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Chapter: 5
Comparative Study of the philosophy of Mahatma Gandhi and Anna Hazare
Introduction
In this chapter researcher tries to compare the philosophy of Mahatma
Gandhi and Anna Hazare. One of the foremost recent social movements
witnessed in India was the campaign on ‘Indian against Corruption’,
spearheaded by a gaggle of social activist lead by an octogenarian nationalist
leader – Anna Hazare. Hazare, an exponent of Gandhian principles, opted for
abstinences unto death and demanded the enactment of the long unfinished
Gregorian calendar month Lokpal Bill (Anti-corruption Law). The movement is
taken into account to be a milestone because of it has much touched of
Gandhian way, within the constitutional history of Asian country forcing the
govt. to just accept civil society’s demand to own a say in drafting the
demanding anti-corruption law. Hazare done all this socio-political activities
because of the impact of Gandhian thought. Here researcher tries to find out
that dose Anna Hazare influenced by Gandhi? And which is the similarities
and differences between both national leaders?
5.1 Gandhian Ideology and Anna Hazare
Mahatma Gandhi was a person of millennium ‘who convey the
message of truth, peace, and Non-violence. The attitude and beliefs has
relevancy still these days. Gandhi’s philosophy was supported truth, sacrifice,
non-violence altruistic service and teamwork. In present time, passive ways of
action are strong tools for social dispute. In line with Gandhi one ought to
brave and not a coward. He ought to gift his visions, implications and thoughts
while not being brutal. One ought to fight a conflict with the arms of truth and
non violence. Gandhiji aforementioned that “There isn’t God beyond truth”.
In quite easy and clear worlds, Gandhism consists of the ideas, that
Mohandas Karamchand Gandhi place forth before humankind. In conjunction
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with most doable level, Gandhi delighted his individual life in accord with
these ideas. Obviously, Gandhism may be a combination of Gandhi’s ideas
and performance. The fundamental base of Gandhism come about to be non-
violence. These idea is that the most everlasting worth. Gandhi same on that
terribly have accounted whereas creating his ideas and practices supported.
Gandhi- “Actually I haven’t new taught you Truth and non-violence is as
previous as hill.” 1
Gandhian ideology is especially comprised with:
Satyagraha
Truth and honesty
Non- violence
Co-operation
Peace and love
Gandhi’s ideology of Satyagraha was supported nonviolent conflict,
disobedience reality and sincerity. Gandhiji used peacefulness in India’s
sovereignty great effort as main weapon and India became freelance.
Gandhism is a lot of regarding the strength of Gandhi’s journey finds the
reality, than what he in conclusion thought-about to be reality. It’s the muse of
Gandhi’s taught, and also the strength of his entire life to look at and perceive
for oneself, and not take anybody or any ideology without any consideration.
Gandhi said, “The Truth is way a lot of powerful than any weapon of mass
destruction.2 As we tend to know; peacefulness and truth are two side of an
equivalent coin, Once perceptive Gandhism, it’s essential for who obviously
the thought of non-violence additionally because it deals the bottom for
Gandhism. Gandhi’s significance within the political implement and second
demonstration of a better religious aim, end result in humankind peace. For
Gandhi, way that vital because the finish and there and many be just one
means that- that of non-violence.
Anna Hazare’s earlier success that is a unit supported truth and
Satyagraha area unit follows:
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The last unproductive village has renewed into a novel reproduction of
rural enlargement because of its successful management ways that created
the villagers independent. Former, constant village observes alcoholism; total
financial condition of salvaging a discouraging village, the regime has
enforced the “Model Village” theme as a part of certified approach. Hazare is
currently similar with rural increase in India. incorporated village Development
plan as a section of day of remembrance carnival of “Chhodo Bharat
Andolan”, & “Adarsh Gav Yojana” was phenomenon underneath his
leadership.
Right to data contain the people, right to examine workings, papers,
and minutes, take explanation, The voters will get the higher than from all
government divisions to make sure clearness. All they have to try to is to raise
the proper to data (RTI) Act. Maharashtra states leads in RTI policy and
apply, due to Anna Hazare’s stimulating direction.
Gandhigiri the general public movement, Anna Hazare, illustrates
himself as a nationalist leader. His front, targeted Ralegan, harks rear to
Gandhiji’s Phoenix farmhouse and Sabarmati ashram. Yet, whereas the
movement alleges Gandhi’s ethics and utilizes his political idea is from
Gandhi himself. Ironically, this can be what makes it therefore productive in
21st century India. Considerate this neo-Gandhian policy, “Gandhigiri” is vital
to sympathetic the Anna Hazare movement. 3
5.1.1 Non-Violence of Mahatma Gandhi and Anna Hazare
Gandhi’s thought peacefulness is final answer of each reasonably
downside within the world. Gandhi was single one that fought against nation
with the idea of nonviolence. That’s why the British have to decide to quit and
Bharat became freelance. Gandhi starts diplomacy tricks like Quit Bharat
movement and non-cooperation movement. The attitude of non-violence is
crushed by each evil thinking, bogus vocalization, and hatred or desire one
thing dangerous unto somebody. It’s conjointly shattered per possession of
necessary worldly things. 4
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Gandhian strategy is that the assortment of stimulations, principles,
way of life and philosophy. This basic of Gandhi’s theory of the non-violence,
faith on Jainism and the Buddhism was the foremost necessary control. Each
Jainism and Buddhism moralized non-violence because the vital principle of
survival. Gandhi was conjointly influenced by Bhagavadgita with its stress on
non affection and altruistic exploit, Christianity, alongside its work of affection
on kindness, comprehensive even to one’s opponents, was an additional
necessary influence on Gandhi’s life. His thought the smart move toward
would be meet the thoughts and ease the situation that driven folks to take on
such distracted operations within initial position. Everyone knows non-
violence and truth exit aspect by aspect. When expressive Gandhism, it’s
essential for grasp obviously the thought of non-violence additionally because
it accord the bottom for Gandhism. 5
Unremarkably, we tend to quality non-violence as a command that
stipulates, actually, this is often not whole source touching on the thought
peacefulness. Non-violence is kind of reverse to violence. As such, it’d be
higher to grasp the situation regarding aggression so as to grasp non-violence
in information of which means consistent with a religion scholar. Whenever,
we tend to hurt another livelihood though our consideration, auditory
communication or deed beneath non-cordial requirement and non-apt
wisdom, such as mixed character or act demolishing lifetime of another one,
as well as the mixed affinity, auditory communication or audacious, is taken to
packed with vice of cruelty in such a state of affairs, though there’s no kind of
cruelty outwardly, it in and of itself ipso facto remains an inclination off
violence. 6
There are unit 3 classes of violence.
When tend to hit actually anyone.
When expect incorrect and think jealous with any person
When we tend to sharply speak and neglect to any person.
