Major Thinker

Introduction:

 Mahatma Gandhi (Mohandas Karamchand Gandhi) was born on 2 October 1869 in

Porbandar (Gujarat). He was a great leader of the Indian freedom struggle and a symbol of
truth, non-violence and Satyagraha.
 Gandhi received his early education in Rajkot and went to England to study law. During his
law practice, he went to South Africa, where he led a non-violent movement against
apartheid and discrimination.
 After returning to India in 1915, he played an active role in Indian society and politics. He
protected the rights of farmers and labourers from the movements of Champaran, Kheda and
Ahmedabad.
 Gandhiji led the Non-Cooperation Movement in 1920, the Civil Disobedience Movement
(Dandi March) in 1930 and the Quit India Movement in 1942. He made Satyagraha and non-
violence his main weapons against the injustice of the British.
 Gandhiji also emphasized on social reforms. He raised his voice against untouchability,
casteism, intoxication and inequality towards women. His Khadi and Swadeshi movement
became a symbol of self-reliance.
 He was assassinated by Nathuram Godse on 30 January 1948.

Ideology of Mahatma Gandhi

 Mahatma Gandhi's name is written in golden letters in the history of Indian freedom struggle.
He was not only a freedom fighter but also a great thinker, social reformer and a symbol of
humanity.
 Gandhiji's ideology was based on principles like truth, non-violence, swaraj, social equality,
religious tolerance, simple living and gram swaraj.
 Along with this, he also took inspiration from the principles of western thinkers like Tolstoy,
Ruskin and Thoreau.
 Gandhiji's ideology not only gave direction to India's freedom struggle, but also showed the
path of peace and tolerance to the entire world.
1. Truth :

 The most important pillar of Gandhiji's life and ideology was 'truth' . He believed that truth is
God and life is incomplete without truth. He adopted truth not only in speech and conduct,
but also in thoughts and actions.
 For Gandhiji, truth meant whatever was completely correct in thoughts, words and actions.
 To find the truth, he adopted the path of 'Satyagraha', which means insistence on truth.
 He said: "For me Truth is God and God is Truth."
 Gandhiji had said that the greatest religion of man is to follow the path of truth and a person
who walks on the path of truth can never lose.
2. Non-Violence :

 The second major pillar of Gandhiji's ideology was non-violence.

 He considered non-violence as the supreme principle of human life.
 According to him, non-violence does not only mean avoiding physical violence, but also
avoiding any kind of violence through thoughts, words and actions.
 Non-violence means having feelings of love and compassion towards others.
 He said: " Non-violence means defeating your enemy with love."
 Gandhiji believed that violence cannot end violence. He adopted non-violence as a powerful
weapon and made it a major weapon in the Indian freedom struggle.
3. Self-Rule :

 Swaraj had a special place in Gandhiji's ideology. Swaraj does not only mean political
independence, but also self-reliance and self-restraint.
 According to him, Swaraj means control of every person over his life. He said that Swaraj
means self-rule, where every person listens to the voice of his soul and behaves accordingly.
 Gandhiji strengthened the spirit of Swaraj through the Swadeshi movement. He called for
wearing Khadi, boycotting foreign clothes and adopting indigenous clothes.
 According to him, true Swaraj is possible only when every person becomes self-reliant and
does not depend on others to fulfill his needs.
4. Village Self -rule:

 Gandhiji believed that the soul of India resides in the villages. His dream was that every
village in India should become self-reliant.
 He presented the ideal of Gram Swaraj, in which each village would be independent as a unit
and the people there would take their own decisions.
 Gandhiji believed that if the villages of India become self-reliant, then the entire country will
become self-reliant and strong.
 Gandhiji emphasized on promoting village industries, khadi, cottage industries and co-
operation.
  According to him, the path to India's prosperity passes through the development of villages.
According to him, empowerment of India is impossible without the development of villages.
5. Social Equality :

 Social equality had special importance in Gandhiji's ideology. He was strongly opposed to
discrimination on the basis of caste, class and religion.
 He called untouchability a sin and started the 'Harijan Movement'to eradicate it.
 He called the Dalits'Harijans'( people of God) and made many efforts for their upliftment.
 He said: "Until untouchability is eradicated from India, India will not achieve true
independence."
 Gandhiji also raised his voice for women's rights and social justice.
 He believed that until all sections of the society get equal rights and respect, Swaraj will
remain incomplete.
6. Religious Tolerance :

 Gandhiji expressed deep faith and respect towards different religions.

 He studied deeply the basic tenets of Hinduism, Islam, Christianity, Buddhism and Sikhism.
 He believed that all religions lead to the same truth.
 He said: "God is one, people call him by different names."
 Gandhiji made many efforts to maintain religious harmony. He believed that all religions
give the message of love and compassion.
 He laid special emphasis on Hindu-Muslim unity and even fasted to stop communal violence.
7. Simple Living and Satyagraha :

 Gandhiji made his life an epitome of simplicity and cleanliness. He followed frugality, self-
reliance and self-restraint.
 He said that man should conserve natural resources by reducing his needs.
 He said:- "The earth can satisfy everyone's needs, but not everyone's greed."
 Satyagraha was Gandhiji's biggest weapon. Through this he protested non-violently against
injustice and exploitation.
Conclusion:

 Mahatma Gandhi's ideology is equally relevant even today. His message of truth, non-
violence, self-rule, village self-rule, social equality and religious tolerance is still a source of
inspiration for the whole world.
 Only by following the principles of Gandhiji can we pave the way for peace, harmony and
prosperity in the world. His life and ideology are like a lighthouse for humanity.
 Role of Gandhi Ji in Indian National Movement
 Mahatma Gandhi was the great hero of the Indian freedom struggle. He not only provided
leadership to the Indian freedom movement but also gave it a new direction and form.
 Gandhiji transformed the freedom struggle into a mass movement by adopting the principles
of truth, non-violence and Satyagraha in Indian politics.
 Under his leadership the Indian National Movement was not limited only to political
independence, but it also became a symbol of the struggle for social and economic justice.
 Gandhiji's contribution gave a decisive turn to the Indian freedom struggle through the Non-
cooperation Movement, Civil Disobedience Movement, Quit India Movement and other
movements.
 A detailed analysis of the role of major national movements led by Gandhiji is presented
below :

1. Gandhiji's entry into Indian politics:

 Mahatma Gandhi entered Indian politics in 1915, when he returned to India from South
Africa.
 Gandhiji had successfully fought against apartheid in South Africa and there he raised his
voice against injustice through Satyagraha.
 After returning to India, he closely understood the Indian life of the people and studied the
policies of British rule in depth.
 Gopal Krishna Gokhale guided Gandhiji regarding Indian politics.
 Gandhiji first played an active role in Indian public life through the movements of
Champaran, Kheda and Ahmedabad.
 Through these movements, Gandhiji understood the problems of Indian farmers and laborers
and adopted the path of non-violent struggle to solve them.
2. Champaran Satyagraha ( 1917):
 Gandhiji's first successful movement was Champaran Satyagraha.
 In Champaran district of Bihar, the British indigo plantation owners were oppressing the
indigo farmers. The farmers were forced to cultivate indigo and were paid very low wages.
 Gandhiji went to Champaran and saw the plight of the farmers and organised Satyagraha in
their support.
 Major events:
 Gandhiji went to Champaran and directly contacted the farmers.
 He led a non-violent movement against the British government.
 The British government had to bow down and the farmers were freed from indigo
cultivation.
 Champaran Satyagraha was the first successful Satyagraha in India under the leadership of
Gandhiji, which gave him national recognition.
3. Kheda Satyagraha (1918):

