GANDHIAN WAY OF INDIAN NATIONALISM

Dr. Rushiraj Upadhyay

Abstract

British policies severely impaired Indian national interest since their introduction into the Indian
Polity. Moreover, their demand regarding various natural resources for their economic
development, especially after the Industrial revolution, inspired them to start implementing
exploitative policies in and for India. Their various political and economic policies had a deep
influence on Indian economy and the social structure of India. This article aims to throw light on
the policies and action of Britishers that encouraged the spirit of nationalism in India. As such,
Mahatma Gandhi's influence on the freedom movement, the concept of Sarvodaya and Swaraj,
constructive programs, etc. has been discussed as a Gandhian way of Indian Nationalism.
Secondary data has been used as a source. A major objective of this paper is to analyze and explain
the emergence of nationalism in India and to discuss Indian Nationalism through a Gandhian
perspective. This paper argues that Indian Nationalism gained impetus and a new direction after
the advent of Mahatma Gandhi.

Keywords: Nationalism, Sarvodaya, Swaraj, Constructive Programs, Gandhian Philosophy.

The British Empire’s policies for India played an important role for the emergence and
development of national consciousness. The exploitative economic policies made Indian farmers
more and more poor, small scale industries collapsed, and industrial revolution had a deadly effect
on artisans and laborers. On the other hand, the reformative steps in socio–educational system left
a strong mark on Indian national consciousness. Increasing proportion of educated people through
English education system played an important role to raise national consciousness in Indian
people. Dharaiya notes that “Rapid development of the modern means of transportation and
communication promote the spirit of national unity and national uplift.” (Dharaiya, 2016, p. 6) All
of these reformations, however, were for ease of administrative structure, economic and political
gains and for the convenience of the authorities. Fortunately, however, it also played an important
role for national solidarity, public awareness and national consciousness.

A cursory glance upon various policies of governor generals in British India makes it
evident that these policies encouraged the spirit of Nationalism in Indians. Developments like
irrigation, railways, canals, etc. could be done due to improvements made in finance sector by

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Lord Mayo. Lord Ripon took important steps for development of modern education, encouraged
local self-government, and removed the control over the freedom of newspapers. Western
education and literature inspired nationalist sentiments in Indian students.

The role of regional language and literature is very important to encourage the spirit of
nation. Regional and national newspapers like Hindu Patriot, Bangali, Amrut Bazar Patrika,
Tribune, Hindu, Kesari, Maratha etc. developed national awareness in Indians and Indian Political
streams. Governor General Lord Lytton took very unjust steps during his tenure in India.
According to Dharaiya, “During this time Lord Lytton passed a law which restricted newspapers
published in Hindi from publishing political articles and also prohibited Indians from owning
firearms without a license. As a result, the ‘Indian Association’ and various Indian leaders felt that
the government intended to stifle the poltical freedom of Indians” (37).

The fact that Western education system was vibrant and attempted to break down caste and
gender barriers, biases, and inequality cannot be disregarded and had a long-term impact. It was
education that provided Indian students with an incentive for critical thinking and awakened within
them the desire of self-government which gradually transformed into a demand for total self-
government (swaraj) with a large proportion of students joining the freedom struggle.

Although Dharaiya notes that the British aimed to further their own interests by educating
the Indian masses (for example, to gain competent government employees), they were also aware
to a certain extent of the possible unintended fallout – that of the rise of the awakened Indian(s) –
for the overhaul which Western education brought in the perception of the Indian populace
regarding society, politics, religion, etc. played a vital role in the political unity and the national
fabric of the country”. (Dharaiya, 2016, p. 15)

Prior to the establishment of ‘Hind Mahasabha’ in 1885, Nationalist contemplation and

National Consciousness was awakened in the people of India in the form of socio-religious
reformation. Contribution of Reformists like Raja Ram Mohan Roy, Devendranath Tagore,
Keshavchandra Sen, Ishwarchandra Vidyasagar, Ranade and the contribution of revivalists like
Swami Vivekananda, Swami Dayananda, Anni Besant etc. in national consciousness is seminal.
Moreover, many Indian saints and sects took part in the religious as well as national consciousness
including Sahajanand Swami and the Swami Narayan Sampraday in Gujarat.

