Chapter: 5 Comparative Study of the philosophy of Mahatma ...shodhganga.inflibnet.ac.in/bitstream/10603/20662/12/12_chapter-… · Comparative Study of the philosophy of Mahatma Gandhi

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Chapter: 5

Comparative Study of the philosophy of Mahatma Gandhi and Anna Hazare

Introduction

In this chapter researcher tries to compare the philosophy of Mahatma

Gandhi and Anna Hazare. One of the foremost recent social movements

witnessed in India was the campaign on ‘Indian against Corruption’,

spearheaded by a gaggle of social activist lead by an octogenarian nationalist

leader – Anna Hazare. Hazare, an exponent of Gandhian principles, opted for

abstinences unto death and demanded the enactment of the long unfinished

Gregorian calendar month Lokpal Bill (Anti-corruption Law). The movement is

taken into account to be a milestone because of it has much touched of

Gandhian way, within the constitutional history of Asian country forcing the

govt. to just accept civil society’s demand to own a say in drafting the

demanding anti-corruption law. Hazare done all this socio-political activities

because of the impact of Gandhian thought. Here researcher tries to find out

that dose Anna Hazare influenced by Gandhi? And which is the similarities

and differences between both national leaders?

5.1 Gandhian Ideology and Anna Hazare

Mahatma Gandhi was a person of millennium ‘who convey the

message of truth, peace, and Non-violence. The attitude and beliefs has

relevancy still these days. Gandhi’s philosophy was supported truth, sacrifice,

non-violence altruistic service and teamwork. In present time, passive ways of

action are strong tools for social dispute. In line with Gandhi one ought to

brave and not a coward. He ought to gift his visions, implications and thoughts

while not being brutal. One ought to fight a conflict with the arms of truth and

non violence. Gandhiji aforementioned that “There isn’t God beyond truth”.

In quite easy and clear worlds, Gandhism consists of the ideas, that

Mohandas Karamchand Gandhi place forth before humankind. In conjunction

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with most doable level, Gandhi delighted his individual life in accord with

these ideas. Obviously, Gandhism may be a combination of Gandhi’s ideas

and performance. The fundamental base of Gandhism come about to be non-

violence. These idea is that the most everlasting worth. Gandhi same on that

terribly have accounted whereas creating his ideas and practices supported.

Gandhi- “Actually I haven’t new taught you Truth and non-violence is as

previous as hill.” 1

Gandhian ideology is especially comprised with:

Satyagraha

Truth and honesty

Non- violence

Co-operation

Peace and love

Gandhi’s ideology of Satyagraha was supported nonviolent conflict,

disobedience reality and sincerity. Gandhiji used peacefulness in India’s

sovereignty great effort as main weapon and India became freelance.

Gandhism is a lot of regarding the strength of Gandhi’s journey finds the

reality, than what he in conclusion thought-about to be reality. It’s the muse of

Gandhi’s taught, and also the strength of his entire life to look at and perceive

for oneself, and not take anybody or any ideology without any consideration.

Gandhi said, “The Truth is way a lot of powerful than any weapon of mass

destruction.2 As we tend to know; peacefulness and truth are two side of an

equivalent coin, Once perceptive Gandhism, it’s essential for who obviously

the thought of non-violence additionally because it deals the bottom for

Gandhism. Gandhi’s significance within the political implement and second

demonstration of a better religious aim, end result in humankind peace. For

Gandhi, way that vital because the finish and there and many be just one

means that- that of non-violence.

Anna Hazare’s earlier success that is a unit supported truth and

Satyagraha area unit follows:

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The last unproductive village has renewed into a novel reproduction of

rural enlargement because of its successful management ways that created

the villagers independent. Former, constant village observes alcoholism; total

financial condition of salvaging a discouraging village, the regime has

enforced the “Model Village” theme as a part of certified approach. Hazare is

currently similar with rural increase in India. incorporated village Development

plan as a section of day of remembrance carnival of “Chhodo Bharat

Andolan”, & “Adarsh Gav Yojana” was phenomenon underneath his

leadership.

Right to data contain the people, right to examine workings, papers,

and minutes, take explanation, The voters will get the higher than from all

government divisions to make sure clearness. All they have to try to is to raise

the proper to data (RTI) Act. Maharashtra states leads in RTI policy and

apply, due to Anna Hazare’s stimulating direction.

Gandhigiri the general public movement, Anna Hazare, illustrates

himself as a nationalist leader. His front, targeted Ralegan, harks rear to

Gandhiji’s Phoenix farmhouse and Sabarmati ashram. Yet, whereas the

movement alleges Gandhi’s ethics and utilizes his political idea is from

Gandhi himself. Ironically, this can be what makes it therefore productive in

21st century India. Considerate this neo-Gandhian policy, “Gandhigiri” is vital

to sympathetic the Anna Hazare movement. 3

5.1.1 Non-Violence of Mahatma Gandhi and Anna Hazare

Gandhi’s thought peacefulness is final answer of each reasonably

downside within the world. Gandhi was single one that fought against nation

with the idea of nonviolence. That’s why the British have to decide to quit and

Bharat became freelance. Gandhi starts diplomacy tricks like Quit Bharat

movement and non-cooperation movement. The attitude of non-violence is

crushed by each evil thinking, bogus vocalization, and hatred or desire one

thing dangerous unto somebody. It’s conjointly shattered per possession of

necessary worldly things. 4

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Gandhian strategy is that the assortment of stimulations, principles,

way of life and philosophy. This basic of Gandhi’s theory of the non-violence,

faith on Jainism and the Buddhism was the foremost necessary control. Each

Jainism and Buddhism moralized non-violence because the vital principle of

survival. Gandhi was conjointly influenced by Bhagavadgita with its stress on

non affection and altruistic exploit, Christianity, alongside its work of affection

on kindness, comprehensive even to one’s opponents, was an additional

necessary influence on Gandhi’s life. His thought the smart move toward

would be meet the thoughts and ease the situation that driven folks to take on

such distracted operations within initial position. Everyone knows non-

violence and truth exit aspect by aspect. When expressive Gandhism, it’s

essential for grasp obviously the thought of non-violence additionally because

it accord the bottom for Gandhism. 5

Unremarkably, we tend to quality non-violence as a command that

stipulates, actually, this is often not whole source touching on the thought

peacefulness. Non-violence is kind of reverse to violence. As such, it’d be

higher to grasp the situation regarding aggression so as to grasp non-violence

in information of which means consistent with a religion scholar. Whenever,

we tend to hurt another livelihood though our consideration, auditory

communication or deed beneath non-cordial requirement and non-apt

wisdom, such as mixed character or act demolishing lifetime of another one,

as well as the mixed affinity, auditory communication or audacious, is taken to

packed with vice of cruelty in such a state of affairs, though there’s no kind of

cruelty outwardly, it in and of itself ipso facto remains an inclination off

violence. 6

There are unit 3 classes of violence.