 There was a severe drought in the Kheda district of Gujarat, but the British government
announced to collect tax from the farmers. Gandhiji led the farmers and started a Satyagraha
against the tax.
 Major events:
 Farmers decided not to pay taxes under the leadership of Gandhiji.
 The British government ignored the farmers'demands, but the non-violent protests
continued.
 Ultimately the British government had to bow down and announce tax amnesty.
 Kheda Satyagraha strengthened the feeling of self-respect and unity among the Indian
people.
4. Ahmedabad Mill Strike (1918):

 The textile mill workers of Ahmedabad were facing low wages and excessive work. Gandhiji
led the workers and they went on a hunger strike.
 Major events:
 The workers demanded a 35% wage hike.
 Gandhiji advised the workers to follow the path of non-violence.
 The British government and the mill owners had to accept the demands of the workers.
 This movement proved to be a milestone in protecting the rights of the working class.
5. Non-cooperation Movement (1920-1922):
 the Jallianwala Bagh massacre (1919) and the Rowlatt Act, Gandhiji started the Non-
Cooperation Movement. The aim of this movement was to end all forms of cooperation with
the British rule.
 Key Activities
 government jobs, courts and educational institutions.
 Abandonment of foreign clothes and adoption of indigenous clothes.
 Renunciation of government titles and honours.
 Burning of British goods.
 Results:
 The non-cooperation movement united the whole of India.
 This was the first movement in which women, farmers and laborers participated on a
large scale.
 the Chauri Chaura incident (1922), Gandhiji withdrew the movement.
Civil Disobedience Movement (1930-1934):

 Gandhiji started the Civil Disobedience Movement in protest against the British
government's salt law. The main objective of this movement was to peacefully oppose the
British laws.
  Key Activities
 Gandhiji started the Dandi March from Sabarmati Ashram on 12 March 1930 .
 He reached Dandi after a journey of 24 days and broke the salt law.
 The Salt Law was opposed all over the country.
 The farmers refused to pay the taxes.
 Results:
 The British government was forced to negotiate under the Gandhi-Irwin Pact (1931) .
 The feeling of self-respect awakened among the Indian people.
7. Quit India Movement (1942):
 During the Second World War, the British government threw India into the war without
taking it into confidence. Gandhiji called for the'Quit India Movement'on 8 August 1942.
 Key Activities
 Gandhiji gave the slogan of "Do or Die".
 The Indian public staged massive protests against British rule.
 The government arrested Gandhiji and other leaders.
 Results:
 The Quit India Movement shook the foundations of British rule.
 After the Second World War the British government decided to grant independence to
India.
8. Other contributions of Gandhiji:

 Harijan Movement : Gandhiji started the Harijan movement against untouchability.

 Khadi and Swadeshi Movement: He gave the message of adopting Khadi and Swadeshi
clothes.
 Women Empowerment: He encouraged women to take part in the freedom struggle.
 Religious Unity: Gandhiji made continuous efforts for Hindu-Muslim unity.
Conclusion:

 Mahatma Gandhi made the Indian freedom struggle a mass movement based on non-violence
and truth. Under his leadership the Indian people realised the feeling of self-respect and self-
esteem.
 Civil Disobedience Movement and Quit India Movement led by Gandhiji weakened the
foundations of British rule. His life and his ideology are still a source of inspiration for the
whole world.
Gandhi's role in social and religious reforms in India
 Gandhiji believed that political freedom would be meaningful only when evil practices like
casteism, untouchability, gender discrimination and religious narrow-mindedness would end
from the society.
 
He tried to emspower the society morally and spiritually and for this he carried forward
various social and religious reforms. The following is Gandhi's role in social and religious
reforms:
1. Abolition of Untouchability:
 Gandhiji considered untouchability to be the biggest evil of Indian society. He called it a
social stigma and started the'Harijan Movement'for its eradication. He called the
Dalits'Harijans'(people of God) and took many steps for their upliftment.
Major Contributions:

 Gandhiji opened the doors of temples for Harijans.

 He treated Harijans with equality and ate and prayed with them.
 He founded'Harijan Sevak Sangh'and campaigned for education, cleanliness and
employment of Dalits.
 the Poona Pact (1932), he opposed separate electorates for Dalits and gave the message
of equality.
 This effort of Gandhiji proved to be a milestone in ending caste discrimination in Indian
society.
2. Women Empowerment :
 Gandhiji believed that development of society is not possible without equal participation of
women. He inspired women to actively participate in the freedom struggle and social
reforms.
Major Contributions:

 Encouraged women to participate in the Khadi movement and non-cooperation

movement.
 Women were made aware against evil practices like purdah system, child marriage and
sati system.
 He emphasized on education and employment opportunities to make women self-
reliant.
 Kasturba Gandhi along with him started many campaigns for women's rights.
 Mahatma Gandhi awakened the spirit of respect and equality towards women in the
Indian society.
3. Religious Tolerance :

 Gandhiji believed that all religions lead to the same truth. He considered religious unity and
tolerance as important means of social reform.
 Considered a part.
 Major Contributions:
 Gandhiji made many efforts for Hindu-Muslim unity.
  He fasted during the communal riots of 1947 and gave the message of peace and
brotherhood to the people.
 He studied the Gita, the Quran, the Bible and other religious texts and accepted the
principle of equality in them.
 Gandhiji said:
 "I believe in the equality of all religions. All religions give the message of love and peace."
 Gandhiji tried to make India a peaceful and harmonious society by eliminating religious
discrimination.
4. Khadi and Swadeshi Movement:

 Gandhiji awakened the spirit of self-reliance in Indian society through the Swadeshi
movement. He boycotted foreign clothes and gave the message of adopting Khadi.
 Major Contributions:
 Charkha and Khadi were made symbols of Indian self-reliance.
 He promoted cottage industries to uplift the rural economy.
 The Swadeshi Movement strengthened the spirit of self-respect and self-reliance in
Indian society.
 Gandhiji's Khadi movement became a symbol of economic independence and social equality
in Indian society.
5. Prohibition of Alcohol and Intoxication:

 Gandhiji called the consumption of alcohol and other intoxicants a social evil. He said that
intoxication is harmful to a person's health and morality.
 Major Contributions:
 He did satyagraha in front of liquor shops.
 He launched a public awareness campaign for de-addiction in the society.
 Gandhiji said:
"Alcohol is the main reason for the downfall of our society. Getting free from it is the
true reform."
 This effort of Gandhiji was an important step towards morally strengthening the Indian
society.
6. Communal Harmony:

 Gandhiji said that Hindu-Muslim unity is essential for the unity of Indian society. He gave
the message of peace and tolerance against communal riots.
 Major Contributions:
 He fasted against communal violence in Delhi in 1947 .
 He appealed to the leaders of both the communities to maintain peace.
 He was also murdered due to his efforts to maintain communal harmony.
  Simple Living and Morality :
 Gandhiji stressed on the establishment of moral values in Indian society. He said that
following simplicity and honesty in society is the true reform.
 Major Contributions:
 Gandhiji gave the message of cleanliness, self-reliance and self-control.
 He said that a person should limit his needs.
 He stressed on honesty and morality in public life.
Conclusion:

 Mahatma Gandhi brought a new consciousness in the Indian society through social and
religious reforms.
 His reformist policies are still a source of inspiration for Indian society. Gandhiji's life and
his principles inspire us to follow the path of truth, non-violence and equality.
 Gandhiji adopted the path of non-violence and Satyagraha for the independence of India,
which made the world realize the power of non-violent struggle.
 Inspired by his ideas, leaders like Nelson Mandela, Martin Luther King Jr. and the Dalai
Lama led non-violent movements.
 Gandhiji's message of "universal brotherhood" and "equality of all religions" strengthened
the spirit of peace and tolerance at the global level. His life is a source of inspiration for
international peace even today.
Asked in Previous Years

