essay on non violence of mahatma gandhi

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How Mahatma Gandhi changed political protest

His non-violent resistance helped end British rule in India and has influenced modern civil disobedience movements across the globe.

Widely referred to as Mahatma, meaning great soul or saint in Sanskrit, Gandhi helped India reach independence through a philosophy of non-violent non-cooperation.

He’s been called the “father of India” and a “great soul in beggar’s garb." His nonviolent approach to political change helped India gain independence after nearly a century of British colonial rule. A frail man with a will of iron, he provided a blueprint for future social movements around the world. He was Mahatma Gandhi, and he remains one of the most revered figures in modern history.

Born Mohandas Gandhi in Gujarat, India in 1869, he was part of an elite family. After a period of teenage rebellion, he left India to study law in London. Before going, he promised his mother he’d again abstain from sex, meat, and alcohol in an attempt to re-adopt strict Hindu morals.

A portrait of Gandhi as a young man.

In 1893, at the age of 24, the new attorney moved to the British colony of Natal in southeastern Africa to practice law. Natal was home to thousands of Indians whose labor had helped build its wealth, but the colony fostered both formal and informal discrimination against people of Indian descent. Gandhi was shocked when he was thrown out of train cars, roughed up for using public walkways, and segregated from European passengers on a stagecoach.

In 1894, Natal stripped all Indians of their ability to vote. Gandhi organized Indian resistance , fought anti-Indian legislation in the courts and led large protests against the colonial government. Along the way, he developed a public persona and a philosophy of truth-focused, non-violent non-cooperation he called Satyagraha .

Gandhi brought Satyagraha to India in 1915, and was soon elected to the Indian National Congress political party. He began to push for independence from the United Kingdom, and organized resistance to a 1919 law that gave British authorities carte blanche to imprison suspected revolutionaries without trial. Britain responded brutally to the resistance, mowing down 400 unarmed protesters in the Amritsar Massacre .

A map of Gandhi’s 1930 protest march against a law compelling Indians to purchase British salt.

Now Gandhi pushed even harder for home rule, encouraging boycotts of British goods and organizing mass protests. In 1930, he began a massive satyagraha campaign against a British law that forced Indians to purchase British salt instead of producing it locally. Gandhi organized a 241-mile-long protest march to the west coast of Gujarat, where he and his acolytes harvested salt on the shores of the Arabian Sea. In response, Britain imprisoned over 60,000 peaceful protesters and inadvertently generated even more support for home rule.

Children in Rajkot, Gujarat, where Gandhi spent most of his boyhood, dressed as the legendary activist to celebrate what would have been his 144th birthday in 2013. This year will mark Gandhi’s 150th birthday.

By then, Gandhi had become a national icon, and was widely referred to as Mahatma, Sanskrit for great soul or saint. Imprisoned for a year because of the Salt March, he became more influential than ever. He protested discrimination against the “untouchables,” India’s lowest caste, and negotiated unsuccessfully for Indian home rule. Undeterred, he began the Quit India movement , a campaign to get Britain to voluntarily withdraw from India during World War II. Britain refused and arrested him yet again.

Huge demonstrations ensued, and despite the arrests of 100,000 home rule advocates by British authorities, the balance finally tipped toward Indian independence. A frail Gandhi was released from prison in 1944, and Britain at last began to make plans to withdraw from the Indian subcontinent. It was bittersweet for Gandhi, who opposed the partition of India and attempted to quell Hindu-Muslim animosity and deadly riots in 1947.

India finally gained its independence in August 1947. But Gandhi only saw it for a few months; a Hindu extremist assassinated him on January 30, 1948. Over 1.5 million people marched in his massive funeral procession.

Ascetic and unflinching, Gandhi changed the face of civil disobedience around the world. Martin Luther King, Jr. drew on his tactics during the Civil Rights Movement, and the Dalai Lama was inspired by his teachings, which are still heralded by those who seek to inspire change without inciting violence.

But though his legacy still resonates, others wonder whether Gandhi should be revered. Among some Indian Hindus, he remains controversial for his embrace of Muslims. Others question whether he did enough to challenge the Indian caste system. He has also been criticized for supporting racial segregation between black and white South Africans and making derogatory remarks about black people. And though he supported women’s rights in some regards, he also opposed contraception and invited young women to sleep in his bed naked as a way of testing his sexual self-control.

Mohandas Gandhi the man was complex and flawed. However, Mahatma Gandhi the public figure left an indelible mark on the history of India and on the exercise of civil disobedience worldwide. “After I am gone, no single person will be able completely to represent me,” he said . “But a little bit of me will live in many of you. If each puts the cause first and himself last, the vacuum will to a large extent be filled.”

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Mahatma Gandhi

By: History.com Editors

Updated: June 6, 2019 | Original: July 30, 2010

Mahatma GandhiIndian statesman and activist Mohandas Karamchand Gandhi (1869 - 1948), circa 1940. (Photo by Dinodia Photos/Getty Images)

Revered the world over for his nonviolent philosophy of passive resistance, Mohandas Karamchand Gandhi was known to his many followers as Mahatma, or “the great-souled one.” He began his activism as an Indian immigrant in South Africa in the early 1900s, and in the years following World War I became the leading figure in India’s struggle to gain independence from Great Britain. Known for his ascetic lifestyle–he often dressed only in a loincloth and shawl–and devout Hindu faith, Gandhi was imprisoned several times during his pursuit of non-cooperation, and undertook a number of hunger strikes to protest the oppression of India’s poorest classes, among other injustices. After Partition in 1947, he continued to work toward peace between Hindus and Muslims. Gandhi was shot to death in Delhi in January 1948 by a Hindu fundamentalist.

Mohandas Karamchand Gandhi was born on October 2, 1869, at Porbandar, in the present-day Indian state of Gujarat. His father was the dewan (chief minister) of Porbandar; his deeply religious mother was a devoted practitioner of Vaishnavism (worship of the Hindu god Vishnu), influenced by Jainism, an ascetic religion governed by tenets of self-discipline and nonviolence. At the age of 19, Mohandas left home to study law in London at the Inner Temple, one of the city’s four law colleges. Upon returning to India in mid-1891, he set up a law practice in Bombay, but met with little success. He soon accepted a position with an Indian firm that sent him to its office in South Africa. Along with his wife, Kasturbai, and their children, Gandhi remained in South Africa for nearly 20 years.

Did you know? In the famous Salt March of April-May 1930, thousands of Indians followed Gandhi from Ahmadabad to the Arabian Sea. The march resulted in the arrest of nearly 60,000 people, including Gandhi himself.

Gandhi was appalled by the discrimination he experienced as an Indian immigrant in South Africa. When a European magistrate in Durban asked him to take off his turban, he refused and left the courtroom. On a train voyage to Pretoria, he was thrown out of a first-class railway compartment and beaten up by a white stagecoach driver after refusing to give up his seat for a European passenger. That train journey served as a turning point for Gandhi, and he soon began developing and teaching the concept of satyagraha (“truth and firmness”), or passive resistance, as a way of non-cooperation with authorities.

The Birth of Passive Resistance

In 1906, after the Transvaal government passed an ordinance regarding the registration of its Indian population, Gandhi led a campaign of civil disobedience that would last for the next eight years. During its final phase in 1913, hundreds of Indians living in South Africa, including women, went to jail, and thousands of striking Indian miners were imprisoned, flogged and even shot. Finally, under pressure from the British and Indian governments, the government of South Africa accepted a compromise negotiated by Gandhi and General Jan Christian Smuts, which included important concessions such as the recognition of Indian marriages and the abolition of the existing poll tax for Indians.

In July 1914, Gandhi left South Africa to return to India. He supported the British war effort in World War I but remained critical of colonial authorities for measures he felt were unjust. In 1919, Gandhi launched an organized campaign of passive resistance in response to Parliament’s passage of the Rowlatt Acts, which gave colonial authorities emergency powers to suppress subversive activities. He backed off after violence broke out–including the massacre by British-led soldiers of some 400 Indians attending a meeting at Amritsar–but only temporarily, and by 1920 he was the most visible figure in the movement for Indian independence.

Leader of a Movement

As part of his nonviolent non-cooperation campaign for home rule, Gandhi stressed the importance of economic independence for India. He particularly advocated the manufacture of khaddar, or homespun cloth, in order to replace imported textiles from Britain. Gandhi’s eloquence and embrace of an ascetic lifestyle based on prayer, fasting and meditation earned him the reverence of his followers, who called him Mahatma (Sanskrit for “the great-souled one”). Invested with all the authority of the Indian National Congress (INC or Congress Party), Gandhi turned the independence movement into a massive organization, leading boycotts of British manufacturers and institutions representing British influence in India, including legislatures and schools.

After sporadic violence broke out, Gandhi announced the end of the resistance movement, to the dismay of his followers. British authorities arrested Gandhi in March 1922 and tried him for sedition; he was sentenced to six years in prison but was released in 1924 after undergoing an operation for appendicitis. He refrained from active participation in politics for the next several years, but in 1930 launched a new civil disobedience campaign against the colonial government’s tax on salt, which greatly affected Indian’s poorest citizens.

A Divided Movement

In 1931, after British authorities made some concessions, Gandhi again called off the resistance movement and agreed to represent the Congress Party at the Round Table Conference in London. Meanwhile, some of his party colleagues–particularly Mohammed Ali Jinnah, a leading voice for India’s Muslim minority–grew frustrated with Gandhi’s methods, and what they saw as a lack of concrete gains. Arrested upon his return by a newly aggressive colonial government, Gandhi began a series of hunger strikes in protest of the treatment of India’s so-called “untouchables” (the poorer classes), whom he renamed Harijans, or “children of God.” The fasting caused an uproar among his followers and resulted in swift reforms by the Hindu community and the government.

