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Read the following passage carefully and answer the questions that follow.
The work which Gandhiji had taken in hand was not only the achievement of political freedom but establishment of a social order based on truth and non-violence, unity and peace, equality and universal brotherhood, and maximum freedom for all. The unfinished part of his experiment was perhaps even more difficult to achieve than the achievement of freedom. In the political struggle the fight was against a foreign power and all could or did either join in it or at least wish it success and give to it their moral support. In establishing the social order of his pattern, there was a lively possibility of a conflict arising between groups and classes of our own people. Experience shows that man values his possessions because here he sees the means of perpetuation and survival through his descendants even after his body is reduced to ashes. That new order cannot be established without radically changing men's mind and attitude towards property and at some stage or other the haves have to yield place to the havenots. We have seen in our time attempts to achieve a kind of egalitarian society. But this was done by and large by the use of physical force. In the result, it is difficult to say that the instinct to possess has been rooted out or that it will not reappear in an even worse form under a different face. It may even be that like gas kept confined within metallic containers under great pressure, or water held behind a big dam, that breaks the barrier, reaction will one day sweep back with violence equal in extent and intensity to what was used to establish and maintain the outward egalitarian form. This enforced egalitarianism contains in its bosom the seed of its own destruction. The root cause of class-conflict is possessiveness or the acquisitive instinct. So long as the ideal that is held up to be achieved is one of securing the maximum of material satisfaction, possessiveness is neither suppressed nor eliminated but grows by what it feeds upon. Nor does it cease to be such – it is possessiveness still whether it is confined to a few only or is bared by many. If egalitarianism is to endure, it has to be based not on the possession of the maximum of material goods whether by few or by all but on voluntary, enlightened renunciation - denying oneself what cannot be shared by others or can be enjoyed only at the expense of others. This calls for substitution of spiritual values for purely material ones. Mahatma Gandhi showed us how the acquisitive instinct inherent in man could be transmuted by the adoption of the ideal of trusteeship by those who have for the benefit of all those who have not so that instead of leading to exploitation and conflict it would become a means and incentive to the amelioration and progress of society.
(i) What, according to the author was the unfinished part of Gandhiji's experiment ?
(ii) Why is a change in men's attitude to property necessary for establishing a new social order ?
(iii) Why does the author say that enforced egalitarianism contains the seeds of its own destruction ?
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