TVA BOK 0012154 Sarvodaya
TVA BOK 0012154 Sarvodaya
BY
UNIVERSITY OF MADRAS
1974
Thesis approved for the Degree of Doctor of Philosophy
© UNIVERSITY OF MADRAS
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PREFACE
This book embodies an attempé at presenting the
fundamental ideas of the socio-political philosophy of
Mahatma Gandhi and of his followers, especially
‘Acharya Vinoba Bhave. The ideal envisaged is best-.
expressed by the term Sarvedaya—the allround well-
being of all. ்
Gandhian thought is not explicitly and narrowly
an analytical and positive body of political knowledge.
Gandhi had a comprehensive approach to life. Man is
the centre of consciousness and power of the Infinite.
Gandhian philosophy takes a whole-view of man and
emphasizes his essentially spiritual nature. It extends
beyond the conflicting interests of life toa spiritual
view of thesame. It strikes a happy mean between a
spiritualism which derides life and the prevailing
materialism which rejects spiritualism. Itis in terms
of this harmonious and comprehensive outlook that one
can best study Gandhi's socio-political philosophy. -
In view of the fact that the political philosophy of
Gandhi has its anchorage in his deeper vision of life
and society and considering the fact that for Gandhi,
the moral and the spiritual govern the political and the.
social, a comparison between them seems natural and
almost inevitable.
The comparative perspective has been maximized
by the structure of the book. In Part One, the spiritual
basis of Sarvodaya is analysed. It covers differant
aspects of Gandhi’s philosophy and the relevant areas
of Hindu thought. Philosophical interest in political
analysis has often tended to focus on the notion of
‘Sovereignty’ which is regarded by all political scien-
tists as the basis of modern Political Scienve. Part
Two is concerned with the Political Order of Sarvodaya
with special reference to the problem of Political
Sovereigntv. This is discussed against the background
of ancient Hindu and Western Political thought. In
the Epilogue, the author indicates how Sarvodaya
shows the way out of the present day crisis and pro-
vides the basis of the hope for mankind.
The studies embodied herein do not claim the
virtue of totality and comprehensiveness. The author
iv
PAGE
Preface we tit
PART ONE
Spiritual Basis of Sarvodaya
CHAPTER Two
Ethical Principles and Discipline .... 125
A The End and the Means wv 127
தீ The Virtues required w ~=178
Vili
CONTENTS
CHAPTER FOUR
CONTENTS
CHAPTER SEVEN
Epilogue . we 493
Glossary | ws =: 553
List of Abbreviations «-- 572
Bibliography we =—593
Author Index உ 021
General Index (643
PART ONE
SPIRITUAL BASIS
OF SARVODAYA
CHAPTER ONE
INTRODUCTION
A
1. Holy Land.
—Rg. Veda,
10. 129. 1,
THE DOCTRINE OF SARVODAYA 7
it finds itself as endowed with a body-mind complex
in the phenomenal! world. It is this complex which
accounts for the bondage of the soul. However, it
is well-known that the highest truth is the truth of
the spirit; a supreme spirit-which is above the
world and yet immanent in the world and in all
that exists, sustaining and leading all towards the
goal of perfection. This aspect of existence gives
a clue to the secret of our being and a significant
meaning to the world.
62. Ibid., p. 58
56 ; INTRODUCTION
of Gandhi is a
In short, the Tolstoy Farm
was not merely a
living monument to Tolstoy. It
72 INTRODUCTION
in 1862.
77, Ruskin’s Unto This Last was first published
was on 19th March 1904 that Gandhi had the
But it
it was given to
opportunity to read that book when
twenty-four
him by his friend Mr. Polak during his
hour’s journey from Johann esburg to Durba n.
76 INTRODUCTION
Thought from
82. Quoted by E. Barker in ‘Political
to today’ s Oxfor d Unive rsity Press, p. 193,
Spencer
ragin g major ities is;
Another similar passage dispa
mome nt the right opini on is in the
‘In every vital
set over every
minority of one.~See only that you
one mano f sense, honou r and
business vital to you,
. The Work s of Ruski n (116 ed.), Vol. XXXI,
heart
ற. 505.