Of those classes produce unhelpful force in frame. The unhelpful force
has an effect on frame. Gandhi criticized violence; it’s a body of thoughts and
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values that illustrates the stimulation, vision and therefore the life effort of
Gandhi. It’s significantly related to his charity to the thought and applies of non
violence conflict, typically additionally referred to as civil resistance during this
series Gandhi processed in publication of Young India. To harm somebody, to
believe about some sin unto somebody, to grab one’s life beneath annoyance
or stinginess, is violence. In distinction, purest non-violence absorbs an
inclination and conceited towards religious or bodily profit unto all while not
stinginess and with pure notion when cool and clears discussions. The last
word measure of violence or non-violence is that the strength last the deed. 7
If that’s the aim, then Gandhi is a lot of significant than still. In gift
period, there is a unit some live instances that explain the achievement of
Non-violence conflict by victimization spiritual leader approach. On April five
2011, a 73-years old person in urban center stopped up ingestion, named
Kisan Baburao Hazare and he was complaining the union governments
lackadaisical tries penalize those responsible of huge scale dishonesty. His
specific insist was that ‘civil society’ ought to have a say in to outline a
rigorous anti-corruption law, the Bill of Lokpal.
A mass of protester, picture stars, and well-situated followers from the
urban middle categories along with him. Although estimation of its quality area
unit laborious to determine, it’s honest to mention that the Anna Hazare
movement unfold on the far side urban center and to remainder of
metropolitan India, that is why the government shortly capitulated. On April
eight the govt. united the 5 members, selected by Anna Hazare, and would be
a drafting committee for the Lokpal Bill.
Thus, Anna Hazare through his peaceful struggle, victimization the
non-violent weapon of abstinence, succeeded in obtaining some revolutionary
laws legislated in Maharashtra. In fact, his selection of non-violent ways of
protest has given him the tag of being a ‘Gandhian’. He believes that “The
dream of India as a powerful nation won’t be accomplished while not
autonomous, self-sustaining villages, this will be achieved solely through
social commitment and involvement of the person. Building concrete jungles
doesn’t mean development as Gandhiji had justly aforesaid. Surely, one must
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live for oneself and also the family however at the same time one owes one
thing to your neighbors, village & your nation too”. Hazare in his private life
furthermore, he has maintained simplicity throughout and has dedicated
himself towards social service / destruction of injustice discrimination and
corruption. Quite logically, his endeavors against corruption, within the course
of your time, are up-scaled from the state level (Maharashtra) to the national
level targeting the central government’s ministers, a integer of whose
involvement in scams have truly helped produce an apt platform for the
nation-wide anti-corruption movement that was launched in 2011. 8
5.1.2 Spiritual concept of Gandhi and Anna Hazare
Gandhi’s views on Faith
Mahatma Gandhi was a deeply spiritual man. However his read of faith
was entirely completely different from that of the many of his contemporaries.
However that faith that underlies all religious, that brings who face to face
through creator.” Gandhi’s ordered ethical government of the universe in step
with him faith ought to penetrate each one of our actions. Gandhi aforesaid,
“you should watch my life, how I live, eat, sit, talk, behave normally. The
collection of all those in ME is my faith”. 9
Gandhi was against all people who oppose faith. To those he aforesaid
that no man will live while not faith. He was of the read that refusal to just
accept the existence of faith and God is like “a man language that he breathes
however that he has no nose. His construct of God is incredibly a lot of
connected along with his construct of truth. For him Truth is God. Faith to
Gandhi represents the attainment of unconditional truth. He said, “To Me
belief suggests that fact and church doctrine, or rather truth alone, alone a
result of truth includes church doctrine.” 10
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Respect for all Religious (Sarvadharma Samabhava)
After scientific enquiry of what faith as all concerning, Gandhi came to
the conclusion that there’s a typical thinks, entirely different communications
to joining to identical purpose. All proceed from God”. He scattered equal
esteem for all religions. Gandhi gave a brand new awareness among his
countrymen concerning the common roots of all religions. He was aware of
the existence of various religions. He justifies it by speech communication
that ‘in hypothesis, as there’s one God, there is often just faith. However
observe, no people I even have renowned have had equal origin of God. So,
possibly, perpetually beliefs responsive to dissimilar surroundings.” 11
Gandhi explained this multiplicity of faith, however several, twigs and
plants, therefore there’s true, ideal faith, however it happens several, because
it passes during the being medium”. To Gandhi in spirit, all religion tetragon
measure true and lead the persons to God. Therefore he advocated equal
relevance all religions. It’s not tolerance, he says, as a result of theirs part of
inferiority within the construct of tolerance. His construct of Sarvadharma
Samabhava are often thought-about because the solely answer to resolve the
communal issues not solely in Asian country however conjointly within the
entire world. It’s nothing however the nationalist leader principle of equal
respect for all religions.
Anna’s non secular view-
Sometimes Anna exposed on faith and spiritual thought, he has
devoted in God. He passed rang of years in Yadavbaba Temple, in his village
Ralegan. He beloved in varied religious and it had been bit of nationalist
leader non secular plan. In his purpose of read Temples square measure
meant to make awareness of the identity of the inner self with Gd. Right from
childhood, the temple helps to create up conviction concerning the existence
of God; the supreme ‘creator’ of the universe even as each little factor that we
tend to see is made by someone. The table and chair is made by the
carpenter. The Farmer produces grains and alternative crops, equally
everything in Nature- the 5 components, the Sun, the Moon, Stars, Oceans,
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Vegetation, trees, birds, animals, persons etc. have conjointly been given to
living to things. Rotation of earth, the seasons, the sun giving energy within
the sort of light-weight and warmth on a daily commonplace, the formation of
clouds, rain, the rain water progressing to the ocean and therefore the ocean
still not overstepping the boundaries square measure all the a part of wonders
of nature. Scientists have tried to elucidate this phenomenon on the premise
of natural laws. However it’s to be acknowledged and changing into more and
more evident that there needs to be major power that created these laws of
nature and it’s essential to understand the character of this major power.
The majority take into account the stone divinity within the temple
because the God their understanding stop there. That’s why there’s no
transformation within the angle even once there’s a temple in each village.
There’s an environment of purity, holiness within the temple. If we tend to sit
there and concentrate our mind, we tend to square measure ready to flip our
thinking inwards and that we begin realizing that this God isn’t confined to the
temple however he’s present. He’s gift all told living things. We tend to begin
knowing the importance of Saint Dyaneswar’s couplet beginning that one will
see Gad in “people, forest yet as inner self. Verify the ritual usually followed
as we tend to enter a temple. We tend to bit our chest and forehead and bow
before the God in our heart and therefore the spot wherever invigorating spirit
is targeted between the eyes. This power which provides life to living to things
is additionally service to God. To make centers of this awareness was aim of
building temples by our forefather.