When tend to hit actually anyone.

When expect incorrect and think jealous with any person

When we tend to sharply speak and neglect to any person.

Of those classes produce unhelpful force in frame. The unhelpful force

has an effect on frame. Gandhi criticized violence; it’s a body of thoughts and

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values that illustrates the stimulation, vision and therefore the life effort of

Gandhi. It’s significantly related to his charity to the thought and applies of non

violence conflict, typically additionally referred to as civil resistance during this

series Gandhi processed in publication of Young India. To harm somebody, to

believe about some sin unto somebody, to grab one’s life beneath annoyance

or stinginess, is violence. In distinction, purest non-violence absorbs an

inclination and conceited towards religious or bodily profit unto all while not

stinginess and with pure notion when cool and clears discussions. The last

word measure of violence or non-violence is that the strength last the deed. 7

If that’s the aim, then Gandhi is a lot of significant than still. In gift

period, there is a unit some live instances that explain the achievement of

Non-violence conflict by victimization spiritual leader approach. On April five

2011, a 73-years old person in urban center stopped up ingestion, named

Kisan Baburao Hazare and he was complaining the union governments

lackadaisical tries penalize those responsible of huge scale dishonesty. His

specific insist was that ‘civil society’ ought to have a say in to outline a

rigorous anti-corruption law, the Bill of Lokpal.

A mass of protester, picture stars, and well-situated followers from the

urban middle categories along with him. Although estimation of its quality area

unit laborious to determine, it’s honest to mention that the Anna Hazare

movement unfold on the far side urban center and to remainder of

metropolitan India, that is why the government shortly capitulated. On April

eight the govt. united the 5 members, selected by Anna Hazare, and would be

a drafting committee for the Lokpal Bill.

Thus, Anna Hazare through his peaceful struggle, victimization the

non-violent weapon of abstinence, succeeded in obtaining some revolutionary

laws legislated in Maharashtra. In fact, his selection of non-violent ways of

protest has given him the tag of being a ‘Gandhian’. He believes that “The

dream of India as a powerful nation won’t be accomplished while not

autonomous, self-sustaining villages, this will be achieved solely through

social commitment and involvement of the person. Building concrete jungles

doesn’t mean development as Gandhiji had justly aforesaid. Surely, one must

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live for oneself and also the family however at the same time one owes one

thing to your neighbors, village & your nation too”. Hazare in his private life

furthermore, he has maintained simplicity throughout and has dedicated

himself towards social service / destruction of injustice discrimination and

corruption. Quite logically, his endeavors against corruption, within the course

of your time, are up-scaled from the state level (Maharashtra) to the national

level targeting the central government’s ministers, a integer of whose

involvement in scams have truly helped produce an apt platform for the

nation-wide anti-corruption movement that was launched in 2011. 8

5.1.2 Spiritual concept of Gandhi and Anna Hazare

Gandhi’s views on Faith

Mahatma Gandhi was a deeply spiritual man. However his read of faith

was entirely completely different from that of the many of his contemporaries.

However that faith that underlies all religious, that brings who face to face

through creator.” Gandhi’s ordered ethical government of the universe in step

with him faith ought to penetrate each one of our actions. Gandhi aforesaid,

“you should watch my life, how I live, eat, sit, talk, behave normally. The

collection of all those in ME is my faith”. 9

Gandhi was against all people who oppose faith. To those he aforesaid

that no man will live while not faith. He was of the read that refusal to just

accept the existence of faith and God is like “a man language that he breathes

however that he has no nose. His construct of God is incredibly a lot of

connected along with his construct of truth. For him Truth is God. Faith to

Gandhi represents the attainment of unconditional truth. He said, “To Me

belief suggests that fact and church doctrine, or rather truth alone, alone a

result of truth includes church doctrine.” 10

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Respect for all Religious (Sarvadharma Samabhava)

After scientific enquiry of what faith as all concerning, Gandhi came to

the conclusion that there’s a typical thinks, entirely different communications

to joining to identical purpose. All proceed from God”. He scattered equal

esteem for all religions. Gandhi gave a brand new awareness among his

countrymen concerning the common roots of all religions. He was aware of

the existence of various religions. He justifies it by speech communication

that ‘in hypothesis, as there’s one God, there is often just faith. However

observe, no people I even have renowned have had equal origin of God. So,

possibly, perpetually beliefs responsive to dissimilar surroundings.” 11

Gandhi explained this multiplicity of faith, however several, twigs and

plants, therefore there’s true, ideal faith, however it happens several, because

it passes during the being medium”. To Gandhi in spirit, all religion tetragon

measure true and lead the persons to God. Therefore he advocated equal

relevance all religions. It’s not tolerance, he says, as a result of theirs part of

inferiority within the construct of tolerance. His construct of Sarvadharma

Samabhava are often thought-about because the solely answer to resolve the

communal issues not solely in Asian country however conjointly within the

entire world. It’s nothing however the nationalist leader principle of equal

respect for all religions.

Anna’s non secular view-

Sometimes Anna exposed on faith and spiritual thought, he has

devoted in God. He passed rang of years in Yadavbaba Temple, in his village

Ralegan. He beloved in varied religious and it had been bit of nationalist

leader non secular plan. In his purpose of read Temples square measure

meant to make awareness of the identity of the inner self with Gd. Right from

childhood, the temple helps to create up conviction concerning the existence

of God; the supreme ‘creator’ of the universe even as each little factor that we

tend to see is made by someone. The table and chair is made by the

carpenter. The Farmer produces grains and alternative crops, equally

everything in Nature- the 5 components, the Sun, the Moon, Stars, Oceans,

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Vegetation, trees, birds, animals, persons etc. have conjointly been given to

living to things. Rotation of earth, the seasons, the sun giving energy within

the sort of light-weight and warmth on a daily commonplace, the formation of

clouds, rain, the rain water progressing to the ocean and therefore the ocean

still not overstepping the boundaries square measure all the a part of wonders

of nature. Scientists have tried to elucidate this phenomenon on the premise

of natural laws. However it’s to be acknowledged and changing into more and

more evident that there needs to be major power that created these laws of

nature and it’s essential to understand the character of this major power.

The majority take into account the stone divinity within the temple

because the God their understanding stop there. That’s why there’s no

transformation within the angle even once there’s a temple in each village.

There’s an environment of purity, holiness within the temple. If we tend to sit

there and concentrate our mind, we tend to square measure ready to flip our

thinking inwards and that we begin realizing that this God isn’t confined to the

temple however he’s present. He’s gift all told living things. We tend to begin

knowing the importance of Saint Dyaneswar’s couplet beginning that one will

see Gad in “people, forest yet as inner self. Verify the ritual usually followed

as we tend to enter a temple. We tend to bit our chest and forehead and bow

before the God in our heart and therefore the spot wherever invigorating spirit

is targeted between the eyes. This power which provides life to living to things

is additionally service to God. To make centers of this awareness was aim of

building temples by our forefather.