 Critically analyse the factors responsible for the rise of Gandhiji as an iconic national hero.
(BPSC, 67th)
 Write a short note- Gandhiji's views on Satyagraha (BPSC, 66th)
 Write a short note on Gandhiji's views on caste and religion. (BPSC, 65th)
 Describe the importance of Gandhi's social and cultural ideas. (BPSC, 63rd)
 Gandhiji's mysticism consists of a unique combination of original ideas with a natural
tendency to maneuver and a unique penetration into public consciousness. Explain.
(BPSC, 63rd)
 Analyse the role of Gandhiji in the mass movement of Bihar. (BPSC 46th)
 Critically evaluate Gandhiji's views on the'caste-caste'system. Was it consistent with his
activism against untouchability ? (BPSC 46th)
 What message did Gandhiji want to give by emphasizing on Swadeshi ?
(BPSC, 40th)
Introduction:

 " Jawaharlal Nehru" was the first Prime Minister of independent India and one of the main
pillars of Indian politics. He was born on 14 November 1889 in Allahabad.
 took active part in the Non-Cooperation Movement, Civil Disobedience Movement and
Quit India Movement under the leadership of Mahatma Gandhi during the freedom
struggle .
 After independence, Nehruji played an important role in the creation of modern India.
 Nehruji based the policies of independent India on the principles of socialism, secularism
and democracy.
 He initiated the Five-Year Plans, which boosted India's industrial and agricultural
development. He encouraged scientific research and technological development, leading to
the establishment of institutions such as the IITs, IISc, and the Bhabha Atomic Research
Centre.
 Nehruji's foreign policy was based on the non-alignment movement. He adopted the path
of global peace and co-existence by keeping India away from any military alliance. Due to
his efforts, India gained an important place on the international stage.
 He also brought revolution in the field of education and due to his love for children, his
birthday is celebrated as "Children's Day". Nehruji's contribution is invaluable in the
creation of modern India.

Nehru's idea of socialism

 Nehru was an internationalist, which was a result of his socialist views. At the Lahore session
of the Indian National Congress in 1929, Nehru expressed his views on internationalism.
 He said, " After attaining her independence, I have no doubt that India will welcome all
efforts at world cooperation and federation and will even agree to give up a portion of her
independence to a larger group of which she is an equal member. "
 He saw socialism in broader terms. Nehru said, " The world today is essentially international,
though its political structure remains backward and narrowly national.
 For Nehru, socialism was about controlling capital in the national interest, not about
imposing authority on private enterprise. A believer in social control rather than dictatorship,
Nehru disliked all forms of privilege.
  Regarding'production'he said, " This is wealth, and this wealth can be multiplied by
enormous labour capacity, if the dignity of labour is realised in all its forms."
 His proposal of scientific and practical socialism, which he wanted to achieve by providing
reasonable freedom and discipline to the people, was different from the idealistic and
theoretical type of complete socialism.
 Nehru, who believed in strong economic planning, introduced the concept of "five-year
plans" in India based on the approach of the socialist USSR . These five-year plans focused
on the basic pillars of economic development, i.e. agriculture, infrastructure and industrial
development.
Conclusion:

 Despite his deep attraction to Marxism, Nehru was far from being a communist. He
confessed, " My roots are probably still partly in the nineteenth century, and I have been too
influenced by the humanist liberal tradition to ever completely break away from it."
 He believed that "without social freedom and a socialist structure of society or state, neither
the country nor the individual can develop much."
Nehru's Contribution in the Making of Modern India
Planning and Development:

 Given the diverse nature of the country, he realized that his proposal for a Planning
Commission, which would require approval from both Parliament and state legislatures,
would be a daunting task. Consequently, he introduced the Planning Commission through an
executive order in 1950. It was decided to set up a Planning Commission through the
Government of India.
 For him, planning was a means of creating a social structure and establishing a solid
economic base. He believed that a mixed planning approach, where both the public and
private sectors could work together, would be best suited for India. In addition, he also held
the position of chairman of three different planning commissions.
Mixed Economy:

 Mixed economy was one of the most important plans of Jawaharlal Nehru. The idea of mixed
economy was highly influenced by the concept of democratic socialism.
 In this approach, the public and private sectors worked together in the development of the
nation. Furthermore, the public sector consisted of state enterprises while the private sector
consisted of private individual corporate enterprises.
 The Planning Commission was entrusted with the responsibility of assessing all the resources
of the country, augmenting depleted resources, formulating plans for the most effective and
balanced use of resources, and setting priorities. Jawaharlal Nehru was the first chairman of
the Planning Commission.
Development of agriculture:

 Agriculture has been a major feature of the progress of the Indian economy as most of the
people do farming for their livelihood.
 For Nehru, the development of agriculture could complete the growth of the entire economy.
He further wrote, " The whole future of our Second Five Year Plan depends on our
agricultural production.
 Another landmark decision regarding Indian agriculture and the effort to increase production
was land reform.
 The First Constitutional Amendment in 1951 and the Fourth Amendment in 1955
empowered state legislatures to legislate and eliminated intermediaries. By 1960, states had
passed acts to abolish the zamindari, talukdari and jagirdari systems respectively. Land
ceiling laws were passed in 1959 to prevent any concentration of power in the hands of a few
individuals .
 also aimed to integrate industrial production processes with agriculture, especially in the
textile industry.
 launched two initiatives, the Community Development Programme (CDP) to boost
agricultural production and the National Service Extension Scheme (NSES), which
encouraged the development of small-scale industries.
Development of big industries and dams:

 Nehru focused on land redistribution and built irrigation canals and Launched programmes to
build dams, as well as promoted the use of fertilizers to boost agricultural production, with
the goal of making India self-sufficient in grain production.
 He gave importance to cottage industries to increase efficiency in rural India. He also played
an important role in the development of big dams like Bhakra Nangal Dam, Hirakund Dam,
Tungabhadra Project etc. Nehru called big dams as'New Temples of India'.
Development of premier institutions for education and scientific temper:

 Nehru strongly advocated education for India's youth and children and considered it vital for
the country's future development and needs.
 Under his leadership, many prestigious institutions of higher education were established
including AIIMS, IITs, IIMs, National Institutes of Technology, BARC, ISRO and DRDO.
These institutions played a vital role in the development of India.
 He also established major industrial complexes and heavy industries in different parts of
India, keeping in mind the aspirations of the people.
Conclusion:

 In short, Jawaharlal Nehru's vision of building a secular, democratic and socialist India, as
enshrined in the Indian Constitution, guides the progress of the nation.
  Additionally, his focus on the development of key sectors such as industry, educational
institutions, scientific research and modern infrastructure enabled India to stand strong and
compete in a divided world.
Nehru's View on International Relations
Introduction:

 When India gained independence only two years after the end of World War II, the entire
world was recovering from the most destructive war in history.
 The world was divided into two warring camps that were opposed to each other.
 When the British left India in 1947, India's share in the world's wealth
 The share fell from around 30 percent in the mid-18th century to less than 3 percent.
 In this backdrop, Jawaharlal Nehru took over the reins of the country with the hope of
building cordial relations with the countries of the world.
Nehru's idealistic views on international relations

 Jawaharlal Nehru, India's first Prime Minister, was convinced that India was bound to play
an increasing and beneficial role in international affairs.
 He had developed an enthusiasm for diplomacy that was not necessarily based on military
and economic hard power.
 He was banking on our moral high ground because he and the country were proud of the non-
violent manner in which we had achieved our independence.
 Jawaharlal Nehru's attempt to modernise the nation was not to Westernise the country, but to
develop India as a power centre by assimilating the best aspects of Western culture.
Concept of Colonial World:

