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climatic conditions and religion, in the same time period only divided by two systems of economy were clearly visible. Almost in laboratory-like conditions two systems of economy were visible. The market economy and the planned economy were in stark contrast. Such near perfect samples for comparison are rare in social sciences. Our senior leaders had access to both these economies and they should have been able to see for themselves the differences from 1950 onwards. They did not see it or preferred to put on blinkers on their eyes. In my own life span in India I have witnessed similar contrasts from days of rationing for everything to present changes after the liberalisation. I feel the pangs of years wasted by our leaders on account of their idiosyncrasies The first knock given by Mahatma Gandhi when he returned from South Africa was based on his understanding of British system of law as a trained Barrister. He knocked at the adversary culture of jurisprudence which is contrary to the Eastern tradition of preference to maintaining Social Harmony over attaining Individual Justice. During his various programmes in his struggle for political independence boycotting the Courts was one step. He placed emphasis on settlements and agreements rather than Courts as a dispute redressal mechanism. Majoor Mahajan, a trade union of Textile workers in Ahmadabad continued to make two party settlements on the basis of their strong organisation. Boycott of the courts was another method of political struggle, but it did not gain importance and it was treated only as a symbol. Courts remained and increased many times in numbers in post-independence period providing an Employment Guarantee Scheme for lawyers, judges, clerks and peons in a totally sterile and unproductive activity. There is no value-addition at all in this vast and complex social activity. So much unproductive manpower is rarely seen elsewhere except in United States of America. The division of Society in two parts as Haves and Have-nots was rejected by Acharya Vinoba Bhave. He said that every one of us has got something to 'Give' to the Society. As a firm believer in Advaita he refused to accept the division of Society into warring factions as a Dwaiti thought of two classes. Each individual is a karta and has a free will, and is a Have. He is not a mendicant or someone who will always be begging for something. He is a Giver also. On the basis of this strong Advaiti foundation he believed that the Society is like a human body and all members of the society are like the limbs of that body. He based his ideas of Bhoodan, Gramdan and Trusteeship and he was in a position to collect 4,500,000 acres of land in Bhoodan (Land-gift) by appealing to the emotions of the people as a true Rshi (10), without giving any compensation to land owners. He did, not only theorise but made it happen in India. Man is not only an Economic Man. Man has other dimensions which are equally important to make a whole human being. Vinoba demonstrated the Param 62
