This was the Inaugural Lecture by Hon’ble Mrs Sonia Gandhi, Chairperson, UPA

I feel privileged to inaugurate the Gandhi Lecture Series being organized by the Government of India in major universities of the world.

It is indeed an honour to be here at this esteemed centre of learning situated amidst such breathtaking beauty.

I stand before you in a spirit of humility to speak about one of the greatest figures of history, whose experiments with truth began in your country. For me as an Indian, a visit to South Africa is a pilgrimage.

The world knows greatness in many forms. There are the great, who won celebrated military victories. There are the great, who have deepened our knowledge of the physical universe. There are the great who have helped us understand the workings of the human mind. There are the great who by their inventions have transformed the way we live.

Mahatma Gandhi stands in a category of his own. He too was an inventor but of a different kind-an inventor of a unique way of protest, of struggle, of emancipation and of empowerment. His generalship lay not in making war but in waging peace. His weaponry was not arms and ammunition but "truth force", "satyagraha" as he called it. The moral universe was his field of action. He explored a whole new dimension of the human psyche-its capacity to willingly accept suffering, even unto death, not to attain the kingdom of heaven, but a better world here and now, by bringing about social and political change.

II

On June 7, 1893, a young Indian barrister, Mohandas Karamchand Gandhi, was evicted from a train at Pietermaritzburg station for being a non-white. "I have never understood", he later remarked, "how any man can derive pleasure from the humiliation of another". A spark was lit which was to change the course of world history.

On September 11, 1906, Mohandas Karamchand Gandhi launched the first satyagraha campaign from the Empire Theatre in Johannesburg . He issued a clarion call for nonviolent resistance against racial discrimination, oppression and injustice. He described satyagraha as "a force born of truth and the love of nonviolence", a moral equivalent of war.

After 21 years in South Africa where his views took shape and were tested and refined, he carried the torch of satyagraha to India. The world saw with amazement how this unique technique energized millions of men and women to bring a mighty empire to its knees.

III

Mahatma Gandhi, the person was a many-sided personality to an unusual degree.

He was a man of peace who did not hesitate to fight for what he believed to be right.

He was a political strategist who shunned conventional politics and held no office.

He was a thinker and a philosopher who was, first and foremost, a man of action.

He was extraordinarily pragmatic and adapted himself to changing situations without compromising or abandoning his basic values.

Mahatma Gandhi respected tradition. Yet, he was also an iconoclast.

He was deeply religious. But his was a religion that drew from every faith, a religion that was all-inclusive.

He embodied spirituality. But his was a spirituality rooted in an abiding concern for the poor and the deprived, of service to and empowerment of the disadvantaged and underprivileged.

He was impatient for cataclysmic change. Yet, he shunned violence in any form as an instrument to force the pace of change. In his own words "nonviolence is mightier than the mightiest weapon of destruction, devised by the ingenuity of man".

The popular picture of Gandhi is that of a highly solemn and earnest person. His mission was indeed a lofty one but his personality was full of lightness and humour. Once, reacting to criticism that he was wearing merely his usual loin cloth, sandals and shawl when invited to tea by King George and Queen Mary, he said, "The King had enough on for both of us."

Although Mahatma Gandhi was a true revolutionary, he was that rare exception - a revolutionary who could laugh.

IV

A common response to Mahatma Gandhi-to Gandhian thought, word and deed-is that it was extraordinarily effective given the times in which he lived. Today's world, it is often argued, is dramatically different, and while Mahatma Gandhi is certainly worthy of continued admiration and awe, it would be naïve and unrealistic to expect his methods to be effective today.

I beg to disagree.

I am glad to say that an increasing number of young people in India and elsewhere are today turning to him to seek solutions to contemporary concerns through individual and collective action.

Here in South Africa, Nelson Mandela is a shining embodiment of that vision. The whole world celebrates the achievement of him and his fellow freedom fighters.

It is true that the world of today is vastly different from the world of Mahatma Gandhi. The fundamental issues he was confronted with, namely colonial subjugation, has disappeared from our world. Racial discrimination too has been blunted significantly.

At the same time, new threats to peace, harmony and stability have emerged. And it is one of the paradoxes of the 21st Century that while the establishment of peace has become the world's single greatest imperative, the traditional instruments of preserving peace have been found to be increasingly ineffective. Whether it is ethnic nationalism or religious chauvinism, economic inequality or military might -- all of them powerful drivers of conflict in today's world -- there is no doubt that we are in great need of a new paradigm for solving conflicts.

Today, we face the challenge posed by continuing confrontation in the name of religion and ethnicity. At its worst, this is terrorism, which inflicts untold suffering on innocent women, men and children.