Leaders connected with the reformation activities had concentrated their efforts for women
empowerment, women education, widow Remarriage, educational reformation, opposing Caste
system, opposing the Sati Pratha, Kulin Pratha, Dev Daasi and child marriage, opposition to
Idolatry and efforts to implement social laws to oppose such socio-religious bad customs etc.

On the other hand, revivalist organizations had also put their efforts to awaken national
consciousness to revive the glorious past of India. Such political Institutions like Indian
Association, National Conference, Bombay Presidency Association etc. were established to raise
the voice and issues of Hind along with to represent Indians in constitutional organizations, to fight

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against unjust laws passed by British government, to involve common people in the struggle of
constitutional rights and for religious harmony. These institutions filled the space of Indian
political representation during British rule which uplifted the Political consciousness in India.

After the establishment of Hindi Rashtriya Mahasabha, people became more and more
sensitive about the issues of Nation. Intellects joined Mahasabha in large proportion and disdain
for British rule came on the surface. Mahasabha became a platform for Hindi people to raise their
voice against oppression and exploitative policies of British rule. Mahasabha gave many able and
skilled leaders to India in the struggle of freedom. Bengal Partition was a phenomenon which
awakened and stirred the emotions of people for their nation and Swadeshi (indigenous) movement
came into being with public force along with assertive/radical/extremist nationalism. ‘Vande
Mataram’, became an enormous flame of patriotism to touch the soul of every Indian. Many
revolutionary institutions started in India and large proportion of youths joined it for revolutionary
activities. The struggle for independence became more and more persistent. To persecute
nationalist forces, the British government of that time took strong measures. To obstruct the
national unity, British government passed the communal and caste agenda. To break the nationalist
movement and unity of Indians, religion and caste was an enough means about which they knew.
Phenomenon above mentioned express the development of National consciousness in India. In the
year 1915, M. K. Gandhi arrived in India from South Africa and a new age of nationalism
commenced which could be addressed as Gandhian Nationalism.

Advent of Mahatma Gandhi, the Spirit of Nationalism and Independence

With the liberalized thoughts and the weapon of Non-Violence, M. K. Gandhi contributed
in the freedom fight and united the country against the British rule. Significant changes came after
Gandhi's advent in the Indian political realm as well as in the freedom struggle. Gandhi is not a
man but a thought with reference to Nation which spread all over India. To understand Gandhian
Nationalism, we must go through Gandhi’s Nationalism. His actions, speeches and writings
addressed to the nation indicate Nationalism in itself. A charismatic personality called the nation
to take steps towards freedom movement. He had a power to unite the people on one page.
Gandhian way to struggle was constructive and positive and his constructivism became
popularized in British regime. Being a worshipper of non-violence, he emphasized on constructive
efforts and it was one of the reasons that large proportion of Indians joined his call for national
freedom struggle. In fact, the way of non-violence is a way in which all the people can cooperate
for movement instead of violence and renowned Gandhian ideology follower Japyprakash had also
supported for this thought. Mahatma Gandhi knew about the resentment of the people regarding
British government and he had a panacea (i.e. truth, non-violence, spinning wheel (charakha)
swadeshi, non-cooperation) to direct their path. Gandhi moulded the people’s agitation in a
constructive way through which people could come more and more close to each other. To analyze
Gandhi’s thoughts and consider them idealistic in Indian context does not amount to a criticism
of his view as he expects India to come out from the slavery of western materialistic culture.

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Mahatma Gandhi’s contribution in freedom struggle is an integral part of Indian modern
history. Phenomena and Movements like Non-cooperation, Purna Swaraj Resolution, Dandi
March and Civil Disobedience, Picketing on British clothing shops and companies, Satyagrah and
Individual Satyagrah, Peasant Movements like Champaranya Satyagrah, Kheda Satyagrah, Bardoli
Satyagrah, Revolutionary Gallows etc. fueled the spirit of Nationalism in Indian masses. However,
“Movements like non-cooperation, civil Disobedience movement seemed apparently failed to
achieving the goal, though it has had a widespread impact. The British government realized that
India's awakened nationalism could not be crushed by oppression, so it had to start active efforts
to introduce concrete constitutional amendments (Act of 1935)”. (Dharaiya R. K., 2016, p. 88).