In 1934, Gandhi announced his retirement from politics in, as well as his resignation from the Congress Party, in order to concentrate his efforts on working within rural communities. Drawn back into the political fray by the outbreak of World War II , Gandhi again took control of the INC, demanding a British withdrawal from India in return for Indian cooperation with the war effort. Instead, British forces imprisoned the entire Congress leadership, bringing Anglo-Indian relations to a new low point.

Partition and Death of Gandhi

After the Labor Party took power in Britain in 1947, negotiations over Indian home rule began between the British, the Congress Party and the Muslim League (now led by Jinnah). Later that year, Britain granted India its independence but split the country into two dominions: India and Pakistan. Gandhi strongly opposed Partition, but he agreed to it in hopes that after independence Hindus and Muslims could achieve peace internally. Amid the massive riots that followed Partition, Gandhi urged Hindus and Muslims to live peacefully together, and undertook a hunger strike until riots in Calcutta ceased.

In January 1948, Gandhi carried out yet another fast, this time to bring about peace in the city of Delhi. On January 30, 12 days after that fast ended, Gandhi was on his way to an evening prayer meeting in Delhi when he was shot to death by Nathuram Godse, a Hindu fanatic enraged by Mahatma’s efforts to negotiate with Jinnah and other Muslims. The next day, roughly 1 million people followed the procession as Gandhi’s body was carried in state through the streets of the city and cremated on the banks of the holy Jumna River.

salt march, 1930, indians, gandhi, ahmadabad, arabian sea, british salt taxes

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Gandhi: Toward a Vision of Nonviolence, Peace, and Justice

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First Online: 13 June 2023
Cite this living reference work entry

Jacob Kelley 2 ,
Ada Haynes 3 &
Andrea Arce-Trigatti 4

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One cannot think of nonviolence, peace, and justice without considering the influence of Mohandas Karamchand Gandhi. An intellectual activist working primarily in twentieth-century India, Gandhi advanced nonviolent philosophies that resonated with liberation movements in his home country and around the world. Integrating Eastern and Western thought into new approaches to education as a form of liberating individuals and communities, his conceptualization of Nai Talim – which translates to Basic Education – provides a framework for compulsory education steered toward peace. Through this philosophy, Gandhi presents readers with a contrast to the corporate perspective of education that trains people to be homogenized workers and community members to a perspective of peace and social justice in which previously marginalized groups are included and given a voice. To better understand these contributions, this chapter focuses on essential aspects of his life; five conceptual contributions from Gandhian principles that reflect theoretical, methodological, and practical implications for education today; new insights; and lasting legacies.

Nonviolence
Basic education
Social change

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Kelley, J., Haynes, A., Arce-Trigatti, A. (2023). Gandhi: Toward a Vision of Nonviolence, Peace, and Justice. In: Geier, B.A. (eds) The Palgrave Handbook of Educational Thinkers . Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-81037-5_89-1

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Home Essay Examples History Mahatma Gandhi

Mahatma Gandhi: As Apostle Of Truth, Non-violence And Tolerance

Category History
Subcategory Historical Figures
Topic Mahatma Gandhi

Mohandas Karamchand Gandhi is known to the world as Mahatma Gandhi and Father of the Nation through the outstanding contribution to the humanity. Like all great men in the annuls of history, he was a man of paradoxes, contradictions, prejudices, peculiarities but against these human frailties, he was standing as a colossus in the political arena of the 20th century with his infinite goodness, as the seeker of truth, as the follower of non-violence and tolerance and as the harvester of the greatest gift of mankind, love. Gandhiji had sharpened his moral weapon of non-violence against in India and successfully driven them out through his strangest peaceful revolution. For this purpose, he had honed his people through the organized and disciplined campaign of non-violent civil disobedience against the guns, bayonets and lathi sticks of rulers.

It is really strangest revolution for the people of the other countries. How can change the mindset of the enemies through a peaceful, unarmed and passive resistance? William L. Shirer said, “Our time had never seen anyone like him: a charismatic leader who had aroused a whole continent and indeed the consciousness of the world; a shrewd, tough politician, but also a deeply religious man, a Christ like figure in homespun loincloth, who lived humbly in poverty, practised what he preached and who was regarded by tens of millions of his people as a saint.”

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Gandhiji was an orthodox Hindu in his way of living but he had actually followed the moral principle of Christ in his spiritual life. He was the stronger follower of Christ than rulers. He may be the first politician in the world to apply the moral principles of the Gospel of Matthew.

“You have heard that it was said, you shall love your neighbour and hate your enemy. But I say to you, love your enemies, and pray for those who persecute you that you may be children of your heavenly Father.” Gandhiji had successfully implemented the moral weapon of unarmed resistance in his freedom struggle. His moral strategy was suited to the Indian masses. Because Indians basic nature is tolerant and non-violent. A sheep cannot behave like a tiger. His democratic unarmed resistance against rule had brought miracle in the history like an anti-biotic to the body of the subcontinent. His strategy and logic was impeccable. He said, “The want us to put the struggle on the plane of machine guns where they have the weapons and we do not. Our only assurance of beating them is putting the struggle on a plane where we have weapons and they have not.”

Gandhiji always spoke very calmly and without any bitterness against the lawless repression of the enemies. had practised many barbarities on the Indians and also imprisoned him without any legal prosecution. He never showed any slightest trace of bitterness against the English men. Jallianwalla Bagh massacre in 1919 had again convinced Gandhiji about the mighty power of and need to prepare his organization and the people of India in line with non-violent disobedience. He said, “It gives you an idea of the atrocities perpetrated on the people of the Punjab. It shows you to what length government is capable of going, and what inhumanities and barbarities it is capable of perpetrating in order to maintain its power.” Gandhiji did not want to pull his people towards the calamity of death. He had passionately loved his country and countrymen.

Gandhiji was very hopeful and had full confidence in solving the socio-economic problems, communal problems between Hindus and Muslims and also the problems of the millions of depressed classes. He strongly believed that truth, tolerance and love could amicably resolve all the internal problems when Indians become the masters of their own land. In a question to William L Shirer, Gandhi said, “All these problems will be fairly easy to settle when we are our own masters. I know there will be difficulties, but I have faith in our ultimate capacity to solve them and not by following your Western models but by evolving along the lines of non-violence and truth, on which our movement is based and which must constitute the bedrock of our future constitution.” Gandhiji’s philosophy was panacea in the independent movement and also could be panacea to post-independent India. But his unexpected assassination had put the whole country into the darkness. Therefore, then Prime Minister, Jawaharlal Nehru in his extempore broadcast on All India Radio announcing the news of Mahatma Gandhi’s assassination on 30 January 1948 in a choked voice with deep grief. “The light has gone out of our lives and there is darkness everywhere. Our beloved leader … the father of our nation, is no more.”

Mahatma Gandhi was the light, life and truth to the India. His intellectual courage and radiance were always reflected in his words. In 1922, he was convicted under section 124-A of Indian Penal Code with sedition charges. At the time of the prosecution, he was asked to make a statement by the English judge. He proved himself as a true patriot, true prophet of truth and non-violence and true lawyer to defend his country and countrymen and accepting the sedition charges obediently and made strongest statement in the court. His statement had reflected the intellectual radiance of Mahatma Gandhi and also reflected his truthful understanding and courageous expression. “The law itself in this country has been used to serve the foreign exploiter. My unbiased examination of the Punjab Martial Law cases has led me to believe that at least ninety-five per cent convictions were wholly bad. My experience of political cases in India leads me to the conclusion that in nine out of every ten the condemned men were totally innocent. Their crime consisted in the love of their country. In ninety-nine cases out of a hundred, justice has been denied to Indians as against Europeans in the courts of India. This is not an exaggerated picture. It is the experience of almost every Indian who has had anything to do with such cases. In my own opinion, the administration of law is thus prostituted consciously or unconsciously for the benefit of the exploiter… Section 124-A, under which I am happily charged, is perhaps the prince among the political sections of the Indian Penal Code designed to suppress the liberty of the citizen. Affection cannot be manufactured or regulated by law. If one has no affection for a person or system, one should be free to give the fullest expression to his disaffection, so long as he does not contemplate, promote, or incite to violence. But the section under which I am charged is one under which mere promotion of disaffection is a crime. I have studied some of the cases under it, and I know that some of the most loved of India’s patriots have been convicted under it. I consider it a privilege, therefore, to be charged under that section. I have endeavoured to give in their briefest outline the reasons for my disaffection. I have no personal ill-will against any single administrator, much less can I have any disaffection toward the King’s persons. But I hold it to be a virtue to be disaffected toward a government which in its totality has done more harm to India than any previous system.”

Gandhi’s integrity, nobility and overall greatness had reflected in his arguments in the court. He was not fighting against the English men in individual level but he was fiercely fighting against imperialism. He was absolutely fighting against system but he was loving the English persons in system.

Gandhiji’s genius was noticed by the people in the 45th annual convention of the Indian National Congress at Karachi in 1931. While drafting the resolution for the congress in collaboration with Mahatma Gandhi, Nehru had seen in Gandhi a political genius at his best. Karachi congress had witnessed his marvellous spirit of leadership and magnificent control over the masses. He was the chief architect of the resolution for the convention in which he had earmarked the concept of the future constitution of the independent India. The congress adopted this resolution on fundamental rights and economic policy. This resolution on fundamental rights passed by the Karachi session of congress had many socialistic provisions. The resolution was the product of heart to heart talk between the Gandhi and Nehru. Karachi resolution had definitely influenced the Constituent Assembly in drawing up the Indian Constitution. It was envisaged the spirit of the independent India’s constitution. He was not only the father of the nation but also he was really the father of the Indian Constitution.