Even as we’ve the construct of God at intervals the four walls of

temple, we’ve to enlarge this idea to understand our village and therefore the

country as a bigger temple and therefore the inhabitants in that as almighty

God. We tend to should worship them as we tend to worship God. Our Saints

have given the message of welfare and peace within the universe through

their preaching and property. Saint Tukaram specially thought-about service

given to the weaker sections and incapacitated within the society as God’s

worship. Saint Dnyaneshwar like prays for the well being of all living things

within the entire unhealthy ways in which, develop an interest in sensible

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deeds which there would emerge a brotherhood all told humanity. If

everybody abides by Saint Dynaneshwar’s precept the globe would win

lasting peace. All our Saints have conjointly criticised solid discrimination and

construct of untouchability. Within the worst of periods of such social customs.

Based on these ideas we tend to restore the Yadavbaba Temple. The

modification of heart so generated galvanized the Ralegan villagers to from

the dalits independent and happy by serving to them to repay their debts.

However, it had been evident that it had been no use preaching humanity to

those whose stomachs were empty. Such folks would like bread 1st and not

lecture on importance of faith, humanity, philosophy etc. they’re in would like

of one thing to fill their bellies instead of finding out God at intervals. So we

tend to undertaken the work of rural development alongside the reconstruction

the temple. By constructing buds of assorted varieties, we tend to ensured

catching and storing each drop of rain water either on surface or below the

surface of planet. During this manner Anna Hazare spread his non secular

religion within the villagers. 13

5.1.3 Socio-Economic concept of Gandhi and Anna Hazare

a. Social Order

Gandhian social reform starts the individual. Gandhi was of the opinion

that by due performance of duties by all people, there’ll be peace within the

society. Gandhi needed to hurt on islet the dignity and integrity of the

individual with the social development Gandhi needed to put man on a high

ethical level and at identical time, needed that the social atmosphere ought to

be congenial to his full development. It’s uphill below materialism. Gandhi

recognised this peculiarity of attribute. Although he retains his brutal instincts

he conjointly has ethical instincts. However though Gandhi tried for the

progress of people, he couldn’t be thought-about as an individualist. Gandhi

stressed on people within the same live as he stressed over the institution of a

decent society. But, at identical time, he failed to wish the society to face

within the manner of the total expression of the genius of its best members.

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The social goal that Gandhi strove for, throughout life, was the

institution of a society frees all varieties of exploitation. As a method to attain

this finish, Gandhi arranged stress on Swaraj and spinning machine. Besides

cloth, the chief tenets of his social reforms are-

1) Institution of Hindu – Muslim unity

2) Removal of untouchability

3) Prohibition of intoxicating drinks and medicines

4) Freeing of girls

5) Substitution of Indian vernaculars for English as medium of instruction

6) Cow Protection.

Gandhi gave importance to social issue instead of to political once.

Further, to forestall exploitation, he gave out his. Sarvodaya Philosophy of

from every in line with his capability to every in line with his wants. Gandhian

thought is that the mixture of the perfect and also the sensible. They’re

expressible in his concepts of two levels of thinking; the perfect termed

because the initial level norms and also the sensible or second level norms.

The primary is impossible however it’s a minimum of the maximum amount

price as Euclid’s purpose in arithmetic. Gandhi’s image of the perfect society

could also be utopian; however we have a tendency to should have a correct

image of what we would like before we will have one thing approaching it. In

reference to the operating for a perfect society Gandhi ascertained, if we have

a tendency to still work for such a society, it’ll slowly inherit being to associate

in an extent, such the folks will profit by it. Euclid’s line is one while not

breathe however nobody has to this point been ready to draw it and ne’er can.

All identical it’s solely by keeping the perfect line in mind that we’ve got

created progress in pure mathematics. What’s true here is true of each ideal.

For Gandhi excellent state could be a perfect state that cannot be skillful. We

have a tendency to shall ever fail to comprehend it, however ought to ne’er

stop to attempt for it, between the perfect and observe there should always be

gulf. The perfect can stop to be one if it becomes doable to comprehend it”. 14

Anna Hazare came back to Ralegan Siddhi In 1975, and located the

village shaped in impoverishment, deficiency and prevalent alcoholism. There

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wasn’t building for college and youngsters studied beneath a tree. The school

didn’t instruct on the far side customary four. The Sarpanch asked folks to

donate cash towards building a faculty; however the oldsters were disinclined

to convey contributions, they felt that this work was in under government.

Anna Hazare had saving sum 22,000 from his visionary fund gratuity. He

accomplished that, though no one was ready to supply towards construction a

faculty, they might be willing to donate to reconstruction village temple.

Therefore, the primary mission he assumed was to use own retirement fund

and gratuity cash to reconstruct the Yadavbaba Temple that was to use

during a feeble state. Alcoholism had crystal rectifier the homeowners to lift

the picket elements from the temple to destroy liquor dens within the village.

Around twenty five youths uttered an eager awareness in helping with

the renewal of the temple and vision to restructuring the village. The Tarun

Mandal, a youth society, was shaped beneath Anna’s steering. The enrolment

of youngsters was important, as of development in Ralegan. 15

Many villagers in progress coming back to the temple to satisfy Hazare

to debate village disagreements. From these familiar temples discussion

changed the Gramsabha, wherever little quarrel like those over controversial

trees on farm limitations were determined. He unresolved the concept of

unkind these trees and exploitation them for the temple building work. The

farmer’s united and about one hundred twenty five tiny trees and a hundred

and fifty huge trees were prearranged to the temple.

Anna’s approach brings on activity amendment during a democratic

menace. The Ralegan as a model owes its achievement to the sturdy ‘value

system’ That Anna Hazare was able to set up supported principles of

distribution, kindness and equity. This worth scheme is epitomized through

the four bandis (bans) (Panchsutri) with that the villagers united to abide by,

specifically-

Nashabandi (ban on addiction)

Nasbandi (sterilization)

Kurhadbandi (ban on felling tree)

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Charaibandi (ban on grazing) and,

To boot, Shramdan. 16

Social Health

Anna Hazare at the same time focused on rising social

indication- notably education. The village college goes past the zilaparishad

before 1975 solely went up to ahead four. Anna Hazare’s educational panel,

enlisted academics from different villages and commenced categories from

class 5-10. However, Anna Hazare had to travel on an imprecise quick before

of the zilaparishad workplace to get instant recognition for the college.

Ultimately, due acknowledgment was accorded by the govt. to the lyceum.

The college was known as the Saint Nilobaray Vidyalaya.