Moreover, Gandhi knew that the roots of independence movement are in the unity of
Indians. Separatist policy of British government will never allow Indians to unite and it will not
liberate India. Against British policies such as the communal award, Gandhiji considered fasting
a best weapon. Mahatma Gandhi believed in constructive programs for freedom. Non-weapon
revolution and non-violence were his chants for collective steps of Indian masses. Gandhi's ideals
have a profound effect on the common man of India and large proportion of Indian masses
followed the path shown by Gandhi. In the year 1942, Quit India movement was launched at the
Bombay session of All India Congress Committee by Mahatma Gandhi and he made a call to Do
or die. The growing longing for independence in Indian masses made the British government
realize that it would not be able to rule over India for long. British government even could not
immediately crush the collective steps of people for Quit India movement. Collective steps taken
in the Quit India movement indicated the strengthening unity in Indian people. This was an
important phase of Indian freedom movement, which invigorated the emotions of people for
independence. Collective arrests, atrocities, assassinations, and other repressive measures of
Britishers could not suppress the national consciousness. The new consciousness of Independence
was transmitted in Indians and the struggle of freedom became more effective after the advent of
Gandhi from South Africa.

Increasing political awareness of people, unity for freedom, fierce demand of independence
were the key Indications for British government to quit India. Socio-religious reformation also
played an important role to awaken the public consciousness in India. Youth from national and
nationalist educational institutes like Gujarat Vidyapith, Banaras Hindu Vidyapith, Tilak
Maharashtra Vidyapith, Kashi Vidyapith, Bihar Vidyapith, Bangal National University etc. took
part to serve the nation by one or other means. Rampant protest of Indians and global political
trends also directly and indirectly forced British government to think about Indian freedom. The
“Quit India - 1942” became a liberation movement for India which awakened the spontaneous
national consciousness in Indian masses. As a reaction of ‘Quit India’, Cabinet mission and
Mountbatten plans were formed and this can be considered a successful outcome of Gandhiji’s
efforts. On March 15, 1946, British Prime Minister Lord Atlee made an announcement in which
the right to self-determination and the framing of a constitution for India were conceded. In
September, 1946, an interim government formed under the leadership of J. Nehru. On July 18,

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1947, as per the Mountbatten Plan, Indian Independence Act was enacted and on 15 August, 1947
India got total independence from British parliament with the extreme shock of India’s partition.
Mahatma Gandhi couldn’t stop the communal agenda of Mohammad Ali Jinnah and Pakistan
emerged. India’s partition naturally created disappointment for the nation and nationalists.
Communalist elements couldn’t understand and digest Gandhi’s nationalistic, socialistic and all-
inclusive agenda.

Swaraj and Sarvodaya – A Gandhian way of Nationalism

The concept of ‘Swaraj’ is rooted in Nationalist Movements in India and thus, according
to Gandhi, Nationalism meant Swaraj (Self-Rule) in which all can breathe independently and live
freely without any fear of brutal forces. Concept of ‘Swaraj’ values individual freedom which does
not harm others. Swaraj means Self-Rule, a rule of individual to regulate their own lives and a rule
of independent Hindis. Gandhi’s Swaraj means self-rule in the Indian form not on the edge of
British rule because according to him, it would be ‘English rule without English man… that is to
say you would make India English’. (Gandhi, 2009, p. 38) and Gandhi did not want Englistan in
the form of Swaraj. Gandhi's idea of Swaraj was not only about securing freedom from Britain’s
political control but he also wanted Indian liberation from western influence. That means ‘self-
rule’, but both internal and external form. “Gandhi Advances the real meaning of swaraj as mental
condition and external condition. As mental condition it means: (1) inner liberation from the
temptations of greed and power which modern civilization offers; (2) freedom from hatred towards
the national ‘enemy’, the British and (3) of active love for the Indian masses. Swaraj as external
condition is: (1) political independence from alien domination and (2) of life-long dedication to
the task of improving the material condition of poverty and caste oppression of the Indian people”
(egyankosh.ac.in, p. 44). Ultimately it indicates Total Self-Rule (Purna Swaraj). Mahatma Gandhi
talked about the voice of inner soul. He talked about love, peace, non-violence and ultimate
humanity. According to M. K. Gandhi (quoted in Mashroowala), “Swaraj as an ideal of Ram-
Rajya. That means Rule of Religion or rule of justice or love, or non-violent self-rule or rule of
people”. (Mashroowala, 2005, p. 79)