 One of his first acts as the leader of independent India was to convene the Asian Relations
Conference (1947) in Delhi, where the principles of independent India's foreign policy were
declared.
 29 countries attended this conference and it helped in strengthening the solidarity of all Asian
countries.
 The first large-scale Afro-Asian conference, known as the Bandung Conference, was a
meeting of newly independent Asian and African countries, held in Indonesia in April 1955 .
 Its purpose was to promote Afro-Asian economic and cultural cooperation and to oppose
colonialism by any nation. This conference was an important step towards Nehru's dream of
the Non-Aligned Movement.
 Nehru was a supporter of human freedom. He opposed colonialism in his foreign policy and
it received high praise from many newly independent countries.
Non-alignment and Panchasheel:

 Under Nehru's guidance, India became the first country to initiate the policy of non-
alignment, which was established in Belgrade in 1961 and supported by Gamal Abdel Nasser
of Egypt, President Sukarno of Indonesia and Jozef Broz Tito of Yugoslavia.
 The policy of non-alignment meant accepting the inevitability of war but believing that it
could be avoided.
 Non-alignment involved taking decisions on every issue without bias or prejudice. The secret
of this policy was that India was never permanently pro-West or pro-East.
 The policy of non-alignment was based on the five principles of Panchasheel, which guided
international conduct. These principles were conceived and formulated in 1954. They were as
follows:
 Mutual respect for each other's territorial integrity and sovereignty.
 Non-interference in each other's military and internal affairs.
 Mutual non-aggression.
 equality and mutual benefit and
 Peaceful coexistence and economic cooperation.
 However, Nehru's Panchasheel doctrine suffered a setback when India was attacked by the
Chinese in 1962 and Nehru was severely criticised for his failure to defend the country. After
the Chinese aggression against India, it is now believed that non-alignment has to be
combined with immediate defence requirements for survival.
Other aspects of Nehru's foreign policy:

 Foreign aid was a vital component for the development of India's early economy and hence
assistance was sought from all parts of the world such as the UK, Germany, USA, Japan and
the USSR. India was linked to both the East and the West for economic development.
 Nehru wanted to make the entire world a place of peace. He believed that in the atomic age,
peace had become the only guarantee of human survival.
 Due to close ties between Pakistan and the United States, Nehru improved India's relations
with the Soviet Union to keep India in check over its arch enemy.
 1950 India opposed the US-designed'Uniting for Peace Resolution'on the grounds that it
would prevent the Soviet Union from taking direct action in the Security Council. Soviet
leaders supported India's position against Pakistan on Kashmir and against Portugal on Goa.
Conclusion:

 As India's first Prime Minister, Nehru managed to transcend regional boundaries and
emerged as a global statesman. He guided India's foreign policy with other countries and
created a political guardian for the development of the new country.
 Asked in Previous Years
 Discuss Nehru's views on communalism and secularism. (BPSC, 66th)
 Write a short note on Nehru and secularism. (BPSC, 64th)
 Examine the main features of Jawaharlal Nehru's foreign policy. (BPSC, 60-62nd)
 Review Nehru's role in the creation of modern India. (BPSC, 56-59th)
Introduction:

 Rabindranath Tagore was born on May 7, 1861, into a prosperous family in Calcutta. His
ancestors came to this area from Govindpur, which later became part of Calcutta. His
grandfather Dwarkanath Tagore was a wealthy businessman and supported social reform
movements such as the Brahmo Samaj founded by Rammohan Roy.
 12, Tagore spent much time at Shantiniketan and in the Himalayas, where his father taught him
Sanskrit, astronomy, and religion. This close contact with nature influenced Tagore's world
view and later inspired his educational experiments.
 He was educated at home and through his travels.

Thoughts of Rabindranath Tagore:

 Tagore was not only a poet. He expressed his views on various subjects through his works. He
was an excellent thinker and philosopher. He did not write his philosophy in an academic
manner.
 He was also a painter and musician. He expressed his views on various socio-cultural and
political issues which are relevant even today.
 For example, he wrote on the oppression and empowerment of women, the importance of
education, human dignity, environmental awareness, reason and freedom, the need for
scientific and technological development, modernization, equal rights for all citizens,
promotion of friendship and respect across castes and religions, egalitarian relations between
cultures and countries, the horrors of violence and war, and the need to establish world peace.
 also wrote about child marriage, child abuse, widow remarriage, the dowry system, and
political and religious exploitation in society. Thus, Tagore's writings go beyond literature and
touch upon politics, culture, social change, religious beliefs, philosophical analysis,
international relations, and much more .
 As a philosopher, Tagore, in his notable book The Religion of Man (1931), written in English
and delivered as a lecture at Oxford in 1930, provided an account of how humanity can
progress towards mutual support and mutual understanding only through broad sympathy.
Tagore's views on the concept of nationalism

 Tagore was not just a poet but also a philosopher who was deeply concerned with various
concepts including nationalism. In his time India was under British rule and the feeling of
nationalism was growing among the people. Tagore recognised the importance of nationalism
but also criticised it. His love for India was strong but his vision went beyond national
boundaries. He believed in global unity and cooperation rather than the idea of nationalism
confined to one country.
 He believed that the concept of nationalism was rooted in hatred which was contrary to basic
human values. He considered the concept of nationalism to be European and saw it as a
political concept rather than a cultural one.
 In his essay titled National in India, Tagore criticised nationalism and wrote that the political
and economic organisational basis of nationalism is merely an attempt to achieve greater
prosperity by increasing production and saving human labour.
 He considered European imperialism and the rise of fascism and Nazism as extreme and
distorted forms of nationalism.
 Tagore clearly distinguished between nationalism and patriotism and expressed his patriotism
on the basis of love for his motherland.
 Tagore believed in universal brotherhood and maternal love instead of narrow nationalism. He
considered aggressive nationalism to be an obstacle to man's natural, spiritual and free
development.
 He believed that the union of Western and Eastern civilizations would promote global unity,
world peace and global relations.
 To realise these ideals, he founded Vishwa Bharati in 1921 .
 Rabindranath Tagore limited the excesses of nationalism and supported "Vasudhaiva
Kutumbakam" and envisioned an internationalism based on equality and world brotherhood.
Cultural and social ideas of Rabindranath Tagore:

 Rabindranath Tagore was a social reformer who brought new consciousness in the Indian
psyche, whose ideas were based on equality, freedom and world brotherhood.
 His thoughts were influenced by his cultured family, Buddha, the teachings of the Upanishads,
the ideas of Raja Ram Mohan Roy and the writings of Western writers and poets.
Rabindranath Tagore's views on society:

 According to Tagore, every human being is a part of the Almighty God, and therefore all
people are equal. Inequality based on caste, religion, sex and nation is man-made and artificial.
 He opposed the then system of society in which the government was the centre of power.
According to him, the source of power should be the people, and the form of governance
should not be autocratic but people-oriented.
  Tagore was against the capitalist system of society because he considered it exploitative.
According to him, wealth should not be concentrated in the hands of a handful of people, but it
should be used for the all-round development of society.
 Tagore's aim was the elimination of man-made inequalities. He was in favour of establishing a
global society based on love, morality and cooperation.
 His work focused on humanity, upliftment of weaker sections, gender equality and dignity of
the individual. These ideas can be seen in his collection of poems Gitanjali, which also won the
Nobel Prize.
Rabindranath Tagore's views on culture:

 Tagore believed in syncretistic culture and religious tolerance. He encouraged a process of

creative interaction between East and West, where both could learn from each other.
 In today's time, when tension and violence between castes, religions, and nations is increasing
in the world, Tagore's humanistic ideas can lay the foundation of a culture of peaceful and
harmonious co-existence.
Tagore's contribution in providing ideological basis to the national movement

