Philosophical and Political foundations of India.ppt

India and Indian Constitution
Background to the study of Indian
Constitution
Philosophical and Political foundations of
India

CONCEPTS OF DANDA, DANDANEETHI, DHARMA AND RAJA
DHARMA
Concepts of Danda, Dandaneethi, Dharma and Raja Dharma!
It is, in fact, difficult to understand the ancient Indian political thought
without a prior knowledge about certain concepts like Danda,
Dandaneethi, Dharma and Raja Dharma. These concepts are drawn
from Sanskrit languages.
The following is a brief explanation of each concept:

DANDA:
The term Danda is derived from the words Dam and Dand, which refer to
tame, subdue, to conquer or to restrain and the like. This term also means a
stick. Danda, in fact, is one of the elements of a state. The main reason for
institution of Danda is to bring about discipline in the lives of human beings
who by nature are evil and corrupt. According to Manu, it is only the king who
can protect the entire mankind and for this protection, the king uses Danda as a
means or as an instrument.
In the ancient Indian political system, it was the responsibility of the
king to maintain Dharma by means of Danda. It was widely believed that it is
only through fear of punishment that the mankind can be made more
disciplined. It is this punishment that keeps a check on their actions
consciously or subconsciously.

However, this punishment should be inflicted only when necessary
after much consideration. Otherwise, the concept of Danda is lost.
Further, ancient Indian thinkers were of the opinion that Danda should not
be used as per the whims and fancies of the rulers, but only when there is
presence of any anti-social elements in the society.
They further stated that Danda is a code given to the humanity by God to
follow a righteous life. This code should bind Danda against his
subjects for their wrongdoings. Even the people can collectively take an
action against the king if he commits any wrong.

DANDANEETHI:
This ancient Indian concept deals with the totality of social, political and
economic relationships and indicates how they have to be properly
organized and integrated with one another. It indicates the rules that one
needs to adhere to while punishing others.
Ancient political thinkers suggested that for the sanctity of the
concept, Danda should be used carefully. Excessive use would distress the
people and light usage of the same will lose its importance. Through
Dandaneethi, it becomes easier to bring about proper progress and
balanced system of social and economic needs.

DHARMA:
This is a Sanskrit term, which means law and can be understood in
various ways. Broadly speaking, the term has two connotations.
Firstly, it means religious convictions and secondly, a set of duties or a
code of conduct. It is stated that one who adopts Dharma would derive
money, happiness and success. It also refers to a code of moral
principles relating to the daily lives and following these rules
ensures peace, prosperity and happiness.
Dharma is one of the values of an individual. As per the ancient Indian
thought, it is dharma that sustains the universe and both the king as well
as the people must adhere to it. Only the sages had the power to interpret
this dharma or the Sacred Law.

RAJADHARMA:
The concept of Rajadharma was introduced by one of the greatest epics of
India, the Mahabharata. It refers to the laws or rules set for the rulers in
the context of ensuring proper administration of the entire kingdom. Manu
also mentioned about the concept of Rajadharma and prescribed certain
rules called Dharma Sutras while discussing the rights and duties of a king
with reference to his administration.
The duties that are laid down by the Rajadharma were described to be
ideal for the highest good and a kingly conduct. The Manusmrithi
dealt with the concept of Rajadharma in a detailed manner than any
other scriptures. It specified the duties of a king vis-a-vis the state, and not
in his personal capacity.

In ancient India, the entire discipline of political science was called
Rajadharma. This concept was considered important in social practice.
Failure to carry the rules diligently was considered dangerous to the
existence of society itself According to the Mahabharata, as per the
rules, the king must be ready to dispose even the smallest of matters.
The king should be like a mother to his subjects and should be willing to
make any sacrifices in their interest. He should possess all the qualities of a
mother, father, preceptor, protector and also the attributes of Gods like
fire, wealth and death towards his subjects.
It was stated in the Mahabharata that a king who does not protect his
subjects, is a thief and that he would attain hell after his death.

As regards the appointment of officials to cater to the
administration, the Mahabharata stated that a king must appoint four
Brahmins, three Kshatriyas, 21 Vyshyas, three Shudras and one Sutha.
Thus, by this appointment, it is clear that even the so-called outcastes were
also represented in the administrative body.
The Mahabharata further stated that a king should be far-sighted like
a vulture, patient like a crane, vigilant like a dog, and penetrate
into the territories of the enemies like a snake without any anxiety. He
should also be able to align with not only clever and powerful men but
also a coward.
The epic also advised king in matters related to war, diplomacy and in
dealing with various kinds of people. With the above description, the
following is a brief description of two of the most celebrated ancient
Indian political thinkers, namely, Kautilya and Manu.

