1.

1 Introduction

1. The Significance of India's History, Cultural and Philosophical Tradition

• The importance of India's cultural and philosophical tradition in the evolution of its world-view. –
• world-view of any country being a form of social action and its makers being part of the socio-
cultural milieu in which they operate -
o The relevance of values and traditions transmitted through generations. – cannot be gainsaid.
• India's unique position as a meeting-place of cultures. –this is especially true in the case of
countries like India, which has been the seat of an ancient civilization

2. Nehru's Role in India's World-View

• Nehru's emphasis on the positive aspect of peace and cooperation among nations. – being based
on India's past thinking on the formulation of foreign policy.
• Discussion of Traditional Values and Ideals imperative – expressed either in writings of thinkers or
embodied in ancient institutions and customs that
o – inculcate peaceful attitudes and practices notwithstanding imperfections or
shortcomings in these ideals and objectives native to India.

• The term "world-view" refers to a set of beliefs, values, and attitudes that shape the way people
understand and interact with the world around them. In the context of a country, its world-view
is shaped by the collective beliefs, values, and attitudes of its people and leaders.

• The statement "world-view of any country being a form of social action and its makers being part
of the socio-cultural milieu in which they operate" means that a country's world-view is not just
a static set of beliefs and values, but is actively constructed and shaped by the people who make
up that society. The people who create a country's world-view are part of the social and cultural
context in which they exist, and their beliefs and values are shaped by that context.

• In other words, a country's world-view is not something that is imposed from the top down by its
leaders, but is the result of an ongoing social and cultural process in which different actors
contribute to shaping the country's beliefs and values. The world-view of a country can therefore
evolve over time as the social and cultural context in which it operates changes, and as new actors
enter into the process of shaping its beliefs and values.

1.2 Sources of Traditional Values

A. Scriptural Texts and Literature

1. The Vedas
2. The law books by sages such as Manu, Yajnyavalkya, and Parashar
3. The Dharmasastras
4. Texts of Buddhists and Jains
5. The great epics, the Ramayana and Mahabharata
6. Puranas, legends, and chronicles of great national events
7. Theological treatises and manuals of worship

B. Comprehensive Scope of Traditional Values

• Spiritual, social, economic, and political aspects of human life

• Absence of watertight compartments

C. Influence of Ancient Indian Thought on Modern Indian Thinkers

• Works of modern Indian thinkers like Vivekananda, Tagore, Tilak, Aurobindo, Gandhi, and Nehru
influenced by ancient Indian thought
• Influence on their ideas about shaping the destiny of independent India

1.3 Nature of Traditional Values and Themes in the Evolution of World-view - Five aspects of India’s
traditional values have a bearing on the evolution of its world-view.