 Rabindranath Tagore did not take part directly in the national movement, but played the role of
a guide by his progressive ideas and opposition to the policies of the British government.
 His work "Amar Sonar Bangla" played a decisive role during the partition of Bengal
movement.
 He suggested celebrating Raksha Bandhan and promoting indigenous clothing.
 His composition "Jana Gana Mana" proved important in spreading nationalist ideas and
promoting patriotism.
 Through poems and writings he criticized British oppressive policies.
 He expanded the social base of the national movement through social, political, educational
and other ideas.
 Tagore opposed ultra-nationalism, armed rebellion, and violence.
 Provided ideological basis for the Gandhian movement and opposition to other British policies.
 He returned his Knighthood and Sir titles in protest against the Jallianwala Bagh massacre, and
opposed British imperialism.
 Tagore made significant contributions to the national movement through his literature, poems
and thoughts.
 Though he was less active in the national movement at the political level, he had deep
involvement in the social and cultural outlook.
 His thoughts were clear and broad. He wanted a socio-economic system based on humanism
and love in which the countrymen could develop in all aspects and become self-reliant and
independent.
 Support and promotion of the Swadeshi movement during the anti-partition of Bengal
movement reflects this sentiment of Tagore.
  Opposing the communal policies of the British government, he called for celebrating the Banga
Bhang Day as a day of communal harmony, and gave the message of love and unity to Hindus
and Muslims by tying Rakhi on each other's wrists.
 This prologue to Raksha Bandhan Day reflects Tagore's belief in love and humanism.
 During this movement he composed "Amar Sonar Bangla", which later became the national
anthem of independent Bangladesh.
 Tagore gave direction to the development of nationalism through his cultural works such as
songs, poems, novels, and philosophical thoughts.
 His "Jana Gana Mana" was sung at the Calcutta session of the Congress in 1911. This song was
later adopted as the national anthem.
 Tagore, like the Indian National Movement, stressed on improving the education system and
creating an industrially self-reliant economy for nation building and development.
Education and society from the point of view of Rabindranath Tagore

 Rabindranath Tagore was a harsh critic of British rule. He expressed deep displeasure at the
poverty and misery of Indians and said that "Probably in no other province would people be as
helpless as those in Bengal. Was this the country whose natural resources dazzled the world
earlier ?" He was saddened by the slavery India saw under British rule . Tagore asked the
English poets, " Did any of them understand the misery and pain of the Indians and express it
in their poems ?"
 Spiritual Humanism: Tagore's humanism was beyond any particular country or region. He
believed that man is God's greatest creation and has a divine element within him. He believed
that God is present not only in the idols in the temple but also in every individual. Therefore, to
look down upon or disregard anyone is to insult God. He stressed the need to strike a balance
between meditation, worship and work. His spiritual humanism had no room for hypocrisy,
imbalance and impracticality .
 Tagore's views on education: Tagore's view on education was very different. He believed that
the aim of education should not be only to obtain a degree or a job, but it should be for truth
and society. He wanted to see education as the physical and spiritual development of the
individual. According to him, the aim of education should not be only quantitative
development of personality, but also qualitative development.
 Tagore considered the colonial education system to be flawed. According to him, the aim of
education should not be only livelihood but all-round development.
 He stressed the need to provide education amidst nature, and also gave importance to education
related to literature, religion, art, music, and culture. With this objective, he founded Vishwa
Bharati in 1921 .
Main principles of Tagore's educational philosophy:
1. Development of independent consciousness – Students should get the opportunity to
express their thoughts and ideas freely.
2. Creativity- Creativity and new ideas should be encouraged among students.
 3. Interaction with Nature - Students should be educated by keeping them close to nature.
4. Knowledge of Indian Culture – Students should be given deep knowledge of Indian
society and ideology.
5. Positive Mental Development- Students should be introduced to positive thoughts and
mental nourishment.
6. Learning from Natural Life - Students should be kept in touch with nature, away from
urban pollution and immorality .
7. Education in Mother Tongue : The medium of education should be in the mother tongue
so that students can remain connected to their roots and can get deeply ingrained in the
values.
Tagore's views on education and society were deeply rooted in his humanism and spirituality. He
believed that education should be for spiritual and mental advancement, not just for material gain. His
aim was to make every individual empowered, creative and independent thinker.
Contribution of Tagore to Bengali Literature:
 Rabindranath Tagore was awarded the Nobel Prize for the poem Gitanjali in 1913 AD. He was
also the first Asian to receive this award.
 Rabindranath Tagore gave a new dimension to Bengali music and education and brought about
a relevant modernization of India's art and culture. He gave a new shape to Bengali literature
by enriching poetry, drama, literature, short stories, painting, etc.
 A different style was developed in his work by incorporating love for nature, humanism, moral
values, religious universalism etc. His famous works are as follows-
 Poetry- Gitanjali, Manasi, Sonattari, Chaitila, Jhaanika, Sandhya Sangeet, Jana Gana Mana,
etc.
 Novel- Gora, Karuna, Bau Thakuratirhat, Rajarshi, Chokharbali etc
 Drama- The Genius of Valmiki, The Mother's Prayer, The Post Office, Chitrangada, Nalini,
Autumn Festival Kings, Queen
 short stories- Kabuliwala, Ghater, Katha, Ekta, Ashadhe, Galp
Asked in Previous Years
 Describe the views of Rabindranath Tagore on society and culture. (BPSC, 68th)
 Write a short note-Contribution of Rabindranath Tagore in the freedom movement.
(BPSC, 67th)
 Evaluate the contribution of Rabindranath Tagore to Bengal literature and music.
(BPSC, 60-62th)
 Define nationalism. How did Rabindranath Tagore define it? (BPSC, 56-59th)
 Rabindranath Tagore was a multi-talented person. Discuss. (BPSC, 56-59th)
 Describe the importance of social and cultural ideas of Ravindra Nath Tagore.
(BPSC 48-52th)
 Describe the role of Rabindranath Tagore in the Indian National Movement. How was it
different from the Congress. (BPSC, 39th)
Introduction

 Birth: April 14, 1891, in Mhow (Madhya Pradesh)

 Major works: The Castes in India, Their Mechanism, Genesis and Development (1917, first
published work) ; The Untouchables, Who Are They ? (1948); Who Are the Shudras (1946);
Buddha and His Dhamma (1957); Thoughts on Linguistic States (1955); The Problem of the
Rupee (1923); The Abolition of Provincial Finance in British India (Ph.D. thesis, 1916); The
Rise and Fall of the Hindu Women (1965); Annihilation of Caste (1936); Labor and
Parliamentary Democracy (1943); Buddhism and Communism (1956), (Books and Speeches) ;
Mook Nayak, Bahishkrit Bharat, Janata (Magazine-Editing).
 Died: December, 1956 in Delhi
 Dr. Ambedkar, the leader of the Dalit class in India, played an important role in drafting the
Constitution of India.
 He spent his entire life fighting against caste prejudices and injustice in the Hindu society.
 He fought a long battle for social reform, so that the Dalits of India could get their rights and
status in the society.
 Ambedkar's participation in the Round Table Conference proved to be an important milestone
in his fight for social justice and equality.
Ambedkar's Viewpoint
 To organise his followers, he founded organisations like the Bahishkrit Hitakarini Sabha, the
Independent Labour Party and the All India Scheduled Castes Federation.
 He propagated his ideas through newspapers like'Mooknayak','Bahishkrit Bharat'and'Janta'.
 'Annihilation of Castes','Who Were the Shudras','The Untouchables','Buddha and His
Dharma'are among his most important works.
Ambedkar's idea of political representation