80 INTRODUCTION
considered...He must be tulya-niddtmasamstutih.’®
He wrote: ‘My life has been full of external trage-
dies; and if they have not left any visible and
indelible effect on me, I owe it to the teaching of
the Gita.” According to Gandhi, self-realization
which forms the central teaching of the Gitd is
against any line of demarcation being drawn bet-
ween salvation and wordly pursuits and ‘that what
cannot be followed out in day-to-day practice
cannot be called religion.’ Further, renunciation
is possible only through the observance of non-
violence. Religion is not always opposed to mate-
tial good. Gandhi desired that one should trans-
late religion in one’s day-to-day life’s activities. In
short, religion has to be lived and practised in
home as well as in larger political activities of the
state.
e Allen
86. §. Radhakrishnan, Indian Philosophy, Georg
Vol. I, p. 353.
& Unwin Lid., London, 1966,
82 INTRODUCTION
Theory Ideology
Philosophy: A dis- Philosophy: A ratio-
interested search for the nalization for current
principle of the good or future political and
state and good society. 80018] arrangements.
Science: A disinte- Science: A distorted
rested search for know- description or explana-
ledge of political and tion of political and
social reality. social reality.!12
ETHICAL PRINCIPLES
AND
DISCIPLINE
THE END AND THE MEANS
The means-end problem is one of the toughest
problems in philosophy, almost as difficult to disen-
tangle as the conception of part and whole. The
problem of end and means like many other problems
arises only at a comparatively developed stage of
experience. When experience first came to be
consciously studied, probably men attached impor-
tance to ends. Soon, however, it was realized that
there is many a slip between the end and the means
and therefore regard was soon had of the means as
well. The pendulum has been swinging from one
side to the other at different times and this would
ever continue to swing as long as the finite mind
gropes in darkness failing to realize the supreme
end, viz., spiritual realization in whatever way it is
conceived.
The question of end and means is of supreme
importance in Indian philosophy. The schools of
Indian thought, whether orthodox or heterodox,
Vedic or non-Vedic, are deeply concerned with the
destiny of man and the method of achieving it. It
is in this respect that Indian philosophy is distinct
from modern western philosophy, in general, viz.,
that it is value-oriented. The identification of
reality and value by the Indian thinkers is a notable
contribution to the world-thought. According to
128 ETHICAL PRINCIPLES & DISCIPLINE
the Upanisads, which have influenced all the schools ;
of Hindu thought in one way or another, the Atman-
Brahman which is the foundational-reality (sa#) is
also the final value (@nanda); it is the ground of
existence as well as the goal of life.
Philosophy, it has been said, takes its rise in
the practical needs of man. Man cannot live with-
out a metaphysics. It is the philosophy of life that
makes him what he is. In India, at any rate,
philosophy has always had a practical aim, namely
to find out the means whereby man can attain un-
mixed happiness. The aim of various systems of
philosophy is explicitly stated to be this and
nothing else. Suresvara, the foremost disciple of
Sankara, says that he wrote and expounded the
system out of compassion and pity for the suffering
humanity in order to help them get out of the
miseries of life! No one can realize the state of
bliss except in a well-ordered society. So one has
necessarily to consider the problem of social
theory. What are the conditions which will facili-
tate the realization of such a life? It is no doubt
true that supreme bliss can be attained only by
inward enlightenment or insight. But as environ-
mental influences are bound to determine the pace
of our spiritual progress, one has to discuss and
evaluate them.
1, Suresvara, Naiskarmya-siddhi,
THE END’ AND THE MEANS 129
What may we hope for? The second of these is
recognized as constituting the fundamental problem
of ethics. It is that aspect of the human problem
in its entirety which gives to ethics the. character
of practical philosophy.
(3) (a) and (b) in ‘2° means himsa toa greater or lesser
extent. (c) means no Aimsa and is therefore ahimsa.
Himsa in (a) and (b) is unavoidable.
