The reading of the book has led me to come to the conclusion that the Parliamentary-Democracy has turned into Particracy. It is not a ‘peoples’ democracy, as envisaged by J.P. It could be called an elective partycracy; we vote to put in power a party or parties (coalition) who often take decisions without reference to people. The members of the party don't care much about purity of means. They use fair or foul means to achieve their ends or goals.

In fact, politicians of all brands from time immemorial have practiced amoralism. Even today, the axiom is that the end is justifying the means. This has been the basis of political action everywhere. It is rarely, as when a great soul like Mahatma Gandhi strayed into the political field that a serious attempt was made to wed politics to morality.

It seems in today's India values have evaporated. In the freedom struggle at the call of Gandhi, JP and others left the educational institutions and lucrative professions to serve the country. Today the one goal of all who excel at studies is to escape from the country especially to America.

The author by a clinical analysis says that the ideal for J.P. was to do away with the distinction between means and ends altogether. Like Gandhi he saw the relationship between these two not in the mechanical cause-and-effect way. He saw, the relationship as hydraulic, with one flowing from the other.

The author has given an excellent and fascinating account of JP's journey from Marxism-Democratic-Socialism to gandhism (Sarvodaya). His participation in the Quit India Movement made him the darling of youth. He was a popular and a mass leader next to Jawaharlal Nehru. He fought against the authoritatian regime during the emergency.

Despite his failing health, he established the Janta Party. Though being on dialysis, he campaigned for the party. The party was able to dislodge the Congress party and formed the government at the centre. But the Janta party disintegrated within two years. This was mostly due to ambitions and infighting amongst leaders. J.P. got completely disillusioned with the betrayal by the leaders and Party Politics.

He advocated a party-less democracy. In his system Rajniti would be subordinate to Lokniti. He wanted to change human beings through his concept of Total Revolution. He believed that there have been so many revolutions in the world. No doubt they have changed systems - political, economic and others. But they have all failed to change man. Unless man changes the real revolution does not take place.

J.P. was of the firm opinion that it was a change in the education system and awareness of people rather than political power that could bring about total revolution.

Many critics of JP have long seen in him a utopian thinker. Even so, many of us will find wisdom in his thoughts and deeds. The things that passionately concerned and motivated him are worth taking seriously.

Dispelling sentimental misconceptions, the author stresses that JP was a social fighter. He employed specific tactical approaches - which were dynamic, tough-minded, courageous, life affirming, and above all effective. The three lessions to be drawn from the book are: Our ability to learn, our ability to change, and our ability to accept or live happily amid uncertainity.

J.P. was neither a shrewd person nor a good judge of character of people. He could be very sentimental to the points of tears.

Being a journalist, the style of prose of the author is excellent, readable and easy to grasp. The appendix containing the autobiography written by J.P. himself has enhanced its value. The author's proximity with J.P. has given him a rare insight into JP's life and work. The volume will serve as excellent additional material to already available books on

K.D. Gangrade