This has any enlarged the quality of living and safety of most them

family units, therefore effect of their incomes, retirement funds and different

bonus related to govt. jobs. Some family have transferred and revealed their

own workshops. One embraced a doctor’s degree and lots of area unit

academics, Tahasildar (administrators) or maybe doctors, Regular tribe kids

are particularly self-made in obtaining elite permanently position in numerous

government departments. 17

b. Economic order

Gandhi commenced faith within the ground of political economy

conjointly. He was opposed mechanization. In line with him the increase is

ethical growth and also the ownership of material resource could be a barrier

to ethical growth. Gandhi harassed on restriction of requirements. Man

shouldn’t think about the look for of capital as his ideal. As man could be a

social animal and his position is during a society which too during a society

that has reason. Gandhi opposed the event of industry that depends on

mechanization. In reality, he accomplished that the expansion of

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mechanization exhausted the expansion of man. Forgetting this, man seeks to

lift the quality of living. As a check to Aparigragha and also step-down of

requirements. Gandhi’s suggestion that, labor was much greater to

investment. While not labor copper, silver and gold were a useless burden. It

had been labor that extracted precious one from the insides of the planet. 18

He therefore came rather near Marx’s labor hypothesis valuable. He

conjointly reflection like Marx that the mixture of labor against wealth may

undermine capitalist economy. No society will succeed on emotion and

violence in any Worker’s labor, it’s equally dishonest for workman to wreck the

industries and tyrannize over the capitalist, by kindness of man economical

the Marxist origin that battle was the essential truth of human history which it

should be highlighted a lot of sand lot of till the socio-economic class become

the leaders of society and state. 19

Mahatma Gandhi beloved really and non-violent because the source of

his socio-political energetic. Wherever there’ll be peace and blissfulness.

Thus he gave significance to the earnings that and tops. If the means that

square measure smart the ends would conjointly show smart. By keeping non

–violence as means that we will reach the top truth. Gandhi outlined his ideal

society as Ram-Rajya. It’s formed as a wherever truth exist, folks guide

ethical and religious life and evil is eradicated. His ideal society relies on love

and co-operation. It’s prefect society wherever moral issues would govern the

lifetime of the people. Each person becomes a Satyagrahi- seeker once truth

and living a lifetime of nonviolent resistance. Gandhi developed a whole

morals for remake man. Thus his ideal society relies on ethical principle. In

line with him ethical regulation of the human being is that the most vital means

that of communal order. He isn’t ready to who manage his life in questioning

deference to the laws of principles cannot be same to be person within the full

sense of the period. 20

Social autonomy is for Gandhi a way wider thought than political

freedom. The Marxian thought of ideal society corresponds to Gandhi’s

thought of Ramrajya, wherever everyone rules himself. Albeit their

approaches square measure completely dissimilar, Gandhi was conjointly

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fighting against the evils of capitalist economy, Gandhi’s structure is

absolutely the alliance of all people with a read to abolishing every kind of

disagreements also intrapersonal or social, political or economic, also social

or world on the idea of his religious and moral principles of truth and non-

violence.

He envisaged the structure as a complete within which all the

departments of social life, political, economic, and spiritual square measure

inseparably put down connected. He same I assert that being brain or

individual society isn’t separated into impermeable sections knows as social,

political and spiritual. 21

Gandhi wasn’t a scientific theorist of the educational kind within the

field of philosophy and political attitude, however actually he has worried

some elementary concepts for the renewal of man and also the reconstruction

of the ethical and political philosopher. He does much more cherish Socrates

and Buddha running fourth his thoughts and also the result of his realization of

truth. Gandhi had circulated the school of thought of a democratic Gandhi’s

origin of a brand new economic order within the village enclosed a programe

of co-operative agriculture.

1. Each village is going to be a republic or panchayat having powers.

Indian liberty should begin at rock base.

2. Eventually, it’s the individual who is that the element. However this

doesn’t eliminate dependence on the eager facilitate from willing

neighbors or from the planet. It’ll be a free and voluntary play of

mutual forces.

3. Such a society is essentially extremely refined within which each

man or lady is aware of what he or she desires, and what’s a lot of,

is aware of that nobody ought to wish something that others cannot

have with the same labor.

4. During this construction collected of innumerous villages, there’ll be

ever-widening, ne’er rising circles. Life won’t be a Pyramid with the

peak sustained by rock bottom. However it’ll be a marine surround

center are going to be the individual continuously prepared for

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upper reason behind village etc. Therefore, the outer boundary

won’t wield power to mash the band, however can offer strength to

all or any among and can derive its own strength from it.

5. In it there’s no space for equipment that may relocate human labor

which would contemplate power during a few hands.

6. Gandhi wished that ought to live for this factual and utopian image,

although ne’er accomplished in its completeness.

Economic Planning-

Water and the people participation: way to prosperity-

Scarcity of water and repeated deficiency were the key

downside thus maintenance in his thoughtful, control the key to revolving the

case approximately. The dispute was to use straightforward ways in which of

harvest water to be used in irrigation. He followed Pani Panchayat model of

‘Pani Adwa Pani Jirwa’, i.e. housing the rain where it falls.

Anna’s initial purpose was to reap water, in order that farmers might

get higher yield and grow two crops during a year, during a state of affairs

wherever farmers might barely manage one crop. This was earned solely

though water management. The primary step towards this was building Nala

Bands, which might check the soil runoff and aid in water percolation. To chop

price of performance, Anna Hazare asked the villagers to produce charitable

labor for development. Six Nalla Bands (open drain) were created at the

primary stage.

Ditch and contour channels were created on the hillsides altogether the

watersheds. Grass, tree and bushes were created on the hillsides. This more

revived the aquifers and created additional water out there for irrigation.

Barren cut from maximum hectares. 22

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Canal elevates irrigation system:

In order to usher in a further provider of water for irrigation, it had been

determined to elevate water as of the Kukdi Canal. The two hundred km canal

flows three km from Ralegan Siddhi and is constructed on a branch of the

Krishna stream. Over a hundred elevate irrigation system had been created

on this canal. All they had falling, with one release – the supportive society

‘Krishna Pani Purvatha Society’in Ralegan Siddhi.

Even if this can be a drought-prone space, canal irrigation offerd two

bonded crops rather than one. However, the matter is that, even if water is out

there within the canal, it can’t upraise owing to load flaking. Extra problems

that need notice square measure the requirement for cupboard space to

require benefit of fluctuation costs and supportive promoting.

Just in case of difference from these rules, or if there’s wastage of

water, a fine must be paid. Every farmer must plant 5 mango trees; if this can

be not done, 10 trees need to be planted, that should be nurtured and survive.

So far, regulation has preserved. All expenses need to be created on to the

bank and no money payments square measure accepted. All accounts square

measure placed within the annual Meeting. 23

Special conservation work

One more space that required notice was as long as for the energy and

‘green’ feed necessities of the rural community. Before the changes,

unsystematic grazing by villagers had missing the grasslands vacant.