Manifestation of the feelings of Swaraj is ultimately a rising Nationalism in India and

behind this manifestation Mahatma Gandhi’s effort was noteworthy. However, in ‘Hind Swaraj’,
Gandhiji gave the credit to the leaders and reformers like Gopalkrushna Gokhle and Dadabhai to
awaken the desire for Home Rule in India. In fact, according to him, ‘desire for Home rule has
been created among us since the establishment of National Congress’. Another phenomenon was
the partition of Bengal which brought real awareness among Indian people. According to Gandhiji,
“the people were ready to resist the partition. At that time feeling ran high. Many leading Bengalis
were ready to lose their all. They knew their power; hence the conflagration. It is now well-nigh
unquenchable; it is not necessary to quench it either. The Partition will go, Bengal will be reunited,
but the rift in the English baroque will remain. It must daily widen. India will be awakened is not
likely to fall asleep. The demand for the abrogation of the Partition is tantamount to a demand for
Home Rule”. (Gandhi, 2009, p. 23). Indeed, events like partition of Bengal strengthened the

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nationalist sentiment. “The spirit generated in Bengal has spread in the north to Punjab and in the
South to Cape Comorin”. (2009:25) Noteworthy, after this incident, the spirit of Indians grew,
boldness and clarity become evident in public writing, and ridding oneself of the fear of the British
rule. During the Bengal Partition, ‘Vande Mataram’ manifested from the Indian nationalist
intuition. It became the mantra of India’s independence movement. In the fifth chapter of Hind
Swaraj, Gandhiji noted the condition of England is pitiable and for that he converse about the
‘Parliament’ which is like sterile woman and prostitute. The question must raise that why Gandhi
addressed parliament as Sterile woman and prostitute? In his words, “That parliament has not yet
of his own accord, done a single good thing. Hence, I have compared it to a sterile woman. The
natural condition of that parliament is such that, without outside pressure, it can do nothing. It is
like a prostitute because it is under the control of ministers who change from time to time. Today
it is under Mr. Asquith, tomorrow it may be under Mr. Balfour”. (Gandhi, 2009, p. 43).

Gandhiji was a stern critic of Modern civilization. Gandhian philosophy emphasized total
liberation from conditions that emerged in England due to modern civilization and to ensure that
the same do not arise in India. Modern civilization promotes bodily happiness. “Its true tests lie in
the fact that, people living in it make bodily welfare the object of life”. (Gandhi, 2009, p. 58). This
bodily happiness is not meant merely to live life or sustain but it includes materialistic lifestyle.
Such as earlier people used simple weapons like spears instead of revolvers, people earlier
ploughed their lands by manual labour instead of with the help of machines. The growth of the
industries has also made human beings materialistic. Production has increased, machines are
discovered but human being is becoming dependent. Expansion and development of Industries,
over production, development of materialistic psychology etc. is the sign of modern civilization.
“Formerly, men worked in the open air only as much as they liked. Now thousands of workmen
meet together and for the sake of maintenance work in factories or mines. Their condition is worse
than that of beasts. They are obliged to work, at the risk of their lives, at most dangerous
occupations, for the sake of millionaires. Formerly, men were made slaves under physical
compulsion. Now they are enslaved by temptation of money and of the luxuries that money can
buy”. (Gandhi, 2009, p. 63). That is to say that the practice of making a slave is going on. Only
the type of slave-making is changed. After hundred years of ‘Hind Swaraj’ Gandhi’s words seems
true and factual. Indians got freedom from the British rule but it has been influenced under the
English civilization. As per the Gandhian philosophy, acceptance of modern English civilization
is like committing suicide or self-destruction and this kind of reformation is a disease for Indian
society. He said that, “Condition of Hindustan is sad. In thinking of it my eyes water and my throat
gets parched.” (Gandhi, 2009, p. 80). Gandhi's patriotism shines in the thought of liberation, not
only from British rule but also by modern civilization. When Gandhiji complaint Hindustan is
becoming “irreligious”, he said that, I am not thinking of the Hindu and Mahomedan or the
Zoroastrian religion, but of the religion which underlies all religions. (2009:81). Religion occupies
an important place in the life of an average Indian. This religion means, to be passive about worldly
pursuits, morality in life, acceptance of co-existence, morality towards society - family and nation
and so forth. ‘Nation religion’ (Rashtra Dharma) as Bankimchandra says that, तुिम िव ा तुिम धम ’. That

