Gandhi more a leader of the present and future than the past

The suffering and sacrifices of the martyrs  constitute  the source of strength and vitality of the nation. It is on their contributions that we build the country and carry it forward. Mahatma Gandhi is a martyr the relevance of whose life and work go beyond his own time and assumes phenomenal importance not only for our age but also beyond it. His relevance is  everlasting and the whole mankind is looking upto his ideals and values to refashion its destiny and make it more caring, sustainable and humane. A leader who acts according to the tenets of truth and non-violence can never be confined to one particular age of history. A product of specific historical situation he may  be encapsulated to a specific time frame but in terms of his ideas, thoughts and activities he remains far above the ages and calendar years and belongs to the realm of timelessness. Mahatma Gandhi was such a leader whose very advent in human history made him a leader for all times. He understood the world, interpreted it, and intervened through non-violent action to change it. By engaging himself in doing all these he emerged as one of the unparalled    activists in human history. His activism aimed at addressing the issues of his time had the seeds in it which would grow into mighty trees branching out to cover all realms of knowledge and all that is associated with holistic living. Never ever mankind did have  such a personality whose simple life, rich ideas and thoughtful action could mean so much for his own generation and  for generations to come. “History” wrote Jawaharlal Nehru “is a living process”. History associated with non-violent action is constructive, liberating and illuminating and therefore is  more than a living process. The significance of the very first Satyagraha launched by Gandhi in South Africa and the  import of his very first book Hind Swaraj resonates beyond the barriers of time and space and are considered by sociologists as the beginning of the intellectual movement for a post modern era marked by the attributes such as decentralization, gender equality, protection of environment, empowerment of the weak and the dispossessed and above all the upliftment all, the Sarvodaya.

 Contemporary Significance of Gandhi’s First Satyagraha

The  year 2006 was the centenary of the first Satyagraha launched by Mahatma Gandhi. It was started on 9/11 1906. In twenty first century the term 9/11 is identified with terrorist attack on the United states of America and  connotes demonic upsurge of bigotry and fanaticism, violence and terrorism. It was on 9/11, 2001 that the world witnessed one of the bloodiest  assaults on freedom and democracy and civilization and human dignity.  The triumph of  hatred and bloodshed on that day in the name of grossly distorted religious values  marked a dreadful  episode in human history. It was born out of exclusivist approach and narrowness of outlook.  In contrast, the 9/11 of 1906  associated with the life of Mahatma Gandhi signifies the triumph of a struggle, based on love and understanding and reconciliation and fellow feeling, over  injustice, oppression and discrimination.  The commencement of the Satyagraha in South Africa heralded a new era for mankind based on non-violence. In comparison to the 9/11 of 2001,  the 9/11 of 1906 underlined the  fraternity of all races be it the Indian, European or Chinese  and  solidarity of the followers of all religions and linguistic groups. It represented the diversities of the world and therefore was the celebration of the unity amidst delightful differences of creed, language and nationality. As all of us know the first Satyagraha was started by Gandhi for  the repeal of the obnoxious  legislation  which made it mandatory for the Indians in South Africa  to  register themselves before the British authorities by giving finger prints and carry a pass to establish their identity. It was discriminatory and  violated  the human rights and dignity of the Indians on the ostensible ground of race and colour of the skin.  The moral force of the Satyagraha was such that apart from Indians professing diverse faiths Britons, Germans and Chinese participated in it and broadened its base. The establishment of a Committee of European Sympathisers for the Satyagraha Movement was a measure of the justness of the cause for which Indians were fighting. Completely devoid of the communal divisions and wrangles the Satyagraha of 9/11, 1906 was a fine example of unity and understanding to fight for the rights of the discriminated people. In fact Mahatma Gandhi during our struggle for independence used to cite the example of first Satyagraha which witnessed the unity of all Indians in spite of their diverse religious persuasions. He often recalled that adherence to truth and non-violence enabled the Satyagrahis in South Africa  to see beauty in each and every  religion.