Gandhiji in his continuous meetings with other leaders of the minorities and depressed classes pleaded before them to submerge their differences and unitedly demand the freedom from. As the staunch follower of tolerance, he strongly believed that the internal differences could be settled either by an impartial tribunal or by a special convention of Indian leaders elected by their constituencies. He made his last appeal to the infighting countrymen.

“It is absurd for us to quarrel among ourselves before we know what we are going to get from government. If we knew definitely that we were going to get what we want, then we would hesitate fifty times before we threw it away in a sinful wrangle. The communal solution can be the crown of the national constitution, not its foundation, if only because our differences are hardened by reason of foreign domination. I have no shadow of doubt that the iceberg of communal differences would melt under the warmth of the sun of freedom.”

Lord Mountbatten offered liberation package with a dividing idea. Gandhiji warned him, “You’ll have to divide my body before you divide India.” The ageing leader in his 78 age felt severe isolation politically and emotionally. His close aides like Patel and Nehru also proved more practical in their approach and renounced their master. With this isolated situation Gandhiji said, “I find myself alone, even Patel and Nehru think I’m wrong…They wonder if I have not deteriorated with age, May be they are right and I alone am floundering in darkness.”

At the stroke of midnight on August 14, 1947, when Prime Minister, Nehru from the Red Fort proclaimed India’s independence and the whole nation was in great celebration, Gandhi slept in a slum in Calcutta. He was silent in the next day and spent most of his time in prayer. He made no public statement. It was a great tragedy in his life and also in the life of this nation. He was disheartened, saddened and humiliated by his own people. He had lived, worked and taught the people for non-violence, truth, tolerance and love. He had seen in his period the failure his principles and failed to take root among his own countrymen.

William L. Shirer recorded this tragedy, “He was utterly crushed by the terrible bloodshed that swept India, just as self-government was won, provoked this time not by but by the savage quarrels of his fellow Indians. Fleeing by the millions across the new boundaries, the Muslims from India, the Hindus from Pakistan, a half million of them had been slain in cold blood before they could reach safely. Desperately and with heavy heart, and at the risk of his life, Gandhiji had gone among them, into the blood socked streets of Calcutta and the lanes of smaller towns and villages, littered with corpses and the debris of burning buildings, and beseeched them to stop the slaughter. He had fasted twice to induce the Hindus and the Muslims to make peace. But, except for temporary truces that were quickly broken, too little avail. All his lifelong teaching and practice of non-violence, which had been so successful in the struggle against, had come to nought. The realization that it had failed to keep his fellow Indians from flying at one another’s throats the moment they were free from shattered him.” For 78 year old Gandhi, it was a great shock and bewilderment to his philosophy of non-violence, truth, tolerance and love.

Gandhiji was betrayed by his own countrymen and he was assassinated by his own religious man. His assassin had successfully silenced Gandhi physically with three bullets. But bullets cannot destroy his truth, non-violence and tolerance. His spirit of principles will shine for centuries to come. It was illumined the life of great men like Nelson Mandela in South Africa and Martin Luther King in United States of America and peace loving millions of the world. Gandhiji’s martyrdom itself is caused to resurrect his principles and shine all over the world in eternity. Thus, his position as an apostle of truth, non-violence and tolerance in the political arena of 20th century is in its zenith.

Works Cited

Copley, Antony, Gandhi against the Tide, 1987, Oxford University Press, New Delhi.
Kapoor, Virender, Leadership the Gandhi Way, 2014, Rupa & Co, New Delhi.
Kasturi, Bhashyam, Walking Alone Gandhi and India’s Partition, 2007, Vision Books, New Delhi.
Rao, U.R., Prabhu, R.K., The Mind of Mahatma Gandhi, 1967, Navajivan Trust, Ahmadabad.
Shirer, William L., Gandhi A Memoir, 1993, Rupa & Co, New Delhi.

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MAHATMA GANDHI’S PHILOSOPHY ON NON-VIOLENCE

This paper demonstrates that the political theory of Mahatma Gandhi provides us a novel way to understand and arbitrate the conflict among moral projects. Gandhi offers us a vision of political action that insists on the viability of the search for truth and the implicit possibility of adjudicating among competing claims to truth. His vision also presents a more complex and realistic understanding, than some other contemporary pluralists, of political philosophy and of political life itself. In an increasingly multicultural world, political theory is presented with perhaps it’s most vigorous challenge yet. As radically different moral projects confront one another, the problem of competing claims of truth arising from particular views of the human good remains crucial for political philosophy and political action. Recent events have demonstrated that the problem is far from being solved and that its implications are more far-reaching than the domestic politics of industrialized nations. As the problem of violence has also become coterminous with issues of pluralism, many have advocated the banishing of truth claims from politics altogether. Political theorists have struggled to confront this problem through a variety of conceptual lenses. Debates pertaining to the politics of multiculturalism, tolerance, or recognition have all been concerned with the question of pluralism as one of the most urgent facts of political life, in need of both theoretical and practical illumination.

Related Papers

International Journal of Gandhi Studies

Farah Godrej

SMART M O V E S J O U R N A L IJELLH

The present paper discusses the philosophy of ‘nonviolence’ (ahimsa) of Mahatma Gandhi, which he devised as a weapon to fight the brute forces of violence and hatred, hailing it as the only way to peace. Gandhi based his philosophy of nonviolence on the principle of love for all and hatred for none. He thought violence as an act caused to a person directly or indirectly, denying him his legitimate rights in the society by force, injury or deception. Gandhi’s nonviolence means avoiding violent means to achieve one’s end, howsoever, lofty it might be, as he firmly believed that the use of violence, even if in the name of achieving a justifiable end was not good, as it would bring more violence. He firmly adhered to the philosophy of Gita that preaches to follow the rightful path, remaining oblivious of its outcome. Gandhi used nonviolence in both his personal and political life and used it first in South Africa effectively and back home he applied it in India against the British with far more astounding success, as it proved supremely useful and efficacious in liberating the country from the British servitude. However, he never tried to use it as a political tactic to embarrass the opponent or to take undue

Routledge:London

Prof. (Dr.) Sanjeev Kumar

‘Mahatma Gandhi has made a lasting contribution to political philosophy and this requires that succeeding generations of scholars interpret that contribution in ways that meet the needs of the changing times and intellectual trends. Gandhi and the Contemporary World meets this requirement very admirably: it presents Gandhi in a critical, lively and timely fashion. Enjoy this excellent addition to Gandhi literature’. Anthony J. Parel, Professor Emeritus of Political Science, University of Calgary, Canada ‘This riveting collection of essays included in the volume throws valuable light on Mahatma Gandhi’s activist political philosophy and on some of its legacies today.Comprehensively discussed and examined are his ideas of truth and non-violence in their bearing on his conception of satyagraha and on his approach to the postcolonial Indian nation’. Thomas Pantham, former Professor at M S University of Baroda, Baroda, India

The volume examines diverse facets of Gandhi’s holistic view of human life – social, economic and political – for the creation of a just society. Bringing together expert analyses and reflections, the chapters here emphasise the philosophical and practical urgency of Gandhi’s thought and action. They explore the significance of his concepts of truth and nonviolence to address moral, spiritual and ethical issues, growing intolerance, conflict and violence, poverty and hunger, and environmental crisis for the present world. The volume serves as a platform for constructive dialogue for academics, researchers, policymakers and students to re-imagine Gandhi and his moral and political principles. It will be of great interest to those in philosophy, political studies, Gandhi studies, history, cultural studies, peace studies and sociology.

American Political Science Review

Karuna Mantena

Although Gandhi is often taken to be an exemplary moral idealist in politics, this article seeks to demonstrate that Gandhian nonviolence is premised on a form of political realism, specifically a contextual, consequentialist, and moral-psychological analysis of a political world understood to be marked by inherent tendencies toward conflict, domination, and violence. By treating nonviolence as the essential analog and correlative response to a realist theory of politics, one can better register the novelty of satyagraha(nonviolent action) as a practical orientation in politics as opposed to a moral proposition, ethical stance, or standard of judgment. The singularity of satyagraha lays in its self-limiting character as a form of political action that seeks to constrain the negative consequences of politics while working toward progressive social and political reform. Gandhian nonviolence thereby points toward a transformational realism that need not begin and end in conservatism, moral equivocation, or pure instrumentalism.

International Review of Sociology

Tadd Fernée

This essay re-examines the democratic Enlightenment as a multi-dimensional, heterogeneous, non-Eurocentric and living heritage. Gandhi's political contribution to the Enlightenment heritage is assessed in terms of values, epistemology and practice. Practically, this concerns the French Revolutionary heritage as a paradigm of political action, and Gandhian innovations in terms of mass movements based on the philosophy and practice of non-violence. The essay contends that Gandhi, far from merely an heir to the Enlightenment tradition, also radically challenged, expanded and transformed it. This transformation belongs to a broader re-evaluation of Enlightenment in terms of growth over final ends, held in common with thinkers such as John Dewey. The article critiques predominant arguments that Gandhi was an ‘anti-modern’, whether in a heroic ‘post-modern’ posture or as an enemy of ‘scientific modernity’. It argues for a more sociologically nuanced and historically grounded view of Gandhi in the historical comparative perspective of modern independence struggles, civil society formation and nation-making.

