SOCIAL DEFECTS IN GANDHISM

Each and every individual possesses two types of invaluable and extraordinary potentialities -- psychic and spiritual. The dictates of the collective body cannot command these two potentialities -- its jurisdiction is limited to physical wealth only. In the physical sphere, if individuals do not violate collective interests, both the society and the individual will enjoy a state of ease and comfort. For this reason, the individual right to go against collective interests has been snatched away. But in the psychic and spiritual spheres, each individual has full scope to advance and progress. From this perspective, Marxism is irrational, unnatural and unscientific. Even if the mundane wealth of the universe is properly distributed, people will not be satisfied. A cry will ring out from the depths of their hearts, "I long for more. I long for more." This is because the longings of the human mind are limitless. These unlimited longings can only be satisfied when one enters the arena of the infinite. It is not possible to satisfy infinite longings through the physical world, because although the amount of physical wealth is very vast, it is not infinite. This is why wise people channelize their unfulfilled infinite longings towards the psychic and spiritual spheres.

In Gandhism, we find two defects -- psychological and material. Although Gandhism is not pure capitalism, it is undoubtedly a way to protect capitalism. Capitalists find complete shelter in this system. Gandhism claims that the capitalists are the trustees of human beings, but how can that be possible? Can those who thrive on human blood be the protectors of human beings? How can the exploited masses believe that the exploiters will be their saviours? Hence, Gandhism is ultravires to psychology.

Secondly, Gandhism always tries to avoid fights and all sorts of struggle, including class struggle. According to Marxism, there are two main classes -- the exploiters and the exploited. Gandhism does not recognize this sort of division. The fact is that out of the four classes in society -- the shu'dras, ks'attriyas, vipras, and vaeshyas -- the dominant or ruling class exploits the other classes according to its capacity. While the period of exploitation may be short or long depending upon the inherent strength or vitality of the ruling class, the order of mundane advancement follows this pattem. According to Ganidhism, it is possible to transform the exploiters through persuasion. Theoretically, this view may be acceptable, but it is neither natural nor practical. If a goat tries to persuade a tiger, won't the tiger eat the goat? Struggle is natural and indispensable.

According to Tantra also, progress lies in struggle. The denial of struggle is the material defect of Gandhism. THat is why the world will never accept Gandhism.

According to A'nanda Ma'rga, if persuasion fails, then the application of force is indispensable. We can conclude that the golden rule is: "Protect the virtuous; punish the wicked." Humanity can be secured only if this principle is followed.

Only those who are the aspirants of Supreme Consciousness and free from selfishness are the dependable trustees of society. Only those who are established in Yama and Niyama and have accepted the Supreme Entity as the goal of their life are capable of safeguarding the interests of human race. Such people alone are sadvipras and only they can represent humanity -- they alone can serve all creation selflessly. Sadvipras will be identified by their conduct their commitment to service, their dutifulness and their strength of character. Only these sadvipras will firmly proclaim, "All human beings belong to one race! All have equal rights! All are members of the same human family!" Only these sadvipras can warn the exploiters with a thunderous voice: "No exploitation of one human being by another! No exploitation in the name of religion!" Such sadvipras will become the trustees of society. Sadvipras will never stop the ongoing class struggle which manifests according to the laws of the social cycle. They will only ensure that the rulers do not exploit society, thus they will rule the rulers.

The propounder of Gandhism was a man of humble temperament, so he did not like conflict, but this is unnatural and impractical. A principle can only be accepted if it is practical. Practicality does not come from mere idealism. ("Prout in a Nutshell", Part 21, September 1960, Ranchi)

“In fact, a subtle analysis will reveal that the policy of establishing a welfare state on a democratic base is also an obstacle to revolution; as are the ideals of Gandhism and the high-sounding theory of democratic socialism.

The Bhu'da'n movement is also a reactionary movement in this way. Although I have high regard for the founders of Gandhism and the Bhu'da'n movement -- as men they are second to none -- their philosophies are extremely harmful for poor people.” ("HUMAN SOCIETY" - PART 2, 1959)

Gandhism is also defective. Instead of guaranteeing liberation from exploitation, it favours the interests of the exploiters, hence it is a negative philosophy. Liberation from exploitation is impossible when the exploiters themselves find shelter in the philosophy. The co-existence of the exploiters and the exploited can never lead to a society free from exploitation. No revolutionary organization can accept Gandhism as an ideal philosophy. If any organization does, then it will no longer be a revolutionary organization, and it will break apart within a short time. This is an historical inevitability. Thus, the revolutionary organization must adopt a positive philosophy which is without defects. ("NUCLEAR REVOLUTION", Prout in a Nutshell - Part 21, 1969, Ranchi)