Two decades before the beginning of the twenty first century the growth of religious fundamentalism was seen as a major threat to mankind. As it took a virulent form and caused widespread violence and threatened the philosophical and mass  basis of  secular ethos, alarm bells were raised and perceptive scholars of international acclaim cautioned against the dangerous trend by recalling the bygone medieval era marked by rigidities in social and religious life. Alvin Tofler of Third Wave and Future Shock fame sharply commented on the phenomena of religious fundamentalism when he wrote, “The growth of forces of religious fundamentalism in the twentieth century might herald  a dark age in twenty first century.” The 9/11 episode was possibly the bloodiest attempt to go back to the medieval era. When we talk so much with pride about the twenty first century India and world and when the earth is well wired and instantly  connected by the miraculous developments in the field of information technology, how is that mankind would revert back to medieval era. The answer obviously lies with the way we regenerate values and modernize our mind and outlook. This we can learn from Mahatma Gandhi’s life. The  first Satyagraha launched hundred years back by Mahatma contain searching answers for our problems. A leader who acts with a larger vision is a leader for the present and a leader of the future. The very first Satyagraha was not just limited to the demand for the abolition of the discriminatory act. Gandhi with his uncanny ability aimed at achieving  more than the immediate objective and he succeeded in ample measure. It is mentioned earlier that the gathering crisis of religious fundamentalism coupled with terrorism might reverse the progress of mankind, pull us back to the medieval era and disintegrate our inclusive society. But if we follow Mahatma Gandhi we can put a full stop to it. Let us understand his open mind in dealing with the problem he was confronting. After all he was experimenting with truth. Any body who conducts experiments is a scientist and therefore it follows that scientists engaged with serious pursuits of experiments are guided by a open mind. In fact cultivating an open mind is one of the precious lessons of the first Satyagraha. Because Gandhi had a open mind he was guided by a larger vision which went, as referred to earlier, beyond the demand for equal treatment of Indians.

It is instructive to learn of the inclusive approach of Gandhi which is a derivative of his open mind. When he was chosen by people to go to London to plead the case of Indians for ending the discriminations against them he wanted to take some body with him. He consciously chose a Muslim so as to make the team composite and representative.

 Gandhi uttered Hey Ram in South Africa before getting fainted following assault

When the British regime in South Africa  enacted a law for registration of Indians and getting their finger prints massive non- violent protests were launched for repeal of that law under the leadership of Gandhi. Eventually the British regime assured him that if Indians willingly gave finger prints the law would be repealed. Gandhi agreed to it and tried to persuade Indians that they should go for a compromise which according to him meant not compromising the principle but giving concession. He explained that their basic principle was that law should be repealed and the British regime assured to do so after getting finger prints. He elaborated the meaning of compromise by saying that it meant giving concession and not giving up the principle. He interpreted the willingness to give finger prints as a concession and not a compromise on the demand for abolition of law.  Mahatma Gandhi agreed for compromise , without compromising the basic demand of repealing of law enacted by the British regime. A few Pathans from north western frontier province disapproved Gandhi’s acceptance of British proposal to give finger prints and when he stepped out to do so they  attacked him and he fainted uttering Hey Ram. A British lady passing by took him inside his home and a little later he regained consciousness. When he was asked to lodge a police complaint against the Pathans he refused to do so. Sensing that Hindus might get enraged after knowing that Gandhi suffered attacks in the hands of Pathans and they might take wrong steps and blood would split,  he issued an appeal for indissoluble heart unity between the two communities. It was demonstrative of his  larger vision, understanding and  forgiving attitude. That constructive, compassionate and forgiving vision which got manifested in Gandhi’s appeal for unity of Hindus and Muslims  is absolutely essential for our present day  leaders who incite communal violence by inciting religious communities and invoking action- reaction theory. The meaning of first Satyagraha in terms of religious tolerance, brotherhood of all people irrespective of nationality and above all giving up of retaliatory attitude make Mahatma Gandhi an outstanding  leader for our time and for the future. These are the values which need to be reiterated and inculcated among our children to forestall all attempts of the forces representing religious fundamentalism to take humanity to the medieval period.