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is nation, that is religion and that is everything. In fact, for those the nation is everything, who
think nationally, who think in the favor of national interest, they can only be called nationalists. If
we focus on the concept of Gandhi’s Ram Rajya in the context of Swaraj, he said that, “Ram Rajya
is an ideal of Swaraj. It means state of religion, or state of justice or love, or non-violent Swaraj,
or Swaraj of Masses. The meaning of Swaraj of the Masses is a Democratic State emerged from
the Swaraj of Individual. Such a state arises only when every person obeys his religion as a citizen.
(Mashroowala, 2005, p. 79) Thus, following the religion by every person is a real meaning of
Swaraj and this is only Ram Rajya. This religion means, obeying truth, non-violence, justice,
equality and celibacy and it should be an ideal for entire society.

Gandhian nationalist thoughts are above suspicion. Gandhi identifies the people of India
as fearless. On the other side, regarding modern English civilization, Gandhi recognized railway,
doctors and advocates as a cause of impoverished the country.

“The English have taught us that we were not one nation before and that it will require
centuries before we become one nation. This is without foundation. We were one nation before
they came to India. One thought inspired us. Our mode of life was the same. It was because we
were one nation that they were able to establish one kingdom. Subsequently they divided us”.
(Gandhi, 2009, p. 95). Here Mahatma Gandhi assured the existence of India as one nation. It is
natural to have nationalism where there is a nation. Nationalist thoughts of Mahatma Gandhi can
be seen in his statements regarding civilization: “I believe that the civilization of India has evolved
is not to be beaten in the world. Nothing can equal the seeds sown by our ancestors. Rome went,
Greece shared the same fate; the might of the pharaohs was broken: Japan has become westernized;
of China nothing can be said; but India is still, somehow or other, sound at the foundation. India
remains immovable and that is her glory’ (Gandhi, 2009, p. 139;140). Foundation of India is so
strong and it is because morality and power of morality. The philosophy of civilization itself
explains the concept of ‘Swaraj’ (Self-rule). Gandhiji had only faith in the Indian civilization
which can strengthen the morality in tendencies whereas the western civilization is to propagate
immorality. The disrespect of unjust law is only a key to Swaraj and thus India will be free. Thus,
Gandhi showed the way of Indian freedom in non-cooperation or disrespecting unjust law.
Gandhiji believed in the self – rule, rule of Indian masses and ultimately Ram Rajya. Gandhi’s
definition of Swaraj is philosophically deep and, it had a power to destroy the foundation of British
rule and establish Hind Swaraj. Thus, the concept of ‘swaraj’ depicted Gandhi’s thoughts on
nationalism.

‘Sarvodaya’ – An Upliftment of All

Throughout the analysis of Gandhi’s philosophy, one can trace that Sarvodaya is synonymous to
nationalism because it means ‘upliftment of all not me’. In Indian context, we can analyze the
concept of Sarvodaya as a prerequisite conception to define Indian nationalism. Sarvodaya is a
concept of inclusiveness and Nationalism couldn’t be envisioned without it. Discrimination of
caste, creed, language, region etc. has no place in term of Indian nationalism and Sarvodaya