International Journal on World Peace

Saskia L E Van Goelst Meijer

Conflicting global narratives on good or right living, based on conflicting truth-claims, can and often do lead to violence. We need not look far to find examples in contemporary religious, ethnic or ideological conflicts that confirm this. Yet, one of the central elements in the practice of nonviolence is that of satya, a Sanskrit term best translated as ‘truth’. In this paper I will address this paradox by arguing that satya points to a very specific conception of truth. By examining satya in the lives and work of both Mohandas Gandhi and Václav Havel, I will explore this notion as a practice of complexity handling. I explore this theme from the background of humanistic studies, a multi-disciplinary academic discipline that critically explores issues of (existential) meaning and humanization, or personal and social aspects of ‘good living’. In a globalising world in which people are confronted with conflicting global narratives on good living in an ever-increasing manner, and have no choice but to position themselves somewhere in this multiplicity of narratives, developing skills of handling complexity are crucial. I will argue in this paper that the theory and practice of nonviolence holds clues for how to do this. I use the term nonviolence here not only to point to the absence of violence in solving problems, but as a coherent set of ideas and practices that provide a framework for understanding (social) reality.

Dwaipayan Sen

Political and social movements in South Africa, the United States of America, Germany, Myanmar, India, and elsewhere, have drawn inspiration from the non-violent political techniques advocated by Mohandas Karamchand Gandhi during his leadership of the anti-colonial struggle for Indian freedom from British colonial rule. This course charts a global history of Gandhi's thought about non-violence and its expression in civil disobedience and resistance movements both in India and the world. Organized in three modules, the first situates Gandhi through consideration of the diverse sources of his own historical and ideological formation; the second examines the historical contexts and practices through which non-violence acquired meaning for him and considers important critiques; the third explores the various afterlives of Gandhian politics in movements throughout the world. We will examine autobiography and biography, Gandhi's collected works, various types of primary source, political, social, and intellectual history, and audiovisual materials. In addition to widely disseminated narratives of Gandhi as a symbol of non-violence, the course will closely attend to the deep contradictions concerning race, caste, gender, and class that characterized his thought and action. By unsettling conventional accounts of his significance, we will grapple with the problem of how to make sense of his troubled legacy.

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The Mind of Mahatma Gandhi [ Encyclopedia of Gandhi's Thoughts ]

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The Mind of Mahatma Gandhi :Chapter-21: The Gospel of Non-Violence

THE MIND OF MAHATMA GANDHI (Encyclopedia of Gandhi's Thoughts)

Compiled & Edited by : R. K. Prabhu & U. R. Rao

Neither Saints Nor Sinner
My Mahatmaship
I Know The Path
The Inner Voice
My Inconsistencies
My Writings
The Gospel of Truth
Truth Is God
Truth And Beauty
The Gospel of Fearlessness
The Gospel of Faith
The Meaning of God
Prayer The Food of My Soul
My Hinduism : Not Exclusive
Religion And Politics
Temples And Idolatry
The Curse of Untouchability
The Gospel of Non-Violence
The Power of Non-Violence
Training For Non-Violence
Application of Non-Violence
The Non-Violent Society
The Non-Violent State
Violence And Terrorism
Between Cowardice Violence
Resistance To Aggression
The Choice Before India
India & The Nonviolent Way
India & The Violent Way
The Gospel of Satyagraha
The Power of Satyagraha
Non-Co-Operation
Fasting And Satyagraha
The Gospel of Non-Possession
Poverty And Riches
Daridranarayan
The Gospel of Bread Labour
Labour And Capital
Strikes: Legitimate And Illegitimate
Tillers of The Soil
Choice Before Labour
The Gospel of Sarvodaya
The Philosophy of Yajna
This Satanic Civilization
Man v. Machine
The Curse of Industrialization
A Socialist Pattern of Society
The Communist Creed
The Gospel of Trusteeship
Non-Violent Economy
Economic Equality
The Gospel of Brahmacharya
The Marriage Ideal
Birth-Control
Woman's Status And Role In Society
Sex Education
Crimes Against Women
The Ashram Vows
The Gospel of Freedom
What Swaraj Means To Me
I Am Not Anti-British
Foreign Settlements In India
India And Pakistan
India's Mission
Essence of Democracy
The Indian National Congress
Popular Ministries
India of My Dreams
Back To The Village
All Round Village Service
Panchayat Raj
Linguistic Provinces
Cow Protection
Co-operative Cattle Farming
Nature Cure
Corporate Sanitation
Communal Harmony
The Gospel of The Charkha
Meaning of Swadeshi
The Gospel of Love
All Life Is One
No Cultural Isolation For Me
Nationalism v Internationalism
War And Peace
Nuclear War
The way To Peace
The World of Tomorrow

About This Book

Compiled & Edited by : R. K. Prabhu & U. R. Rao With Forewords by: Acharya Vinoba Bhave & Dr. S. Radhakrishnan I.S.B.N : 81-7229-149-3 Published by : Jitendra T. Desai, Navajivan Mudranalaya, Ahmedabad - 380 014, India. © Navajivan Trust, 1960

The Mind of Mahatma Gandhi. [PDF]

Chapter-21: The Gospel of Non-Violence

The Law of Our Species I am not a visionary. I claim to be a practical idealist. The religion of non-violence is not meant merely for the rishis and saints. It is meant for the common people as well. Non-violence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law-to the strength of the spirit.... The rishis who discovered the law of non-violence in the midst of violence were greater geniuses than Newton. They were themselves known the use of arms, they realized their uselessness, and taught a weary world that its salvation lay not through violence but through non-violence.

(YI, 11-8-1920, p3)

My Ahimsa I know only one way-the way of ahimsa. The way of himsa goes against my grain. I do not want to cultivate the power to inculcate himsa...The faith sustains me that He is the help of the helpless, that He comes to one's succor only when one throws himself on His mercy. It is because of that faith that I cherish the hope that God will one day show me a path which I may confidently commend to the people.

(YI, 10-10-1928, p342)

I have been a 'gambler' all my life. In my passion for finding truth and in relentlessly following out my faith in non-violence, I have counted no stake too great. In doing so I have erred, if at all, in the company of the most distinguished scientist of any age and any clime.

(YI, 20-2-1930, p61)

I learnt the lesson of non-violence from my wife, when I tried to bend her to my will. Her determined resistance to my will, on the one hand, and her quiet submission to the suffering my stupidity involved, on the other, ultimately made me ashamed of myself and cured me of my stupidity in thinking that I was born to rule over her and, in the end, she became my teacher in non-violence.

(H, 24-12-1938, p394)

The doctrine that has guided my life is not one of inaction but of the highest action.

(H, 28-6-1942, p201)

I must not...flatter myself with the belief--nor allow friends...to entertain the belief that I have exhibited any heroic and demonstrable non-violence in myself. All I can claim is that I am sailing in that direction without a moment's stop.

(H, 11-1-1948, p504)

Character of Non-violence Non-violence is the law of the human race and is infinitely greater than and superior to brute force. In the last resort it does not avail to those who do not possess a living faith in the God of Love. Non-violence affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Non-violence, in the very nature of things, is of no assistance in the defence of ill-gotten gains and immoral acts. Individuals or nations who would practice non-violence must be prepared to sacrifice (nations to last man) their all except honour. It is, therefore, inconsistent with the possession of other people's countries, i.e., modern imperialism, which is frankly based on force for its defence. Non-violence is a power which can be wielded equally by all-children, young men and women or grown-up people, provided they have a living faith in the God of Love and have therefore equal love for all mankind. When non-violence is accepted as the law of life, it must pervade the whole being and not be applied to isolated acts. It is a profound error to suppose that, whilst the law is good enough for individuals, it is not for masses of mankind.

(H, 5-9-1936, p236)

For the way of non-violence and truth is sharp as the razor's edge. Its practice is more than our daily food. Rightly taken, food sustains the body; rightly practiced non-violence sustains the soul. The body food we can only take in measured quantities and at stated intervals; non-violence, which is the spiritual food, we have to take in continually. There is no such thing as satiation. I have to be conscious every moment that I am pursuing the goal and have to examine myself in terms of that goal.

Changeless Creed The very first step in non-violence is that we cultivate in our daily life, as between ourselves, truthfulness, humility, tolerance, loving kindness. Honesty, they say in English, is the best policy. But, in terms of non-violence, it is not mere policy. Policies may and do change. Non-violence is an unchangeable creed. It has to be pursued in face of violence raging around you. Non-violence with a non-violent man is no merit. In fact it becomes difficult to say whether it is non-violence at all. But when it is pitted against violence, then one realizes the difference between the two. This we cannot do unless we are ever wakeful, ever vigilant, ever striving.

(H, 2-4-1938, p64)

The only thing lawful is non-violence. Violence can never be lawful in the sense meant here, i.e., not according to man-made law but according to the law made by Nature for man.

(H, 27-10-1946, p369)

Faith in God [A living faith in non-violence] is impossible without a living faith in God. A non-violent man can do nothing save by the power and grace of God. Without it he won't have the courage to die without anger, without fear and without retaliation. Such courage comes from the belief that God sits in the hearts of all and that there should be no fear in the presence of God. The knowledge of the omnipresence of God also means respect for the lives even of those who may be called opponents....

(H, 18-6-1938, p64)

Non-violence is an active force of the highest order. It is soul force or the power of Godhead within us. Imperfect man cannot grasp the whole of that Essence-he would not be able to bear its full blaze, but even an infinitesimal fraction of it, when it becomes active within us, can work wonders. The sun in the heavens fills the whole universe with its life-giving warmth. But if one went too near it, it would consume him to ashes. Even so it is with God-head. We become Godlike to the extent we realize non-violence; but we can never become wholly God.