115 {continued)
Of all abundance. Worship the gods thereby;
The Gods shall yield ye grace.
Those meats ye crave
The gods will grant to Labour, when it pays
Tithes in the alter-flame. But if one eats
Fruits of the earth, rendering to kindly heaven
No gift of toil, that thief steals from this world
Who eat of food after their sacrifice
Are quit of fault, but they that spread a feast
All for themselves, eat sin and drink of sin.
By food the living live ; food comes of rain,
4nd rain comes by pious sacrifice,
‘And sacrifice is paid with tithes of toil.
Thus action is of Brahma, who is One,
The only, All-pervading ; at all times
tisrah, yasarn
121, ‘Vedanto vijftinam visvasasceti saktayah
Santi samrd dhi bhavis yato jagatt,
sthairya nityam
‘Towards New Horizons’ by Pyarelal,
—preface:
ந, நர.
204 ETHICAL PRINCIPLES & DISCIPLINE
\
Thus Gandhi refers to ethical preparation (yama
and niyama) which he also terms the ‘eternal guides
of conduct’ as the essentials for the realization of
Truth. These vows were the result of Gandhi’s
long and conscious experimentation with his own
mind and action, as well as with community living.
The aim of these observances is not only the spiri-
tual progress of the individual but also harmonious
community Living on the basis of spirituality,
mutual aid and collective salvation. The practice
of humility, observes Gandhi, forms the criterion
which integrates these observances. The manner of
integrating act and thought, of thinking in terms of
the act, of renouncing in the midst of action, and
of renouncing the fruits of action is the essence of
Gandhi’s philosophy which is carried out by
Vinoba. To him Jfiana-karma-samuccaya i.e., the
integration of action with knowledge and know-
ledge with action is the summumbonum of integral
philosophy. It is with this kind of intense inspira-
tion that Gandhi started his spiritual discipline for
the attainment of his goal. He continued it to the
last moment as he knew that there should be no
relaxation on the way or even at the end. In this
path, what begins as a burden and a duty and
continues as a discipline and habit ends in being
the means of extreme joy and ecstasy. The means
and ends at last coincide since the means them-
selves are but another form of ‘ends’. Gandhi.
preceived by his unerring moral instinct the integral
and indivisible character and the unbreakable
and
inseparable nexus between the two—ends and
means.
THE VIRTUES REQUIRED 205
Gandhi’s call is to each and everyone, a call for
incessant effort and for comprehensive and integral
development of body, mind and soul. Sarvodaya
epitomises his whole social philosophy, which aims
at the attainment of both material prosperity
(abhyudaya) and spiritual realization (nifsreyasa).
Such a vision carries within itself detailed impli-
cations regarding the social and economic ordering
of the society. - Accordingly the next chapter will
spell out these socio-economic implications of the
philosophy of Sarvodaya.
CHAPTER THREE
(24 Continued)
but each contains within himself the potentialities
and the need of perfection of his other elements of a
divine manhood.’ (The Human Cycle, §. A. A,
Pondicherry, p. 155). Thus, it is clear that on the
foundations of a spiritual metaphysics, Aurobindo
would plead for going beyond the social conservatism
of the Varna order.
Constructive Programme, N. P. H,
36. MK. Gandhi,
Abinedabad, 1958.
232 டா $ி007/42 0288 ..
hundred million Muslims had remained in India
and similarly two or three crore Hindus had
remained in Pakistan. Gandhi’s last fast and his
martyrdom for Hindu-Muslim unity for which he
worked all his life showed how he stood unflin-
chingly for his principles undaunted by the conse-
quences. In short, Gandhi upheld communal
harmony, for he believed in sarvadharma sama-
bhava.