1. Preference for the Middle Way – The middle path, also known as the middle way, is a concept that
refers to finding a balanced approach or avoiding extremes. It is a term used in various
philosophical and spiritual traditions, including Buddhism and Hinduism, to describe the path to
enlightenment or liberation from suffering by avoiding both indulgence in sensual pleasures and
the self-mortification of asceticism. In general, the middle path involves finding a balance between
opposing forces or viewpoints and avoiding extremes.
1. Tradition of the Middle Way – India has a cultural and philosophical tradition of preferring the
middle way, as reflected in the Sanskrit saying "ati sarvatra varjayet" which means "Let us eschew
excess at all times." This reflects India's abhorrence of absolutes and extremes and a tendency to
avoid seeing things in black and white terms.
2. Abhorrence of Absolute and Extremes – This cultural-philosophical tradition rejects absolutes and
extreme positions and instead emphasizes philosophical relativity, intellectual catholicism, and co-
existence of good and evil. India's tradition stresses compromise and tolerance of opposites, which
is reflected in its preference for the middle way.
3. The Golden Mean during Cold War Years – During the Cold War years, India preferred to maintain
the golden mean between Western liberal democracy and Soviet egalitarianism. India refused to
align with any power bloc and instead resolved to cooperate with both of them in furtherance of
its own ideals and interests.
4. Non-Alignment and Cooperation with Both Power Blocs – India's policy of non-alignment and
cooperation with both power blocs allowed it to maintain freedom of maneuver in a world that
was getting frozen in its divisions. India refused to take sides in the ideological conflict between
the two power blocs and instead became a bridge between them.
5. Nehru's Policy of Friendship – Nehru's policy of friendship emphasized the importance of
maintaining peaceful relations with all nations and promoting cooperation and coexistence among
them. This policy was reflected in India's non-alignment and cooperation with both power blocs
during the Cold War years.
6. Freedom of Manoeuvre in a Divided World – India's non-alignment and cooperation with both
power blocs gave it freedom of maneuver in a divided world. India's detached stance in global
crises such as the Korean, Indochinese, and Suez crises allowed it to maintain its independence
and pursue its own interests.
7. India's Detached Stance in Crises – India's detached stance in global crises was seen as useful by
the Great Powers, despite their reservations. India's non-alignment and cooperation with both
power blocs allowed it to play a constructive role in global affairs and become a mediator in
conflicts.
8. Becoming a Bridge between Power Blocs – By becoming a bridge between the two power blocs,
India blunted the edges of the ideological conflict between them and acquired a prominence in
the comity of nations that was far beyond its military strength and economic capabilities.
9. Prominence in the Comity of Nations beyond Military and Economic Strength – India's policy of
non-alignment and cooperation with both power blocs gave it a prominent position in the comity
of nations that was based on its moral authority and principles rather than just its military strength
or economic power. India's policy of the middle way and preference for compromise and tolerance
of opposites allowed it to promote peaceful relations and cooperation among nations.

2. Tolerance – Tolerance is the willingness to accept and respect differences in beliefs, opinions,
practices, and cultures without attempting to suppress, oppose, or discriminate against them. It
involves recognizing the value and worth of diverse perspectives and ways of life, and promoting
peaceful coexistence and understanding. Tolerance is a fundamental aspect of a democratic and
pluralistic society, where individuals are free to express their views and pursue their interests, while
also respecting the rights and freedoms of others.
1. Faith in Reason and Abhorrence of Dogma – Ancient Indian tradition emphasizes the importance
of reason and debates, as opposed to dogma and extremes. The concept of Prajna emphasizes
reason as a means to pursue the three objectives of life - dharma, artha, and kama. The
Mahabharata also attempts to relativize dharma, stating that it should be judged based on
experience and reason.
2. Undogmatic Approach to Duty and Rational Tradition – The core of Indian culture is the
undogmatic approach to duty and rational tradition that does not claim the monopoly of truth,
which leads to tolerance. The belief that the human mind cannot comprehend the nature of reality
in its totality leads to the idea that all paths lead to the same goal, as declared in the Rigveda and
Upanishads.
3. Tolerance as a Social Reality – Tolerance is not only an ideal mentioned in the scriptures but is also
a social reality in India. This is reflected in the country's history of welcoming and allowing different
religions and faiths to practice and propagate their beliefs.
4. Tolerance and Pluralism in Foreign Relations during Cold War –
• The Tradition of Tolerance Makes it Impossible for India to Join any Power Bloc and navigate
as per their whims;
• The Tolerant and Pluralistic Outlook of Indian Mind Reacts Against the Intolerance of Cold War
Politics against the claims of the two blocs that they alone had the monopoly of truth and
virtue.
• India Chooses a Policy of Peaceful Co-Existence and Friendship Towards All Countries
5. Importance of Discussion and Democratic Way of Life –
• Nehru Urges US Officials to Uphold Democratic Values of Discussion and Tolerance
• Democracy Requires Tolerance for Differing Points of View
6. Emphasis on Peaceful Settlement of Disputes –
• India's emphasis on the peaceful settlement of disputes through negotiations is based on the
tradition of tolerance.
• The essence of India’s approach has been that, to achieve a lasting result, an attempt should
be made to see that neither of the parties engaged in a conflict suffers significant loss.
• Gandhi and Nehru have played a significant role in emphasizing the importance of negotiation
and conciliation.
7. Application in Panchsheel and Colombo Proposal –
• India's approach to negotiation and conciliation was reflected in the Panchaseela agreement
with China in 1954 and its acceptance of the Colombo proposals formulated by certain friendly
countries after the Sino-Indian conflict of 1962 as the basis for a resolution of the India-China
border dispute.
 •Prime minister, Atal Behari Vajpayee’s visit to Beijing in June 2003 and the sincere attempts
made thereafter to move India-China relations forward is in line with India’s traditional
approach to negotiation.
8. No-War Pact with Pakistan –
• India's approach to conciliation is also reflected in its offer of a no-war pact to Pakistan in 1949
and its repeated renewal of the offer in the subsequent years.
• India was willing to accept a division of Kashmir on the basis of the ceasefire line in the interest
of Indo-Pakistani peace.
• New Delhi’s current peace initiative with Pakistan is the latest manifestation of this negotiating
method.
3. Idealist and Realist Traditions –