 Gandhi never believed in astrology and upheld  reason above religion

Apart from this we must follow the spiritual path of Gandhi which is free from dogma and ritualism. It is important to mention here that Mahatma Gandhi never ever consulted an astrologer to find out the auspicious time to start any of the movements be it the non-cooperation or civil disobedience during the struggle for independence. He in fact declared that astrology is a science of doubtful value.  He never ever invoked any Havan for the success of the freedom movement. In fact he refused to enter any  temple which was  not open to the Harijans. He even never undertook any pilgrimage nor he visited any Godman to seek the blessings for success in life.  His religious bent of mind and his spiritual inclination transcended the boundaries of organised religion and embraced in its scope truth and non-violence. As mentioned earlier he exercised reason to accept the validity and truth of what is written in all religious scriptures. His famous statement ‘I exercise my judgment about every scripture including Gita. I do not let the scriptural text to supercede my reason…While subscribing to divine revelation I do not surrender reason” sums up his critical but constructive approach to religion. Once when he was asked a question if he could conceive of politics without religion he said that he could not think of politics in the absence of religion. Clarifying the point further he said “ Here religion does not mean sectarianism. It means a belief in ordered moral government of the universe. It is not less real because it is unseen.” “This religion” he added, “transcends Hinduism, Islam, Christianity, etc. It does not supercede them. It harmonizes them and gives them reality.” What a liberal and positive interpretation of religion! It goes beyond the realms of blind beliefs and superstitious way of life and is not based on fear and prejudices which are the hallmarks of the organised religions everywhere in the world. That kind of interpretation of religion is required now to fight the counter culture of bigotry and fanaticism which is holding sway in large parts of the world.

It is lesser known that Mahatma Gandhi was very critical of kasturba Gandhi when she entered Jagannath temple in Puri in the  late 1930s. He interpreted that event as the failure of Kasturba to convert herself to the path  of truth and nonviolence. In a public speech delivered near Puri he took the blame on himself for her failure and said “For a Panda of the Puri temple silver coin is GOD”.  Because Gandhi considered himself as a Harijan by choice he decided that anything that was denied to the Harijans was also denied to him. His identification with the lowly and lost and his greatest spiritual fulfillment in serving them defined the premises of the religion he understood. Once when he was asked to define a Sanatanist he quoted Mahabharat and said a Sanatanist is one who observes ahimsa, satya, non-stealing, cleanliness and self restraint.  Such constructive and humanistic approach to religion and such elevated understanding of its role in society can be the effective anti dote to the flourishing counter culture of blind belief and superstition often masquerading as religion.

Mahatma Gandhi  was not only critical of the organsied Hindu religion but of  other religions too. Once when Amtussalam informed Mahatma Gandhi that he was undertaking a pilgrimage to Mecca Gandhiji wrote something which revealed his critical perspective to religion. He observed “I myself never undertake a pilgrimage. There is so much hypocrisy prevailing in places of pilgrimage. I know several persons who have been to Mecca Sharif. I could not see that they had regained health by going there.” “By all means go”, he wrote and added,  “return more firm of mind, healthier and free from attachment”. Such questioning attitude is now required to overcome the prejudices which predominate religion and which hold sway over people’s mind and determine their thinking and action.  

  Gandhi Stressed on democracy and keeping accounts and scrutinizing them

This is the age of democracy. It is lesser known that while conducting the first satyagraha Mahatma Gandhi was laying the firm foundation of democracy in India and the world. The non-violent struggle in South Africa was against doctrine of differential rights which prescribed one set of rights to one section of people and another set of rights to the other section on the grounds of race or colour. That fight was therefore a fight for equal rights and equal treatment which is at the heart of democracy. Apart from that Mahatma Gandhi emphasized on accountability which is now being stressed to make public life, democracy and governance accountable and responsive to  the people. It is fascinating to note that what Gandhji wrote more than hundred years back is now being emphasized with added poignancy. When he went to London for arguing the case of the Indians he kept all accounts of expense very meticulously. What he recorded  in 1928 regarding that practice is worth quoting here. He  wrote  “For the benefit of young aspirants after public work,  I note down the fact that we were so punctilious in keeping the accounts of the deputation that we preserved even such trifling vouchers as the receipts for the money spent in the steamers upon say, soda water. Similarly we preserved the receipts of the telegrams. I do not remember to have entered a single item under sundries when writing the detailed accounts. …We must account for every single pie….Keeping accounts is an independent duty, the performance of which is essential for clean public work”. In twenty first century world over there is so much stress given to transparency, good governance and value based public life to make democracy more meaningful and effective for people’s lives. Who can deny that Gandhi  is not relevant for our times which is increasingly  articulating the issues which he took up in distant South Africa and with such passion and force of conviction.  Gandhi not only stressed  on the issue of keeping the accounts he  underlined the importance  of the vigilance of the public in ensuring accountability. In our own time organised efforts are being made to sensitise the public and people to hold their leaders and public servants accountable. In doing so we are only echoing what Mahatma Gandhi wrote exactly a century back. He searchingly observed, “…if the leading workers of the institution which we voluntarily serve do not ask us for accounts out of a sense of false courtesy, they too are equally to blame.” Gandhi as a future  leader was emphasizing on the need for awareness and watchfulness on the part of those who are entrusted with the responsibilities to protect the interests of institution, society and nation. The failure of watchfulness in many cases has resulted in the colossal loss to the exchequer. Extending the same logic to the voluntary sector what Gandhi observed  is revealing. He wrote, “If a paid servant is bound to account for work done and money spent by him, the volunteer is doubly bound to do so, for his very work is as a reward to him.”  The voluntary sector must pay heed to what Gandhi said during the first Satyagraha. Hundred years back Gandhi lamented that such a crucial matter was not adequately highlighted. He wrote, “This is a very important matter, and as I know that this is generally not sufficiently  attended to in many institutions, I have ventured to take up so much space here in adverting to the cause.” Remarkable indeed. More than hundred years after he exercised his mind on the issue of accountability  it is yet to be fully and widely accepted in practice. The failure to do so remained at the root of the failure of the administration and voluntary sector in addressing the issues of the people and society effectively.  

