Mahatma Gandhi and Deendayal UpadhayayA Comparative study of economic philosophies

RESEARCH PAPER

Mahatma Gandhi and Deendayal Upadhayay

A Comparative study of economic philosophies

Yogita Sharma

Yashwant Singh Tanwer

Abstract

Many philosophers throughout the course of time carved various economic theories for the society to follow whatever suits them best.  Maidening from the barter system to capitalism by Adam Smith (1776), communism by Karl Marx (1887), mixed economy model of Keynes (1930), Ghandhian economics by Kumarappa (1951), integral economics by Deendayal Upadhayay (1955) and social business by Yunus (2011).  Though after the collapse of barter system almost all of the doctrines were profit driven and 10 on 10 theories were aimed to achieve maximum social and individual health and satisfaction.  But the two theories which stands out of this spectra are : (a) Ghandhian economics and (b) Integral economics.  This study paper will evaluate, compare and define briefly the Gandhian economics and Integral economics and investigate whether these theories/philosophies are affective, effective and/or draws inspiration and whether these serve the purpose of business to serve these levels of existence or not.

Introduction:

Inaugruing from barter system the economic doctrines have come a long way, though one thing that has been a constant topic of debate is the motive, aim and process of business in its entirely and the aims keeps of changing i.e. from the barter which wasbased on fulfilment of needs to profit driven activity. From capitalism to communism, the world has seen, adopted and practiced various philosophies though the motive of each one of them was to serve the society and fulfil the need but as the time changed the models updated and aims modified.  Under capitalism big industries started exploiting the society and under communism political ideologies butchered the civilizations although it can be stated that the theories were misread and misled but they did not fulfil the basic aim of all ideas i.e., to achieve satisfaction and happiness of society. The Gandhian economics and the Ekatma Arthneeti/integral economics stand apart of all the theories as the Gandhian economics considers violence and non-violence while discussing about the business and economics (Jeliyang,2016) and integral humanism debates that Bhartiya mulya value should be inculcated in people, integral humanism of hindutva knowledge can solve the global economic conflicts (integral economic policy, Sharad Anant Kulkarni,1991).

GANDHIAN ECONOMIC THOUGHT:

As we all know Mohandas Karamchand Gandhi was one of the biggest of the stalwarts of the Indian independence struggle.  Though Gandhiji was not an economic academician, it is obvious that as influential his thoughts were in other spheres, Gandhiji’ s ideashave marked influence in economic domain also we do not have any definite scheme of economic thought evolved by Gandhiji himself.  His economic ideas are part of his general philosophy of life, they are reflected in his writings and speeches.  Basically one has to interpret Gandhiji’s economic ideas and build up what may be described as Gandhian economic thought (Kumarappa, 1951).  One can deduce through what Gandhijipreached that he was somewhat influenced by Marxist ideas of neutrality and its emphasis on exploitation of labour and john Ruskin’s Heterodox doctrine that the wealth of the nation is not in its production or consumption of goods but in its people (Chavan,2013).  Gandhian economic stands out among all other theories as a theory which consider violence and non-violence while discussing about the business and economics (Jeliyang,2016).  Mahatma Gandhi’s philosophy was mainly concerned with individual dignity and the welfare of poor people and he stresses on individuals liberty includes a sense of responsibility towards oneself, to others, to society and perhaps to world beyond.  For Gandhiji, economics was way of life, his main aim was socio-economic reconstruction of society, starting from individual (Ishii,1994).

Gandhian economic does not draw a distinction between ethics and economics, it’s a mixture of both.  Gandhian economics is ethical economics while Gandhi did not apply rigorous economic theory to give structure to his thought, he formulated very clearly five basic principles:

First approach is known as “parasitic”.  Parasitic are those countries who does not produce anything on their own but consume products and captures the resources from other countries with destruction.

Second approach is “predatory”.  In this approach the predator economy does destroy the unit/resource.  This approach along with the first approach is termed self-centred., selfish and an approach which totally misses sense of duty.

Third approach is defined as “enterprising stage”.  This approach describes an economy which produces stores and consumes its production.  This approach illustrates combination of rights and duties.