1. Elimination of poverty.
ANALYTICAL EXPOSITION OF
THE THEORIES OF THE STATE,
ITS PURPOSE AND END
IN INDIAN AND WESTERN
POLITICAL THOUGHT
THE ORIGIN OF THE STATE IN
INDIAN AND WESTERN
POLITICAL THOUGHT
, Ed,
12,: The Ramaynna of Valmiki with 3 commentaries
Katti Mudhol kar, Bombay ,
by Shastri Srinivasa
1912-20, Ch IV. °
Gupta Maurya
24, Radha Kumud Mookerjee, Chandra
cited by Prof. V.N. Ghoshal,
and His Times, pp. 79-84,
ngs, pp. 136-42 , where Prof. Mookerjee’s theory
Begini
is refuted. \
yani
3%. .Satapatha Bra@hmana, V. 4, 4, 11; p- 109; Maitra
, U, 1.8 117.8) 17. 4.3; Taittri ya Samhita,
Samhita
ll. 6.5; Vedic India, ரர். ற. 213,
318 THE THEORIES OF THE STATE
49. Kautilya, Bk. XIII, Ch. V, 409, 410, pp. 438, 439;
text, pp. 409-410. ்
63. Mac Iver, The Modern State, Oxtord, 1949, pp. 160-61.
346 - THE THEORIES OF THE STATE
I.
68: J. K. Bluntschii, Theory of the State, Bk. I, Ch.
352 THE THEORIES OF THE STATE
THE CONCEPT OF ©
SOVEREIGNTY
IN INDIAN & WESTERN
POLITICAL THOUGHT
THE CONCEPT OF SOVEREIGNTY
IN INDIAN POLITICAL THOUGHT
Sovereignty is one of the most important con-_
cepts of political science, yet no term has given
rise to more discussion and confusion. Some of
the fundamental concepts and ideas in the realm
of Hindu-political philosophy were formulated not -
by political thinkers but by metaphysicians and
philosophers. When the latter had given these
concepts a broad and..rich content, the former
incorporated them in their.own works, Such a
process can be traced in the. history of western
polical thought in the development of such con;
cepts as virtue, right, the ideal life; truth, liberty,
etc.} oe
2, Ibid,, p. 501.
3. ef: Marsilius of Padua and William of Ockam. Accord-
ing to Padua, supreme authority rested in the
legislator. This brings him closer than his predecessors
to Bodin and Hobbes; cf: Otto Gierke, Political
Theory of Middle Ages, p. 35.
WESTERN POLITICAL THOUGHT 393.
is the making of laws, and according to him the.
sovereign is free from the laws thus made. But he.
is not free from all Jaws, for all men are bound.
by Divine Law and the laws of Nature and of
Nations. Bodin deals with legal sovereignty, for,
he says, sovereignty may reside in one person or
in a body of persons, the former being the better.
Bodin is thus an absolutist, but he makes the
proviso that the law of God or law of nature be
observed.
The Encyclo-
6. Peter Laslett and Philip W. Cummings,
pedia of Philosophy, ed. by Paul Edwards, 1967,
Vol. VI. p. 378.
owes
‘The Idealist~ Ethical political thought
of the
lits ‘inspiration ultimately to the writings
Kant was
‘Greek philosphers, Plato and Aristotle.
ist school of
the founder of the German Ideal
Kant was
“thought. For his theory of the state,
analy sis of Govern-
‘indebted to Rousseau, while his
ieu.
mentis borrowed mainly from Montesqu
398 THE CONCEPT OF SOVEREIGNTY
The Philo-
21. Fora fuller discussion, see Bosanquet,
Theory of the State, Londo n, 1879, Chs- 6-8,
sophical
Duties of Citize nship’ in
11; and his essay on ‘The
Aspects of Social Proble m, pp. 1-27.
410 THE CONCEPT OF SOVEREIGNTY
its own mind and its own will which is the General
Will. A national state which represents ‘the
widest organization which has the common
experience necessary to found a common life’ has
a national spirit of its own which moulds the
individuals and associations with it. Bosanquet,
like Hegel, believes that individual ethics does not
apply to the actions of the state. The state itself
is not bound by the system of rights and duties
which it imposes on the individuals. It may be
said that Bosanquet abstracts the doctrine of the
Real or General Will and links it with Hegelian
idealism. His whole argument rests on the
assumption that there is no contrast, no conflict
between the individual and society.
under-
We should note at the outset, that Laski
the first
went three distinct transformations. In
Later on
place he was a pluralist pre-eminently.
ht. Ulti-
he represented the Fabian school of thoug
ian appro ach. His views
mately he justified a Marx
the nature of state and sovereignty
tegarding
different changes according to the
underwent
times.