A. Positivist approach to inter-state relations: The Arthasastra of Kautilya, Bharadvaja, Manusmriti, and
Panchatantra promote a realist approach to international relations where both defensive and
aggressive wars, if used to conquer the entire country, are justifiable.

• They hold that war should be undertaken only as the last resort, not because war is immoral, but
because it is expensive and troublesome and victory is not certain.
• Panchatantra, for instance, says that royal policy has peace for its beginning and war for its end.

B. Idealist approach to inter-state relations: A school of philosophy that believes in non-violence and
the means of penance, self-abnegation, and non-injury exists for salvation The Upanishads form the
basis of this theory, promoting non-violence as violence would be .repudiation of the truth.

C. Buddhist and Jain philosophy: Both are. ardent advocates of non-violence, and discourage
Machiavellian politics and war. Ashoka practiced a peaceful, non-aggressive foreign policy after
becoming a Buddhist.

D. Mahatma Gandhi: He revolutionized the idea of non-violence and believed that it could be used as
a weapon to achieve socio-political ends. The stress on disarmament in India's worldview derives from
his ideal of non-violence.

E. The application of non-violence in India's worldview: It emphasizes the temper of peace and stressed
similarities between countries rather than differences.

F. The limitations of the idealist approach: The peaceful method of negotiation failed to prevent war
in cases such as the action in Goa in 1961, Chinese invasion in 1962, and Pakistani aggressions in 1965,
1971, and 1999. India realized that the reality of power should be taken into account along with the
non-violent approach.

G. Realist component of India's worldview: After the Chinese aggression of 1962, India's worldview
became less doctrinaire and more realistic. Nehru admitted that preoccupation with human problems
had resulted in a low priority to defense requirements in the conventional sense.

4. Absence of Imperialist Tradition and Ideals of Freedom Struggle –

A. No imperialist tradition in India: Indian tradition does not advocate the extension of the Indian
empire beyond the geographical boundaries of India. No prominent Indian thinker ever advocated
such extension.
B. Chakravartin: The concept of chakravartin was envisaged only for the geographically and culturally
defined parts of India.

C. India in Southeast Asia: Hindus and Buddhists went to Southeast Asia as traders and missionaries,
not as invaders and conquerors. They did not go there to drain off wealth. Indians who ruled in
Southeast Asia underwent a process of indigenization.

D. Ancient Indian history: Ancient Indian history is replete with examples of kings who voluntarily
relinquished conquered territories. The desire of the best Muslim and Mughal rulers was also to
establish a lasting all-India state and to ignore the world outside India.

E. British rule: because of the suffering caused to the people by British imperialism, The leaders of
India’s freedom struggle viewed their movement as a part of the overall fight against imperialism and
colonialism in the world.

F. Emancipation of colonial and dependent territories: India vigorously pursued the cause of
emancipation of colonial and dependent territories and of promotion of racial equality through the
policies of non-alignment and panchasheela.

G. Examples: India supported the freedom struggles of dependent peoples, such as Indonesia, Algeria,
Tunisia, and Namibia. India returned territories to Pakistan and enabled Bangladesh to emerge as an
independent nation.