Even as we’ve the construct of God at intervals the four walls of
temple, we’ve to enlarge this idea to understand our village and therefore the
country as a bigger temple and therefore the inhabitants in that as almighty
God. We tend to should worship them as we tend to worship God. Our Saints
have given the message of welfare and peace within the universe through
their preaching and property. Saint Tukaram specially thought-about service
given to the weaker sections and incapacitated within the society as God’s
worship. Saint Dnyaneshwar like prays for the well being of all living things
within the entire unhealthy ways in which, develop an interest in sensible
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deeds which there would emerge a brotherhood all told humanity. If
everybody abides by Saint Dynaneshwar’s precept the globe would win
lasting peace. All our Saints have conjointly criticised solid discrimination and
construct of untouchability. Within the worst of periods of such social customs.
Based on these ideas we tend to restore the Yadavbaba Temple. The
modification of heart so generated galvanized the Ralegan villagers to from
the dalits independent and happy by serving to them to repay their debts.
However, it had been evident that it had been no use preaching humanity to
those whose stomachs were empty. Such folks would like bread 1st and not
lecture on importance of faith, humanity, philosophy etc. they’re in would like
of one thing to fill their bellies instead of finding out God at intervals. So we
tend to undertaken the work of rural development alongside the reconstruction
the temple. By constructing buds of assorted varieties, we tend to ensured
catching and storing each drop of rain water either on surface or below the
surface of planet. During this manner Anna Hazare spread his non secular
religion within the villagers. 13
5.1.3 Socio-Economic concept of Gandhi and Anna Hazare
a. Social Order
Gandhian social reform starts the individual. Gandhi was of the opinion
that by due performance of duties by all people, there’ll be peace within the
society. Gandhi needed to hurt on islet the dignity and integrity of the
individual with the social development Gandhi needed to put man on a high
ethical level and at identical time, needed that the social atmosphere ought to
be congenial to his full development. It’s uphill below materialism. Gandhi
recognised this peculiarity of attribute. Although he retains his brutal instincts
he conjointly has ethical instincts. However though Gandhi tried for the
progress of people, he couldn’t be thought-about as an individualist. Gandhi
stressed on people within the same live as he stressed over the institution of a
decent society. But, at identical time, he failed to wish the society to face
within the manner of the total expression of the genius of its best members.
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The social goal that Gandhi strove for, throughout life, was the
institution of a society frees all varieties of exploitation. As a method to attain
this finish, Gandhi arranged stress on Swaraj and spinning machine. Besides
cloth, the chief tenets of his social reforms are-
1) Institution of Hindu – Muslim unity
2) Removal of untouchability
3) Prohibition of intoxicating drinks and medicines
4) Freeing of girls
5) Substitution of Indian vernaculars for English as medium of instruction
6) Cow Protection.
Gandhi gave importance to social issue instead of to political once.
Further, to forestall exploitation, he gave out his. Sarvodaya Philosophy of
from every in line with his capability to every in line with his wants. Gandhian
thought is that the mixture of the perfect and also the sensible. They’re
expressible in his concepts of two levels of thinking; the perfect termed
because the initial level norms and also the sensible or second level norms.
The primary is impossible however it’s a minimum of the maximum amount
price as Euclid’s purpose in arithmetic. Gandhi’s image of the perfect society
could also be utopian; however we have a tendency to should have a correct
image of what we would like before we will have one thing approaching it. In
reference to the operating for a perfect society Gandhi ascertained, if we have
a tendency to still work for such a society, it’ll slowly inherit being to associate
in an extent, such the folks will profit by it. Euclid’s line is one while not
breathe however nobody has to this point been ready to draw it and ne’er can.
All identical it’s solely by keeping the perfect line in mind that we’ve got
created progress in pure mathematics. What’s true here is true of each ideal.
For Gandhi excellent state could be a perfect state that cannot be skillful. We
have a tendency to shall ever fail to comprehend it, however ought to ne’er
stop to attempt for it, between the perfect and observe there should always be
gulf. The perfect can stop to be one if it becomes doable to comprehend it”. 14
Anna Hazare came back to Ralegan Siddhi In 1975, and located the
village shaped in impoverishment, deficiency and prevalent alcoholism. There
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wasn’t building for college and youngsters studied beneath a tree. The school
didn’t instruct on the far side customary four. The Sarpanch asked folks to
donate cash towards building a faculty; however the oldsters were disinclined
to convey contributions, they felt that this work was in under government.
Anna Hazare had saving sum 22,000 from his visionary fund gratuity. He
accomplished that, though no one was ready to supply towards construction a
faculty, they might be willing to donate to reconstruction village temple.
Therefore, the primary mission he assumed was to use own retirement fund
and gratuity cash to reconstruct the Yadavbaba Temple that was to use
during a feeble state. Alcoholism had crystal rectifier the homeowners to lift
the picket elements from the temple to destroy liquor dens within the village.
Around twenty five youths uttered an eager awareness in helping with
the renewal of the temple and vision to restructuring the village. The Tarun
Mandal, a youth society, was shaped beneath Anna’s steering. The enrolment
of youngsters was important, as of development in Ralegan. 15
Many villagers in progress coming back to the temple to satisfy Hazare
to debate village disagreements. From these familiar temples discussion
changed the Gramsabha, wherever little quarrel like those over controversial
trees on farm limitations were determined. He unresolved the concept of
unkind these trees and exploitation them for the temple building work. The
farmer’s united and about one hundred twenty five tiny trees and a hundred
and fifty huge trees were prearranged to the temple.
Anna’s approach brings on activity amendment during a democratic
menace. The Ralegan as a model owes its achievement to the sturdy ‘value
system’ That Anna Hazare was able to set up supported principles of
distribution, kindness and equity. This worth scheme is epitomized through
the four bandis (bans) (Panchsutri) with that the villagers united to abide by,
specifically-
Nashabandi (ban on addiction)
Nasbandi (sterilization)
Kurhadbandi (ban on felling tree)
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Charaibandi (ban on grazing) and,
To boot, Shramdan. 16
Social Health
Anna Hazare at the same time focused on rising social
indication- notably education. The village college goes past the zilaparishad
before 1975 solely went up to ahead four. Anna Hazare’s educational panel,
enlisted academics from different villages and commenced categories from
class 5-10. However, Anna Hazare had to travel on an imprecise quick before
of the zilaparishad workplace to get instant recognition for the college.
Ultimately, due acknowledgment was accorded by the govt. to the lyceum.
The college was known as the Saint Nilobaray Vidyalaya.