420 THE CONCEPT.OF SOVEREIGNTY
of the
44. Whis body is described by the constitution
5, in the followi ng words: ‘The
United States. Article
shall
Congress, whenever two-thirds of both Houses
ents to this
deem it necessary, Shall propose amendm
the legislature
constitution, or on the application of
a conven-
of two-thirds of the several states, shall cal]
either case,
tion for proposing amendments which, in
of
ghall be valid to all intents and purposes as part
legislatures of
this constitution, when ratified by the
or by conventions
three-fourths of the several states,
mode
$n three-fourths thereof, as the one or the other
of ratification may be proposed by Congress.’
438 THE CONCEPT OF SOVEREIGNTY
between the state and government. Gilchrist com-
menting on this observes: ‘These law-making
bodies, however, express this will only because
of the sovereignty of the state. The legislature
in any state may delegate powers to country
councils, district bodies, municipalities and se
forth, but these powers of the organs of govern-
ment are merely concrete expressions of the sover-
eignty of the state. They are not divisions of the
sovereignty of the state, but manifestations of its
organic unity.
SARVODAYA
AND THE PROBLEM
OF POLITICAL
SOVEREIGNTY
SARVODAYA AND THE PROBLEM OF
POLITICAL SOVEREIGNTY
°
namely the greatest good of all? To Gandhi;
good means not the material well-being of the
individual and the society, but the realization of
the self. Does the state contribute to that end?
Ts the state a natural phenomenon as was postu-
lated by T. H. Green or the Greek philosophers?
It is a necessity? A satisfactory explanation
demands a survey of Gandhi’s reflections on the
nature of the state. ~
7. Speeches. p. 276,
POLITICAL SOVEREIGNTY 457
the Sarvo-
To escape the charge of ‘Utopian’,
are content with making only
daya thinkers
pressure groups,
‘realistic’ studies of social progress, ve
n, administrati
leadership, and mass communicatio
regulation ete. Even if Sarvodaya society is not
its picture has the
realizable in its completeness, refe-
value of an ideal. Gandhi said in 1946 with
‘If Euclid’s
rence to the society of his conception,
point, though incapable of being drawn by human
492 SARVODAYA
EPILOGUE
EPILOGUE
ர
p. 157.
1. Tendulkar, Mahatma, Vol. IV,
500 . SARVODAYA
The Gandhian solution for the present state
of confusion in the internal and international poli-
tics and economic life of today is to work out a
synthesis between the individual and group, bet-
ween social and economic and political life. This
synthesis, Gandhi believed, can be achieved only
on the basis of morality. Gandhi strove to substi-
tute ethical politics in the place of political ethics.
This means, moralizing politics. An inso far as
morality and religion are not distinct for Gandhi,
to elevate politics to the level of moralty is to
make it live by the spirit of religion.
in
On the other hand, however, the forces
y are also
opposition to parliamentary democrac
of loyalty
growing stronger every day. Conflicts
common
between caste and party, family and the cal
and nation adversely affect politi
good, district,
en the means
life. The lack of proportion betwe
for development
required and the means available
most enterprising
is apt to discourage even the
epancy between pro-
politician. The existing discr
s the people and
mise and performance disappoint
the present form of
shakes their confidence in
whether adult franchise
government. It is doubtful
has been put to proper use.
ial programme
It is felt by many that the offic
tion is not progressing
of democratic decentraliza
2. Bhidan, Dec. 19, 1956.
208 SARVODAYA
Ibid., p. 39-
Ibid , p. 40.
Ibid., p- 43.
512 SARVODAYA
Peace, (Proceedings of
21, Homer Jack (ed) Religion for
Religion and Peace.),
the Kyoto Conference on
Bombay-7, 1973, p. IX.