NATIONALISTIC PERSPECTIVES OF RAJA RAM MOHAN
ROY:
Raja Ram Mohan Roy is known as a "Maker of Modern India". He
was the founder of the Brahmo Samaj, one of the first Indian soil-
religious reform movements. He played a major role in abolishing
the role of Sati. Raja Ram Mohan Roy was a great scholar and an
independent thinker. He advocated the study of English, Science,
Western Medicine and Technology. He was given the title "Raja" by
the Moghal Emperor.
Raja Ram Mohan Roy was against idol worship and orthodox Hindu
rituals. He stood firmly against all sort of social bigotry,
conservatism and superstitions. But his father was an orthodox
Hindu Brahmin.

• This led to differences between Raja Ram Mohan Roy and his
father. Following differences, he left the house. He wandered
around Himalayas and went to Tibet. He travelled widely before
returning home.
• After his return Raja Ram Mohan Roy’s family married him in the
hope that he would change. But this did not have any effect on
him. Raja Ram Mohan Roy went to Varanasi and studied the
Vedas, the Upanishads and Hindu Philosophy deeply.
• When his father died in 1803, he returned to Murshidabad. He
then worked as a money lender in Calculate, and from 1809 to
1814, he served in the Revenue Department of the East India
Company.

• He also supported education, particularly education of woman.
He believed that English language education was superior to the
traditional Indian education system, and he opposed the use of
government funds to support schools teaching Sanskrit. In 1822,
he founded a school in based on English education.
• In 1828, Raja Ram Mohan Roy founded the "Brahmo Samaj".
Through "Brahmo Samaj" he wanted of expose the religious
hypocrisies and check the growing influence of Christianity on the
Hindu society. Raja Ram Mohan Roy's efforts bore fruit when in
1829, the Sati system was abolished.
• Raja Ram Mohan Roy is considered as the pioneer of modern
Indian Renaissance for the remarkable reforms he bought in the
18th and 19th century India.

• Among his efforts, the abolition of the brutal and inhuman Sati
Pratha was the most prominent. His efforts were also instrumental
in eradicating the perdue system and child marriage.
• In 1828, Ram Mohan Roy formed the Brahmo Samaj, uniting the
Brahmas in Calculate, a group of people, who had no faith in idol
worship and were against the caste restrictions.
• The title 'Raja' was bestowed upon him by the Mughal emperor
Akbar II, in 1831. Roy visited England as an ambassador of the
Mughal King to ensure that Bentonite's regulation banning the
practice of Sati was not overturned.
• He died of meningitis in 1833 while residing in Bristly, England.

EARLY LIFE AND EDUCATION :
Raja Ram Mohan Roy was born on August 14, 1774 to Ramakanta Roy and
Tarini Devi in Radhanagar village of Hoogly district, Bengal Presidency.
His father was a wealthy Brahmin and orthodox individual, and strictly
followed religious duties.
At the age of 14 Ram Mohan expressed his desire to become a monk, but his
mother vehemently opposed the idea and he dropped it.
Through his father Ramakanta was very orthodox but wanted his son to pursue
higher education. He got Bengal and Sanskrit education from the village school.
After completion of his studies in Paten he went to Banners (Kashi) to learn
Sanskrit. He mastered the language in no time and began studying scriptures,
including the Vedas and Upanishads. He learn English language at the age of 22.

SOCIAL REFORM :
During the late 18th
century the society in Bengal was burdened with
a host of evil customs and regulations. Elaborate rituals and strict
moral codes were enforced badly interpreted ancient traditions.
Practices like child marriage, polygamy and Sati were prevalent that
affected women in the society. The most brutal among these customs
was the Sati Pratha.
Sati Pratha : The custom involved self- immolation of widows at
their husband's funeral pyre. While the custom in its original form
gave choice to the women to do so, it gradually evolved to be a
mandatory custom especially for Brahmin and higher caste
families.

Raja Ram Mohan Roy was abhorred by this cruel practice and he
raised his voice against it. He spoke freely and took his views to
the higher ups in the East India Company.
 Lord Benignity Sympathized with Roy's sentiments the Bengal
Sati Regulation 1829 of the Bengal code was passed.
 The act prohibited the practice of Sati Daha in Bengal Province,
and any individual caught practicing it would face prosecution.
 Raja Ram Mohan Roy's name is thus etched forever as a true
benefactor of women to just for helping abolish the custom of Sati,
but also raising his voice against child marriage and polygamy,
while demanding equal inheritance rights for women.
 He was also a great opponent of the rigid caste divisions of his
time.