This has any enlarged the quality of living and safety of most them
family units, therefore effect of their incomes, retirement funds and different
bonus related to govt. jobs. Some family have transferred and revealed their
own workshops. One embraced a doctor’s degree and lots of area unit
academics, Tahasildar (administrators) or maybe doctors, Regular tribe kids
are particularly self-made in obtaining elite permanently position in numerous
government departments. 17
b. Economic order
Gandhi commenced faith within the ground of political economy
conjointly. He was opposed mechanization. In line with him the increase is
ethical growth and also the ownership of material resource could be a barrier
to ethical growth. Gandhi harassed on restriction of requirements. Man
shouldn’t think about the look for of capital as his ideal. As man could be a
social animal and his position is during a society which too during a society
that has reason. Gandhi opposed the event of industry that depends on
mechanization. In reality, he accomplished that the expansion of
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mechanization exhausted the expansion of man. Forgetting this, man seeks to
lift the quality of living. As a check to Aparigragha and also step-down of
requirements. Gandhi’s suggestion that, labor was much greater to
investment. While not labor copper, silver and gold were a useless burden. It
had been labor that extracted precious one from the insides of the planet. 18
He therefore came rather near Marx’s labor hypothesis valuable. He
conjointly reflection like Marx that the mixture of labor against wealth may
undermine capitalist economy. No society will succeed on emotion and
violence in any Worker’s labor, it’s equally dishonest for workman to wreck the
industries and tyrannize over the capitalist, by kindness of man economical
the Marxist origin that battle was the essential truth of human history which it
should be highlighted a lot of sand lot of till the socio-economic class become
the leaders of society and state. 19
Mahatma Gandhi beloved really and non-violent because the source of
his socio-political energetic. Wherever there’ll be peace and blissfulness.
Thus he gave significance to the earnings that and tops. If the means that
square measure smart the ends would conjointly show smart. By keeping non
–violence as means that we will reach the top truth. Gandhi outlined his ideal
society as Ram-Rajya. It’s formed as a wherever truth exist, folks guide
ethical and religious life and evil is eradicated. His ideal society relies on love
and co-operation. It’s prefect society wherever moral issues would govern the
lifetime of the people. Each person becomes a Satyagrahi- seeker once truth
and living a lifetime of nonviolent resistance. Gandhi developed a whole
morals for remake man. Thus his ideal society relies on ethical principle. In
line with him ethical regulation of the human being is that the most vital means
that of communal order. He isn’t ready to who manage his life in questioning
deference to the laws of principles cannot be same to be person within the full
sense of the period. 20
Social autonomy is for Gandhi a way wider thought than political
freedom. The Marxian thought of ideal society corresponds to Gandhi’s
thought of Ramrajya, wherever everyone rules himself. Albeit their
approaches square measure completely dissimilar, Gandhi was conjointly
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fighting against the evils of capitalist economy, Gandhi’s structure is
absolutely the alliance of all people with a read to abolishing every kind of
disagreements also intrapersonal or social, political or economic, also social
or world on the idea of his religious and moral principles of truth and non-
violence.
He envisaged the structure as a complete within which all the
departments of social life, political, economic, and spiritual square measure
inseparably put down connected. He same I assert that being brain or
individual society isn’t separated into impermeable sections knows as social,
political and spiritual. 21
Gandhi wasn’t a scientific theorist of the educational kind within the
field of philosophy and political attitude, however actually he has worried
some elementary concepts for the renewal of man and also the reconstruction
of the ethical and political philosopher. He does much more cherish Socrates
and Buddha running fourth his thoughts and also the result of his realization of
truth. Gandhi had circulated the school of thought of a democratic Gandhi’s
origin of a brand new economic order within the village enclosed a programe
of co-operative agriculture.
1. Each village is going to be a republic or panchayat having powers.
Indian liberty should begin at rock base.
2. Eventually, it’s the individual who is that the element. However this
doesn’t eliminate dependence on the eager facilitate from willing
neighbors or from the planet. It’ll be a free and voluntary play of
mutual forces.
3. Such a society is essentially extremely refined within which each
man or lady is aware of what he or she desires, and what’s a lot of,
is aware of that nobody ought to wish something that others cannot
have with the same labor.
4. During this construction collected of innumerous villages, there’ll be
ever-widening, ne’er rising circles. Life won’t be a Pyramid with the
peak sustained by rock bottom. However it’ll be a marine surround
center are going to be the individual continuously prepared for
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upper reason behind village etc. Therefore, the outer boundary
won’t wield power to mash the band, however can offer strength to
all or any among and can derive its own strength from it.
5. In it there’s no space for equipment that may relocate human labor
which would contemplate power during a few hands.
6. Gandhi wished that ought to live for this factual and utopian image,
although ne’er accomplished in its completeness.
Economic Planning-
Water and the people participation: way to prosperity-
Scarcity of water and repeated deficiency were the key
downside thus maintenance in his thoughtful, control the key to revolving the
case approximately. The dispute was to use straightforward ways in which of
harvest water to be used in irrigation. He followed Pani Panchayat model of
‘Pani Adwa Pani Jirwa’, i.e. housing the rain where it falls.
Anna’s initial purpose was to reap water, in order that farmers might
get higher yield and grow two crops during a year, during a state of affairs
wherever farmers might barely manage one crop. This was earned solely
though water management. The primary step towards this was building Nala
Bands, which might check the soil runoff and aid in water percolation. To chop
price of performance, Anna Hazare asked the villagers to produce charitable
labor for development. Six Nalla Bands (open drain) were created at the
primary stage.
Ditch and contour channels were created on the hillsides altogether the
watersheds. Grass, tree and bushes were created on the hillsides. This more
revived the aquifers and created additional water out there for irrigation.
Barren cut from maximum hectares. 22
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Canal elevates irrigation system:
In order to usher in a further provider of water for irrigation, it had been
determined to elevate water as of the Kukdi Canal. The two hundred km canal
flows three km from Ralegan Siddhi and is constructed on a branch of the
Krishna stream. Over a hundred elevate irrigation system had been created
on this canal. All they had falling, with one release – the supportive society
‘Krishna Pani Purvatha Society’in Ralegan Siddhi.
Even if this can be a drought-prone space, canal irrigation offerd two
bonded crops rather than one. However, the matter is that, even if water is out
there within the canal, it can’t upraise owing to load flaking. Extra problems
that need notice square measure the requirement for cupboard space to
require benefit of fluctuation costs and supportive promoting.
Just in case of difference from these rules, or if there’s wastage of
water, a fine must be paid. Every farmer must plant 5 mango trees; if this can
be not done, 10 trees need to be planted, that should be nurtured and survive.
So far, regulation has preserved. All expenses need to be created on to the
bank and no money payments square measure accepted. All accounts square
measure placed within the annual Meeting. 23
Special conservation work
One more space that required notice was as long as for the energy and
‘green’ feed necessities of the rural community. Before the changes,
unsystematic grazing by villagers had missing the grasslands vacant.
Opposing to the well-liked belief of the villagers, young and scrubby grass
wasn’t sufficient to the lack of food of bovine. Added, the hooves of the bovine
damaged the new grass and untangled the top soil. This had to be banned.