H. India's worldview: India's worldview is grounded in the ancient tradition and culture of India

• It is in line with the Indian tradition that prohibits an aggressive design by India and emphasises
that it should allow other cultures and states to work out their destinies in their own way
5. Approach to International Law – Approach to Diplomatic Immunity and Refugees in India

1. Historical Precedent for Diplomatic Immunity

• It is the moral responsibility of a king to safeguard the person of an envoy accredited to his court
by other kings.
• The idea of diplomatic immunity was respected in the Ramayana, even by Ravana, the ruler of
Lanka.

2. Modern International Law on Diplomatic Immunity

• Modern international law grants certain privileges and immunities to foreign emissaries.
• Some countries, such as Pakistan and Iran, have violated this law.
• India has observed all diplomatic immunities.

3. India's Approach towards Refugees

• India has granted political asylum to the leaders of the Nepali Congress and extended hospitality
to the Dalai Lama of Tibet.
• India accepted the heavy burden of looking after over a million refugees who came from the
former East Pakistan in 1971.
• India treated prisoners of war captured during the Indo-Pakistani War of 1971 respectfully and
returned them to Pakistan without conditions.
• India accepted the responsibility of affording protection to Tamil refugees from Sri Lanka in the
mid-1980s.

4. Indian Tradition and Culture towards Enemies Seeking Protection

• Indian tradition and culture have a long history of treating enemies seeking protection with
respect and hospitality.
• The Mahabharata states that an enemy seeking protection should be cared for as if he were
one's own son.
• The Hitopadesh declares that even if an enemy comes to our house, we should receive him with
hospitality.
• Prithvi Raj Chauhan always forgave Muhammad of Ghor, despite his repeated invasions, inspired
by this ideal. Muhammad of Ghor had Chauhan killed after defeating him.

4. Expressing Positive Ideas through Negative Terms –

Indian culture expresses positive ideas through the use of negative terms.

• Examples of such terms include " PEACE -non-violence" (ahimsa), "DEFEAT- non-victory"
(parajaya), "MANY - non-one" (aneka), "EXERTION - non-idleness" (apramada), and " TOLERANCE
- non-grudge" (avaira)
• Negative words in Indian culture have a positive and powerful meaning for Indians, who stress on
the negative phase and pursue the non-determinant.
• The concept of zero and its mathematical use in positive value is another far-reaching contribution
of India to world civilization.

Influence on Non-Alignment

• The use of negative terms in Indian culture has influenced the formulation of the concept of non-
alignment, which has very positive connotationS –
• including pursuit of an independent world-view, efforts towards development, disarmament,
decolonialisation, and democratisation of international relations.

1.4 British Rule in India -The British rule in India helped evolve India’s world-view in three ways.

• it gave stimulus to the national movement for freedom, which in turn led to India’s support for
the freedom of dependent peoples all over the world – BY CONTRIBUTING to rise of national
consciousness which translated into political mobilization and mass movement leading to rise of
nationalism.
• the humiliation and suffering experienced by Indians due to the British racialism made the leaders
of independent India to strongly oppose racialism and racial discrimination in all its forms.
• India’s historic association with the British rule obliged independent India not to snap all of its ties
with Britain to avoid practical difficulties.
o Jawaharlal Nehru argued that a complete break with Britain could be harmful, as many
aspects of India's education and military were influenced by British practices.
o Nehru believed that a sudden break with Britain without sufficient provisions for a different
way of doing things would create a period of gap that could have negative consequences.

1.5 The Indian National Congress on India’s World-view

1. The Role of Congress in India's World-view – The Indian National Congress played a significant role
in defining India's world-view during the struggle for freedom. The Congress resolution on
international developments was intended to guide independent India's world-view.
• Congress Resolution on International Developments – As early as 1921, the leading members of
the Congress intended the Congress resolution on international developments to be a guide to
independent India's world-view.
• Mahatma Gandhi's View – Mahatma Gandhi believed that while India was maturing its plans for
Swaraj, it was bound to consider and define its foreign policy. He declared that India was bound to
tell the world authoritatively what relations it wished to cultivate with it.

2. Guiding Principles of Congress – The Jaipur Resolution of the Congress listed the promotion of world
peace, the freedom of all nations, racial equality, and the ending of imperialism and colonialism as
guiding principles of this organization.