We confront also the challenge of growing inequality both within and amongst nations. Economic disparities are accentuated by lack of access to education, health and food security. To these are now added the new threat of environmental degradation and climate change, as well as new diseases like HIV-AIDS.

The question to ask is not whether Mahatma Gandhi is relevant or not. The real issue is whether we have the courage and strength of mind to follow in his footsteps, whether we are prepared to live our lives by what he preached and most importantly, practiced.

The simple truth is that instead of diminishing in relevance, Mahatma Gandhi has actually become all the more pertinent in the 21st century. Whichever the challenge we confront, you can be sure that the Gandhian way is a real, live option, an option that informs and illuminates.

But we would be doing him great injustice if we didn't interpret, in contemporary terms, what he spelt out in the context of his times. He would have wanted us to experiment and find our own way without compromising our fundamental beliefs.

Mahatma Gandhi bequeathed to us three guiding principles: Ahimsa (or nonviolence), Satyagraha (or the force born of truth and nonviolence) and Sarvodaya (or upliftment of all). It is the value of these principles that we have to rediscover if we want to deal effectively with today's challenges.

V

Let me take the challenge of inequality first.

The essence of Mahatma Gandhi's political philosophy was the empowerment of every individual, irrespective of class, caste, colour, creed or community. To him, extreme poverty was itself a form of violence.

Democracy has become the preferred form of government in the 21st century, yet sadly his "notion of democracy" is far from being universally accepted.

We now recognize that political liberty must go hand in hand with economic progress. But to be truly meaningful, this growth has to be equitable. As with political power, a few cannot enjoy the gains of economic progress, while the many do not get their due share.

Economic growth has also to be consistent with the imperatives of environmental conservation and stewardship. But sustainability does not mean that vast numbers of people are denied better material well-being and living standards.

What is the Gandhian perspective on economic growth?

It is that wealth created and generated must contribute, first and foremost, to a larger social purpose and cause. By stating this in today's world, we do not negate the principles of profit and commerce. But we do underline the need to use a part of the wealth created, to better the quality of life of those whose voices remain unheard.

Observing the rush to consumerism that is so evident today, Mahatma Gandhi would also most likely have reminded us that a modicum of austerity would not be out of place.

For many, Mahatma Gandhi was and continues to be the ultimate touchstone of moral authority. This means judging all our actions - in word and deed - on the touchstone of public purpose. Public purpose itself has to be judged against the yardstick of the welfare and well-being of the poorest and most deprived in the land.

VI

Let me now turn to conflict.

Here I would straightaway say that Mahatma Gandhi would give primacy to the search for the underlying causes of conflict. Violence can be wanton and senseless. But often, conflicts can be symptoms of a deeper malaise that needs to be understood. This is not to romanticize violence-Mahatma Gandhi never did. But it is to analyze why it occurs and address it at its very source and root.

The political discourse, these days, is centred on a global war on terror. And indeed, terrorists who target innocent men, women and children deserve no quarter.

But today's enemies are not just individuals, they are also ways of thinking and perceiving the world itself. Countering violence with even more violence does not provide a durable solution. Whatever else Mahatma Gandhi may have done in our circumstances, surely strengthening the well-springs of discourse and dialogue must play a central part in it. And he would have gone even further. He would have looked within himself. For him, external engagement went hand in hand with internal interrogation. In reaching out, he would first and foremost have asked himself the question-"to what extent am I myself responsible"?

If democracies are going to wage a war against terrorism, the measures that are adopted, should be consistent with and not contrary to the values of democracy. This is in keeping with the Gandhian consonance of ends and means. "There are many causes that I am prepared to die for", he said, "but no causes that I am prepared to kill for".

What would the Gandhian perspective be on the so-called "clash of civilizations" about which we hear so much these days?

I am reminded here of his response to the query of a foreign journalist who asked what he thought of Western civilization. "It would be a good idea", he answered.

Actually, Mahatma Gandhi would straightway and summarily reject the very idea of such a clash. He never accepted the exclusivist approach to religion, culture or civilization.

Mahatma Gandhi fervently believed in the pivotal role of religion in every-day life. He saw it as an ethical and moral mooring to all our actions - private and public. But his was a faith that drew from every religion, a faith that was all-inclusive. When asked about his religious belief, he said, "yes I am a Hindu. I am also a Christian, a Muslim, a Buddhist and a Jew".

VII

Ladies and Gentlemen

And what of the future?

Conflict and inequality seem an inevitable part of the human condition. Mahatma Gandhi's greatest lesson to the world was that this need not be destructively so. Conflicts can be resolved and inequalities can be contained. But without worthy means, worthy ends can never be attained. Will the 21st century see the fullfilment of Mahatma Gandhi's vision? Or will non-violence be viewed as outdated and utopian? All around us, we witness that violent means do not bring about lasting change, that violence cannot bring about peace. Violence only begets violence and spirals on.