Underneath the steerage of Hazare, the villagers commenced a tree
cultivated area. Virtually four large integer saplings were placed and nurtured.
The woods section offerd free saplings and cash for labor underneath the
Social biological science Programme Kurhadbandi, was commence. Further,
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‘communal fencing’, or Charaibandi(grazing) ,was undertaken by the villagers
to forestall bovine from grazing arbitrarily. In its place, the observe of stall
nourished with cultivated fodder was approved. Ralegan accumulated the
amount and efficiency of alimentation animals accumulated. Milk acquiesce
went from a pair of liters daily to eight liters daily this additionally produced in
a very humble rose in financial gain plane.
Therefore, the most important dividing line conservation works started-
Nalla bunding, contour bonding, valley plugging, percolation tanks,
conversion, building test dams, land leveling and dissident K.T Bandhara
body fluid Gabion structures in addition, farming growth, enhanced agricultural
practices and dribble irrigation were undertook. Tough the method is dear, a
communal of farmers took bank loans to put into practice it Papaya, lemons
and chilies were made on eighty acres, totally irrigated though the drip
system. The involvement to the Watershed Development Programme has
been the following: forty eight. 43 p.c. by individuals of Ralegan Siddhi., 44.83
p.c. by the Jalsandharan Department, and therefore the remaining six. 74 p.c.
by the Gramsabha has obligatory restriction on production of water-intensive
crops like sugarcane and bananas. These may be cultivated solely on tiny
zones of land by drip and mechanical device irrigation. 24
Different supply of income:
Before a crop is prepared for gather and commerce. As effect, different
foundation area unit needed for financial gain getting throughout lean periods.
Agriculture was seen to produce a possible different. This was created doable
by the rise in ‘green fodder’ as a result of inflated handiness of water. A milk
supportive was originated within in 1981, known as the Shri Saint Yadavbaba
Dudh Utpadak Sahkari Sanstha. It 225 members and is headed by a nine-
member committee. Hazare inspired villagers to sell low-yield nutriment kin
and get high-yield variety of cows and buffalos. This breed has been
enhanced through insemination. The attendance of a veterinary doctor within
the village has resulted in enhancements to kin supply. The village presently
144
627 nutriment animals, one hundred fifty five bullock pairs and 366 sheep and
goats.
The average milk yield per family has inflated from one 58 liters per-
1975 to formidable four 96 liters within the current part. Currently, 3000 liters
of milk area unit marketed on a daily basis. The value of the milk growths from
Rs. 8-10 per 1 and also the village receives Rs. 30, thousand /day. The
cooperative has engineered a building price Rs. eight hundred from its profits
a mini-truck and a thresher has conjointly been obtained. 25
5.1.4 Ashram life and Anna Hazare
The nonviolence Ashram was supported on the twenty fifth of could,
1915, designated the name ‘Satyagraha Ashram’, as transference each goal
and our technique of service. For the conduct of the Ashram a code of rules
and observances was necessary. There have been at this point concerning 13
Tamilians in their party. 5 Tamil kids had accompanied them from African
country, and also the rest came from completely different elements of country.
We have a tendency to be all told concerning twenty-5 men and girls. This is
often however the Ashram started. All had their meals during a common room
and strove to measure jointly family. Even as there was a storm outside thus
was there was a storm within the Ashram itself although in African country
untouchable friends wont to come back to my place and live and feed with
Gandhi, his married women and alternative girls to appear quite to relish the
admission into the Ashram untouchable friends. The admission of this family
verified a valuable lesson to the Ashram. Within the terribly starting they
declared to the planet that the Ashram wouldn’t countenance untouchability.
People who of wished to assist the Ashram were therefore placed on their
guard, and also the work of the Ashram during this direction was significantly
simplified. The very fact that it’s largely the real orthodox Hindus who have
met the daily grooving expenses of the Ashram is maybe a transparent
indication that untouchability is agitated to its foundation. There square so
several alternative proofs of this, however the very that smart Hindus don’t
145
scruple to assist an Ashram wherever we have a tendency to go the length of
eating with the untouchable is not any life proof.
When Gandhi came to India before long once range of Ashrams stared
by his associate within the direction of Gandhi. Like that Sabarmati then on. In
1930 padyatra for the salt nonviolence from Sabarmati Ashram to Dandi, he
had set to not come to Sabarmati until freedom for India was earned.
Independence wasn’t earned at that point at that and Gandhi was unfree over
2 years. On his discharge he used up a while movement. He set to create a
village in Central of India so he came to Wardha in 1934, at the invite of
Jamnalaji Bajaj. In April 1936, Gandhiji recognized habitation within the village
Shegaon that he renamed as Sevagram, which suggests ‘village of service’.
Gandhiji was sixty seven years recent once he came to Sevagram. From then
on, Sevagram has become an exalting place, Many choice on necessary
national matters and movements were taken at Sevagram. It became the
central place for variety of establishments for the state building actions
devised by Gandhi to suit the inherent strength of this country.
Shegaon may be a little village eight metric linear unit from Wardha city
in geographic region and seventy five metric linear unit from Nagpur. In spite
of the many sensible complexity, Gandhiji determined to settle here. Although
he didn’t have any purpose of keeping anybody with him except Kasturba,
pressure of labor necessitated additional colleagues with him unit Sevagram
Ashram became a full-fledged establishment. There have been no facilities at
Sevagram, not even a post or telegraph workplace. The letters accustomed is
brought from Wardha. There was another village during this section named
Shegoan, created noted by the residence of Saint Gajanan Maharaj. So,
Gandhiji’s letters accustomed get misguided. Thus it had been determined in
1940 to rename this village as Sevagram or the village of service. 26
The purpose of the Ashram-
To serve the state while not hating anybody within the world.
To develop spiritually while not symptom anybody within the society.
To believe the purity of ends and suggests that.
146
To act as a trustee of the items and skills given by society and God.
To attempt to deliver the goods self-direction in basic desires of life.
This Ashram was a new field for Gandhiji. This was home throughout
the previous twelve years of his life. He directed the state to liberty with the
arms of truth and non-violence. Following his instance, later on, extra
countries became freelance within the world. Gandhiji tried to exchange the
individual quest for truth and non-violence, as was practiced by saints in past
days, to an additive attempt in serving society. Not just for attaining
deliverance, however even for serving the society, folks ought to follow sure
regulation in their lives. Gandhiji wished to develop the self even within the
poorest of the poor and with this plan; he himself lived an awfully
straightforward life supported voluntary economic condition and ease.
Everyone incorporates a purpose and an area below the sum. He devised
varied programmes so everyone feels helpful and be autonomous in his life.
He gave equivalent stress to the clarity of ends and suggests that. Sevagram
was his pedestal for coaching young staff each and girls, to serve the society.