The understanding of Mahatma Gandhi as a true democrat educates us about his method of enlisting the support of ordinary people for his causes. In fact the hallmark of a true democrat is that he must remain tuned to the lowest section of society.   When he was preparing the arguments against the discriminatory legislation in South Africa he was not only consulting the Indians who had the privilege of getting legal and English education but also uneducated Indians. In fact he paid glowing tributes to the ordinary Indians of South Africa who had no access to formal education by writing that “Lawyers and English  educated persons do not by any means enjoy a monopoly of hair splitting…uneducated Indians in South Africa were quite capable of drawing minute distinctions and making fine arguments”. Giving equal treatment to every person irrespective of their social status remain the distinguishing feature of a leader who reposes faith in democracy and  draws strength from  ordinary citizens. In twenty first century following  the end of the cold war  democracy has spread to the large parts of the world.  One of the Human Development Reports towards the end of the twentieth century talked about  deepening democracy in a fragmented world. At least eight or nine decades back  Mahatma Gandhi established  communion with the illiterate people  to know their mind and integrate their view points in the scheme for the non-violent fight for democracy and democratic rights. It shows as to how Mahatma Gandhi was working much ahead of his time and setting the example of a leader whose actions would remain blue prints for the construction of a future society.

One more point concerning Mahatma Gandhi and democracy underlines his significance beyond the confines of time. Two years after he came from South Africa he participated in a Satyagraha which was known as Kheda Satyagraha and through it he demanded the suspension of land revenue. But while doing so he said that the real objective behind our struggle was the establishment of democracy and giving people their democratic rights. Such a statement is  characteristic of a leader who saw the mighty tree in the seed and the majesty of the ocean in the drop of water and the macrocosm in the microcosm. Mahatma Gandhi imbued with such a vision could transcend the limits of history, take action in response to the needs and requirements of his circumstances and at the same time make it meaningful and relevant for the posterity. A leader of the future could only think and act in such a manner. Umpteen examples could be cited to validate the point. But the most important of them was the way Mahatma Gandhi explained the cause of the famines. I think the world is familiar with the eloquent reasoning given by Prof. Amartya Sen to understand the phenomenon of famine in terms of absence of democracy and free press. It is very educative to know that Mahatma Gandhi held the autocratic form of Government  responsible for  the recurrent famines  in the country. Dismissing argument that absence of rains was the chief factor behind the famine he argued that absence of rain was no monopoly of India. He then stated that the removal of autocratic Government would automatically remove the cause of famine. His suggestion that a body consisting the elected representatives would help mitigating the famine situation brought out his indepth comprehension of the subject and the remedy required, through democracy,  to deal with it.

 Gandhi enlisted the participation of some Chinese people in his first Satyagraha

It is often said that in the twenty first century India and China would determine the course of  economic development in the whole world. The rest of the world  is increasingly facing  competition from China and India and there is widespread feeling that it would be difficult to challenge the  two Asian giants. It is of great interest to note that India and China came together when nationals of both the countries were facing discrimination in South Africa in 1906. Mahatma Gandhi acknowledged the participation of large number of Chinese in the first Satyagaraha in South Africa and even went to the extent of saying that without their participation and support it would have been difficult to sustain its momentum. The coming together of the nationals of the two countries, more than hundred years back on a common platform and for the common cause was indeed historic. In the twenty first century India and China have emerged as the two major players in the world economy. Again they have come together to face the discrimination imposed unfairly on them and fight for equal treatment. Mahatma Gandhi when requested to issue a message to Chinese people in 1947 said ‘First of all I consider myself as a Chinese”. This identification with China by Gandhiji is striking. Deng Xiaoping, the great leader of China once wrote that without India and China the twenty first century would never be considered as the Asia Pacific Century. To day when the two countries are facing the world driven more by geo- economics than by geo politics it is important to revive the spirit of the comradeship, between the nationals of India and China, manifested in the first Satyagraha of 1906.