 Democracy: Like many other national leaders, Ambedkar also had full faith in democracy.
 He believed that democracy is superior because it promotes freedom. Of the various
forms of democratic government, Ambedkar chose the parliamentary form of
government.
  He believed that democracy can be better understood if we look at it as a way of
bringing about widespread changes in the social and economic spheres of society.
 Political democracy: He believed that government planning does not operate in a vacuum ; it
works within society. Its usefulness depends on its relationship with other sectors of society.
 Elections, parties and parliament are, after all, the formal institutions of democracy.
 Political democracy means the principle of'one person one vote'which implies political
equality. But if there is oppression and injustice in the society, the spirit of political
democracy will disappear. Therefore, a democratic government must create a
democratic society.
 He stressed that the success of democracy in India can be ensured only by establishing
a truly democratic society.
 Economic Democracy: Along with the social basis of democracy, Ambedkar also kept the
economic aspects in mind.
 He argued that parliamentary democracy was based on liberalism. It ignored economic
inequalities and never focused on the problems of Dalits.
 He argued that parliamentary democracy emphasizes only liberty, while true
democracy implies both liberty and equality.
 Socialism: Ambedkar believed that independence alone cannot be a sufficient goal.
 Freedom is meaningful only when it is accompanied by equality. He wanted a
democratic government that also upholds the idea of equality.
 According to him, Western ideas of liberal democracy and parliamentary system of
government do not ensure equality. Therefore, Ambedkar turned to socialism.
 He felt that socialism must function within a democratic framework. Democracy and
socialism should not be opposed to each other.
 Thus, in 1947, Ambedkar presented the idea of'State Socialism'.
 Role of Government: Ambedkar believed that the state operated through the government
would be a neutral agency that would look after the interests of the entire community.
 Therefore, he gave great importance to the role of the government.
 According to him, the government has to play the role of a welfare agency. It has to
ensure rapid progress and equitable distribution of the fruits of that progress.
Ambedkar and the three Round Table Conferences
1930-1932 as a representative of Dalits . He advocated separate electorates for Dalits to ensure their
political representation.
 Separate Electorate: He demanded separate electorate for the Dalit classes to ensure their
political representation and empowerment in the legislatures.
 Communal Award, 1932: In response to the demand for separate electorates, the British
government provided for reservation of seats for different communities in the provincial
legislature. Gandhiji opposed this.
 Poona Pact, 1932: It was an agreement signed between Mahatma Gandhi and Dr. Ambedkar.
This agreement provided for reservation of seats for the "Depressed Classes" in the provincial
and central legislature.
Ambedkar's views related to constructive reforms

 Attack on Caste: Ambedkar's main fight was against the caste system.
 He believed that the caste system promotes injustice towards the lower castes. It does
not allow the lower castes to progress.
 The lower castes get nothing but contempt. As a result, the moral of the lower castes
has deteriorated and their morale has fallen.
 The untouchables are particularly wronged. They are denied education, decent
livelihood and human dignity.
 Therefore, he strongly stated that the fight for the eradication of untouchability
becomes a fight for human rights and justice.
 Struggle against atrocities on women: Ambedkar strongly criticized the humiliation of
women in Indian society.
 He believed that women should be given equal status as men and should have the right
to education.
 He lamented that Hinduism denied women the right to property.
 He prepared the Hindu Code Bill, in which he took care that women should get a share
in the property.
 Self-Respect among the Untouchables: Ambedkar knew that under the influence of
tradition the untouchables had completely surrendered to the dominance of the higher
castes.
 They had lost all enthusiasm to fight and speak their mind. Hence, it was necessary to
awaken their self-respect. According to them, their bonds should be broken.
 Education: Ambedkar believed that education would contribute greatly to the reformation of
the untouchables.
 He always inspired his followers to achieve excellence in the field of knowledge.
 Ambedkar wanted the untouchables to receive both liberal education and technical
education.
 He was particularly opposed to education provided under religious patronage.
 He warned that only secular education could instill the values of liberty and equality in
students.
 Economic progress: Ambedkar always insisted that untouchables should stop doing their
traditional work. Instead, they should acquire new skills and start new professions.
 Ambedkar argued that the oppressed classes must develop a sense of self-respect
within themselves.
 He did not believe in social reform based on humanism, sympathy, philanthropy etc.
 He did not believe in social reform based on humanism, sympathy, philanthropy etc.
Gandhi-Ambedkar controversy

 The Indian independence struggle was a complex issue in the history of South Asia.
 The liberation movements led by Gandhiji and many other patriots were carried out to gain
independence from the colonial rule and establish the rule of the Indians there so that India
could prosper socially, economically and a level of self-confidence could be established among
the people of India.
 However, there was another parallel movement within the Indian society to get rid of the
historical social injustice and to achieve equal status for all irrespective of any caste, creed,
religion or ethnicity.
 The debate is based on the dialogue and communication between two great leaders of the
freedom movement namely Mahatma Gandhi and Dr. B.R. Ambedkar. The debate mainly
focused on the issues of caste, political representation of Dalits and the social reforms needed
in India during the British colonial rule.
Points of difference in the thoughts of Gandhi and Ambedkar

 Joint Constituency vs Separate Constituency:

 Gandhi's aim was to establish a joint electorate beyond caste or religion for the greater
union of India.
 But, Ambedkar wanted separate electorates specifically for Dalit communities, with the aim
of empowering them socially, economically and politically.
 Gandhiji opposed separate electorate because it would have divided the Indian Hindu
society and increased social injustice.
 Viewpoint on caste and social reform:
 Dr. B. R. Ambedkar was a supporter of the complete abolition of caste and varna system, as
he considered it to be the evils of Indian society, which has divided the society on the basis
of birth-based caste system. Even after having good knowledge and good education, a
person from a lower caste cannot claim to get the status of a higher varna. But Gandhiji had
a different view on Indian society, caste and varna system. He said that the varna system
provides stability to the society and regulates social interactions. Ambedkar believed that
Hinduism is inherently caste-oriented and cannot be reformed. He argued that true equality
for Dalits cannot be achieved in Hinduism and eventually he embraced Buddhism as a
means of liberation.
 Views on Hinduism:
 Ambedkar was critical of the Hindu caste system, which he considered oppressive and
inhuman and the root of all evils in society.
 On the other hand, Gandhiji was a staunch Hindu and believed in the possibility of reform
within Hinduism.
 He said the essence of Hinduism is non-violence and caste discrimination is a distortion of
its true teachings.
  Political rights to Dalits: Ambedkar believed that political rights would improve the condition
of untouchables and make them socially and economically better placed in society, while
Gandhi feared that this would divide Hindu society.
 Ideas related to democracy:
 Ambedkar believed in a liberal form of democracy and stressed on individual rights and
self-fulfillment
 Whereas, Gandhiji believed in the moral form of democracy, which was contained in the
decentralized village-level Gram Panchayat.
 In spite of many differences between the two great leaders, there were also some
similarities which may be mentioned here:
 Nation Building: Both the leaders thought about making India a great nation as it would
benefit the citizens of India.
 Emphasis on Education: Education is the only weapon that can transform an individual,
society and the entire nation. It will empower citizens with knowledge and technological
innovations and make India economically prosperous.
 Social reforms: Social reforms were considered important for nation building. Unity in
diversity is the means through which Indian society can be modernised and constitutional
provisions can be maintained.
 Criticism of Western Materialism: Both criticized the concept of Western materialism.
 According to Gandhiji, this was ruining the Indian system of education and economic
structure.
 Whereas, according to Ambedkar, it was unable to address the concerns of the social evils
of caste and the stigma associated with Dalits and other backward class communities.
 The Gandhi-Ambedkar debate highlights the contradiction between the spiritual welfare and
political empowerment of Dalits. However, it also played a vital role in shaping the
Constitution, reinforcing the principles of equality before the law and equal protection under it.
The debate influenced the future of India by emphasising the need for inclusive welfare of all,
in line with the concept of "Vasudhaiva Kutumbakam".
Conclusion