Opposing to the well-liked belief of the villagers, young and scrubby grass

wasn’t sufficient to the lack of food of bovine. Added, the hooves of the bovine

damaged the new grass and untangled the top soil. This had to be banned.

Underneath the steerage of Hazare, the villagers commenced a tree

cultivated area. Virtually four large integer saplings were placed and nurtured.

The woods section offerd free saplings and cash for labor underneath the

Social biological science Programme Kurhadbandi, was commence. Further,

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‘communal fencing’, or Charaibandi(grazing) ,was undertaken by the villagers

to forestall bovine from grazing arbitrarily. In its place, the observe of stall

nourished with cultivated fodder was approved. Ralegan accumulated the

amount and efficiency of alimentation animals accumulated. Milk acquiesce

went from a pair of liters daily to eight liters daily this additionally produced in

a very humble rose in financial gain plane.

Therefore, the most important dividing line conservation works started-

Nalla bunding, contour bonding, valley plugging, percolation tanks,

conversion, building test dams, land leveling and dissident K.T Bandhara

body fluid Gabion structures in addition, farming growth, enhanced agricultural

practices and dribble irrigation were undertook. Tough the method is dear, a

communal of farmers took bank loans to put into practice it Papaya, lemons

and chilies were made on eighty acres, totally irrigated though the drip

system. The involvement to the Watershed Development Programme has

been the following: forty eight. 43 p.c. by individuals of Ralegan Siddhi., 44.83

p.c. by the Jalsandharan Department, and therefore the remaining six. 74 p.c.

by the Gramsabha has obligatory restriction on production of water-intensive

crops like sugarcane and bananas. These may be cultivated solely on tiny

zones of land by drip and mechanical device irrigation. 24

Different supply of income:

Before a crop is prepared for gather and commerce. As effect, different

foundation area unit needed for financial gain getting throughout lean periods.

Agriculture was seen to produce a possible different. This was created doable

by the rise in ‘green fodder’ as a result of inflated handiness of water. A milk

supportive was originated within in 1981, known as the Shri Saint Yadavbaba

Dudh Utpadak Sahkari Sanstha. It 225 members and is headed by a nine-

member committee. Hazare inspired villagers to sell low-yield nutriment kin

and get high-yield variety of cows and buffalos. This breed has been

enhanced through insemination. The attendance of a veterinary doctor within

the village has resulted in enhancements to kin supply. The village presently

144

627 nutriment animals, one hundred fifty five bullock pairs and 366 sheep and

goats.

The average milk yield per family has inflated from one 58 liters per-

1975 to formidable four 96 liters within the current part. Currently, 3000 liters

of milk area unit marketed on a daily basis. The value of the milk growths from

Rs. 8-10 per 1 and also the village receives Rs. 30, thousand /day. The

cooperative has engineered a building price Rs. eight hundred from its profits

a mini-truck and a thresher has conjointly been obtained. 25

5.1.4 Ashram life and Anna Hazare

The nonviolence Ashram was supported on the twenty fifth of could,

1915, designated the name ‘Satyagraha Ashram’, as transference each goal

and our technique of service. For the conduct of the Ashram a code of rules

and observances was necessary. There have been at this point concerning 13

Tamilians in their party. 5 Tamil kids had accompanied them from African

country, and also the rest came from completely different elements of country.

We have a tendency to be all told concerning twenty-5 men and girls. This is

often however the Ashram started. All had their meals during a common room

and strove to measure jointly family. Even as there was a storm outside thus

was there was a storm within the Ashram itself although in African country

untouchable friends wont to come back to my place and live and feed with

Gandhi, his married women and alternative girls to appear quite to relish the

admission into the Ashram untouchable friends. The admission of this family

verified a valuable lesson to the Ashram. Within the terribly starting they

declared to the planet that the Ashram wouldn’t countenance untouchability.

People who of wished to assist the Ashram were therefore placed on their

guard, and also the work of the Ashram during this direction was significantly

simplified. The very fact that it’s largely the real orthodox Hindus who have

met the daily grooving expenses of the Ashram is maybe a transparent

indication that untouchability is agitated to its foundation. There square so

several alternative proofs of this, however the very that smart Hindus don’t

145

scruple to assist an Ashram wherever we have a tendency to go the length of

eating with the untouchable is not any life proof.

When Gandhi came to India before long once range of Ashrams stared

by his associate within the direction of Gandhi. Like that Sabarmati then on. In

1930 padyatra for the salt nonviolence from Sabarmati Ashram to Dandi, he

had set to not come to Sabarmati until freedom for India was earned.

Independence wasn’t earned at that point at that and Gandhi was unfree over

2 years. On his discharge he used up a while movement. He set to create a

village in Central of India so he came to Wardha in 1934, at the invite of

Jamnalaji Bajaj. In April 1936, Gandhiji recognized habitation within the village

Shegaon that he renamed as Sevagram, which suggests ‘village of service’.

Gandhiji was sixty seven years recent once he came to Sevagram. From then

on, Sevagram has become an exalting place, Many choice on necessary

national matters and movements were taken at Sevagram. It became the

central place for variety of establishments for the state building actions

devised by Gandhi to suit the inherent strength of this country.

Shegaon may be a little village eight metric linear unit from Wardha city

in geographic region and seventy five metric linear unit from Nagpur. In spite

of the many sensible complexity, Gandhiji determined to settle here. Although

he didn’t have any purpose of keeping anybody with him except Kasturba,

pressure of labor necessitated additional colleagues with him unit Sevagram

Ashram became a full-fledged establishment. There have been no facilities at

Sevagram, not even a post or telegraph workplace. The letters accustomed is

brought from Wardha. There was another village during this section named

Shegoan, created noted by the residence of Saint Gajanan Maharaj. So,

Gandhiji’s letters accustomed get misguided. Thus it had been determined in

1940 to rename this village as Sevagram or the village of service. 26

The purpose of the Ashram-

To serve the state while not hating anybody within the world.

To develop spiritually while not symptom anybody within the society.

To believe the purity of ends and suggests that.

146

To act as a trustee of the items and skills given by society and God.

To attempt to deliver the goods self-direction in basic desires of life.

This Ashram was a new field for Gandhiji. This was home throughout

the previous twelve years of his life. He directed the state to liberty with the

arms of truth and non-violence. Following his instance, later on, extra

countries became freelance within the world. Gandhiji tried to exchange the

individual quest for truth and non-violence, as was practiced by saints in past

days, to an additive attempt in serving society. Not just for attaining

deliverance, however even for serving the society, folks ought to follow sure

regulation in their lives. Gandhiji wished to develop the self even within the

poorest of the poor and with this plan; he himself lived an awfully

straightforward life supported voluntary economic condition and ease.

Everyone incorporates a purpose and an area below the sum. He devised

varied programmes so everyone feels helpful and be autonomous in his life.

