Gandhi believed in and lived by the ethical law of Non-violence; he carried it with him into his political thoughts & actions.

He thought that politics offers great opportunities to serve others and such service is an essential attribute of religion. He considered that ends and mans are integral to each other. He applied this belief to the Pursuit of Truth as well, which he considered as God himself. Truth as end and non-violence as means are inseparable. Politics as considered by Gandhiji is thoroughly connected with ethics and religion. Gandhiji’s very entry in to politics is to spiritualize it.

Voter’s qualification:
In the Gandhian democracy, voters will play an important role. Their members are being directly elected. Voters are to have the qualification of manual work. Their importance was always emphasized by Gandhiji. Village democracy would be decentralized political order.

Trusteeship:
The theory of trusteeship is major and new contribution of Gandhiji’s in the arena of political philosophy. The main drive is on treating resources as a public trust with man being the trustee, so that the riches of nature and society are fairly used. The theory was proposed to combine the advantages of both capitalism and communism, and to socialise property without nationalizing it.

Decentralization:
Gandhiji had proposed for independent India a policy that would be based on the belief of democratic self-government or self-rule. Democracy can function efficiently and according to the concept of Swaraj only if it is decentralized. He opined that, “centralization as a system is inconsistent with non- violent structure of society.” He wanted the centre of power to move from cities to villages.

Gandhiji was a moral revolutionary. He believed that violence disturbed the real revolution of the social structure. He believed that violence would spell the fate of mankind. He believed that a non-violent solution of problems of people was not only possible but was the only way to have a real solution. He considered the villages as the centre of Indian economic organization.

His economic radicalism is brought out in his contest of the concept of equality of wages for the lawyer, the doctor and the scavengers. His notion of Panchayat Raj remained a distant dream, but his arguments for people’s participation in governance motivated and also consolidated movements for extending of egalitarianism in India.