Eleven Vows as a Basis of Ashram Life
Ashram is often outlined as “an ancient Hindu pattern of straightforward
community living oriented to non secular discipline and realization” 27 In South
Africa Gandhi based two Ashrams particularly Tolstoy Farm and Phoenix
Settlement. Gandhi got the inspiration for this community living from John
Ruskin’s book “Unto This Last”. 28 In Ashrams the inmates observe bound
vows or solemn guarantees. When consulting with the inmates and his friends
Gandhi wrote a code of rules. The embers of the Ashram had to stay of these
rules (vows). In Gandhi’s opinion vows area unit essential for self realization
as a result of while not them one won’t be able to overcome worldly
temptations in every life. The refusal to require vows is a sign of weakness.
The eleven vows arranged down by Gandhi for the observance of the inmates
of the Ashram were the subsequent.
Truth (Satya): Truth is that the initial among the vows as a result of it’s the
foremost necessary name of God. As a vow truth suggests that truthful in
147
thoughts works and actions. By this vow, Gandhi wished the members of the
Ashram to mention no after they meant no, no matter the implications. 29
Nonviolence (Ahimsa): Consistent with Gandhi non violence suggests that
to like everyone. It suggests that goodwill towards all life. To Gandhi,
exploitation could be a genus of violence. “Not to hurt any object is not any
hesitation a vicinity of religious doctrine. However it’s at least expression. The
principle of religious doctrine is profaned by each evil notion, through undue
haste, by lying, by disgust, by unwell to anybody” 30
Celibacy (Brahmacharya): Brahmacharya suggests that the look for of
discipline that ends up in the conclusion of Brahman, final reality or God. 31 it’s
the self management over all senses in notion, world, and act. This vow was
the “spot stone: on that the Ashram life was primarily based. It’s not the
suppression of one or a lot of senses however complete mastery over all of
them.
Control of roof of the mouth (Aswad): Our foods to be restricted
straightforward, spice less and if attainable raw. Food is taken solely to
sustain life. This vow helps lots to stay the vow of Brahmacharya. By this vow
Gandhi wished the members of the Ashram to resale fully not solely meat and
alcohol however conjointly, as so much as attainable, all conditions which
might excite the animal passion. 32
Non-Stealing (Asteya): Someone following truth and non violence shouldn’t
steal. However to Gandhi non stealing suggests that not solely not taking
another person’s belongings while not his permission however conjointly
receiving one thing that one doesn’t want, improper multiplication of
necessities etc. One who takes everything that he doesn’t want for immediate
use steals it from someone else who is in want of it. This vow refuses to
permit the need for things happiness to others. 33
Non-Possession (Aprigraha): It’s an extension of the vow of non-stealing.
This vow denies holding. It conjointly arranged stress on the importance of
straightforward living and reduces desires. Absolute non possession suggests
148
that total renunciation. Consistent with Gandhi it’s not the reduction of
necessities however refinement of necessities. 34
Swadeshi : As a vow Swadeshi demanded that everybody should serve the
country of their birth. It conjointly arranged stress on love the neighbor.
Swadeshi is that spirit which controls us to the use and service of our direct
surroundings to the keeping out of the more distant. 35
Fearlessness (Nirbhaya): Fearlessness was essential for the expansion of
different smart qualities in individual. Fearlessness suggests that freedom
from all external worries ad internal fear. The straightforward thanks to
become fearlessness are to cultivate non attachment to the body. While not
fearlessness nobody will follow truth and religious doctrine. Gandhi reminded
us that there was only 1 whom we’ve got to worry which was God. 36
Non-observance of Untouchability (Sparshabhavana) Untouchability could
be a socio spiritual follow of orthodox Hindus in India. It suggests that
pollution by bit of bound persons by reason of his birth during an explicit
family. Consistent with Gandhi it’s wrong to contemplate anybody as
untouchable. Through this vow Gandhi wished to contemplate all groups of
people area unit equal. Untouchables were admitted within the Ashram and
that they were thought of this as equals with others. 37
Bread Labor: (Shareerashrama) Each man should labor together with his
body a minimum of for his food and artifact. It’s the law of nature. One who
takes the requirements of life while not body labor could be a thief? By this
vow Gandhi wished all the members of the Ashram to try and some
reasonably bodily work.
Equality of Religions: (Sarvadharma Samabhava): In Gandhi’s opinion faith
should interpenetrate all our action. To him faith didn’t mean formal or
customary faith. His faith is moral faith. In brief faith suggests that a deep
religion in God. Completely different religious area unit different roads
convergence to identical point and that is God. So, one ought to respect all
religions. Consistent with Gandhi ‘religions area unit several, however faith is
one’.
149
Gandhi’s plan of Ashram and Anna-
Gandhi’s main purpose to ascertain the Ashram for to serve the
individuals. Whether or not the follower of Gandhian philosophy, Anna
Hazare’s wanted to serve the individuals and he started the village renovation.
Once Hazare came to Ralegan in August 1975 when retirement from the
military, he found as he mentioned earlier, that there have been 35-40 illicit
liquor still operative within the village. Attributable to very little rain,
agricultural output was low and thence some individuals per force turned to
the current business. If one was to show them removed from it, one had to
seek out different means that of living. If one were to solely justify the unwell
effects on self and family attributable to the addiction to liquor. However it had
its wood components taken and strength within the liquor still. The mandir
had become bedraggled, Hazare Started rehabilitating the structure out of his
own provident rupees. He knew that mandir is often thought to be a sacred
place by the villagers and will become the correct place to bring the
individuals along.
As he proceeded with the work, he started experiencing the reality of
the Saint’s statement “There is strength in any movement, or an organized
effort done by somebody provided there’s the idea of devotion. The
reconstruction work, questioning concerning the resources for constant once
no cash was being sought from them. He accustomed try to convert those
that approached him concerning his thinking and step by step they started
helping him with contributions of 5 rupees to 5 hundred rupees. He
persuaded them to gift the timber of controversial trees on farm boundaries
that they’re accustomed be never-ending feuds between the parties. Timber
filling 10 truck hundreds was therefore collected that came in handy to line up
the large temple that nowadays has become the middle or Ralegan’s
development comes.