 First Satyagraha of Gandhi was a Satyagraha for right of Indians to excel in trade and commerce 

The first satyagraha was an assertion of the equal treatment of Indians. Actually the restrictions were imposed by the British authorities on Indians primarily because the white traders from Britain settled in South Africa could not compete with the Indians. Hence by legislation they wanted to restrict the entry of the Indians to the areas inhabited by them. Mahatma Gandhi had clearly written about it. If Indians in the early part of the twentieth century with little education and restricted opportunities were such a threat to the British traders in the field of business and commerce, then one could imagine how much threat they would be apprehending from us in the twenty first century. To day when Indian entrepreneurs are sending shock waves through the spines of the Europeans in the one single area of steel and that to only after seventy  years of independence, one would imagine how much India would dominate in the world  economy and commerce if a billion people would get adequate opportunities to realize their potential. The Satyagraha was the assertion of the rights of Indians to do trade and commerce without any hindrances imposed on them on any extraneous ground. That assertion made hundred years back  has come true. The world over the ability of the Indians in the field of trade and commerce has now been recognized. Thanks to Mahatma Gandhi’s first satyagraha which apart from harnessing the soul force also stressed on the inherent rights of the Indians for applying their talents in the world of business. The resurgence of India in the twenty first century as a major economy attests to the vision of Mahatma Gandhi as a future leader of humanity.

 Gandhi’s insights relevant to address ecological degradation

The ecological crisis constitutes a major threat to mankind and if not checked it would cause total annihilation of the planet. Mahatma Gandhi while fighting for the rights of the Indians during the first Satyagrah wrote the book Hind sawraj which has laid  the intellectual foundation of the post modern society. The fight for the independence of India was a fight against the exploitative modern civilization. Mahatma Gandhi stated that a tiny country like England required resources of two thirds of the planet to come that level of development. He then cautioned that if India  followed the same path of development  it would require a few planets to achieve the goal and the resultant would be total destruction of the mother earth. His oft repeated quotation that the world has every thing for fulfilling the needs of every body and not the greed of any body made  him a remarkable leader of the environmentally stressed planet. His warning against the voluptuous physical and intellectual consumption and his advocacy for restraint was not only timely for his own period but also for our own time marked by multiplication of wants, incessant materialistic pursuit and  conspicuous consumption.  The result is the  global warming, climate change, deforestation, water famine and occurrence of frequent natural disasters. The recurrent cyclones, storms, tsunamis and earthquakes  hitting large parts of the world  are nothing but the  outcome of violence on the part of human beings against nature. Mahatma Gandhi as a future leader of humanity wrote, as early as 1910, two years after he wrote Hind Swaraj, with rare clairvoyance about the floods that ravaged the French capital Paris in his article “The  Paris Havoc”. His poignant words  “Understand nature’s purposes and ponder over them; all your ostentatious ways will lead you nowhere’’ is a grim caution to the mankind which has recklessly exploited nature and ravaged the environment. Mahatma Gandhi’s advice to the Europeans  to remodel their life and outlook or else they would die of their own comforts sounds so contemporary for not only the Europeans but also for the entire mankind. The credibility of Mahatma Gandhi as the future leader of mankind is best known from the observation of Petra Kelly, the founder of the Green Party of Germany. She wrote,

“In one particular area of our political work we have been greatly inspired by Mahatma Gandhi. That is in our belief that a life style and method of production which rely on an endless supply of materials and which use those raw materials lavishly, also furnish the motive for the violent appropriation of raw materials from other countries. In contrast, a responsible use of raw materials, as part  of a ecologically oriented life style and economy, reduced the risk that policies of violence will be pursued in our name. The pursuit of ecologically responsible policies within a society provides preconditions for a reduction of tensions and increase our ability to achieve peace in the world.”