It is my fervent hope that the world will embrace Gandhian truth and action and that you, my young friends here, will be among its torchbearers.

Views: 111

Replies to This Discussion

Why is Gandhi admired by millions but not followed even by thousands? This article by Sonia Gandhi recalls many aspects of Mohandas' life quite eloquently, but there are a few overlooked points by which we can go deeper to the essence. Whenever I see Gandhi referred to as 'Mahatma' (Great Soul), I realise there is something missing in the analysis because Mohandas rejected the 'title' and the writer is usually looking for an absolute rather than processes of becoming. Perhaps today's millions are blocked from going deeper by a title which expects perfection rather than small individual steps and processes.
The article links to today's concept of "terrorism" and advocates dialogue. Mohandas would take it further in Satyagraha (truth-search) by dialectically (debate) engaging opponents to equally speak their truth as well as to publish the results. If any 'democracy' undertook implementing 'dialectic' rights for the whole of its society and openly publishing these dialogues, then terrorism would have no place to root as words are more powerful.
Gandhi's definition of 'democracy' (Greek = 'power of the people') is more 'economic' (Gk = 'care & nuture of the home & family') but includes 'political' (council) processes subsequently. Political empowerment requires economy. Today's political process is bought by hidden industrial dollars. By this definition one could not call any of the supposed 'democracies' of the world by that name. Mohandas once wrote to a British governor, "Regard human labour as more even than money and you have an untapped and inexhaustible source of income which ever increases with use". Those of us working with human resource accounting know how crucial accounting recognition is to the organisation of human society.
Sonia's article does much to help us understand that; Gandhi's message (found in his example) is more relevent to the world than ever.
Douglas Jack, eco-montreal@mcgill.ca
Hi Douglas, can I call you Jack? It hope it will sound more friendly.

Read your informative and analytical reply. What's really endearing about your reply is your deep insight into Gandhi, the man and the role he played, the example he set and the character he represented. I'm presently in a job where my responsibilities require me to deal with almost all the Islamic terror groups who may target India and it's sensitive installations. So, your reference and analysis of terrorism is very relevant to my day-to-day activities. I felt as if you were there right in front of me as a brother and talking like a friend. Thanks for reply and participation. Loved it. By the way, don't you think that Gandhi is admired by many but is followed by few? What do you find as the most important reason behind it?
Keep in touch.
I read about the life of Gandhi, but also read the history of people who followed gandhi
I love Gandhi
because he was a boy and a normal man, studied, had their conflicts
And a dream, and went in search dream India's independence
Without violence, without war, he was stubborn, when everyone said no to your dreams
He said yes, and continued his fasts, Gandhi was stubborn, but he had a heart and a good soul, he loved his neighbor and had no prejudices about the religion caste or social status

These are the words of Gandhi
God can not be so cruel and unjust, to make the distinctions of high and low between man and man, woman and woman.
When I admire the wonder of a sunset or the beauty of the moon, my soul expands in worship of the Creator
nation's culture does not reside in the heart and soul of its people.
The test of true civilization, culture and dignity is character and not clothing
I came alone in this world, I have walked alone in the valley of the shadow of death, and I'm going out alone when the time comes.
Intolerance, discourtesy and harshness are taboo in society and all the good ones are certainly contrary to the spirit of democracy.
My concept of democracy is that under the weakest should have the same opportunity as the strongest.
The path of bhakti, karma, love, as stated in the Gita, leaves no room for contempt of man by man.
Close the day with prayer, so that you can have a free night of dreams and nightmares.
Education for the understanding of citizenship is a matter of short-term if we are honest and sincere.
Mohandas Karamchand Gandhi,
Mahatma Gandhi
Clicia Pavan
Namaste
Hi Clicia, thanks for participation in my discussion. It's very nice to read your reply. You seem to have entered the psyche of the great man, Gandhi. There is a touch of personal contact in your reply. It doesn't come about so easily. Your instincts, I must admire, are quite in place.
Your choice of some words of Gandhi is also very wise. They carry tons of wisdom and also reflect your ability to appreciate. Thanks again for reply. Have a nice day !

Hi Sunil and Clicia,
My first name is Douglas, my family name is Jack, my name revealed in a dream 38 years ago is Ou-ee-ii-jay-ii but I know not what it means. Here in Montreal Canada I'm working in Asset-Based-Community-Development-Economy ABCDE helping local communities through Human Resource Catalogues, Community Investment & Exchange Systems to mobilize individual and community strengths for livelihood development. We are working with a 'Guild' or 'Production-Society' model of organisation in which each specialty is 'caucused' (Iroquois = 'grouping of like-interests') together. We base our work in organising existing clustered housing or what is often referred to as the Longhouse (apartment-like) or Pueblo (townhouse-like) communities to interact. Family privacy and autonomy is important but we are trying as well to develop community interactions and facilities such as community-kitchens and dining hall. Our model based in comprehensive accounting (including women's (household) and community work), progressive development of ownership shares (not-unaccounted-volunteerism) or youth to elder progressive empowerment comes from indigenous examples around the world.