• Promotion of World Peace – The Congress outlined the promotion of world peace as a key principle
in India's world-view.
• Duty of People of Indian Origin – The Congress believed that people of Indian origin settled abroad
had a duty to identify themselves with the people of the country in which they had settled and not
exploit them.
• Resolutions Outlining India's World-view – Resolution after resolution passed by the Congress in
its successive sessions clearly outlined India's world-view after independence.

3. India's World-view Outlined by Congress Resolutions –The Haripur Congress resolution (1935)
outlined India's world-view, emphasizing the desire to live in peace and friendship with neighbors and
all other countries, removing all causes of conflict, and standing for disarmament and collective
security.

• Desire for Peace and Friendship – The people of India desired to live in peace and friendship with
their neighbors and all other countries, and for this purpose wished to remove all causes of conflict
between them.
• Free India's Association with World Order – A free India would gladly associate itself with such an
order and stand for disarmament and collective security.
• Imperialism and Exploitation Must End – To establish world peace on an enduring basis,
imperialism and exploitation of one people by another must end.

1.6 Summary

Evolution of India's Worldview

• Idealist and realist approaches to inter-state relations existed in ancient India

• Idealist approach advocated by Buddha and Gandhi dominated India's worldview during the Nehru
era – As noted by scholars such as Shashi Tharoor and P. R. Chari.
• Even in extreme cases like the military action for the liberation of Goa, the idealist approach was
adopted

Non-Alignment Policy – a realist policy

• Nehru's policy of non-alignment was both idealist and realist

• It may appear idealist, it was also a pragmatic response to the realities of the Cold War.
• Aligning with any superpower could have jeopardized India's pursuit of autonomy and economic
development

Reflecting Idealist and Realist Traditions – National Interest and World Peace
• Non-alignment policy enabled India to ensure Anglo-American assistance during the India-China
war of 1962 and Soviet neutrality – during times of crisis
• Non-alignment policy contributed towards world peace and decolonisation – while also serving
India’s national interest
• This reflects Nehru’s approach to foreign policy, which sought to balance both moral principles and
national interests.

Neglect of Defense Preparedness

• A doctrinaire approach to non-alignment made Nehru neglect India's defense preparedness

• This led to India's debacle in the India-China war of 1962
• Nehru himself admitted the neglect of India’s defence preparedness

shift towards Realistic Approach - Continuity and Change

• India's worldview became more realistic after 1962 war

• Changes in India's worldview continued to take place only within the overall framework of
continuity
• This highlights the enduring influence of traditional values and ideals on India’s foreign policy.

how a doctrinaire approach to non-alignment made Nehru neglect India's defense preparedness.

• Nehru's policy of non-alignment was criticized for neglecting India's defense preparedness, which
was highlighted by the debacle India faced in the India-China war of 1962. Scholar Sumit Ganguly
notes that Nehru's "inability to recognize the importance of military power, and his reliance on
moral persuasion and rhetorical grandstanding" ultimately led to India's defeat in the war.
Similarly, scholar Srinath Raghavan argues that Nehru's "fixation on the moral dimension of
foreign policy" resulted in his neglect of India's defense needs, leaving the country ill-prepared to
face the Chinese aggression.
• Nehru himself admitted his failure in this regard, stating in the Indian Parliament after the war
that "we have been living in a world of make-believe" and that "we have tended to neglect the
harsher aspects of international relations, particularly those pertaining to our security." Scholar
Rajesh Rajagopalan notes that Nehru's idealist worldview and his belief in the power of moral
persuasion made him overlook the importance of military power and defense preparedness.
• Overall, scholars agree that Nehru's doctrinaire approach to non-alignment, combined with his
idealist worldview, led to a neglect of India's defense preparedness, ultimately resulting in the
country's defeat in the India-China war of 1962.

1. Introduction - A doctrinaire approach refers to a rigid and inflexible adherence to a particular

ideology or doctrine.

2. Nehru's Doctrinaire Approach to Non-Alignment . – In the context of Nehru's foreign policy, a

doctrinaire approach to non-alignment refers to his strict adherence to the non-aligned movement,
even in situations where it may have been necessary to align with one of the superpowers for
strategic reasons

2.1 Commitment to Non-Alignment – as a means of preserving India's independence and autonomy

in the face of great power rivalry – commitment was evident in his speech at the Bandung
 Conference in 1955, where he stated that "India stands for peace and non-alignment, and will not
be a party to any power bloc."

