life.
Commenting on Gandhi‟s idea of Ahimsa Peter Brock in his work explains that the
ahimsa is a political social obligation on each one and further he made it a gospel of
social action where earlier there had only been an individual quest (Brock, 1983,
p.5)55 Ahimsa was not merely an abstention from killing for Gandhi. Ahimsa was
considered to be a positive manifestation of love apt of being applied to every human
and social interaction, including the adversaries who could also be reached out in love
and sympathy. The path of Ahimsa was a very tight rope and difficult one to be truly
practiced in its spirit. Thus Gandhi said,
“The principle of Ahimsa is hurt by every evil thought, by undue

haste, by lying, by hatred, by wishing ill to anybody” (Gandhi, 1932,
p. 94).56
Gandhi when practising the path of Ahimsa recommends one to disassociate

oneself from the wrong doer. His Ahimsa was not a weapon of the coward but it was
for a strong person to practise. It could be employed only by that person who had
enough strength and potential to act in a non-violent manner because of the self-
restraint discouraging to be violent. However, given a choice, Gandhi would have
surely preferred a violent person over the timid one. Gandhi says,
“I believe that non-violence is definitely superior to violence,

forgiveness adorns a soldier. But abstinence is forgiveness only when
55
Brock, Peter, (1983). The Mahatma and Mother India. Ahmedabad: Navjivan Publishing
House.
71
56
Gandhi, M.K., (1932). From Yeravda Mandir. Ahmedabad: Navjivan Publishing House.
72
there is the power to punish, it is meaningless when it pretends to
proceed from a helpless creature” (Young India, 1920, August 11,
p.4).57
Gandhi‟s non-violence was an extremely active force which had no room

for cowardice or even weakness as there was a hope for a violent man turning into a
non-violent one but there was no hope from, at the end of the coward person.
Therefore, Gandhi was of the view that if one was able to defend his or her pride with
self-suffering they should at-least be ready to do it by use of force.
Individualist philosophers and other Western Socialists, having considered

an individual and society as to be separate identities, have given importance to both of
them. Some thinkers on the basis of Divine Theory, others on Social Contract and
some on the basis of pragmatic approaches have tried to explain the origin and
evolution of society. However, none of these is perfectly true and has the final word.
Gandhi considered the society to be a natural institution and based upon that
conception he was able to draw certain parallels in an ideal and just society as
envisaged by Plato and the Hindu concept of Svadharma preached by the
Bhagvadgita. For both a just society is one in which an individual is able to attain
such situation in life for which his natural capacities are best suited and then each
class performs its work to which it is called by its peculiar tendency. Even though
Gandhi was convinced and appreciative of the organizational set up of society as
prevalent in old Varnashrama system and the progress made under it, still he was not
ready to accept its perverted form. Therefore, he did not acknowledge any principle of
superiority or inferiority amongst different Varnas as prevalent in modern times. As a
matter of fact, he was always opposed to any type of discrimination at any level,
whether that is between different races, religions, varnas, castes or individuals.
Although Gandhi never tried to go deeper into the subject like other
philosophers or theorists, yet he like Augustine was also of the view that for the
establishment of a non-violent society and a state, Justice was the prime most. At the
same time resembling Plato, Gandhi also believes that an ideal/just society can be
developed by ideal human beings only. Whatever is true and good for an individual is
so for the society. Ideal society will come into existence only when an individual will
57
be embodiment of justice and ideals. Gandhi says if people develop their character,
the society will also improve on its own leading to Sarvodaya i.e. an ideal social just
order. In this, one individual will help the other and strive for the welfare of
everybody without any self-interest. Neither shall one exploit others nor be exploited
but try to attain the interests of everyone. He is convinced that under the present social
circumstances the target of a socially just world cannot be gained. Consequently,
while treading the middle path, Gandhi declared that despite the fact that he gives
importance to the freedom of an individual one should not forget that individual
basically is a social being. Therefore, if all the individuals harping upon their separate
rights of freedom start moving into different directions and there is no coordination, it
will result in anarchy and no one will be able to maintain freedom.
Both in South Africa and in India, Gandhi led several Satyagraha

campaigns against social evils like racial discrimination, untouchability,
discriminatory legislations like Rowlat Bill, Salt tax, harassment and exploitation of
peasants etc. All of Gandhi‟s Satyagrahas and other movements were well planned
and organized which ran with a particular code of conduct. Different non-violent
methods like strike, fast, courting arrest, boycott, mass meetings etc. were used
depending upon the demand of situation and time. As a Satyagrahi he stood for the
natural and moral rights of man to fight evil and injustice. Gandhi regarded Satya i.e.
truth as to be the basis of „Justice‟ and everyman as a truth seeker by definition.
Gandhi suggests that the devotion to truth was the sole justification for our existence.
One‟s all activities should be centred in truth and the truth only should be the very
breath of life (Gandhi, 1932, p.3).58 He had to wage an incessant fight for political
liberation of his countrymen against aliens along with a struggle for equality of status
of the untouchables and other marginalized people against fellow countrymen. Soon
the Indian struggle for independence and other social reform movements became
synonymous with the name Mahatma Gandhi.
Gandhi‟s idea of Social Justice is directly related to his doctrine of Satya