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indicates the requirement to eradicate this discrimination and accept the progress of all. Origin of
Sarvodaya is in John Ruskin’s book Unto This Last. Sarvodaya is a concept of progress, upliftment
or welfare of all. ‘Sarvodaya’ is a centrally located ideal of the Gandhian philosophy which has
produced the dream of Sarvodaya Society. To free from the greediness of material wealth, extract
from nature which is only demanded, no accumulation of wealth, ample opportunity to earn
sufficiently, simple and dignified living, minimum utilization of machines and maximum physical
work for production, collective ownership of property and land etc. are the indicators of Sarvodaya
society. Gramdaan, Bhoo-daan and Sampati daan are born through these indicators of Sarvodaya
society. Bhoodan movement for landless farmers and Gramdaan for new agricultural economy and
village self-reliance have demonstrated the Gandhian thoughts and in fact, it could only happen in
this country. Sarvodaya on the basis of Renunciation seems awkward in the material life world
though Gandhi has high feather on it. In that context, renowned Gandhian thinker Jayprakash
Narayan said that, “The patriotic persons, who are eager to serve, should come in large numbers
now in the field of Sarvodaya. Large numbers of Satyagrahi Lok Sevaks have come in the field of
Sarvodaya and thousands of people like these are required”. (Jayprakash, p. 25). In a political form,
Gandhiji believed in decentralization of power, but today decentralization of power is not matched
with Gandhi's idea. “For building a Sarvodaya society in India, Gandhiji gave 18-fold programme.
They are:- Communal unity, Removal of untouchability, Prohibition, Khadi, Other rural industries,
Village sanitation, Nai Talim, Adult Education, Upliftment of women, Education in health and
hygiene, Provincial language, National language, Economic equality, Upliftment of Kisans,
Upliftment of labour, Upliftment of Lepers, Upliftment of Adivasis, Upliftment of Students”
(Rath, 2010). Ultimately these 18 programs introduced by Gandhiji covered nation’s development
and welfare and on the other side thoughts of every field and every aspect disclose Gandhi’s
national Idea. Wellbeing of all, welfare of all, Progress of all, upliftment of all and whatever we
say about ‘Sarvodaya’ as an ideal form of society, we can only trace the disappointment through
today’s depiction of India. The condition of India is likely to be suspected of the possibility of
Sarvodaya revolution. Instead of Socialism, Individualistic atmosphere has emerged, in which,
how we can expect another Bhoodan and Gramdaan Movement? The concept of ‘Ram Rajya’ will
be like a dream to upcoming generation. The existence of separatists has remained till present time,
only form has changed. Earlier India was divided and now separatists are efforts to divide Indians.
‘Vote bank politics’ has totally turned the wind of the probability of Sarvodaya in India. ‘Total
Revolution’ of Jayprakash Narayana had arisen the national consciousness in Indians. Since then
no efforts have been done by any leader or people by collective efforts. Party politics has
strengthened the party interest and personal interests of leaders, and broken the will of visionaries
for better society or ram rajya. Rather than eradicating casteism, caste politics has become
stronger. The problem of corruption has increased in various forms and common people are
exploited. However, it has to be acknowledged that Gandhi's thinking has the power to eradicate
every problem and issue of society with the pure means like non-violence. Janlokpal Movement is
an illustration of the power of Gandhian thoughts. Gandhian thoughts have the power to strengthen
the national consciousness because his thoughts are inclusive not divisive.