SWAMI VIVEKANANDA
NATIONALISTIC PERSPECTIVES OF SWAMI VIVEKANANDA
Swami Vivekananda born Narendranath Datta was an Indian Hindu
monk, philosopher, author, religious teacher, and the chief disciple of
the Indian Saint Ramakrishna.
Vivekananda became a popular figure after the 1893 Parliament of
Religions in Chicago. Where he began his famous speech with the
words, "Sisters and brothers of America" before introducing
Hinduism to Americans. After great success at the Parliament, in the
subsequent years, Vivekananda delivered hundreds of lectures across
the United States, England.

BIRTH AND CHILDHOOD :
Vivekanand was born as Narendranath Datta in a Bengali family
in his ancestral home in Calcutta, the capital of British India, on
12 January 1863 during the Maker Sanitarian festival. He
belonged to a traditional family. His father Vishwanath Datta,
was an attorney at the Calcutta High court. His mother
Bhuvaneshwari Devi, was a devotee housewife. The progressive
rational attitude of Narendra's father and the religious
temperament of his mother helped shape his thinking and
personality. Narendranath was interested in spirituality from a
young age and used meditate before the images of deities such as
Shiva, Rama, Sita.

EDUCATION :
He was an avid reader in a wide range of subjects, Including
philosophy, religion, history, social science, art and literature. He was
also interested in Hindu scriptures, including the Vedas, the
Upanishads, the Bhagavad gutta, the Ramayana, the Mahabharata and
the Puranas.
The birth anniversary of Swami Vivekanand is now celebrated as
"International Youth Day". Since Vivekanand's childhood. It has been
noticed that he was eager to execute the act of bravery. He was
admitted to the school that Mr. Ishwarchandra Vidyasagar established
in 1870. In his school time, Vivekanand used to focus on studies and
bodybuilding. Swami Vivekananda had great regard for his mother
tongue.

VIVEKANAND MEETING HIS GURU AND TAKING
SANYAS :
The relative of swami Vivekananda, Dr. Ramachandra Datt, who
had been grown in his home, was Shri. Ramakrishna Paramahansa's
devotee. In Vivekananda's childhood, Dr. Ramachandra Dutt
noticed those religious feelings inspired him very much that he was
entertaining renunciation.
Dr. Ramachandra Dutt told him that, if you want to enrich the
religion greatly, don't involve yourself in the Brahmo Samaj or
others. Just visit Dhakshineshwar and meet Shri. Ramakrishna over
there. Vivekananda met Shri Ramakrishna at his neighbor's house.

• In the beginning, Shri Ramakrishna won't permit Swami
Vivekananda to leave his side at once. Swami Vivekananda used to
sit next to him and Shri Ramakrishna gave him a lot of advice and
counsel. Both persons had excellent personal discussions. Then Shri
Ramakrishna decided to convey the responsibility of his
incomplete Mission to Swami Vivekanand.
• On a piece of paper, Shri Ramakrishna wrote, Vivekananda will
accomplish the Mission of enlightening the masses. Swami
Vivekananda, in hesitation, answered, "I will not be able to execute
the mission ". With an incredible will Shri Ramakrishna said, "Why,
you won't be able to execute this"? Your bones will accomplish the
Mission? Then, Shri Ramakrishna incited Narendranath on the
course of Sanyas.
• Also, offered him a new name, Swami Vivekananda. Vivekananda
joined the Presidency College in Kolkata and finished his M.A. in
Philosophy for further studies.

ESTABLISHMENT OF THE RAMAKRISHNA MISSION :
After the Mahasamadhi of Ramakrishna Paramahansa, Swami
Vivekanand, with his mate Taraknath, also one devotee of Ramkrishna,
launched the Mission. They started the exercises from a building located
at Varahnagar, near Kolkata.
Swami Vivekananda held the HUMAN ASHES OF Shri Ramakrishna and
other things at the place. Shortly Shri Ramakrishna's devotees began
living there.
SWAMI VIVEKANANDA ENLIGHTENS THE EDUCATION SYSTEM :
He started that " Education is the one that creates 'humans' and its character"!
Education is not the load of knowledge that is never understandable in the
whole life and only filled in the brains. Education is the one that will form
"human" acceptable character and teaching good thoughts.