and Ahimsa which moved hand in hand and were impossible to be separated from
each other. If Ahimsa was a means then the attainment of Truth in itself was the
Justice. If people follow pure means for their goals not only their goals would be
58
Gandhi, M.K., (1932). From Yervada Mandir. Op. cit.
73
achieved but those would surely be just in nature. Gandhi often used to quote
Newman‟s lines “One step is enough for me” which means that only a single step in
the right and honest direction could lead a person to the desired goals. However,
lucrative the easy and short cut path of evil may sound but it is always going to be the
path of love, non-violence and truth which ultimately shall lead a person to one‟s real
desired ends of justice. For him the means may be likened to a seed and the end to a
tree with the same inviolable relation between the two as is between the seed and the
tree. Just as a rose cannot be obtained by planting a noxious weed one cannot attain
good ends by adopting bad means. One reaps exactly as the one sows. Gandhi was
also of the opinion that it were the means to be adopted the control over which rests
with the people and not over the end. Therefore as mentioned and advised in
Bhagwad Gita one should try to perform ones duty to the perfection in an honest and
pure manner and leave the rest to the hands of destiny. This is not to suggest that
Gandhi was a fatalist but what he tried to convey was that one should put in that much
of effort in bringing good to society that one was capable of and wait for the destiny
to reveal results, which he was convinced were surely going to be Just.
Mahatma Gandhi further believes that Social Justice can be achieved in

India only if the people regard it to be as their Karma Bhoomi (the land of duty) and
not Bhoga Bhoomi (the land of enjoyment). He is convinced that duty is a debit while
the rights belong to a creditor. For him both the duty and rights though important yet
are different which he clarifies as he says,
“Rights accrue automatically to him who duly performs his duties. In

fact, the right to perform one’s duties is the only right that is worth
living for and dying for. It covers all legitimate rights” (Gandhi, 1947,
p.19).59
Gandhi also advocated the principle of simple living and high thinking. He
felt that people should be able to distinguish between their needs and wants. Needs
were required for survival and could be met with for everyone, as enough was
available on planet earth however, want was greed which could never be satisfied.
According to him Asian civilizations taught the concept of simple living whereas, the
western civilisation encouraged consumption. Therefore, he believed that for Social
Justice to be made a reality in India it had to be liberated from British.
59
Gandhi, M.K., (1947). India of My Dreams. Op. cit.
74
Spelling out his concerns and dislike for certain features of the western
civilization he remarks,
“My resistance to Western Civilisation is really a resistance to its

indiscriminate and weightless imitation based upon the assumption
that Asiatics are fit only to copy everything that comes from the west…
I do believe that if India has patience enough to go through the fire of
suffering and to resist any unlawful encroachment upon her own
civilisation which, imperfect though it undoubtedly is, and hitherto
stood the ravage of time, she can make a lasting contribution to peace
and solid progress of the world” (Gandhi, 1947, pp. 4-5).60
Gandhi‟s social philosophy is progressive and different. His Justice is not

associated with law only but with morality and ethics also. Mahatma Gandhi‟s justice
is a moral concert which can be attained only when all the sections of society together
and people at an individual level perform their duties well. This will lead to
realization of social peace, political unity and a happy life. To Gandhi, every
individual is the result of two opposite tendencies: on one side of a character is
wisdom and ethics and on the other, sensual tendencies. There is a regular struggle
between these two. An individual can secure his freedom only when the former
tendencies dominate and he follows the social rules on the basis of truth and non-
violence. It was in this regard only when he once lamented, “It has always been a
mystery to me how men can feel themselves honoured by the humiliation of their
fellow beings” (Gandhi, 1927, p. 81).61
Social Justice is the provision of such conditions where an individual can

attain the highest potential concurrent to the development and wellbeing of the
society. May it have been the goal of achievement of Social Justice or any other
human cause, Gandhi believed that everything did not depend on the political or
economic laws but on the change of the hearts of people. He had a firm conviction
that the divine nature and instinct of man were going to bring true social justice. He
also believed in the strength of the moral and spiritual forces which guided the
60
Ibid.
61
Gandhi, M. K., (1927). An Autobiography or The Story of My Experiments with Truth. Op.
cit.
principles of establishment of justice and equity. Gandhi tried to establish social
justice on four fronts: social, moral, political and economic. For this Gandhi even
suggested a Constructive Programme which could be more fittingly called as
construction of Purna Swaraj by truthful means, ultimately aiming at achievement of
independence and liberation of every unit, be that humblest of an individual or a
nation.
Today, Gandhi is no longer there with us, but his ideas are and continue to
guide the humanity with all-time relevant principles of Love, Truth and Non-violence.
Gandhi‟s views on Social Justice like on any other subject matter kept on evolving
throughout his life as those were not based upon any dominant traditional theory but
practical experiences. Therefore, considering his immeasurable experience, any effort
to sketch his ideas on the issue is always going to be partial. However, one may come
close to the understanding the spirit of Gandhi‟s idea of Social Justice through the
simile of thieves given by him in his work Satyagraha (Gandhi, 1951, p. 41).62
Gandhi‟s Social Justice is something which has to be pursued rather than