Fourth approach has been defined as “gregarious stage”.  In this stage, the economy produces more than the need, thus others also use their produce.  This approach is a perfect example of using surplus production for the societal needs.  It depicts sense of duty verses a feeling of right.

Habib (2015) and Gaur et al (2009) supported the concept of sharing to achieve the continuous happiness and satisfaction.

Fifth and last stage of en economic approach have been defined as “mother economy” or “service economy”.  This is defined as mother economy because in this the producer does not expect much in the return from consumer.  They work for satisfaction which for Gandhiji is ultimate aim of economic procedure.

Apart from this, no Gandhian principle can be discussed without its promise set on (a)SATYA i.e. being true ones conscience and the society it exists with (b) AHIMSA i.e. non-violence, one must give up physical desires, everything that incites violence.  Violent conflicts must be ignored at and cost and (c) APARIGRAHA i.e. no one possess anything as possessions would lead to violence.

Furthermore Gandhian economics stated certain variables required for sustainable economy, which are:

Methods of production

Standard of living

Agriculture prices

Ownership

Labour

Division of produce

Public utilities

Rural reconstruction

Gandhian economics abides that the above variables are necessary in terms to attain the sustainable economic activity and the growth.

VILLAGE INDUSTRY, Khadi and small-scale industry

Gandhi’s approach of self-violence present very useful model for economic development of Indianand improvement of human beings as well.  As Gandhiji wanted India to resurrect from the lowest level, he gave idea to Indians to reconstruct the villages.  He imagined self-reliant villages, free from dependency on big cities which cure them from exploitation.  He has also strongly advocated for decentralization of economy.  According to Gandhiji if we want Sawaraj (self-rule) we must give villages their proper place.  He stated the village development is dependent on self-sufficiency which is only possible when there is no more exploitation.  Gandhiji also advocated decentralisation of economy.

REMARK:

According to my understanding, Gandhian economic philosophy is a way to perceive life rather than earning profit.  It aims at development of human being.  He stressed that individual should develop spiritually, morally and economically.  Gandhiji’s views on economics were simple and straight forward which would make India economically self-sufficient, manufacturing and satisfying its own needs in domestic market, home grown ways.

INTEGRAL ECONOMICS:

Pandit Deendayal Upadhayay was an Indian politician and thinkerof right wing Hindutva ideology espoused by the Rashtriya Swayamsevak Sangh.  And leader and founder of political party Bhartiya Jan Sangh.  He devised the political philosophy integral humanism.  Just like all strong leaders, he also believed in the concept of Swaraj.

It is needless to say British rule destroyed the economy of India.  When East India Company came to India, contribution of India in the world trade was 23% but at the time when Britishers left India it was mere one percent.

Deendayal Upadhayay made his first economic exposition with “Bhartiya Jan Sangh Ki Arthneeti” in 1953.

Integral humanism wasa set of concept drafted by Deendayal Upadhayay as a political program and adopted in 1965 as the official doctrine of the Jan Sangh.  Upadhayay borrowed the Gandhian principles such as sarvodya, swadeshi and gram swaraj and these principles were appropriated selectively to give more importance to cultural national value.

Upadhayay considered that it was of utmost importance for India to develop an indigenous economic model with human being at centre stage.  He believed that Bharat should frame its own economic policies based on its situations, needs and resources and not follow America, Russia or Europe because they have different circumstances.

According to Panditji “we shall have to admit that the path of India’s development is not the path of mechanisation, the economic development of our country is possible only through decentralised economy with cottage industries as the backbone”.  Upadhayay did not regret it appropriate to build Indian economy on the basis of big industries given or peculiar socio-economic conditions.  He says not to heavy industrialization.  In the field of agriculture he favoured small self-holdings.

Upadhayay proposed a resolution on cooperative forming thatis:

Maximum limit of land acquisition should be fixed.

Cultivators should be provided the facility to purchase and own the land under his cultivation.

Chalibandi i.e. consolidations of the land holdings should be immediately started.

Cooperative institutions should be established for providing loan, sale-purchase facilities etc.