 Ambedkar fought for a society free from casteism and class exploitation.
 He repeatedly stated that an ideal society is one based on liberty, equality and fraternity.
 As long as these two systems of exploitation – caste and class – exist, Ambedkar's ideas will
remain relevant as inspiration in the fight against them.
 Dr. Rajendra Prasad, the first President of India, was a prominent figure in the Indian freedom
struggle, a favourite of Mahatma Gandhi and a member of his non-violent movement, and one
of the great personalities of the Indian National Congress.
 He was a man of knowledge, brilliance, determination and a liberal outlook. Despite being the
head of state, he was famous for his simple lifestyle and commitment to his public duties.
 Dr. Rajendra Prasad was born on 03 December 1884 at a place called Jiradei in Saran and now
Siwan district of Bihar province. His father Mahadev Sahay was one of the leading scholars of
Sanskrit and Persian and his mother Kamleshwari Devi was a pious woman with high ideals.
 He had made significant contribution in expanding the role of Bihar in the national movement
and ensuring unprecedented contribution of Bihar in the national movement.
Education

 Dr. Rajendra Prasad received his early education in his village Jiradei. In 1902, Mr. Prasad
took admission in Presidency College, from where he graduated. Has received the title of.
 1907 he did his M.A. in Economics from Calcutta University. In 1915 he completed his
master's degree for which he was awarded a gold medal.
 After this, he also obtained a doctorate in law from Allahabad University.
Early entry into politics

 Dr. Rajendra Prasad, as a student leader, took part in the Swadeshi Movement in 1905 and this
was his first contribution to the national movement which spread nationalism throughout India
including Bihar.
 He played an important role in the formation of the Bihar Students Conference in Calcutta in
1908, which aimed to promote nationalism among students and youth.
 He first attended the annual session of the Indian National Congress held in Calcutta in 1906
and joined the Indian National Congress in 1911, increasing the contribution of freedom
fighters from Bihar in the independence movement at the national level.
Contact with Gandhiji and active role in freedom movement

 Dr. Rajendra Prasad first met Gandhiji in Calcutta in the year 1915, when a meeting was
organised there in honour of Gandhiji.
 December 1916 at the Congress session in Lucknow. In the Lucknow session, Champaran
farmer leaders Rajkumar Shukla and Brajkishore Prasad invited Gandhiji to visit Champaran.
 Gandhiji became "Mahatma" only after the Champaran movement. Thus, Dr. Rajendra Prasad
played an important role in making him'Mahatma'from Mohandas Karamchand Gandhi .
 1919, there was a wave of'Civil Disobedience Movement'all over India . Gandhiji appealed to
boycott all schools and government offices.
 He left his lucrative profession of advocacy in 1920 and participated directly in the Non-
Cooperation Movement and made this movement effective in Bihar through conferences,
speeches and travels.
 He played a central role in the establishment of Bihar Vidyapeeth and Sadakat Ashram, which
later became the main center of Salt Satyagraha and Quit India Movement in Bihar.
 To make the Salt Satyagraha successful in Bihar, a framework of protests and boycotts was
determined.
 Under the influence of Gandhiji, he abandoned his old and conservative ideology and
participated in the freedom movement with new energy. In 1931, the Congress started the
movement, during which Dr. Prasad had to go to jail several times.
 1934 he was made the President of the Bombay Congress. He was made the President more
than once. He participated in the Quit India Movement in 1942, during the Quit India
Movement he was arrested under Operation Zero Hour which is a proof of his prominent role
in the national movement.
As Congress President

 He became the President of Congress not once but thrice. Considering the efficiency and ability
he displayed in the relief work related to the earthquake in Bihar, he was elected the President
of Congress for the first time in 1935 .
 1939, after Subhash Chandra Bose resigned from the post, he again became the President of the
All India Congress Committee. In 1947, after Acharya J.B. Kripalani resigned, Rajendra Prasad
was elected the President of the All India Congress Committee for the third time. At that time,
he was the Minister of Food and Agriculture in the interim government and was also the
President of the Constitution Making Body.
 The Golden Jubilee session of the Indian National Congress was held in Bombay on 24-28
October 1934 under the presidency of Dr. Rajendra Prasad. The following resolutions were
passed in the Golden Jubilee session of the Indian National Congress held under the presidency
of Dr. Rajendra Prasad.
 1946 and had the honour of becoming the first President of the country after independence.
 Dr. Rajendra Prasad gave his active and significant contribution in every phase of the national
movement to expand and ensure the contribution of Bihar in the national movement.
As President
 Dr. Rajendra Prasad was the first President of India, he held this post from 26 January 1950 to
13 May 1962. Presidential elections were held again in 1957, in which Dr. Rajendra Prasad
was re-elected President. This was the first and last occasion when the same person became
President twice in a row.
 1962, he resigned from his post and went to Patna and started living his life in public service by
staying in Bihar Vidyapeeth.
 After independence, in the first government formed under the leadership of Pandit Jawaharlal
Nehru, Dr. Rajendra Prasad was given the charge of Food and Agriculture Department as a
Cabinet Minister. Along with this, he was appointed the President of the Indian Constituent
Assembly to draft the Constitution.
 His name is mainly taken as a freedom fighter. Dr. Rajendra Prasad was a prominent leader of
Bihar. In 1962, he was awarded India's highest civilian honor'Bharat Ratna'for his political and
social contribution .
 He was the only President of India who abandoned his luxurious life and adopted a simple life
after leaving office. His life journey which started from Bihar ended in Bihar on 28 February
1963. His last rites were performed at Bans Ghat on the banks of Ganga in Patna.
Introduction

 Lohia was born on 23 March 1910 in Akbarpur, Ambedkar Nagar, Uttar Pradesh.
 Later he moved to Bombay with his father Hiralal for schooling and obtained a BA degree
from Vidyasagar College, Calcutta.
 He wrote his PhD thesis on the subject of salt tax in India, which focused on Gandhi's socio-
economic theory.
 He joined the freedom struggle in 1932 at the age of 22 and emerged as a prominent nationalist
and socialist leader of India.
 Ram Manohar Lohia is remembered as a scholar leader of the Indian freedom struggle and for
his views on socialism for the qualitative progress of the country.
 He was one of the several members who founded the Congress Socialist Party (CSP) within the
Congress framework in 1934 .
 His struggle against colonial rule began with the Salt Satyagraha and spread far and wide
during the Quit India Movement.
Ram Manohar Lohia and Socialism
 is known as a leader of socialism who identified mainly five types of evils that need to be
eliminated for national welfare, which include the following:
 inequality between man and woman,
 Inequality based on skin color,
 Caste-based inequality,
 Colonial rule of some countries over other countries,
 economic inequality
 He added two more elements to his five-fold socialist tendency:
 Revolution for civil liberties against unjust encroachments on private life, and
 Revolution of non-violence for giving up arms in favor of Satyagraha.
Role in pre-independence movements:

 He was largely involved in the activities of the Congress Socialist Party and socialist
programmes.
 He participated in the Quit India Movement and was imprisoned several times.
 He not only carried out underground activities during the Quit India Movement but also
organised people along with other leaders like Jayaprakash Narayan, who formed the Azad
Dasta against the British government.
 He strongly opposed the British government's decision to declare India's participation in the
Second World War in 1939.
Role in the Post-Independence Period:

 He left the Congress in 1948 and formed the Socialist Party in 1955 and became its president
and editor of the magazine Mankind.
 He attacked the caste system and called for its abolition and social reform.
 1963, Lohia was elected to the Lok Sabha, where he became known for his sharp criticism of
government policies.
 Some of his works include:'Wheel of History','Marx, Gandhi and Socialism','Guilty Men of
India's Partition', etc.
 He became a symbol of India's socialist programs as it felt the need for socio-economic
reforms.
Contribution to foreign policy and national integration

 Lohia also expressed his views on Indian foreign policy.