(H, 12-11-1938, p326)

The fact is that non-violence does not work in the same way as violence. It works in the opposite way. An armed man naturally relies upon his arms. A man who is intentionally unarmed relies upon the Unseen Force called God by poets, but called the Unknown by scientists. But that which is unknown is not necessarily non-existent. God is the Force among all forces known and unknown. Non-violence without reliance upon that Force is poor stuff to be thrown in the dust.

Consciousness of the living presence of God within one is undoubtedly the first requisite.

(H, 29-6-1947, p209)

Religious Basis My claim to Hinduism has been rejected by some, because I believe and advocate non-violence in its extreme form. They say that I am a Christian in disguise. I have been even seriously told that I am distorting the meaning of the Gita, when I ascribe to that great poem the teaching of unadulterated non-violence. Some of my Hindu friends tell me that killing is a duty enjoined by the Gita under certain circumstances. A very learned shastri only the other day scornfully rejected my interpretation of the Gita and said that there was no warrant for the opinion held by some commentators that the Gita represented the eternal duel between forces of evil and good, and inculcated the duty of eradicating evil within us without hesitation, without tenderness. I state these opinions against non-violence in detail, because it is necessary to understand them, if we would understand the solution I have to offer.... I must be dismissed out of considerations. My religion is a matter solely between my Maker and myself. If I am a Hindu, I cannot cease to be one even though I may be disowned by the whole of the Hindu population. I do however suggest that non-violence is the end of all religions.

(YI, 29-5-1924, p175)

The lesson of non-violence is present in every religion, but I fondly believe that, perhaps, it is here in India that its practice has been reduced to a science. Innumerable saints have laid down their lives in tapashcharya until poets had felt that the Himalayas became purified in their snowy whiteness by means of their sacrifice. But all this practice of non-violence is nearly dead today. It is necessary to revive the eternal law of answering anger by love and of violence by non-violence; and where can this be more readily done than in this land of Kind Janaka and Ramachandra?

(H, 30-3-1947, p86)

Hinduism's Unique Contribution Non-violence is common to all religions, but it has found the highest expression and application in Hinduism. (I do not regard Jainism or Buddhism as separate from Hinduism). Hinduism believes in the oneness not of merely all human life but in the oneness of all that lives. Its worship of the cow is, in my opinion, its unique contribution to the evolution of humanitarianism. It is a practical application of the belief in the oneness and, therefore, sacredness of all life. The great belief in transmigration is a direct consequence of that belief. Finally, the discovery of the law of Varnashrama is a magnificent result of the ceaseless search for truth.

(YI, 20-10-1927, p352)

I have also been asked wherefrom in Hinduism I have unearthed ahimsa. Ahimsa is in Hinduism, it is in Christianity as well as in Islam. Whether you agree with me or not, it is my bounden duty to preach what I believe to be the truth as I see it. I am also sure that ahimsa has never made anyone a coward.

(H, 27-4-1947, p126)

The Koran and Non-violence [Barisaheb] assured me that there was warrant enough for Satyagraha in the Holy Koran. He agreed with the interpretation of the Koran to the effect that, whilst violence under certain well-defined circumstances is permissible, self-restraint is dearer to God than violence, and that is the law of love. That is Satyagraha. Violence is concession to human weakness, Satyagraha is an obligation. Even from the practical standpoint it is easy enough to see that violence can do no good and only do infinite harm.

(YI, 14-5-1919, quoted in Communal Unity, p985)

Some Muslim friends tell me that Muslims will never subscribe to unadulterated non-violence. With them, they say, violence is as lawful and necessary as non-violence. The use of either depends upon circumstances. It does not need Koranic authority to justify the lawfulness of both. That is the well-known path the world has traversed through the ages. There is no such thing as unadulterated violence in the world. But I have heard it from many Muslim friends that the Koran teaches the use of non-violence. It regards forbearance as superior to vengeance. The very word Islam means peace, which is non-violence. Badshahkhan, a staunch Muslim who never misses his namaz and Ramzan, has accepted out and out non-violence as his creed. It would be no answer to say that he does not live up to his creed, even as I know to my shame that I do not one of kind, it is of degree. But, argument about non-violence in the Holy Koran is an interpolation, not necessary for my thesis.

(H, 7-10-1939, p296)

No Matter of Diet Ahimsa is not a mere matter of dietetics, it transcends it. What a man eats or drinks matters little; it is the self-denial, the self-restraint behind it that matters. By all means practice as much restraint in the choice of the articles of your diet as you like. The restraint is commendable, even necessary, but it touches only the fringe of ahimsa. A man may allow himself a wide latitude in the matter of diet and yet may be a personification of ahimsa and compel our homage, if is heart overflows with love and melts at another's woe, and has been purged of all passions. On the other hand a man always over-scrupulous in diet is an utter stranger to ahimsa and pitiful wretch, if he is a slave to selfishness and passions and is hard of heart.

(YI, 6-9-1928, pp300-1)

Road to Truth My love for non-violence is superior to every other thing mundane or supramundane. It is equaled only by my love for Truth, which is to me synonymous with non-violence through which and which alone I can see and reach Truth.

....Without ahimsa it is not possible to seek and find Truth. Ahimsa and Truth are so intertwined that it is practically impossible to disentangle and separate them. They are like the two sides of a coin, or rather of a smooth, unstamped, metallic disc. Who can say which is the obverse, and which is the reverse? Nevertheless ahimsa is the means; Truth is the end. Means to be means must always be within our reach, and so ahimsa is our supreme duty. If we take care of the means, we are bound to reach the end sooner of latter. When once we have grasped this point, final victory is beyond question.

(FYM, pp12-3)

Ahimsa is not the goal. Truth is the goal. But we have no means of realizing truth in human relationships except through the practice of ahimsa. A steadfast pursuit of ahimsa is inevitably bound to truth--not so violence. That is why I swear by ahimsa. Truth came naturally to me. Ahimsa I acquired after a struggle. But ahimsa being the means, we are naturally more concerned with it in our everyday life. It is ahimsa, therefore, that our masses have to be educated in. Education in truth follows from it as a natural end.

(H, 23-6-1946, p199)

No Cover for Cowardice My non-violence does not admit of running away from danger and leaving dear ones unprotected. Between violence and cowardly flight, I can only prefer violence to cowardice. I can no more preach non-violence to a coward than I can tempt a blind man to enjoy healthy scenes. Non-violence is the summit of bravery. And in my own experience, I have had no difficulty in demonstrating to men trained in the school of violence the superiority of non-violence. As a coward, which I was for years, I harboured violence. I began to prize non-violence only when I began to shed cowardice. Those Hindus who ran away from the post of duty when it was attended with danger did so not because they were non-violent, or because they were afraid to strike, but because they were unwilling to die or even suffer an injury. A rabbit that runs away from the bull terrier is not particularly non-violent. The poor thing trembles at the sight of the terrier and runs for very life.

(YI, 28-5-1924, p178)

Non-violence is not a cover for cowardice, but it is the supreme virtue of the brave. Exercise of non-violence requires far greater bravery than that of swordsmanship. Cowardice is wholly inconsistent with non-violence. Translation from swordsmanship to non-violence is possible and, at times, even an easy stage. Non-violence, therefore, presupposes ability to strike. It is a conscious deliberate restraint put upon one's desire for vengeance. But vengeance is any day superior to passive, effeminate and helpless submission. Forgiveness is higher still. Vengeance too is weakness. The desire for vengeance comes out of fear of harm, imaginary or real. A dog barks and bites when he fears. A man who fears no one on earth would consider it too troublesome even to summon up anger against one who is vainly trying to injure him. The sun does not wreak vengeance upon little children who throw dust at him. They only harm themselves in the act.

(YI, 12-8-1926, p285)

The path of true non-violence requires much more courage than violence.

(H, 4-8-1946, pp248-9)

The minimum that is required of a person wishing to cultivate the ahimsa of the brave is first to clear one's thought of cowardice and, in the light of the clearance, regulate his conduct in every activity, great or small. Thus the votary must refuse to be cowed down by his superior, without being angry. He must, however, be ready to sacrifice his post, however remunerative it may be. Whilst sacrificing his all, if the votary has no sense of irritation against his employer, he has ahimsa of the brave in him. Assume that a fellow-passenger threatens my son with assault and I reason with the would-be-assailant who then turns upon me. If then I take his blow with grace and dignity, without harbouring any ill-will against him, I exhibit the ahimsa of the brave. Such instances are of every day occurrence and can be easily multiplied. If I succeed in curbing my temper every time and, though able to give blow for blow, I refrain, I shall develop the ahimsa of the brave which will never fail me and which will compel recognition from the most confirmed adversaries.

(H, 17-11-1946, p404)

Inculcation of cowardice is against my nature. Ever since my return from South Africa, where a few thousand had stood up not unsuccessfully against heavy odds, I have made it my mission to preach true bravery which ahimsa means.

(H, 1-6-1947, p175)

Humility Essential If one has...pride and egoism, there is no non-violence. Non-violence is impossible without humility. My own experience is that, whenever I have acted non-violently, I have been led to it and sustained in it by the higher promptings of an unseen power. Through my own will I should have miserably failed. When I first went to jail, I quailed at the prospect. I had heard terrible things about jail life. But I had faith in God's protection. Our experience was that those who went to jail in a prayerful spirit came out victorious, those who had gone in their own strength failed. There is no room for self-pitying in it either when you say God is giving you the strength. Self-pity comes when you do a thing for which you expect recognition from others. But there is no question of recognition.

(H, 28-1-1939, p442)

It was only when I had learnt to reduce myself to zero that I was able to evolve the power of Satyagraha in South Africa.