In 1930, after completing the Dandi March,  Mahatma Gandhi wrote about the need to limit our wants to save the world from exploitation. He said that the limited objective of the March was to get  independence for the country but the larger goal was to free the world from the monstrous materialistic greed. How true  Mahatma was! The materialistic greed has overwhelmed the world. The principle of non possession, the restraint in use of resources and falling back on bread labour , as suggested by Mahatma Gandhi  constitute the categorical imperative for salvaging the humanity.

There are many such points which can be dilated to prove that Mahatma Gandhi is more a leader of the future than the past. His suggestion in 1947 to harvest rain water to avert famines and food shortages in the country is absolutely relevant for our age  facing water shortages of stunning proportions.  In 1939 he advised for formation of a federal government princely States in Gujarat to undertake measures for afforestation for avoiding water famines. How intensely relevant is the idea after six and half decades!

 Gandhi wanted gender equality to begin from home

In the context of gender equality and preferential treatment to women in public life and politics Mahatma Gandhi remains intensely relevant. He wrote a book for school children called  Bal Pothi. There he prescribed that house hold work should be shared between men and women at home. BY doing that Gandhi wanted to create a good society. The Human development Report of 1995 specifically focusing on women suggested the same thing. In Mexico women are demanding that the idea that house hold work should be shared between men and women must be made part of the school syllabus. In 1937 Gandhiji boldly stated that among men and women having equal ability he would prefer women to men. Such a revolutionary statement made Gandhi a great feminist of the world. To day when steps are being taken to forestall the preferential treatment of women in the political field it is important to recall Gandhi’s ideas and implement the measure for the upliftment of the women. This shows as to how Mahatma Gandhi was a leader of the past and a leader for the future  generations.  

 Gandhi means good health

Mahatma Gandhi means good health. In the modern period people have become vulnerable to stress, tension and heart ailments. Gandhiji during the Dandi March was distressed to see the weak health  of the  modern generation and cautioned that with such fragile bodies they could not serve society and people. His lamentation that the modern  generation is weak, delicate and much pampered sounds so relevant for the twenty first century generation. To remedy the situation he prescribed fast walk which doctors in our own time are doing. He also suggested in 1930 to avoid the car if one could walk. The same idea is advocated and transmitted through mass media and advertisements. Therefore Gandhi is the leader of the modern generation.

 Gandhi wanted weight of school bags for children reduced

It is gratifying to see large number of students who are the future of the nation and humanity. As children they must have undergone the process of carrying a weighty bags containing numerous books while going to school.  The education system of our time puts a heavy load of books on the back of children. Doctors and educationists are cautioning against it now. But Gandhi did it in 1939 when he wrote , “It is a pathetic sight to see boys and girls going to school loaded with books which they are ill able to carry. The whole system requires to be thoroughly examined”. It proves beyond doubt the relevance of Mahatma for the children of our time facing the burden of text books.

 Gandhi’s Trusteeship a manifesto for equality and sharing

Gandhi was the founder of the post modern world. He fired the first salvo in this regard through his Hind Swarj. Rudolph and Rudolph in their book Post Modern Gandhi has written that the intellectual lineage of the post modern world can be traced to the Hind Swaraj. His Constructive Programme, which I call a manifesto of human development, is more important than    the Communist Manifesto. His theory of Trusteeship is a perfect recipe to address the inequalities of income caused by  globalization. A Minister in the Nowegian Government has recently revealed that her country could achieve so much of income equality by following the theory of Trusteeship as propounded by Mahatma Gandhi. She also suggested that the current concept of globalization must follow the Gandhian idea of elevating  and empowering the deprived and the downtrodden sections of society. By suggesting decentralization, appropriate technology, upliftment of the suffering humanity, use of waste for the creation of wealth and above all for the unity of religions, humanity  and indeed all creations,  Gandhi was guiding  mankind to look ahead beyond the frame of modernity. His articulation for the declaration of the doctrine of equality for all creatures on earth went far ahead of any movement or revolution which  demanded the doctrine of equality only for human beings. How can we not go back to Mahatma Gandhi and seek his leadership in the troubled world for peace, non-violence and above all for sustainable development? Long Live MAHATMA GANDHI

The author served as Officer on Special Duty and Press Secretary to President of India late Shri K R Narayanan and had a tenure as Director in Prime Minister's Office and Joint Secretary in Rajya Sabha Secretariat.