Bharatiya Vidya Bhavan,
538 SARVODAYA
of a centralized
industrial society. The function
Social Thought, Vol. V, p-337-
| 93, G.D.H. Cole, A History of
542 SARVODAYA
state must be reduced to a minimum, while the
voluntary activity of freely co-operative citizens
constitutes the central mechanism of social life.’
The problem which we have earlier discussed is
the application of non-violence in international
affairs. In the confrontation of nations today, we
seem to see a ‘balance of power’ being replaced by
a ‘balance of terror,’ and the attainment of a stale-
mate or deadlock. Renunciation of resort to war,
or non-violence in international affairs is not a very
novel idea. The problem is who will disarm and
when. If it is admitted that this problem is only
different in degree but not in kind from kindred
questions arising every day in interpersonal relation-
ships, it follows that it is not only an ethical but
highly impractical to hold that one should not
abjure violence till everyone else has done. Unilate-
ral disarmament will, on the basis of experience
and reflection, appear to be not the outcome of
idealism but an act of prudence. In the area of
nuclear disarmament, the logic of non-violence has
appeared in the light; and disarmament without
reference to balances of power or terror is quite
feasible for the great powers which are only two
and absolutely necessary for all the lesser powers.
Abhaya fearlessness.
Abhyudaya material prosperity:
Acara tradition.
Acarya-kul federation of teachers.
Adattadanam steyam : taking something which
is not given.
Adhydima individual.
Adhikarika muktas released souls according
to the doctrine of Ad-
vaita.
Adosa non-hatred.
Advaita non-dual.
Aggarifiasuttanta a book of Genesis, sacred
book of the Buddhists.
Ahimsa non - injury, non ~ vio-
Jence.
AiSvarya prosperity or wealth.
Akarma inaction.
Aliptata-Tat aloofness.
Amatya officials.
Ananda bliss.
Anandamaya Kosa spirit.
Anantam infinitude.
Anasakti non-attachment.
554 GLOSSARY
Brahmacarin celibate.
Brahmacarya first asrama, the period
of studentship.
Brahman Ultimate Reality, the —
Absolute.
Buddha the enlightned.
Buddhi intellect.
Buddhi dan gift of intelligence.
Dan gift.
Danda army, penal justice,
punishment, sceptre.
Danda-dhara wielder of danda.
Dandaniti polity, science of govern-
ment.
\ . க
Danda-Sakti the power of coercive
violence. ,
D4an-patra gift deed.
Daridra Narayana God as embodied in the
form of poorest and low-
liest human beings.
மியா intuition.
Desa place.
GLOSSARY 557
Dhana-tyagam gift of money.
Dharma the moral value, what is
- just, duty, religion, law.
Dhr to uphold.
Divyacaksus Spiritual vision.
Droit . law.
Dukhaparihara to avoid pain.
Durga fort.
Durugraha as opposed to satya-
graha.
Dyaitism the doctrine of duality. -
Dvesa aversion.
Dvipade bipeds.
Geist spirit.
Gita sacred book for the
Hindus, the spiritual
‘reference book for
-Gandhi.
Goonda hooligan, dacoit.
Grama
village
Gramdan gift of the whole village-
" land.
Gram raj village self-government.
Gram sabha village council.
558 GLOSSARY
Hanana war
Harijan literally, the children of
God-Hari, the name
which Gandhi gave to
untouchables, English
weekly journal founded
by Gandhi and pub-
lished under the aus-
pices of the Harijan
Sevak Sangh (1933-
1956).
Hartal strike.
Himsa violence, injury.
Himsa-sakti military power.
Hind Swaraj Indian Home Rule.
Id - muslim festival
ISopanisad first of the Upanisads.
Ista the object of desire.
Jagat world.
Jai Hind victory to India.
Jai Jagat - “victory to the world’
559
GLOSSARY
Jiiana-yoga
light.
Jyoti
spiritual perfection.
Kaivalya
time. .
Kala s
worship of the Goddes
Kalipija . Kali.
the age of degeneracy.
Kaliyuga
muslim prayer.
Kalina good,
the hedonistic
Kama desire, instrumental
value.