(H, 6-5-1939, p113)

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Mahatma Gandhi - The Courage of Nonviolence

May 29, 2013 · 1 comment.

Courage is one of the key virtues of the VOV Pledge for Nonviolence . This is evident in the fourth paragraph which states:

Excerpt from "Mahatma Gandhi: The Courage of Nonviolence" by Daisaku Ikeda

I was visiting Raj Ghat, where Mahatma Gandhi, the father of Indian independence, had been cremated.

Somewhere a bird sang. A forest was nearby, and squirrels ran through its lush green thickets. The area was a spacious, well-tended shrine to nonviolence.

As I offered flowers before the black stone platform that constitutes Gandhi's memorial, I bowed my head.

Image:Portrait of Gandhi. Credit: http://images.google.com/hosted/life/f?&imgurl=eabb95f1554228a3 (Attribution via Wikimedia Commons )

I pondered Gandhi's brilliant spirit. I thought of his ceaseless struggles to douse the fires of hatred with water drawn from the pure springs of love for humanity. And I thought of how alone he was in his quest.

Violence solves nothing. By engaging in reprisals, you only hurt yourself.

"Gandhi tells us not to retaliate against the Muslims! How can he take their side? There's no way! They killed my family, including my five-year-old son!"

"Is he telling us just to endure the attacks of the Hindus? Ridiculous! Doesn't he know what we Muslims have been through all these years? After all, Gandhi's a Hindu himself, isn't he?"

The elderly sage went everywhere, wherever Hindus and Muslims were mired in blood-stained cycles of conflict and reprisal. He called for the killing to end. But people, crazed by hate, did not listen. They told him to leave, calling his attempts at reconciliation hypocritical or worse. They demanded to know whose side he was on.

But he wasn't on either side. And at the same time, he was on both sides. To him, people are brothers and sisters. How could he stand by, a silent witness to mutual slaughter? Gandhi declared that he was willing to be cut in two if that was what people wanted, but not for India to be cut in two. What good, he demanded to know, could ever come of hatred? If hate was returned with hate, it would only become more deeply rooted and widespread.

Just as fire is extinguished by water, hatred can only be defeated by love and compassion.

Suppose someone sets fire to your home and you retaliate by setting fire to theirs, soon the whole town will be in flames! Burning down the attacker's house won't bring yours back. Violence solves nothing. By engaging in reprisals, you only hurt yourself.

But no matter how urgently Gandhi called on people to listen to reason, the fires of hatred raged on. Against the lone Gandhi there were far too many people fanning the flames.

Image:Gandhi during the Salt March, March-April 1930. Credit: gandhiserve.org (Attribution via Wikimedia Commons )

On January 20, 1948--10 days, in fact, before he was assassinated--a handmade bomb was hurled at Gandhi as he attended a gathering. This act of terrorism was carried out by a Hindu youth. Fortunately, the bomb missed the mark and Gandhi survived.

The youth was arrested. The next day, several adherents of the Sikh faith called on Gandhi and assured him that the culprit was not a Sikh. Gandhi rebuked them, saying that it mattered nothing at all to him whether the assailant was a Sikh, a Hindu or a Muslim. Whoever the perpetrator might be, he said, he wished him well.

Gandhi was alone.

Gandhi explained that the youth had been taught to think of him as an enemy of the Hindu cause, that hatred had been implanted in his heart. The youth believed what he was taught and was so desperate, so devoid of all hope, that violence seemed the only alternative. Gandhi felt only pity for the young man. He even told the outraged chief of police to not harass his assailant but make an effort to convert him to right thoughts and actions.

This was always his approach. No one abhorred violence more than Gandhi. At the same time no one knew more deeply that violence can only be countered by nonviolence. Just as fire is extinguished by water, hatred can only be defeated by love and compassion. Some criticized Gandhi for coddling the terrorist. Others scorned his conviction, calling it sentimental and unrealistic, an empty vision.

Image:Gandhi drafting a document at Birla House, Mumbai, August 1942. Credit: gandhiserve.org (Attribution via Wikimedia Commons )

Many revered his name, but few truly shared his beliefs. For Gandhi, nonviolence meant an overflowing love for all humanity, a way of life that emanated from the very marrow of his being. It made life possible; without it, he could not have lived even a moment. But for many of his followers, nonviolence was simply a political strategy, a tactic for winning India's independence from Britain.

The more earnestly he pursued his religious beliefs, the deeper his love for humanity grew. This love made it all the more impossible for him to ignore the political realities that shaped people's lives. At the same time, contact with these political realities strengthened his conviction that nothing is more essential than the love for humanity that religious faith can inspire.

This placed him, however, in the position of being denounced by both religious figures, who saw his involvement in the sullied realm of politics as driven by personal ambition, and political leaders, who called him ignorant and naive. Because he walked the middle way, the true path of humanity that seeks to reconcile apparent contradictions, his beliefs and actions appeared biased to those at the extremes.

The real struggle of the 21st century will not be between civilizations, nor between religions. It will be between violence and nonviolence. It will be between barbarity and civilization in the truest sense of the word.

The 20th century was a century of war, a century in which hundreds of millions of people died violent deaths. In the new era of the 21st century, humanity must be guided by the overriding principle that killing is never acceptable or justified--under any circumstance. Unless we realize this, unless we widely promote and deeply implant the understanding that violence can never be used to advocate one's beliefs, we will have learned nothing from the bitter lessons of the 20th century.

Courage is always required to transform evil into good.

More than half a century ago, Gandhi sought to break the cycles of violence and reprisal. What distinguishes us from brute beasts, he said, is our continuous striving for moral self-improvement. Humanity is at a crossroads and must choose, he asserted, violence (the law of the jungle) or nonviolence (the law of humanity).

Image: Mahatma Gandhi with textile workers at Darwen, Lancashire, England, September 26, 1931. Credit: http://rena.wao.com/gandhi/jpg/GGS99.jpg (Attribution via Wikimedia Commons )

Courage is always required to transform evil into good. Now is the time for each of us to bring forth such courage: the courage of nonviolence, the courage of dialogue, the courage to listen to what we would rather not hear, the courage to restrain the desire for vengeance and be guided by reason.

Nonviolence is the highest form of humility; it is supreme courage.

Violence is born from a wounded spirit: a spirit burned and blistered by the fire of arrogance; a spirit splintered and frayed by the frustration of powerlessness; a spirit parched with an unquenched thirst for meaning in life; a spirit shriveled and shrunk by feelings of inferiority. The rage that results from injured self-respect, from humiliation, erupts as violence. A culture of violence, which delights in crushing and beating others into submission, spreads throughout society, often amplified by the media. The American civil rights leader Dr. Martin Luther King Jr., was a student of Gandhi's philosophy. He declared that a person whose spirit is in turmoil cannot truly practice nonviolence. It has been my hope that the light of India--a country known in the East since ancient times as "the land of moonlight"--will help spread the spirit of peace, much as the cool beams of the moon bring soothing relief from the maddening heat of the day. From a healed, peaceful heart, humility is born; from humility, a willingness to listen to others is born; from a willingness to listen to others, mutual understanding is born; and from mutual understanding, a peaceful society will be born.

Nonviolence is the highest form of humility; it is supreme courage. The essence of Gandhi's teachings was fearlessness. The Mahatma taught that "the strong are never vindictive" and that dialogue can only be engaged in by the brave.

Image (top): Gandhi Icon Credit: Pratheepps (Attribution via Wikimedia Commons )

Share this entry.

David Beber

“Nonviolence is the highest form of humility; it is supreme courage. The essence of Gandhi’s teachings was fearlessness.”

Fearlessness. A noble but difficult virtue to cultivate. How many times have I hesitated because of fear, even at moments that wouldn’t have required much courage to begin with? It’s something you have to work at each day so that you can be prepared at the crucial moment. A humbling article to read.

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Mahatma Gandhi Essay

Important Essay on Mahatma Gandhi for Students in English

Mohandas Karamchand Gandhi, often called the 'Father of the Nation' , was a leader who fought for India's freedom from British rule. He believed in non-violence. Every year on October 2nd, Mahatma Gandhi's birthday is celebrated as Gandhi Jayanti to honor his efforts in freeing India.

English Essay on Mahatma Gandhi

Rabindranath Tagore was the first to call Gandhiji 'Mahatma,' which means 'Great Soul' in Sanskrit. His wise ideas and beliefs led people to respect and call him 'Mahatma Gandhi.' His dedication to the country and efforts to turn his ideas into reality make Indians around the world very proud of him .

According to Mahatma Gandhi’s biography, he was born on October 2, 1869 , in Porbandar, a coastal town in the present-day Indian state of Gujarat. He grew up in a Hindu family and ate basic vegetarian meals. His dad, Karamchand Uttamchand Gandhi, was an important leader in Porbandar State. In South Africa, he was the first to lead a peaceful protest movement, setting him apart from other demonstrators. Mahatma Gandhi also introduced the idea of Satyagraha, a nonviolent approach to opposing unfairness. He devoted 20 years of his life to battling discrimination in South Africa.

His idea of 'Ahimsa,' which means not hurting anyone, was widely admired and followed by many influential people worldwide. He became an indomitable figure who couldn't be defeated in any situation. Mahatma Gandhi initiated the 'Khadi Movement' to encourage the use of fabrics like khadi or jute. This movement was a crucial part of the larger 'Non-co-operation Movement,' which advocated for Indian goods and discouraged foreign ones. Gandhi strongly supported agriculture and encouraged people to engage in farming. He inspired Indians to embrace manual labor and emphasized self-reliance, urging them to provide for their needs and lead simple lives. He began weaving cotton clothes using the Charkha to reduce dependence on foreign goods and promote Swadeshi products among Indians.