He gave equivalent stress to the clarity of ends and suggests that. Sevagram

was his pedestal for coaching young staff each and girls, to serve the society.

Eleven Vows as a Basis of Ashram Life

Ashram is often outlined as “an ancient Hindu pattern of straightforward

community living oriented to non secular discipline and realization” 27 In South

Africa Gandhi based two Ashrams particularly Tolstoy Farm and Phoenix

Settlement. Gandhi got the inspiration for this community living from John

Ruskin’s book “Unto This Last”. 28 In Ashrams the inmates observe bound

vows or solemn guarantees. When consulting with the inmates and his friends

Gandhi wrote a code of rules. The embers of the Ashram had to stay of these

rules (vows). In Gandhi’s opinion vows area unit essential for self realization

as a result of while not them one won’t be able to overcome worldly

temptations in every life. The refusal to require vows is a sign of weakness.

The eleven vows arranged down by Gandhi for the observance of the inmates

of the Ashram were the subsequent.

Truth (Satya): Truth is that the initial among the vows as a result of it’s the

foremost necessary name of God. As a vow truth suggests that truthful in

147

thoughts works and actions. By this vow, Gandhi wished the members of the

Ashram to mention no after they meant no, no matter the implications. 29

Nonviolence (Ahimsa): Consistent with Gandhi non violence suggests that

to like everyone. It suggests that goodwill towards all life. To Gandhi,

exploitation could be a genus of violence. “Not to hurt any object is not any

hesitation a vicinity of religious doctrine. However it’s at least expression. The

principle of religious doctrine is profaned by each evil notion, through undue

haste, by lying, by disgust, by unwell to anybody” 30

Celibacy (Brahmacharya): Brahmacharya suggests that the look for of

discipline that ends up in the conclusion of Brahman, final reality or God. 31 it’s

the self management over all senses in notion, world, and act. This vow was

the “spot stone: on that the Ashram life was primarily based. It’s not the

suppression of one or a lot of senses however complete mastery over all of

them.

Control of roof of the mouth (Aswad): Our foods to be restricted

straightforward, spice less and if attainable raw. Food is taken solely to

sustain life. This vow helps lots to stay the vow of Brahmacharya. By this vow

Gandhi wished the members of the Ashram to resale fully not solely meat and

alcohol however conjointly, as so much as attainable, all conditions which

might excite the animal passion. 32

Non-Stealing (Asteya): Someone following truth and non violence shouldn’t

steal. However to Gandhi non stealing suggests that not solely not taking

another person’s belongings while not his permission however conjointly

receiving one thing that one doesn’t want, improper multiplication of

necessities etc. One who takes everything that he doesn’t want for immediate

use steals it from someone else who is in want of it. This vow refuses to

permit the need for things happiness to others. 33

Non-Possession (Aprigraha): It’s an extension of the vow of non-stealing.

This vow denies holding. It conjointly arranged stress on the importance of

straightforward living and reduces desires. Absolute non possession suggests

148

that total renunciation. Consistent with Gandhi it’s not the reduction of

necessities however refinement of necessities. 34

Swadeshi : As a vow Swadeshi demanded that everybody should serve the

country of their birth. It conjointly arranged stress on love the neighbor.

Swadeshi is that spirit which controls us to the use and service of our direct

surroundings to the keeping out of the more distant. 35

Fearlessness (Nirbhaya): Fearlessness was essential for the expansion of

different smart qualities in individual. Fearlessness suggests that freedom

from all external worries ad internal fear. The straightforward thanks to

become fearlessness are to cultivate non attachment to the body. While not

fearlessness nobody will follow truth and religious doctrine. Gandhi reminded

us that there was only 1 whom we’ve got to worry which was God. 36

Non-observance of Untouchability (Sparshabhavana) Untouchability could

be a socio spiritual follow of orthodox Hindus in India. It suggests that

pollution by bit of bound persons by reason of his birth during an explicit

family. Consistent with Gandhi it’s wrong to contemplate anybody as

untouchable. Through this vow Gandhi wished to contemplate all groups of

people area unit equal. Untouchables were admitted within the Ashram and

that they were thought of this as equals with others. 37

Bread Labor: (Shareerashrama) Each man should labor together with his

body a minimum of for his food and artifact. It’s the law of nature. One who

takes the requirements of life while not body labor could be a thief? By this

vow Gandhi wished all the members of the Ashram to try and some

reasonably bodily work.

Equality of Religions: (Sarvadharma Samabhava): In Gandhi’s opinion faith

should interpenetrate all our action. To him faith didn’t mean formal or

customary faith. His faith is moral faith. In brief faith suggests that a deep

religion in God. Completely different religious area unit different roads

convergence to identical point and that is God. So, one ought to respect all

religions. Consistent with Gandhi ‘religions area unit several, however faith is

one’.

149

Gandhi’s plan of Ashram and Anna-

Gandhi’s main purpose to ascertain the Ashram for to serve the

individuals. Whether or not the follower of Gandhian philosophy, Anna

Hazare’s wanted to serve the individuals and he started the village renovation.

Once Hazare came to Ralegan in August 1975 when retirement from the

military, he found as he mentioned earlier, that there have been 35-40 illicit

liquor still operative within the village. Attributable to very little rain,

agricultural output was low and thence some individuals per force turned to

the current business. If one was to show them removed from it, one had to

seek out different means that of living. If one were to solely justify the unwell

effects on self and family attributable to the addiction to liquor. However it had

its wood components taken and strength within the liquor still. The mandir

had become bedraggled, Hazare Started rehabilitating the structure out of his

own provident rupees. He knew that mandir is often thought to be a sacred

place by the villagers and will become the correct place to bring the

individuals along.

As he proceeded with the work, he started experiencing the reality of

the Saint’s statement “There is strength in any movement, or an organized

effort done by somebody provided there’s the idea of devotion. The

reconstruction work, questioning concerning the resources for constant once

no cash was being sought from them. He accustomed try to convert those

that approached him concerning his thinking and step by step they started

helping him with contributions of 5 rupees to 5 hundred rupees. He

persuaded them to gift the timber of controversial trees on farm boundaries

that they’re accustomed be never-ending feuds between the parties. Timber

filling 10 truck hundreds was therefore collected that came in handy to line up

the large temple that nowadays has become the middle or Ralegan’s

development comes.