Hazare thought of mandir as an Ashram himself. On April 7- 2011 the
days of India wrote concerning Anna Hazare “calls himself a ‘Fakir’- a person
who has no relatives, property and never balance. He lives in a very 10 ft x
10 ft Spartan space connected to the Yadavbaba. His movement, targeted in
150
Ralegan Siddhi, geographic region, harks back to Gandhi’s Phoenix farm and
Sabarmati ashram. Several of his protesters, against liquor or untouchability,
buildthe Gandhian attach between social change and political release. Anna
Hazare at once controlled the young energy of Ralegan Siddhi into the
powerful Tarun Mandal and created numerous triple-crown programmes of
socio-economic and agricultural improvement within the village. All the
members of Tarun Mandal came along in Yadavbaba Samadhi Mandir each
evening for discussing the any crisis connected ruler beings. He aroused the
collective spirit of the villagers United Nations agency share responsibilities
and expenses for his or her wedding ceremonies and social measures. He
really advanced education and indifferent caste prejudice. He led to the
prohibition of tobacoo, cigarettes, beedies and also the illicit production and
sale of alcohol through terribly strict ways of social control the approval of the
Gramsabha. Hazare says, “Doesn’t a mother administer bitter to a sick kid
once she is aware of the medication will cure her kid? The kid might not just
like the drug, however the mother will it solely as result of she cares for the
kid. The govt. of India strategy to ascertain a coaching centre in Ralegan
Siddhi to be told Hazare’s techniques and apply them nationwide. He
conjointly improved breeding and created it the second largest trade in
Ralegan Siddhi.38
There have been no any separate non secular or cultural activities
within the Yadavbaba Mandir that Anna considers as a holly place like
Gandhi’s Ashram. However the member’s of Tarun Mandal started holding
Village conferences, Weddings and different non secular ceremonies within
the temple within the steering of Anna Hazare. This generated community
and within the villagers. The holding of village meeting at the Mandir had
good impact within the sense that it induced cooperative and constructive
response instead of the same old damaging or impeding approaches adopted
earlier. They conjointly started non secular discourse, pious music etc. within
the temple, that had a good effects on their thinking and there was virtually a
complete transformation in their behavior. The preaching’s concerning right
philosophy of life step by step seeped within their mind and such tier of
honesty and integrity has been reached that no-one currently touches grain or
151
different valuables unbroken in the temple premises. The sooner feuds,
complaints on which individuals wasted cash, time efforts and infrequently
stopped blood. It may licitly question. “Each village encompasses a temple;
why then similar transformation within the mentality of the village folks has not
taken place all over on the pattern of what you claim to own achieved though’
the medium of Yadavbaba Samadhi Mandir at Ralegan ?”39
5.2 Gandhian Constructive Work and Anna Hazare
According to Gandhi the constructive programe is intended to make up
the state from the terribly bottom upwards and he defines it as “the truthful
and non-violent approach of winning swaraj. Its general achievement is
freedom”. 40 works was devised to reform our national spirit. The primary item
of this reform was the removal of untouchability. Untouchability in our
country, because the race and color issues within the west rests upon the
concept of the prevalence of one section of individuals over another on
account of their birth. Gandhiji setup a company, the ‘Harijan Sevak Sangh’
that was to figure for the removal of all their disabilities.41 As a results of
efforts created by Gandhiji untouchability has been abolished by law when
independence. Gandhiji was against all difference to girls. He severely
criticized pernicious system of kid wedding. He was against Purdah system.
He was a good critic of gift system and conjointly against serious expenditure
in reference to marriages. Gandhiji invited girls of India to participate within
the nonviolence movement as they possess infinite patience and
uncomplaining and silent suffering.
In the opinion of Gandhiji village economy cannot be complete while
not essential village industries, like hard-grinding, arduous thumping, soap
and papermaking ,matchmaking, tanning, oil imperative etc. material to
Gandhiji is that the image of unity of Indian humankind of its financial freedom
and equal opportunity. Moreover, material state of mind means that
delegation of production and allocation of the life among the immense
population of India that was preponderantly rural.
152
From the 19 twenties till his death in 1948, Gandhiji step by step move
the stress of his work from non-violent conflict to constructive plans for the
welfare of all. The constructive programe centered upon positive ways in
which of reconstruction a discouraged society. It wanted to re-orient a servile
nation used to sectional devotions and social indifference towards a intrepid
community of mutual service and sacrifice within which each individual known
with others, particularly the poor.
The constructive programe consists of many apparently unconnected
freelance activities. However they’re connected among the context of making
evolution of recent social order. Among the Indian context, this meant-
Nurturing communal unity
Abolishing untouchability
Fostering course of study
Systematic improvement of village
Upliftment of the peasants
Development of Non-violent labor unions
Promotion of house and little scale industries
Eradication of social evils
promotion of material
Promotion of Basic education
Upliftment of ladies
Endorsement of education in health and sanitation
Propagation of Rastrabhahsa
Treatment of lepers.42
Gandhi developed the Constructive Programe throughout his active
participation within the freedom struggle. He completed that the full and
integral development of Indians and India practiced through this Constructive
Programme solely. Communal Unity, Removal of Untouchability, Promotion
of material, different Village Industries, Village Sanitation, Basic Education,
course of study, Upliftment of ladies, and National Language, Economic
Equality, Welfare of Kissans, Labour, Adivasis, Lepers etc. are the
153
Constructive Programmes projected by Mahatma Gandhi. The goal of
constructive work isn’t to produce economic relief to the out of work or to
distribute some wages to the poor however to make up a non-violent social
order. If every kind of individuals actively participates within the constructive
programe, then it’ll give a typical expertise and be a logo of democratic
common Endeavour, it’ll bridge the gap between the categories and also the
lots.43
The constructive programmes if disbursed within the right direction,
Gandhiji believed would end in the perfect Sarvodaya Samaj. Constructive
works as planned by Gandhi are one thing that everybody will contribute in.
Within the same approach Anna Hazare follows the Gandhi’s plan of
constructive programmes. He set to resolve the villager’s issues with the
assistance of these Gandhian ideas. A number of them are as follows-
Prohibition of Alcohol
Grain Bank
Watershed Development Programme
Milk Production
Education
Removal of Untouchability
Collective Marriages
Gramsabha.44
Hazare opines that correct coming up with of natural and human
resources may end up within the betterment of someone, area, village rather
than exploiting such funds. “These days we have a propensity to all are
exploiting the stuff resources like hydrocarbon, diesel, kerosene, coal and
water. This could ne’er be termed as perennial development because it goes
to steer a state of destruction at some point. The sources of energy are
restricted and thence I’m involved concerning succeeding generations.
Nowadays several of the villagers of just about each state are felling the
strength of water shortage. Building concrete jungles doesn’t mean
development as Gandhiji had justifiably same.