During the fight for India's freedom, Gandhiji faced imprisonment several times along with his followers, but his main goal was always the freedom of his motherland. Even when he was in prison, he never chose the path of violence.

Mahatma Gandhi made significant contributions to various social issues. His efforts against 'untouchability' while he was in Yerwada Jail, where he went on a hunger strike against this ancient social evil, greatly helped uplift the oppressed community in modern times. He also emphasized the importance of education, cleanliness, health, and equality in society.

These qualities defined him as a person with a great soul and justified his transformation from Gandhi to Mahatma. He led many freedom movements, including the "Quit India Movement," which was highly successful. His death was a huge loss to the forces of peace and democracy, leaving a significant void in the nation's life.

Gopal Krishna Gokhale, a prominent Indian nationalist leader, significantly influenced Mahatma Gandhi's political ideology and leadership approach. Gandhi considered him his political teacher.

Mahatma Gandhi played a crucial role in India's fight for freedom from British rule. His life was dedicated to serving his country and its people, and he became an international symbol of Indian leadership. Even today, he continues to inspire and motivate young people worldwide with his values and principles.

Gandhi Ji was known for his strong sense of discipline. He emphasized the importance of self-discipline in achieving significant goals, a principle he applied in promoting his philosophy of Ahimsa (non-violence). Through his own life, he demonstrated that rigorous discipline can lead to the realization of any objective, provided we remain committed and dedicated. These qualities established him as a revered and respected leader whose influence extends far beyond his lifetime. His ideals continue to resonate not only in India but also around the world.

FAQs on Mahatma Gandhi Essay

1. What were the different movements that Gandhi started in order to bring Independence to India?

In order to bring freedom, Gandhi started the Satyagraha movement in 1919, the non-cooperation movement in 1921, and Civil Disobedience movement in 1930 and Quit India movement in 1942.

2. Who killed Mahatma Gandhi?

A young man named Nathuram Godse killed Mahatma Gandhi when he was going to attend an evening prayer meeting.

3. Why is Gandhi known as the ‘Father of the Nation’?

Mahatma Gandhi is known as the ‘Father of the Nation’ because he laid the true foundation of independent India with his noble ideals and supreme sacrifice.

4. How do we commemorate Mahatma Gandhi’s contribution for our Nation?

His birthday on 2 nd October is celebrated as a National Holiday across the nation in order to commemorate his great contributions and sacrifices for the country’s independence.

5. What are the things we should learn from Mahatma Gandhi?

There are various things one can learn from Gandhiji. The principles that he followed and preached his entire generation and for generations to come are commendable. He believed in ‘Ahimsa’ and taught people how any war in the world can be won through non-violence. To simply state one can learn the following principles from Gandhiji -

Nonviolence,

Respect for elders,

Essay on Mahatma Gandhi – Contributions and Legacy of Mahatma Gandhi

500+ words essay on mahatma gandhi.

Essay on Mahatma Gandhi – Mahatma Gandhi was a great patriotic Indian, if not the greatest. He was a man of an unbelievably great personality. He certainly does not need anyone like me praising him. Furthermore, his efforts for Indian independence are unparalleled. Most noteworthy, there would have been a significant delay in independence without him. Consequently, the British because of his pressure left India in 1947. In this essay on Mahatma Gandhi, we will see his contribution and legacy.

Contributions of Mahatma Gandhi

First of all, Mahatma Gandhi was a notable public figure. His role in social and political reform was instrumental. Above all, he rid the society of these social evils. Hence, many oppressed people felt great relief because of his efforts. Gandhi became a famous international figure because of these efforts. Furthermore, he became the topic of discussion in many international media outlets.

Mahatma Gandhi made significant contributions to environmental sustainability. Most noteworthy, he said that each person should consume according to his needs. The main question that he raised was “How much should a person consume?”. Gandhi certainly put forward this question.

Furthermore, this model of sustainability by Gandhi holds huge relevance in current India. This is because currently, India has a very high population . There has been the promotion of renewable energy and small-scale irrigation systems. This was due to Gandhiji’s campaigns against excessive industrial development.

Mahatma Gandhi’s philosophy of non-violence is probably his most important contribution. This philosophy of non-violence is known as Ahimsa. Most noteworthy, Gandhiji’s aim was to seek independence without violence. He decided to quit the Non-cooperation movement after the Chauri-Chaura incident . This was due to the violence at the Chauri Chaura incident. Consequently, many became upset at this decision. However, Gandhi was relentless in his philosophy of Ahimsa.

Secularism is yet another contribution of Gandhi. His belief was that no religion should have a monopoly on the truth. Mahatma Gandhi certainly encouraged friendship between different religions.

Get the huge list of more than 500 Essay Topics and Ideas

Legacy of Mahatma Gandhi

Mahatma Gandhi has influenced many international leaders around the world. His struggle certainly became an inspiration for leaders. Such leaders are Martin Luther King Jr., James Beve, and James Lawson. Furthermore, Gandhi influenced Nelson Mandela for his freedom struggle. Also, Lanza del Vasto came to India to live with Gandhi.

The awards given to Mahatma Gandhi are too many to discuss. Probably only a few nations remain which have not awarded Mahatma Gandhi.

In conclusion, Mahatma Gandhi was one of the greatest political icons ever. Most noteworthy, Indians revere by describing him as the “father of the nation”. His name will certainly remain immortal for all generations.

Essay Topics on Famous Leaders

Mahatma Gandhi
APJ Abdul Kalam
Jawaharlal Nehru
Swami Vivekananda
Mother Teresa
Rabindranath Tagore
Sardar Vallabhbhai Patel
Subhash Chandra Bose
Abraham Lincoln
Martin Luther King

FAQs on Mahatma Gandhi

Q.1 Why Mahatma Gandhi decided to stop Non-cooperation movement?

A.1 Mahatma Gandhi decided to stop the Non-cooperation movement. This was due to the infamous Chauri-Chaura incident. There was significant violence at this incident. Furthermore, Gandhiji was strictly against any kind of violence.

Q.2 Name any two leaders influenced by Mahatma Gandhi?

A.2 Two leaders influenced by Mahatma Gandhi are Martin Luther King Jr and Nelson Mandela.

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Essay on Mahatma Gandhi 1000+ Words

Mahatma Gandhi, also known as Mohandas Karamchand Gandhi, was a transformative figure in the history of India and the world. He is widely regarded as the father of the Indian independence movement and a pioneer of nonviolent resistance. Gandhi’s life and philosophy left an indelible mark on the fight for civil rights, freedom, and social justice. In this essay, we will explore the profound impact of Mahatma Gandhi’s life and principles, emphasizing his role in India’s struggle for independence, his advocacy for nonviolence, and his enduring legacy.

India’s Struggle for Independence

One of the most significant aspects of Mahatma Gandhi’s legacy is his pivotal role in India’s struggle for independence from British colonial rule. Born in 1869 in Porbandar, India, Gandhi grew up witnessing the injustices of colonialism. He became a lawyer but later chose to devote his life to the fight for Indian independence. Gandhi’s leadership in various movements, such as the Non-Cooperation Movement and the Salt March, captured the imagination of millions of Indians and galvanized them to demand self-rule. His commitment to nonviolence and civil disobedience inspired a mass mobilization that eventually led to India gaining independence on August 15, 1947.

Advocacy for Nonviolence

Perhaps Gandhi’s most enduring legacy is his unwavering commitment to nonviolence as a means of achieving social and political change. He coined the term “Satyagraha,” which means “truth force” or “soul force,” to describe his philosophy of nonviolent resistance. Gandhi firmly believed that nonviolence was not only a moral choice but also a practical and effective strategy for social and political transformation.

Gandhi’s advocacy for nonviolence was instrumental in shaping the course of history. His methods of peaceful protest and civil disobedience not only led to India’s independence but also inspired civil rights movements around the world. Prominent leaders like Martin Luther King Jr. in the United States and Nelson Mandela in South Africa drew inspiration from Gandhi’s approach to nonviolent resistance.

Social Justice and Equality

In addition to his fight for independence, Mahatma Gandhi was a staunch advocate for social justice and equality. He believed that true independence could only be achieved by addressing the deep-seated social issues that plagued India, such as caste discrimination and economic disparities. Gandhi’s vision of an independent India was one that upheld the principles of justice, equality, and inclusivity.

Gandhi’s efforts to combat caste discrimination and promote the rights of the Dalits (formerly known as untouchables) were particularly noteworthy. He undertook hunger strikes and protests to raise awareness about the injustices faced by the marginalized sections of society. His commitment to social justice remains an inspiration for activists fighting against discrimination and inequality to this day.

Simplicity and Self-Sufficiency

Mahatma Gandhi’s personal life exemplified his dedication to simplicity and self-sufficiency. He firmly believed that embracing a modest and frugal lifestyle was pivotal in comprehending the plight of the underprivileged and marginalized. Consequently, Gandhi adopted plain, self-made attire and resided in a communal ashram.

His philosophy of self-sufficiency extended to the economic sphere as well. He advocated for the revitalization of village industries and the promotion of small-scale, cottage industries to empower rural communities. Gandhi’s vision of economic self-sufficiency aimed to reduce dependency on imported goods and promote local craftsmanship and self-reliance.

Legacy and Global Influence

Mahatma Gandhi’s influence transcends India’s borders. His philosophy of nonviolence and dedication to social justice have made a lasting impact worldwide. Furthermore, the principles of nonviolent resistance he championed continue to serve as a wellspring of inspiration for global movements advocating civil rights, peace, and justice

Martin Luther King Jr., who played a pivotal role in the American civil rights movement, credited Gandhi’s philosophy as a major influence on his own activism. Similarly, Nelson Mandela’s struggle against apartheid in South Africa was deeply rooted in the principles of nonviolence and reconciliation championed by Gandhi.