Hazare thought of mandir as an Ashram himself. On April 7- 2011 the

days of India wrote concerning Anna Hazare “calls himself a ‘Fakir’- a person

who has no relatives, property and never balance. He lives in a very 10 ft x

10 ft Spartan space connected to the Yadavbaba. His movement, targeted in

150

Ralegan Siddhi, geographic region, harks back to Gandhi’s Phoenix farm and

Sabarmati ashram. Several of his protesters, against liquor or untouchability,

buildthe Gandhian attach between social change and political release. Anna

Hazare at once controlled the young energy of Ralegan Siddhi into the

powerful Tarun Mandal and created numerous triple-crown programmes of

socio-economic and agricultural improvement within the village. All the

members of Tarun Mandal came along in Yadavbaba Samadhi Mandir each

evening for discussing the any crisis connected ruler beings. He aroused the

collective spirit of the villagers United Nations agency share responsibilities

and expenses for his or her wedding ceremonies and social measures. He

really advanced education and indifferent caste prejudice. He led to the

prohibition of tobacoo, cigarettes, beedies and also the illicit production and

sale of alcohol through terribly strict ways of social control the approval of the

Gramsabha. Hazare says, “Doesn’t a mother administer bitter to a sick kid

once she is aware of the medication will cure her kid? The kid might not just

like the drug, however the mother will it solely as result of she cares for the

kid. The govt. of India strategy to ascertain a coaching centre in Ralegan

Siddhi to be told Hazare’s techniques and apply them nationwide. He

conjointly improved breeding and created it the second largest trade in

Ralegan Siddhi.38

There have been no any separate non secular or cultural activities

within the Yadavbaba Mandir that Anna considers as a holly place like

Gandhi’s Ashram. However the member’s of Tarun Mandal started holding

Village conferences, Weddings and different non secular ceremonies within

the temple within the steering of Anna Hazare. This generated community

and within the villagers. The holding of village meeting at the Mandir had

good impact within the sense that it induced cooperative and constructive

response instead of the same old damaging or impeding approaches adopted

earlier. They conjointly started non secular discourse, pious music etc. within

the temple, that had a good effects on their thinking and there was virtually a

complete transformation in their behavior. The preaching’s concerning right

philosophy of life step by step seeped within their mind and such tier of

honesty and integrity has been reached that no-one currently touches grain or

151

different valuables unbroken in the temple premises. The sooner feuds,

complaints on which individuals wasted cash, time efforts and infrequently

stopped blood. It may licitly question. “Each village encompasses a temple;

why then similar transformation within the mentality of the village folks has not

taken place all over on the pattern of what you claim to own achieved though’

the medium of Yadavbaba Samadhi Mandir at Ralegan ?”39

5.2 Gandhian Constructive Work and Anna Hazare

According to Gandhi the constructive programe is intended to make up

the state from the terribly bottom upwards and he defines it as “the truthful

and non-violent approach of winning swaraj. Its general achievement is

freedom”. 40 works was devised to reform our national spirit. The primary item

of this reform was the removal of untouchability. Untouchability in our

country, because the race and color issues within the west rests upon the

concept of the prevalence of one section of individuals over another on

account of their birth. Gandhiji setup a company, the ‘Harijan Sevak Sangh’

that was to figure for the removal of all their disabilities.41 As a results of

efforts created by Gandhiji untouchability has been abolished by law when

independence. Gandhiji was against all difference to girls. He severely

criticized pernicious system of kid wedding. He was against Purdah system.

He was a good critic of gift system and conjointly against serious expenditure

in reference to marriages. Gandhiji invited girls of India to participate within

the nonviolence movement as they possess infinite patience and

uncomplaining and silent suffering.

In the opinion of Gandhiji village economy cannot be complete while

not essential village industries, like hard-grinding, arduous thumping, soap

and papermaking ,matchmaking, tanning, oil imperative etc. material to

Gandhiji is that the image of unity of Indian humankind of its financial freedom

and equal opportunity. Moreover, material state of mind means that

delegation of production and allocation of the life among the immense

population of India that was preponderantly rural.

152

From the 19 twenties till his death in 1948, Gandhiji step by step move

the stress of his work from non-violent conflict to constructive plans for the

welfare of all. The constructive programe centered upon positive ways in

which of reconstruction a discouraged society. It wanted to re-orient a servile

nation used to sectional devotions and social indifference towards a intrepid

community of mutual service and sacrifice within which each individual known

with others, particularly the poor.

The constructive programe consists of many apparently unconnected

freelance activities. However they’re connected among the context of making

evolution of recent social order. Among the Indian context, this meant-

Nurturing communal unity

Abolishing untouchability

Fostering course of study

Systematic improvement of village

Upliftment of the peasants

Development of Non-violent labor unions

Promotion of house and little scale industries

Eradication of social evils

promotion of material

Promotion of Basic education

Upliftment of ladies

Endorsement of education in health and sanitation

Propagation of Rastrabhahsa

Treatment of lepers.42

Gandhi developed the Constructive Programe throughout his active

participation within the freedom struggle. He completed that the full and

integral development of Indians and India practiced through this Constructive

Programme solely. Communal Unity, Removal of Untouchability, Promotion

of material, different Village Industries, Village Sanitation, Basic Education,

course of study, Upliftment of ladies, and National Language, Economic

Equality, Welfare of Kissans, Labour, Adivasis, Lepers etc. are the

153

Constructive Programmes projected by Mahatma Gandhi. The goal of

constructive work isn’t to produce economic relief to the out of work or to

distribute some wages to the poor however to make up a non-violent social

order. If every kind of individuals actively participates within the constructive

programe, then it’ll give a typical expertise and be a logo of democratic

common Endeavour, it’ll bridge the gap between the categories and also the

lots.43

The constructive programmes if disbursed within the right direction,

Gandhiji believed would end in the perfect Sarvodaya Samaj. Constructive

works as planned by Gandhi are one thing that everybody will contribute in.

Within the same approach Anna Hazare follows the Gandhi’s plan of

constructive programmes. He set to resolve the villager’s issues with the

assistance of these Gandhian ideas. A number of them are as follows-

Prohibition of Alcohol

Grain Bank

Watershed Development Programme

Milk Production

Education

Removal of Untouchability

Collective Marriages

Gramsabha.44

Hazare opines that correct coming up with of natural and human

resources may end up within the betterment of someone, area, village rather

than exploiting such funds. “These days we have a propensity to all are

exploiting the stuff resources like hydrocarbon, diesel, kerosene, coal and

water. This could ne’er be termed as perennial development because it goes

to steer a state of destruction at some point. The sources of energy are

restricted and thence I’m involved concerning succeeding generations.

Nowadays several of the villagers of just about each state are felling the

strength of water shortage. Building concrete jungles doesn’t mean

development as Gandhiji had justifiably same.