154
Creation of human idol ought to be the most objective instead of
making high building. Surely, one must live for oneself and also the family
however at the same time one owes one thing to your neighbor, your village
and your nation too. For this, you would like an idol United Nations agency
may lead to the current goal. Such leadership isn’t created by power or cash
however solely by virtues like pure thinking, matching action and
temperament to sacrifice. it’s the thumb rule of farming that once a seed
buries itself, it results in a much better yield of grains, one single grain must
setaceous itself. The society wants such volunteers United Nations agency
are able to get buried in altruistic service for the higher way forward for the
society.”45
Villager’s labor in guiding of Anna Hazare, Ralegan Siddhi became the
primary model of a perfect village. It’s turn into an explored spot for several
guests diagonally the state, as it proves the most awful village to a perfect
village. “The dream of India as a powerful won’t be completed while not
autonomous, self-sufficing villages, this could be achieved solely through
social commitment.” 46
Conclusion
While Gandhi clearly for non-violence and Anna Hazare has his
developed subject, he adopts a lot of radical stance. Gandhi followed the
policy wherever he would supply the opposite cheek once cuffed, smile and
forgive. He was lot of for peaceful talks and negotiations. All he wished was
that nation leave the country. Anna, on the opposite hand, talks of hanging the
corrupt. He’s terribly clear that corruption should finish in any respect levels,
and looks to recommend one will attend any lengths to attain it.
The first, most having similarity between the 2 is that the manner within
which they were ready to get individuals on their aspect. It’s not matter of
probability or nice address. To be ready to sway vow people and have the
support of countless individuals across totally different regions and cross
sections of society demonstrates you’ve got a precise arrange for the state.
Each Hazare and Gandhi had one.
155
It clear that each Hazare and Gandhi paid important worth for what
they wished to attain. Hazare began fast, defying progressing age, and
usurping the chance of even losing his life. Gandhi courageously applied his
Dandi March, passive resistance and protests with none worry of arrest, death
or abuse. Hazare and Gandhi have each graced the halls of Indian jails for his
or her cause and emerged with pride.
156
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1. Chand Hukam, (200), History of modern India, Anmol Publication
Pvt. Lt. Delhi, pp. 134
2. Kapur Devesh, (2010), The Middle Class in India: A Social
Formation or Political Actor, Pp. 187
3. Patel Sujata, Jasodhara Bagchi and Krishna Raj (2002 Ed.)
Thinking Social Sciences in India: Eassys in Honor of Alice
Thornier, New Delhi, Pp.256
4. Nanda B. R.,(1993), Mahatma Gandhi- A Biography, Oxford
University Calcutta Press, Pp.139
5. Patil, Biswamoy, (2004), BJP’s Stumbling Blocks: The Voter,
Pluralism & Democracy, EPW, 39 No. 21
6. Rudolph, Lioyd (1981), I and Susanne Hoeber Rudolph: Judicial
Review versus Parliamentary Sovereignty: The Struggle over
Stateness in India Commonwealth Pub., New Delhi, Pp. 129
7. Sharma Jai Narain, (2007), Indian Society of Gandhian studies,
Journal of Gandhian studies, Vol. 5, pp. 197
8. Bannerjee Sunita, (2011), Anna Hazare, Civil Society and the State,
EPW, Sep.3, Pp.
9. Harijan, 2-3-1934, Pp. 23
10. Gandhi M. K. (1958Ed.), Ethical Religion, Navjivan , Ahmedabad,
Pp. 49
11. Ibid, Pp. 29
12. Gandhi M. K.(1991Ed.) Hind Swaraj or Indian Home rule, Navjivan
Ahmadabad, pp. 50
13. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal
Transformation, Ralegaon Siddhi Pariwar Pub. Pp. 13-16
14. Dhawan G. (1950), The Political Theory of Mahatma Gandhi,
Navjivan Pub. House Ahmadabad, pp.120
15. Hazare Anna (2003), My Village – My Sacred Land, New Delhi,
CAPART, Pp.26
16. Deshmukh Ganesh (1998 Ed.) Gramved, KBR Smruti Granth
Prakashan Kopargaon, Pp. 92-95
157
17. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal
Transformation, Ralegaon Siddhi Pariwar Pub. Pp.67-70
18. Gandhi M. K. (1973 Ed.), Harijan, Garland Publishing Inc., New
York, Vol. 1-19
19. Dutta D. M. (1953), The Philosophy of Mahatma Gandhi, Madison,
New Delhi, pp. 120
20. Gandhi M. K. (1922) Ethical Religon, Navjivan Pub. House
Ahmadabad, pp. 24
21. Bose N. K. (1947), Selection from Gandhi, Navjivan Pub. House
Ahmadabad, pp. 24
22. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal
Transformation, Ralegaon Siddhi Pariwar Pub. Pp. 37-39
23. Ibid, Pp. 27-29
24. Ibid, pp. 38-39
25. Hazare Anna (2003), My Village – My Sacred Land, New Delhi,
CAPART, Pp.26-28
26. Gandhi M. K., (1993 Ed.), An Autobigraphy: The Story of My
Experiments with Truth, Translated by Mahadev Desai, Navjivan
Pub. House Ahmadabad, pp. 210
27. Thomas M. M., (1970), The Acknowledge Christ of the Indian
Renaisance, Madras, pp. 339
28. Gandhi M. K., (1993 Ed.), An Autobigraphy: The Story of My
Experiments with Truth, Navjivan Pub. House Ahmadabad, Pp.226
29. Ibid, Pp.10
30. M. K. Gandhi,(1990 Ed.) From Yarwada Mandir, Navjivan Pub.
House Ahmadabad, Pp.2
31. M. K. Gandhi (1924) Young India, Navjivan Pub. House
Ahmadabad, Pp. 186
32. C. F. Andrews, (1949), Mahatma Gandhi’s Ideas, Allen & Unwin
London, Pp. 105
33. Ibid, pp. 106
34. M. K. Gandhi, (1990 Ed.) From Yarwada Mandir, Navjivan Pub.
House Ahmadabad, Pp. 23
158
35. C. F. Andrews, (1949), Mahatma Gandhi’s Ideas, Allen & Unwin
Ltd. London, Pp. 120
36. Ibid, Pp. 108
37. M. K. Gandhi, (1990 Ed.)From Yarwada Mandir, Navjivan Pub.
House Ahmadabad, Pp.33
38. Maple Press, (2011) Ed.), Anna Hazare: Crusader of Jan Lokpal
Bill, Maple Press Pvt. ltd. Noida, Pp. 8
39. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal
Transformation, Ralegaon Siddhi Pariwar Pub. Pp.12
40. M.K. Gandhi (1981 Reprint),Constructive Programme, Navjivan
Pub. House Ahmadabad, Pp.3
41. Kriplani J. B., (1991), Gandhi: His Life and Thought, New Delhi, Pp.
386
42. Pande B. P., (1998), Gandhi Sarvodaya and Organizations,
Allahabad, Pp. 25
43. T, Vettickal, (2002), Gandhian Sarvodaya, New Delhi, Pp. 32-35
44. Thakur Pradip, Rana Pooja, (2011), Anna Hazare: The Face India’s
Against Corruptions, New Academic Pub. Jalandhar Pp.92
45. Ibid, Pp. 1-16, 85-92
46. Goyal Kaushal,(2011, Ed.), Anna Hazare: Return of The Mahatma,
Pigeon Books India, Pp.12
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