We maintain a 'dialectic right' or the right by individuals to challenge seeming imbalances or to inquire together and to have these dialogues published. The simplified 'debate' (French = 'de' = 'undo' + 'bate' = 'the fight') process is called 'Both-Sides-Now-equal-time-recorded-dialogues'. Gandhi's method of inquiring for the 'best-intentions' of perceived opponents is a tone in which we proceed. I can send you a one-page description of this method plus any other materials. We find it important to understand the active intellectual good intent of participants (eg. Taliban) who may be emotionally disconnected from the processes they are using or acts they are involved in.

It is important to understand the context of 'communication' in the larger context of our 'life-styles' so each has relevence to the other. We need to walk the talk. Hence Gandhi's work in community economic development from his home was integrated with his message. Debate or dialogue procedures are also streamed so that interest groups are asked to work out common and divergent positions before engaging organisational authorities.

Mohandas Gandhi constantly made satyagraha relevent to the life he lived as well as to the communities he lived in each moment. If we make our work relevent and timely then Gandhi's work will be the practice of billions and not thousands. It is a blessing to be part with you of this bringing of Gandhi's example to our communities. Thank-you for your work in India with Islamic terrorist groups. I'll be glad to help
Sunil and Douglas
I love Gandhi, we can not explain the love, but I know it is love that moves the world
This was Gandhi, a wise man, stubborn and human, humble and who loved his people
Gandhi was a small figure and wearing only a thong when mixed with the poor. But this humble Indian has won respect and admiration of the world. Einstein, the scientist, predicted that "future generations, perhaps hardly believe how one person a day he walked on this earth." And the Viceroy Mountbatten said: "Mahatma Gandhi to the story as well as Buddha and Jesus Christ."
The style of non-violent protest of Gandhi, gave the American, Martin Luther King, both the method and inspiration. Who can forget the image of the unarmed group of King in Alabama across the bridge from Selma. The police were faced with sticks, hoses and vicious guard dogs. While television recorded the drama, King ordered the demonstrators to kneel on the road and to submit to the attack. Eventually, of course, Martin Luther King broke the spine of discrimination in America, thanks to the example of Gandhi.
Where did Gandhi learned the principle of non-violence? Most were in Christianity. Early in life he read the New Testament for Christ's instructions to not repay evil, but turn the other cheek. Gandhi said years later: "Those words came straight into my heart."
Gandhi has fun facts in your life, read this
Once in India, an elderly lady took her little grandson, addicted to sweets, to heed the advice of Mahatma Gandhi. The great Indian spiritual leader political heard the complaints and the lady asked him to return with the boy next semana.Passados 7 days, she came back with the boy who followed stuffing himself with sweets. Again Gandhi looked at them and asked them to return after a week. The woman was injuriada.Depois borrowed time she came back and only then Gandhi explained to the young about the dangers of excess sugar. Mystified you did not put up with it and asked why Gandhi had taken 3 weeks to fulfill your order simple. He smiled and confessed that he was also addicted to sweets.
I dream of Gandhi when something happens to me, is strange but true, I know, as if he were always by my side, echendo my patience, he had no patience to wait, then he spun yarns and skeins of yarn
Namaste
Clicia Pavan
Vested interest...he opposed any thing pseudo and we are all pseudo...
Vested interest...he opposed any thing pseudo and we are all pseudo.
Gopi,because false interest?? explain friend????
Look world today. We have communists who are wealthy pretending to help poor. Democracy elects persons from one family not open to all. Gandhi was open book. By following him these manipulations are not possible. He even proposed veto in the UN not on the basis quantum of weapon but on human souls. Today we count on weapons. If he is followed how can these people who rule shall survive. It will be real democracy, real communism and real peace.
Gopi
The world is manipulative, political, interested in only the Capital, the power can not
cost --- hunger neglect, abandonment, war (countries sell weapons only for the capital and power) Man makes war, then come to negotiate peace?
but who still have people who are Humanists, who seek only the good of humanity, it is these people that I want to believe, and legacy of great souls and the love of God
"There is no evil in Him. .
God made man in His own image Unfortunately for us, man has fashioned Him in his own
This arrogation mankind has landed in a sea of troubles
God is the Supreme Alchemist
Religion is not competition
God is love, compassion and understanding"
Mahatma Gandhi
Thanks for reply
Namaste
Ultimately truth and peace shall win...let us be together...

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