 He supported the Non-Aligned Movement and talked of keeping India free from the influence
of any imperialist power.
 Lohia also expressed his clear views on the border dispute with China and the Kashmir dispute
with Pakistan. He believed that India should be vigilant about its security and sovereignty.
Women Empowerment and Social Justice

 Lohia also worked for women's rights and their social empowerment.
 He advocated women's reservation and said that women should get equal rights and
opportunities as men.
 She encouraged women to take active part in politics.
Conclusion:

 In short, it can be said that Ram Manohar Lohia's ideas not only influenced the freedom
movement, but also played a role in the creation of the Constitution of independent India. The
directive principles included in the Constitution are evidence of his ideology, which works to
move the nation forward in a constructive direction.
Introduction

 Jai Prakash Narayan has a special place among the socialist thinkers of India. He was born on
11 October 1902 in Sitabdiara, Bihar.
 His father's name was Harsuladyal and mother's name was Phoolrani Devi.
 his early education in Patna and later went to the US for higher education.
Encounter with Marxism

 Jayaprakash Narayan studied in the United States from 1922 to 1929, obtaining a master's
degree in sociology from Ohio in 1929.
 While in Wisconsin, he encountered a group of students who introduced him to Marxism as an
ideological solution to India's problems.
 Inspired by Marxism, he believed in the universal principles of equality, liberty and fraternity
and considered them important for social and economic development.
 He was also influenced by the writings of the nationalist M.N. Roy.
 Jayaprakash appreciated Marxism's emphasis on social and economic justice, believing that
economic conditions shape social issues.
 However, he later questioned the suitability of Marxism in India, understanding that no
ideology can be universally applicable to all circumstances.
 This led to the development of his ideas on democratic socialism and Sarvodaya, which
emphasised social transformation while preserving individual liberty.
 Even as a Marxist, he opposed the centralization of power in communist regimes and
advocated a form of socialism that promotes liberty, equality and fraternity without
totalitarianism.
Leaning towards democratic socialism

 In 1934, Jayaprakash Narayan, along with Acharya Narendra Dev, Minoo Masani and Achyut
Patwardhan formed the Congress Socialist Party to adopt a revolutionary approach in the
independence struggle and promote socialist values.
 He stressed the need for workers and peasants to actively participate in the struggle and
improve their living and working conditions.
  He envisioned an India with economic and political democracy, where every individual would
have the opportunity to express his or her ideas, work, and achieve his or her potential.
 The aim of his socialism was to eliminate exploitation and poverty, provide equal opportunities
for self-development and ensure fair distribution of national wealth.
Jayaprakash Narayan as a nationalist:

 Joining the freedom struggle: After returning from America, Jayaprakash joined the Indian
National Congress and became committed to India's independence. He was appointed general
secretary of the Congress in 1932, impressing leaders like Gandhi and Nehru.
 Underground activities : After the failure of the Gandhi-Irwin talks and the arrest of many
Congress leaders, Jayaprakash escaped arrest and continued to work underground. He played
an important role in reorganizing the Congress Party and was arrested several times during this
period.
 Involvement in labour movements: Jayaprakash worked to raise political awareness among
the working class and was elected president of several labour organisations in 1947, which
worked for the rights and struggles of workers.
 Disillusioned with the Congress government, he broke away from the party in 1948 and
worked with Dr. Ram Manohar Lohia to rebuild the Socialist Party. In 1952, he played a key
role in merging the Kisan Mazdoor Praja Party and the Socialist Party to form the Praja
Socialist Party.
Jaiprakash Narayan as Sarvodaya leader:

 Influence of Vinoba Bhave: In 1952, Jayaprakash Narayan met Vinoba Bhave during the
Bhoodan movement, inspiring him to adopt the philosophy of non-violence and see Bhoodan
as a solution to the land issue.
 Commitment to Sarvodaya: From 1954 to 1973, Jayaprakash devoted himself completely to
promoting the philosophy of Sarvodaya, self-rule and social welfare. He retired from active
politics, believing that politics alone could not ensure the welfare of the people.
 Non-violent revolution: While working for Bhoodan and resettling dacoits, Jayaprakash
emphasised the need for self-rule to overcome the flaws of Western democracy. He advocated
a stateless society where independence could be achieved through mutual cooperation and self-
rule in small communities.
 Advocated a new society: Jayaprakash believed that the present society is complex and
dominated by dominant groups. He envisioned a peaceful society based on self-management
and cooperation, which could be achieved through a non-violent social revolution.
Total Revolution

 Idea of Total Revolution: Jayaprakash Narayan believed that a complete transformation of

India's socio-economic structure required self-discipline and self-governance, which he called
"participatory democracy". His inspiration for total revolution was inspired by peaceful
movements, such as the rehabilitation of dacoits of Mushehri (Bihar) and the Chambal Valley.
  Role of youth: He saw the youth as the key to the movement, urging them to act with courage,
discipline and non-violence to protect them from government repression . For example, the
1974 student movement in Gujarat, which called for the dissolution of the state legislature.
 Seven Revolutions : Jayaprakash's vision for total revolution included seven revolutions:
social, economic, political, cultural, ideological, educational and spiritual. He believed these
were necessary to create a Gandhian humanist society, starting with political reform.
 Impact of Emergency: When Emergency was declared in 1975, Jayaprakash was arrested, but
his commitment to change remained unwavering, reflecting his belief in peaceful but effective
revolution.
A True Democrat

 Jayaprakash Narayan was a true democrat who believed in both social and spiritual change for
India. His philosophy of total revolution aimed not only at social and economic reconstruction
but also at the moral and spiritual rebirth of the Indian people.
 He envisioned a partyless democracy, which stressed on political consciousness, social and
economic equality, non-violence and indirect elections. He advocated the'right to recall'elected
representatives if they failed to serve the people . Narayan also believed that for democracy to
function properly, people must develop moral and spiritual qualities such as truth, non-
violence, love of freedom, cooperation and tolerance.
 In 1977, he took Janata Party MPs to Gandhiji's Samadhi and urged them to serve the nation
selflessly. Narayan's contributions were recognised globally with the Ramon Magsaysay
Award and posthumously with India's highest civilian honour, the Bharat Ratna, in 1999 .
His Contributions as a Writer

 Despite his active role in the freedom struggle, he wrote many books and essays on various
aspects of Indian life, including political, economic and social issues . Some of his notable
works are –
 According to Gandhiji, this was ruining the Indian system of education and economic
structure.
 Why Socialism (1936)
 Towards Struggle (1946)
 In the Lahore Fort (1970)
 A Play for the Reconstruction of Indian Polity (1959)
 From Socialism to Sarvodaya (1959)
 Swaraj for the People (1961) .
Jayaprakash Narayan's views on economy, education and welfare
Economy

 Jayaprakash Narayan believed that truth and non-violence should form the basis of all human
activities. He criticised both capitalist and state-controlled economies because they reduced
workers to mere wage earners, thereby destroying their creativity. He opposed large-scale
industrialisation, arguing that it led to concentration of power, misuse of natural resources, and
creation of social and political issues. Narayan advocated a decentralised, self-reliant, village-
based economy.
Education

 Jayaprakash Narayan believed that education should go beyond schools to become a vehicle for
total revolution. He saw villages as schools, where artisans and peasants would teach and
people of all ages would learn. Education should include both formal and social learning that
addressed local issues . He emphasized a rural-focused education system to enable villages to
prosper and encourage urban people to support them. Ultimately, his goal was to create a self-
reliant, self-regulated, and state-free society.
Welfare society

 Narayan opposed the centralisation of power in the welfare state, as it impedes democratic
values. He advocated a society where people would take responsibility for their own welfare,
where the state would act as a motivating and encouraging force, not as a controlling force. He
emphasised self-help, hard work and education, with the aim of empowering individuals to
improve their lives through their own efforts.