Deendayal ji’s economic culture has three preambles:

Affluent production

Equal distribution

Self-controlled consumption

In the view of Panditji, distribution should be such that the essential needs foods, cloths, home, education and health of everyone should be fulfilled.  Some definitely decided proportions of maximum and minimum incomes should not be distributed.  Distribution agencies should keep a proper balance between the producer and the consumer.

According to him consumptions should be restricted. Consumption meaning consumption according to the need of a healthy body.  Unrestricted consumption is the cause of inequitable distribution of the goals of production.  Economic paucity as well as overbearing influence both create lack of self-control.  Hence economy should be so planned as to inculcate Arthayam.  Thus Upadhayay stipulate that productions, consumption and distributions are not mere money or material process and transactions.

Upadhayay rejects Nehruvian economic policies and industrialisation on the grounds that they were borrowed uncritically from the west in disregard in the cultural and spiritual heritage of the country.  According to Upadhayay, “there is a need to strike a balance between the Indian and western thinking in view if the dynamic nature of the society and the cultural heritage of the country.

REMARKS:

As we have read integral economics, we have came to know that Pandit Upadhayay laid stress on development of farmers and thought of advancing the Indian economy by inculcating Indian values to it.  He was not against industrialisation but he detested the materialistic driven economic doctrines.  Deendayal Upadhayay mirrored some of Mahatma Gandhi’s economic ideas a lot.

TABLE:

BASICS

GANDHIAN ECONOMIC THOUGHT(GET)

INTEGRAL ECONOMICS(IE)

*Premise of doctrine

GET: Economics of satya, ahimsa and aparigraha.

IE: Economic stability through Hindutva mulya/value.

*Inspiration

GET: Influenced by Marxist ideas of neutrality and John Ruskin’s political economy.

IE: Inspired by Gandhian economic thought.

*Type of economy

GET: Gandhiji was in support of decentralisation of economy.

IE: Unequivocally supported decentralization.

*Industrialisation

GET: He was against the idea of industrialisation as no industrialisation can insinuate without violence.

IE: He did not followed the idea as according to him it promoted consumerism and not development and satisfaction. 

*Swadeshi

GET: This idea was basically introduced by Gandhiji.

IE: Panditji supported the idea of self-reliance in every aspect of life.

*Village industry

GET: Gandhiji stated that these industries should be free from dependency on big cities.

IE: Village industries should be self-reliant to avoid their exploitation.

CONCLUDING REMARKS:

After reading and comprehending, both Mr. Gandhi and Mr. Upadhayay’s doctrine, one can easily propound that both of the political knights share.  More or less, same economic philosophies and it is not at all an exaggeration of statement that Pandit Upadhayay was highly influenced by Gandhian economic thought.

The premise of ideas about economy put forward by both the leaders were set on the undying urge of going swadeshi.  Both of them shared marginally same thoughts about how an economy can be resurrected/built upon agriculture and through proper steering of village industry.  Economics for both Gandhiji and panditji was a way of life and not a profit driven thought.

Panditji and Gandhiji both advocated that without inculcating Hindutva mulya in economic theories, the world cannot be at peace as far as economic disparity is concerned.  If carried forward properly, economic doctrines of Panditji and Gandhiji can bring Ram Rajya upon the world.

REFERENCES:

Gandhian economic thought: J.C. Kumarappa (1951)

Bhartiya Jansangh ki arthneeti: D.D.Upadhayay (1955)

Ekatma arthneeti: Sharad Anand Kulkarni 

Economic thoughts of Deendayal Upadhayay: Manjula Upadhayay

The two plans: Deendayal Upadhayay

Review paper on integral humanism: Sanjeet Singh, Gagandeep Sharma

Deendayal Upadhayay thoughts revisited contemporary India: Shyam kartik Mishra

Economic philosophy of Deendayal Upadhayay: Dr. Mahesh Chandra Sharma

Deendayal Upadhayay’s integral humanism: The economic dimension

Review paper on Gandhian economics: Sanjeet Singh, Gagandeep Sharma

Relevance of Gandhian Economic thought: Bhupinder Singh

Wikipedia: Gandhian Socialism

Wikipedia: Integral economics

Mahatma Gandhi’s socio-economic thought on economic policy making: A.S. Jeliyang

Economic thought of Gandhi: D. Dabholkar (2015)