exploited; it is an End not a Means. An end with equally significant means based on
the principle of regarding other-beings as ourselves, only in another form, “That
action alone is just, which does not harm either party to the dispute.” Gandhi‟s idea of
Justice as the critics point out may not stand ground in the formal courts of law but
one can always be sure that whenever his type of Justice is put to practice, if not a
victory at-least a healing takes place.
62
Gandhi, M. K., (1951). Nonviolent Resistance (Satyagraha). New York: Schocken.
“ We punish thieves, because we think they harass us. They may leave us alone; but they will
only transfer their attentions to another victim. This other victim however is also a human
being, ourselves in a different form, and so we are caught in a vicious circle. The trouble
from thieves continues to increase, as they think it is their business to steal. In the end we
see that it is better to endure the thieves than to punish them. The forbearance may even
bring them to their senses. By enduring them we realize that thieves are not different from
ourselves, they are our brethren, our friends, and may not be punished. But whilst we may
bear with the thieves, we may not endure the affliction. That would only induce cowardice.
So we realize a further duty. Since we regard the thieves as our kith and kin, they must be
made to realize the kinship. And so we must take pains to devise ways and means of
winning them over. This is the path of ahimsa.”

Gandhian Concept of Social Justice: Gandhi: Introduction and Early Life

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Gandhian Concept of Social Justice: Gandhi: Introduction and Early Life

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GANDHIAN CONCEPT OF SOCIAL JUSTICE

Gandhi: Introduction and early life

The „Man of the Millennium‟, Mohandas Karamchand Gandhi was born on

The major part of Mohandas‟s childhood was spent in Rajkot, another

Gandhi in the United Kingdom

At the Inner Temple London where he started studying Law and

Gandhi’s return to India

Gandhi in South Africa

Mohandas because of his strict resolve was instrumental in uniting Indians in

Mohandas Karamchand Gandhi returned to India in 1915 leaving South Africa

Gandhi’s and Indian National Movement

It was in 1928 that Gandhi again resorted to Non-cooperation after the

Gandhi and the Idea of Social Justice

Indeed the life of Mohandas Karamchand Gandhi was a life full of

“… for me truth is the sovereign principle, which includes numerous

Truth was the outcome of the reason and enlightened consciousness.

Gandhi always considered Satyagraha to be a weapon of the strong and not

“We are helpless mortals caught in the conflagration of himsa. The

Nonetheless, Gandhi strongly believed in the philosophy of monistic

“Nor do I believe in inequalities between human beings. We are

“Unrestricted individualism is the law of the beast of the jungle. We

“Independence of my dreams means Ramrajya, that is, the Kingdom of

Undoubtedly, Gandhi was a very strong advocate of dignity of labour yet he

Further Mohandas Karamchand Gandhi was not an advocate of political

Only a materialistic and an inhuman person shall try to accumulate property

Nonetheless, he believed that Panchayats or village communities could be

Mohandas Karamchand Gandhi spent a major part of his life in the

“The only weapon of a Satyagrahi is God, by whatsoever name one

Gandhi assumed that it was impossible for a person to observe any

As a permanent good could never be an outcome of untruth and a wrong

Satyagraha described by Gandhi as “Firmness in a good cause” is a moral

Along with Satya an equal importance and significance was attached

“I am not a visionary. I claim to be a practical idealist. The religion of

“The principle of Ahimsa is hurt by every evil thought, by undue

Gandhi when practising the path of Ahimsa recommends one to disassociate

“I believe that non-violence is definitely superior to violence,

Gandhi‟s non-violence was an extremely active force which had no room

Individualist philosophers and other Western Socialists, having considered

Both in South Africa and in India, Gandhi led several Satyagraha

Gandhi‟s idea of Social Justice is directly related to his doctrine of Satya

Mahatma Gandhi further believes that Social Justice can be achieved in

“Rights accrue automatically to him who duly performs his duties. In

“My resistance to Western Civilisation is really a resistance to its

Gandhi‟s social philosophy is progressive and different. His Justice is not

Social Justice is the provision of such conditions where an individual can

Gandhi‟s Social Justice is something which has to be pursued rather than

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