2.2 Promotion of Global Peace and Cooperation – as a means of promoting global peace and
cooperation. – by refusing to align with either the United States or the Soviet Union, India could
serve as a mediator and peacemaker in international affairs.

2.3 Reluctance to Invest in Military Capabilities – India’s commitment to non-alignment would

ensure its security – saw military spending as a drain on resources that could be better spent on
social and economic development.

2.4 Ignoring Potential Threats to India's Security – evident in his response to the Chinese annexation
of Tibet in 1950, – viewed as an internal matter and did not take any action to counter Chinese
influence in the region.

3. Criticisms of Nehru's Doctrinaire Approach to Non-Alignment – Scholars such as S. Gopal and K.

Subrahmanyam have criticized Nehru's doctrinaire approach to non-alignment, arguing that it left
India vulnerable to external threats and hindered its ability to pursue strategic alliances when
necessary. They argue that Nehru's belief in non-alignment as a panacea for global problems led
him to neglect India's defense preparedness, ultimately contributing to its defeat in the 1962 war
with China.

3.1 Vulnerability to External Threats – –– sometimes led him to ignore potential threats to India's
security. Example of Nehru's Response to Chinese Annexation of Tibet –This vulnerability to external
threats is reflected in Nehru's response to the Chinese annexation of Tibet in 1950, where Nehru
viewed it as an internal matter and did not take any action to counter Chinese influence in the
region

3.2 Hindered Ability to Pursue Strategic Alliances –This is evident in India's response to the Suez
Crisis in 1956, where Nehru's insistence on non-alignment prevented India from supporting its
traditional ally, Egypt, against Western powers. – This inflexibility ultimately contributed to India's
defeat in the 1962 war with China (refusal to align with BLOCS)

3.3 Neglect of Defense Preparedness – Nehru's Reluctance to Invest in India's Military Capabilities–
He argues that Nehru's belief in non-alignment as a panacea for global problems led him to view
– military spending as a drain on resources that could be better spent on social and economic
development. – contends that this ultimately contributed to India's defeat in the 1962 war with
China.

3.4 Weakening of India's Position in the Global Arena – By neglecting its defense preparedness and
refusing to pursue strategic alliances when necessary,– India missed opportunities to advance its
national interests and protect its security.

4. Scholarly Views on Nehru's Doctrinaire Approach to Non-Alignment 4.1 S. Gopal - 4.1.1 Neglect of
India's Defense Preparedness 4.1.2 Vulnerability to External Threats 4.1.3 Hindering Strategic
Alliances
 4.2 K. Subrahmanyam - 5.1 Nehru's Neglect of Potential Threats 5.2 Example of Nehru's Response
to Chinese Annexation of Tibet 5.3 Weakening of India's Position in the Global Arena 5.4 Nehru's
Reluctance to Invest in India's Military Capabilities 5.5 Refusal to Pursue Strategic Alliances

5. Conclusion
1. How does India visualise the changing world order?

1. Evolution of India's World-View

2. Concept of New World Order
3. India's Position in the Changing World Order
4. Challenges in the New World Order
5. India's Expectations from the Changing World Order
6. India's Middle Power Status and Rising Power Mindset
7. India's Vision of the Changing World Order

India's world-view became more realistic after the 1962 India-China war, as India realized the
importance of power and the BOPin international relations. However, India's world-view has always
had a continuity to it, as it has continued to place a high value on ethical considerations and global
peace.

World order refers to the distribution of power and status among nations in the international system.
The term "new world order" has been used to describe the changes in the global system that occurred
after the end of the Cold War. According to authors Kishore Mahbubani and Jeffrey Sachs, the new
world order is characterized by a shift in power from the West to the East, the rise of non-state actors
such as multinational corporations and NGOs, and the growing importance of issues such as climate
change, terrorism, and global economic interdependence.

the New World Order is characterized by asymmetrical relationships, shifting decision-making powers,
intrusive conditionalities, adoption of standardized formulae, diminishing self-confidence, and
pressures from great powers. Thus, it may undermine the democratic process of contestation and
consensus, rendering governments powerless and unpopular.