SWAMI VIVEKANANDA'S TRAVELS IN INDIA (1888-1893) :
Narendra travelled extensively in India for five years, visiting centers of
learning and acquainting himself with diverse religious traditions and
social patterns. He developed sympathy for the suffering and poverty of
the people, and resolved to uplift the nation. Living primarily on bhiksha
Narendra travelled on foot an by stayed with Indians from all religions
and walks of life: scholars, dawns, rajas, Hindus, Muslims, Christians,
Paraiyars (low caste workers and government officials.)
Vivekananda started his journey to the West on 31 May 1893 and visited
several cities In Japan, China and Canada route to the United States
reaching Chicago on 30 July 1893, where the "Parliament of religions"
took place in September 1893. The Congress was an initiative to gather all
the religions of the world. It was one of the more than 200 adjunct
gatherings and Congresses of the Chicago's World's Fair.
Vivekananda wanted to join, contacted Professor John Henry Right of
Harvard University, who invited him to speak at Harvard.

CONCLUSION :
Swami Vivekananda is truly an inspiring personality. He is a well
—known social reformer. He realizes to the whole world the
importance of Hindu Dharma. He is a very religious person. Had a
great respect for is culture and motherland. He enlightened
education system and started that education creates good humans.
He was the follower the Shri Ramakrishna and accomplished his
task after this Samadhi. He destroys the bad mentality of people.
And awaked the enthusiasm among individuals. He is very famous
for outstanding speech in the world's parliament of Religious in
1893.

RANAJIT GUHA
RANAJIT GUHA AND HIS CONTRIBUTIONS :
Ranajit Guha, perhaps the most influential figure in postglacial and
subaltern studies, is also the founding editor of Subaltern studies. He
taught history for many years at the University of Sussex, England.
Guhas works have deeply influenced not only the writing of sub—
continental history but also historical investigations. Guha used subaltern
historiography as a method for his study of peasant insurgency.
(Guha's important writings are as follows :
1. A rule of property for Bengal: An Essay on the Idea or the Permanent
Settlement (1963)
2. Subaltern studies ( Edited volumes 1 to 10)

GUHA FOCUSES ON THE FOLLOWING ASPECTS OF THE
SUBALTERN PERSPECTIVE :
1. Defining the subaltern perspective through subaltern studies.
2. How did subaltern studies get to be recognized so?
3. The emerging subaltern perspective.
4. The idea of subaltern perspective.
Guha tried to write the history of subaltern from the subaltern's
perspective. Then and then alone would it be possible to notice the
kind of role that the majority of the population, played in directing
the courts of history. Inevitably, the issue is who was directing the
courts of history. Inevitably, the issue is who was dominating
whom who revolted against the domination.

Guha insisted that mostly the writings of historians had focused on the
Indian National Movement. A Guha argued, was a subaltern
perspective wherein society could be studied from the point of view of
the downtrodden, those who were the fodder in the cannon of history.
The contributions made by masses in making society have gone
unrecognized and unwritten due to their social placement and
ignorance regarding means. Subaltern historiography treats 'people' as
autonomous who are not dependent upon elite.
Guha has used ideology in subaltern studies as a scheme of
interpretation of the past in order to change the present world. The
subaltern studies have immense possibility of projecting, constructing
and analyzing the people's lives. Institutions, problems, movements,
values and the processes of their formation.

SRI AUROBIND GOSE
Sri Aurobindo was one of the first Indians educated in England. He was a
poet, Thinker, freedom fighter, yogi and spiritual leader. He was born on
15 August 1872 in Kolkata, West Bengal.
Sri Aurobindo is also known as Aurobindo Ghose and also spelled as
Aravinda. He propounded a philosophy of divine life on earth and
founded an ashram in Puducherry.
His epic poem Savitri is one of the greatest works of him. His
participation in the Indian freedom struggle against the British gave him
popularity.
He gradually evolved to become a spiritual and yogic guru. The main
objective of his teaching was to increase the level of consciousness of
people and to aware people of their true selves.
He had written several books focused on Indian culture, social-political
development of the country, spirituality, etc.

Sri Aurobindo Facts at a Glance
Birth Date: 15 August 1872
Place of Birth: Kolkatta, West Bengal, India( Present Day)
Died: 5 December 1950
Place of Death: Puducherry, India
Father's Name: Dr. K.D. Ghose
Mother's Name: Swarnalata Devi
Spouse: Mrinalini Devi
Alma mater: University of Cambridge
Established: Sri Auobindo Ashram
Sri Aurobindo: Early Life, Family and Education

When he was born his name was kept Aurobindo Accord Ghose. His
parents want to give his upbringing in European style. So, they
enrolled him in the Lyrate Convert School at Draggling. At the age of
7, he was sent to England to complete his studies. lc did his schooling
from King's College, Cambridge and also he had learned various
foreign languages like Greek, French, Italian, German, Latin, and
Spanish. In 1892, he came back to India. He passed the Indian Civil
Service examination. But he doesn't want to work for the British
Government so, he did not join. But in 1893, he accepted an
appointment in the Byroad state service. He worked for 13 years and
rose to the post of principal of the Aborad state Collage. He leaned
Sanskrit: read the Vedas, the Upanishads, epics, Marathi, Gujarati
and his native language Bengali. In 1901, he married Mrinalini Basu.