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‘Gandhian way of Nationalism’ depends on ‘Swaraj and Sarvodaya’. ‘Love the nation,
devotion to the nation and adore the nation’ are the root principles of ‘Gandhian way of
Nationalism’. Moreover, Gandhi’s concept of socialism is included in the concept of Sarvodaya.
The root of the Gandhian thoughts on socialism are to be located in the village and village structure.
Gandhi believed in the political and economic decentralization through which real socialism can
come into being. “The foundation of Gandhian socialism is the decentralization of power and the
individual freedom. Moreover, he believed that, not only the decentralization of power but also
decentralization of wealth and production. He was strongly against of industrialization and large
industries.” (Zala, 2016, p. 57). We can say that, ‘Sarvodayavadi’ thoughts remained in his
thoughts of Gandhian socialism. Gandhi was aware that modern structure of industrial society will
create exploitation and hatred. He emphasized on the human values, equality, justice, and non-
exploitation. Socialism is not possible with the obstacle of Socio-economic and political
discrimination in any society and Gandhiji was against of it. Centralization of political power
reduces the opportunity of self-rule. Through giving the autonomy to rural society political power
will be decentralized. According to him, Gram panchayat should be given maximum autonomy
and rights. Gandhi’s theory of ‘trusteeship’ provides an ideal platform of economic reformation.
As per this theory, economic inequality is unequal distribution of wealth and which is a curse for
society. Money collection of capitalist or capital centralization, keeps deprived the poor from basic
needs. Economic inequality and deprivation are in the roots of social conflict. Gandhi’s theory of
Trusteeship offers a way out of the disease of economic inequality, deprivation of poor and
emergence of conflict. Wealth and production should equally be distributed in society,
renunciation of material property and its equal distribution, and give up more than necessity are
the main principles of trusteeship. Socialism and Gandhi’s thoughts of Socialism are different in
this sense. Socialist thoughts indicate ownership of state on industries and production means
whereas Gandhi’s thoughts indicate towards owners and capitalists to be a ‘Trustee’ of their
properties. Gandhi believed that no one should have a monopoly on any material property but all
of them have equal rights through which an equal society can be formed. Thus, Gandhi’s socialist
thought has human values of equality, equal distribution, justice, brotherhood, spirit of equal
upliftment and development and the most important non-violence.

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Gandhi, M. K. (2009). Hind Swaraj. Ahmedabad: Navjivan Mudranalaya.

Jayprakash, N. (n.d.). Samajvaad se Sarvodaya ki Aur. Retrieved march 28, 2018, from
www.sssprakashan.com.

M.A, S. A. (2000). Retrieved february 14, 2018, from shodhganga.inflibnet.ac.in:

http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/67734

Mashroowala, K. G. (2005). Gandhi - Vichar - Dohan . Ahmedabad: Navjivan.

Pravinchandra, P. (2015). Bharat no Sanskrutik Itihas . Ahmedabad: University Granth Nirman

Board.

Rajbali, P. (2015). Prachin Bharata. Varanasi: Vishwavidyalaya Prakashan.

Raman, M. (2015). Hind Swaraj thi Gramsvaraj - Gandhiji thi vinobaji. Ahmedabad: Gujarat
vidyapith pustak bhandar.

Rath, P. k. (2010). Gandhian Sarvodaya. Orissa Review, 36-39.

Saraswati, S. D. (2000). Satyarth Prakash. Aaryavan - Rojad, Sabarkantha: Darshan Yog

Mahavidhyalaya.

Saund, D. S. (1930). My Mother India . Los Angeles: Wetzel Publishin. Co, INC.

Further Readings:

Sept, 2021. VOL.13. ISSUE NO. 3 https://hrdc.gujaratuniversity.ac.in/Publication Page | 32

 Towards Excellence: An Indexed, Refereed & Peer Reviewed Journal of Higher Education / Dr.
Rushiraj Upadhyay/ Page 23-33
Modi, R. (2015), Hind Swaraj thi gramsvaraj – Gandhiji thi vinobaji. Ahmedabad: Gujarat
Vidyapith Pustak Bhandar.

Gandhi, M. K. (2015). Sarvodaya (Ruskin na unto this last ne aadhare) Ahmedabad: Navjivan
Mudranalaya.

Shah, K. (2011). GANDHI jeva joya – janya Vinoba A. Vadodara: Yagna Prakashan.

Nagar, A. (2017). Nationalism – Then and Now (ed.). New Delhi: Creative Books.

Raval, G. (2002). Sampurna Kranti. Ahmedabad: Navjivan Prakashan.

Chaudhary, S. & Zala, D. D. (2011), Rashtriya Ekata. Ahmedabad: University Granth

Dr. Rushiraj Upadhyay

Assistant Professor
Department of Sociology,
BKNM University, Junagadh

Sept, 2021. VOL.13. ISSUE NO. 3 https://hrdc.gujaratuniversity.ac.in/Publication Page | 33