India visualizes the changing W.O. in the post-Cold War era as a shift from a bipolar to a unipolar world,
dominated by the United States. However, India also recognizes the emergence of other power centers
such as China, Russia, and the European Union, leading to a multipolar world order. India's foreign
policy aims to achieve a BOP in the international system while maintaining its strategic autonomy.

India also expects the new W.O. to be more responsive to the aspirations of developing countries. It
views the United Nations as an important institution for promoting international cooperation and
multilateralism, and has called for its reform to make it more democratic and representative of the
changing world order.

Moreover, India's approach to the problem of W.O. revolves around the assertion of an independent
understanding of world affairs and peace approach. Its worldview is founded on its perception of
development - economic, social, and political. This framework is essentially revisionist in nature. In the
economic field, India has articulated its views in the debates of the New International Economic Order
and at the G-15 meetings. In the political sphere, it took the form of anti-colonialism and in the social
field, it demanded international recognition for welfare rights and social justice.

India can be identified as a middle power with rising power mindset manifesting increasing level of
ambition, growing military and material capabilities and expanding economy and consolidated
democracy. India had forged ahead and sought pathways to acquiring military and material power that
promise to bring it closer to its goal of transforming India into a ‘leading power’ (Gupta & Mullen,
2019; Subrahmanyam, 2015).
Overall, India's vision of the changing W.O. is shaped by its aspirations to be a global power, its strategic
interests, and its commitment to multilateralism and peace. India's position in the changing W.O. is
multidimensional and multi-sectoral, reflecting its growing role as a rising power with strategic
interests and values that transcend borders. The country's political, economic, strategic, technological,
and environmental dimensions are all interconnected, and will continue to shape its position in the
global arena.

I. Introduction

• India's world-view turned to be more realistic after the 1962 India-China war
• Continuity in India's world-view due to the high value placed on ethical considerations and global
peace

II. India's Visualisation of the Changing World Order

• Post-Cold War era shift from bipolar to unipolar world dominated by the United States
• Emergence of other power centers such as China, Russia, and European Union leading to a
multipolar world order
• Foreign policy aims to achieve a BOPwhile maintaining strategic autonomy
• Expectation of the new W.O. to be more responsive to the aspirations of developing countries
• View of the United Nations as an important institution for promoting international cooperation
and multilateralism

III. India's Approach to World Order

• Assertion of an independent understanding of world affairs and peace approach

• Worldview based on the perception of development - economic, social, and political
• Revisionist in nature, demanding international recognition for welfare rights and social justice
• Economic views articulated in the debates of the New International Economic Order and at the G-
15 meetings
• Political views take the form of anti-colonialism
• Social views demand international recognition for welfare rights and social justice

IV. India's Middle Power Status and Rising Power Mindset

• India has a middle power status and a rising power mindset

• Middle power status based on economic and demographic strength and strategic location in the
region
• Rising power mindset based on India's aspirations to become a major player in the global order
• Efforts to increase economic and military capabilities, participation in international organizations,
and diplomatic engagements with major powers reflect rising power mindset

The statement "India has a middle power status and a rising power mindset" refers to India's current
status and aspirations in the changing world order. As a middle power, India has a significant role to
play in global affairs, but it does not have the economic or military power of major world powers such
as the United States or China. However, India has a rising power mindset, which means that it aspires
to become a major player in the W.O. in the future. India's rising power mindset is reflected in its
efforts to increase its economic and military capabilities, its participation in international organizations,
and its diplomatic engagements with other major powers.
Veena Kukreja's book "India in the Emergent Multipolar World Order: Dynamics and Strategic
Challenges," further explains that India's middle power status is based on its economic and
demographic strength, as well as its strategic location in the region. India is also seen as a regional
power in South Asia, with significant influence over its neighbors. However, India's rising power
mindset is based on its desire to become a major player in the global order, which requires it to develop
stronger economic and military capabilities, and to engage with other major powers to promote its
interests.