He increasingly involved in nationalist politics in the Indian National
Congress. He was arrested in the aftermath of a number of bombings
linked to his organization in a public trial where he faced charges of
treason for Eloper Conspiracy. However, Sri Aurobindo could only be
convicted and imprisoned for writing a articles against British colonial
rule in India. He was released when no evidence could be provided;
following the murder of a prosecution witness, Narendranath
Goswami, during the trial. During his stay in the Jail, he had mystical
and spiritual experiences, after which he moved to Pondicherry, leaving
politics for spiritual work. Aurobindo secured a scholarship at King's
College, Cambridge, under recommendation of Oscar Browning. He
passed the written ICS examination after a few months, being ranked
11th
out of 250 competitors.

COLONIAL IMPACT ON INDIAN SOCIETY
British imperialism was more practical than that of other colonial
powers. Its motivation was economic, not advisory. For this reason,
they westernized India only to limited degree. British interests were
of several kinds
1) At first the main purpose was to ‘achieve a monopolistic trading
position.’
2) Later it was felt that a regime of free trade would make India a
major market for British goods and a source of raw materials. But
British capitalists who invested in India, or who sold banking or
shipping service there, continued effectively to enjoy monopolistic
privileges. India also provided interesting employment for a sizeable
portion of the British upper middle class.

POLITICAL IMPACT OF THE COLONIAL RULE :
Following are the political impact of the British colonial rule in
India;
•Loss of political independence of the people of whole of India:
•For the first time European foreign rule had been established in
India. It led to the loss of the independence of the entire country and
enslavement of the whole people.
•Effects of Doctrine of Lapse :
•Lord Delouse in order annex more and more Indian territories
applied the Doctrine of lapse. According to this Doctrine he could
adopt the son only with the permission of the East India Company
and if permission was not granted his state would lapse and it
would be annexed to the British territory. According to this
Doctrine famous Indian states like Setaria, Nagpur, Jhansi, Jodhpur
and Sambhalpur etc. were annexed. Other Indian rulers were
alarmed at this doctrine that sooner or later their states would be
also annexed.

• Defective Administration :
• The people of India had strong dislike of the foreign rule and the
administration established by the British Colonists to further their
ends and fully exploit the people which generated hatred.
• Arrogance of the British Officers :
• British official treated the Indians with pride and arrogance. Ill
treatment was more offensive to Muslims.
• Corruption in Administration :
• Administration of east India Company was corrupt. The corruption
the oppression and the mal administration was no small measure.
• Bad Police Administration :
• Police administration organized on such lines which may suit the
interest of East India Company, The main function of the police was
to maintain Law and Order. But police made frequent litho—
charges, restored to Shooting, whenever there is protest against the
British rule. Legal System established by Britishers in India was
highly defective.

SOCIAL AND ECONOMIC IMPACT OF COLONIALISM ON
INDIA
The role of moneylender, Zamindars changed the social structure
in villages. The relationship of tribes with forests was changed.
• Movement of people from India to other colonies threatened the
change in social system of caste. It also involved the oppression of
laborers by curtailing freedom and exploiting them.
• Industrialization also led to growth of new social grouping in the
society and new social relationship, which further caused division
within society.

ECONOMIC IMPACT :
• Industrialization in India was started with the setup of cotton mills in
India
• Railway construction was started on large scale to extend the Indian
market for British Goods.
• New urban centers sprawled up like Bombay and madras, which was at
the cost of decline of old urban centers such as Surat and Masulipatnam.
• Industrialization Led to growth of commercial farming and production
of cash crops in India.

• Industrial revolution in England, led to pouring of British goods
in India at an unprecedented rate, which ruined the Indian
handicraft Industry a led to de-industrialization in some sectors.
For example, traditional exports of silk and cotton manufactures
declined in India.
• Money resources were drained out of India and India's interests
were subordinated more and more to British interests
• It changed the land ownership laws and decided what crops to be
grown and what ought not to be grown.

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