154

Creation of human idol ought to be the most objective instead of

making high building. Surely, one must live for oneself and also the family

however at the same time one owes one thing to your neighbor, your village

and your nation too. For this, you would like an idol United Nations agency

may lead to the current goal. Such leadership isn’t created by power or cash

however solely by virtues like pure thinking, matching action and

temperament to sacrifice. it’s the thumb rule of farming that once a seed

buries itself, it results in a much better yield of grains, one single grain must

setaceous itself. The society wants such volunteers United Nations agency

are able to get buried in altruistic service for the higher way forward for the

society.”45

Villager’s labor in guiding of Anna Hazare, Ralegan Siddhi became the

primary model of a perfect village. It’s turn into an explored spot for several

guests diagonally the state, as it proves the most awful village to a perfect

village. “The dream of India as a powerful won’t be completed while not

autonomous, self-sufficing villages, this could be achieved solely through

social commitment.” 46

Conclusion

While Gandhi clearly for non-violence and Anna Hazare has his

developed subject, he adopts a lot of radical stance. Gandhi followed the

policy wherever he would supply the opposite cheek once cuffed, smile and

forgive. He was lot of for peaceful talks and negotiations. All he wished was

that nation leave the country. Anna, on the opposite hand, talks of hanging the

corrupt. He’s terribly clear that corruption should finish in any respect levels,

and looks to recommend one will attend any lengths to attain it.

The first, most having similarity between the 2 is that the manner within

which they were ready to get individuals on their aspect. It’s not matter of

probability or nice address. To be ready to sway vow people and have the

support of countless individuals across totally different regions and cross

sections of society demonstrates you’ve got a precise arrange for the state.

Each Hazare and Gandhi had one.

155

It clear that each Hazare and Gandhi paid important worth for what

they wished to attain. Hazare began fast, defying progressing age, and

usurping the chance of even losing his life. Gandhi courageously applied his

Dandi March, passive resistance and protests with none worry of arrest, death

or abuse. Hazare and Gandhi have each graced the halls of Indian jails for his

or her cause and emerged with pride.

156

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Pvt. Lt. Delhi, pp. 134

2. Kapur Devesh, (2010), The Middle Class in India: A Social

Formation or Political Actor, Pp. 187

3. Patel Sujata, Jasodhara Bagchi and Krishna Raj (2002 Ed.)

Thinking Social Sciences in India: Eassys in Honor of Alice

Thornier, New Delhi, Pp.256

4. Nanda B. R.,(1993), Mahatma Gandhi- A Biography, Oxford

University Calcutta Press, Pp.139

5. Patil, Biswamoy, (2004), BJP’s Stumbling Blocks: The Voter,

Pluralism & Democracy, EPW, 39 No. 21

6. Rudolph, Lioyd (1981), I and Susanne Hoeber Rudolph: Judicial

Review versus Parliamentary Sovereignty: The Struggle over

Stateness in India Commonwealth Pub., New Delhi, Pp. 129

7. Sharma Jai Narain, (2007), Indian Society of Gandhian studies,

Journal of Gandhian studies, Vol. 5, pp. 197

8. Bannerjee Sunita, (2011), Anna Hazare, Civil Society and the State,

EPW, Sep.3, Pp.

9. Harijan, 2-3-1934, Pp. 23

10. Gandhi M. K. (1958Ed.), Ethical Religion, Navjivan , Ahmedabad,

Pp. 49

11. Ibid, Pp. 29

12. Gandhi M. K.(1991Ed.) Hind Swaraj or Indian Home rule, Navjivan

Ahmadabad, pp. 50

13. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal

Transformation, Ralegaon Siddhi Pariwar Pub. Pp. 13-16

14. Dhawan G. (1950), The Political Theory of Mahatma Gandhi,

Navjivan Pub. House Ahmadabad, pp.120

15. Hazare Anna (2003), My Village – My Sacred Land, New Delhi,

CAPART, Pp.26

16. Deshmukh Ganesh (1998 Ed.) Gramved, KBR Smruti Granth

Prakashan Kopargaon, Pp. 92-95

157

17. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal

Transformation, Ralegaon Siddhi Pariwar Pub. Pp.67-70

18. Gandhi M. K. (1973 Ed.), Harijan, Garland Publishing Inc., New

York, Vol. 1-19

19. Dutta D. M. (1953), The Philosophy of Mahatma Gandhi, Madison,

New Delhi, pp. 120

20. Gandhi M. K. (1922) Ethical Religon, Navjivan Pub. House

Ahmadabad, pp. 24

21. Bose N. K. (1947), Selection from Gandhi, Navjivan Pub. House

Ahmadabad, pp. 24

22. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal

Transformation, Ralegaon Siddhi Pariwar Pub. Pp. 37-39

23. Ibid, Pp. 27-29

24. Ibid, pp. 38-39

25. Hazare Anna (2003), My Village – My Sacred Land, New Delhi,

CAPART, Pp.26-28

26. Gandhi M. K., (1993 Ed.), An Autobigraphy: The Story of My

Experiments with Truth, Translated by Mahadev Desai, Navjivan

Pub. House Ahmadabad, pp. 210

27. Thomas M. M., (1970), The Acknowledge Christ of the Indian

Renaisance, Madras, pp. 339

28. Gandhi M. K., (1993 Ed.), An Autobigraphy: The Story of My

Experiments with Truth, Navjivan Pub. House Ahmadabad, Pp.226

29. Ibid, Pp.10

30. M. K. Gandhi,(1990 Ed.) From Yarwada Mandir, Navjivan Pub.

House Ahmadabad, Pp.2

31. M. K. Gandhi (1924) Young India, Navjivan Pub. House

Ahmadabad, Pp. 186

32. C. F. Andrews, (1949), Mahatma Gandhi’s Ideas, Allen & Unwin

London, Pp. 105

33. Ibid, pp. 106

34. M. K. Gandhi, (1990 Ed.) From Yarwada Mandir, Navjivan Pub.

House Ahmadabad, Pp. 23

158

35. C. F. Andrews, (1949), Mahatma Gandhi’s Ideas, Allen & Unwin

Ltd. London, Pp. 120

36. Ibid, Pp. 108

37. M. K. Gandhi, (1990 Ed.)From Yarwada Mandir, Navjivan Pub.

House Ahmadabad, Pp.33

38. Maple Press, (2011) Ed.), Anna Hazare: Crusader of Jan Lokpal

Bill, Maple Press Pvt. ltd. Noida, Pp. 8

39. Hazare Anna, (1997Ed.), Ralegan Siddhi; A varitabal

Transformation, Ralegaon Siddhi Pariwar Pub. Pp.12

40. M.K. Gandhi (1981 Reprint),Constructive Programme, Navjivan

Pub. House Ahmadabad, Pp.3

41. Kriplani J. B., (1991), Gandhi: His Life and Thought, New Delhi, Pp.

386

42. Pande B. P., (1998), Gandhi Sarvodaya and Organizations,

Allahabad, Pp. 25

43. T, Vettickal, (2002), Gandhian Sarvodaya, New Delhi, Pp. 32-35

44. Thakur Pradip, Rana Pooja, (2011), Anna Hazare: The Face India’s

Against Corruptions, New Academic Pub. Jalandhar Pp.92

45. Ibid, Pp. 1-16, 85-92

46. Goyal Kaushal,(2011, Ed.), Anna Hazare: Return of The Mahatma,

Pigeon Books India, Pp.12