560 GLOSSARY
Lex law.
Lokahita pursuit of the good of
humanity.
Lokaisana desire for power in this
world.
Loka-niti the politics of the people.
GLOSSARY 561
Monge crowd.
Moralitat : morality.
Piteva father.
Polis city-state.
Prajdparipalana the protection of the
subjects.
Prakriti primal nature.
Prakriti sampadah elements of sovereignty.
Prana : sentient beings.
Prandvyd pdropanam : injury to vitality.
Pranayama : control of breath.
Prayriti action.
Prayojana the idea of an end.
Prema love.
Punya-bhumi holy land.
Puranas ancient Hindu classic
texts written: by sage
Vyasa.
Purdha the custom among some
women (muslim) to cover
their faces.
Purna complete.
Pirna swaraj complete independence or
freedom.
Purusa finite spirit: ட
Purusarthas : spiritual values—dharma
artha, kama and moksa.
Putraisana extinction of desire for
persons.
Sama same.
Sama bhava attitude of reverence.
Samdanya-dharma common duties.
Sama-ras homogeneous.
Samarpana dedication.
Samaya occasion.
Sammelam conference.
Sampatti dan the gift of money.
Samsara wheel of birth and death.
Sdmya Brahman (as used by
Vinoba).
Samyak-caritra right conduct.
Samyavad Communism.
Sandatana orthodox.
Sandatanadharma orthodox Hinduism, eter-
nal refigion.
Sandatani orthodox Hindu.
Sannydsa the final stage, the life of
renunciation.
Santi peace.-
Santi-sena peace brigade.
Sarir Yajiia body-labour.
Sarva all.
Saryabhitahita emancipation of all living
beings.
Sarvabhita hite ratah: good and welfare of all.
Sarvadharmasama-
bhava respect for other religions.
Sarvagata all-pervading.
GLOSSARY 567
Sarvamukti Universal freedom, uni-
versal release.
Sarvodaya rise or welfare of all.
Sdsanamukti the reign of law.
Sasta administrator.
Sastra scripture.
Sastra himsa scriptural himsa.
Sat , Truth.
Satatya-Om accompanied by conti-
nuity.
Sati in samskrit means a
virtuous woman, it refers
to the custom of widow-
burning.
Satya Truth.
Satya~dhrti one whose determination.
is firm.
Satya pravacana truthful speech.
Satya-van one who is truthful.
Satya-vrta one who has taken up a
vow to speak and act
truth.
Seva service.
Shalon justice.
Shanti Sainik a soldier of peace.
Shoshana-vihina new outlook to society.
Samaj
Silappadikaram Tamil classical literature.
Sitte custom.
Sittlichkeit social ethics.
Siva spirituality.
Smrti secondary scripture.
Sraddha living faith.
Sramdan gift of physical labour.
Sravana hearing, study of the
sacred books.
Staat the state.
Sthitaprajiia one with steady wisdom.
Suddha-buddhi pure reason.
Suddhi pure.
Sukha happiness.
Sukhapra pti to obtain pleasure.
Suprema lex supreme law.
Sutra short aphorism.
Suranjali the gift of hanks of yarn.
Sva-dharma to perform duties that
pertain to his station in
life.
Syamin King, Sovereign.
Svarat autonomous.
GLOSSARY. 569
Svarat autonomous.
Svayamprakasa self-luminous.
Swadeshi literally of one’s own
country, belonging to or
made in one’s own coun-
try.
Swapaka dog-eater.
Swarga heaven.
Swardj self-government, self-rule,
freedom.
Swarajya Sdastra ‘Grammar of ‘Politics.’
Taluka district.
Tamas dulness, the third consti-
tuent of primal nature.
Tapas austerity.
Tattva-jiiana the true knowledge of the
self.
Tativa-tyagam gift of knowledge.
Theosophy a school of thought—A.
Besant-the founder.
Trayt theology.
Tyagam sacrifice.
Yajita
sacrifice.
Yama God of death.
747100 vows, disciplines.
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P. D. Publications Division,
Government of India,
New Delhi.
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