Conclusion of Essay on Mahatma Gandhi

Mahatma Gandhi’s life and principles have had a profound and lasting impact on the world. His leadership during India’s fight for independence, combined with his unwavering commitment to nonviolence, advocacy for social justice, and dedication to equality, as well as his personal philosophy of simplicity and self-sufficiency, collectively contribute to his lasting legacy.

Gandhi’s legacy serves as a beacon of hope and a source of inspiration for those who seek to bring about positive change in the face of oppression and injustice. His life and teachings serve as a reminder that, even in the face of immense challenges, the principles of nonviolence and the pursuit of justice hold the potential for profound societal transformations. Mahatma Gandhi’s enduring legacy stands as a testament to the indomitable power of the human spirit.

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Gandhi's Philosophy of Nonviolence
5 For Gandhi, nonviolence is the greatest force at the disposal of mankind. It is mightier than any weapon of mass destruction. It is superior to brute force. It is a living force of power and no one has been or will ever be able to measure its limits or it's extend.Gandhi's nonviolence is the search for truth.
Gandhi on non-violence : Gandhi, Mahatma, 1869-1948
"Selected texts from Mohandas K. Gandhi's Non-violence in peace and war." Contains selected texts from the writings of Mahatma Gandhi in which he expressed his philosophy of non-violence and non-violent action, and includes an introductory essay by editor Thomas Merton Includes bibliographical references and indexes
How Mahatma Gandhi changed the face of political protest
Gandhi organized Indian resistance, fought anti-Indian legislation in the courts and led large protests against the colonial government. Along the way, he developed a public persona and a ...
Mohandas Gandhi
Dinodia Photos/Getty Images. Revered the world over for his nonviolent philosophy of passive resistance, Mohandas Karamchand Gandhi was known to his many followers as Mahatma, or "the great ...
Gandhi: Toward a Vision of Nonviolence, Peace, and Justice
For Gandhi, being rooted in nonviolence, or ahimsa, was the only way to find truth; in accordance, he believed that satya (truth) and ahimsa (nonviolence ) were two sides of the same coins leading individuals to "the ultimate destination of life" (Adjei, 2013; Behera, 2016; Ghosh, 2020). Satyagraha is ultimately a reflection of Gandhi's firm belief in the dignity of human life which also ...
Mahatma Gandhi: As Apostle Of Truth, Non-violence And Tolerance: Essay
Mahatma Gandhi was the light, life and truth to the India. His intellectual courage and radiance were always reflected in his words. In 1922, he was convicted under section 124-A of Indian Penal Code with sedition charges.
PDF My Non-violence
My Non-violence www.mkgandhi.org Page 3 part to embrace non-violence. Acharya Vinoba Bhave, the well-reputed protagonist of non-violence in modern India, has rightly remarked that this is an age when we must have to make proper synthesis of Vijnana and Atmajnana, i.e. science and self-knowledge. Not only Gandhians like Vinoba but so many
MAHATMA GANDHI'S PHILOSOPHY ON NON-VIOLENCE
SMART M O V E S J O U R N A L IJELLH. The present paper discusses the philosophy of 'nonviolence' (ahimsa) of Mahatma Gandhi, which he devised as a weapon to fight the brute forces of violence and hatred, hailing it as the only way to peace. Gandhi based his philosophy of nonviolence on the principle of love for all and hatred for none.
Chapter-21: The Gospel of Non-Violence
It was only when I had learnt to reduce myself to zero that I was able to evolve the power of Satyagraha in South Africa. (H, 6-5-1939, p113) In this chapter, 'The Gospel of Non-Violence', Gandhiji talks about the path of true non-violence. This book, The Mind of Mahatma Gandhi, R. K. Prabhu & U. R. Rao is compiled to help in understanding ...
Mahatma Gandhi, Satyagraha, and the Politics of Non-Violence
Other influential concepts included: swaraj, a freedom entailing India's spiritual transformation and liberation from Western civilisation; abhaya, fearlessness which produces nonviolence; and ahimsa, nonviolence and purity in means, which Gandhi connected with a strict code of discipline. Gandhi has faced criticism from Dalits, Marxists, and ...
Mahatma Gandhi
Mahatma Gandhi - Nonviolence, Indian Independence, Satyagraha: For the next three years, Gandhi seemed to hover uncertainly on the periphery of Indian politics, declining to join any political agitation, supporting the British war effort, and even recruiting soldiers for the British Indian Army. At the same time, he did not flinch from criticizing the British officials for any acts of high ...
PDF UNIT 7 GANDHI'S VIEWS ON NON-VIOLENCE
UNIT 7 GANDHI'S VIEWS ON NON-VIOLENCE Structure 7.1 Introduction Aims and Objectives 7.2 Meaning of Non-violent Resistance 7.3 The Intellectual Context 7.4 The Historical Context 7.5 The Means-Ends Problem 7.6 The Problem of Violence in Gandhi's Own Words 7.7 Satyagraha and Non-violence 7.8 Critiques of Gandhi's Non-Violent Strategy of ...
PDF Gandhian Concept of Truth and Non-Violence
Mahatma Gandhi was the exponent of the cult of Ahimsa or Non-violence. Like the Buddha, Christ and Chaitanya he too believed in the ultimate victory of Non-violence over violence.Force or violence, according to him, is madness which cannot sustain. „So ultimately force or violence will bow down before non-violence‟. He
PDF Truth and Non-Violence: The Foundations of Gandhian Philosophy
Keywords: Gandhi, Truth, Non-violence, Peace, Philosophy, Challenges. I. Introduction Truth and non-violence occupy an important place in the life of Mahatma Gandhi. These are the two main tools he used in his practical life as well. According to him truth and non-violence leads a person as pious, sympathetic and co-operative.
Mahatma Gandhi
Nonviolence is the highest form of humility; it is supreme courage. The essence of Gandhi's teachings was fearlessness. The Mahatma taught that "the strong are never vindictive" and that dialogue can only be engaged in by the brave. Image (top): Gandhi Icon. Credit: Pratheepps (Attribution via Wikimedia Commons)
Mahatma Gandhi Essay for Students in English
Mohandas Karamchand Gandhi, often called the 'Father of the Nation', was a leader who fought for India's freedom from British rule.He believed in non-violence. Every year on October 2nd, Mahatma Gandhi's birthday is celebrated as Gandhi Jayanti to honor his efforts in freeing India.. English Essay on Mahatma Gandhi. Rabindranath Tagore was the first to call Gandhiji 'Mahatma,' which means ...
10 Inspiring Quotes by Mahatma Gandhi, Essay on Non-violence in 800
Essay on Non-violence of Mahatma Gandhi in 800 Words for class 4,5,6,7 and 8 Introduction. Nonviolence, often known as 'ahimsa,' is the discipline of avoiding purposely or accidentally harming others. It is a practice followed by famous saints such as Gautam Buddha and Mahaveer. Mahatma Gandhi was a forerunner in the practice of nonviolence.
Mahatma Gandhi
Within India, Gandhi's philosophy lived on in the messages of reformers such as social activist Vinoba Bhave.Abroad, activists such as Martin Luther King, Jr., borrowed heavily from Gandhi's practice of nonviolence and civil disobedience to achieve their own social equality aims. Perhaps most impactful of all, the freedom that Gandhi's movement won for India sounded a death knell for ...
Mahatma Gandhi Nonviolence Essay
610 Words3 Pages. Mohandas Gandhi is one of the greatest nonviolent activists ever. Gandhi came up with the word ahimsa, which meant nonviolence. He also introduced to the world the word satyagraha, which meant peaceful civil disobedience. In 1930 Gandhi and a group of followers began a march of more than 200 miles.
Essay on Mahatma Gandhi
500+ Words Essay on Mahatma Gandhi. Essay on Mahatma Gandhi - Mahatma Gandhi was a great patriotic Indian, if not the greatest. He was a man of an unbelievably great personality. He certainly does not need anyone like me praising him. Furthermore, his efforts for Indian independence are unparalleled. Most noteworthy, there would have been a ...
Essay on Mahatma Gandhi 1000+ Words
Gandhi's life and philosophy left an indelible mark on the fight for civil rights, freedom, and social justice. In this essay, we will explore the profound impact of Mahatma Gandhi's life and principles, emphasizing his role in India's struggle for independence, his advocacy for nonviolence, and his enduring legacy.
Mahatma Gandhi Philosophy Of Nonviolence Copy , www1.goramblers
Gandhi on Non-Violence Mahatma Gandhi 1965 Contains selected texts from the writings of Mahatma Gandhi in which he expressed his philosophy of non-violence and non-violent action, and includes an introductory essay by editor Thomas Merton. Gandhi and Beyond David Cortright 2020-03-10 "David Cortright is a life-long activist and respected scholar.
Relevance of Gandhian Principles in the 21st Century
In today's fast-paced and ever-changing world, the relevance of timeless wisdom often gets lost in the shuffle. However, the principles advocated by Mahatma Gandhi, also known as the Father of the Indian Nation, continue to shine as beacons of hope and wisdom in the 21st century. With simplicity, non-violence, truthfulness, self-reliance, and compassion at their core, Gandhian principles offer ...
Mahatma Gandhi And Jane Addams Helped Many Of People
One thing Jane Addams did was get a friend to get a lease on a building in Chicago. They cleaned the building up and started service in 1889 for immigration nearby. One thing Mahatma Gandhi did was that Mahatma Gandhi came from a very wealthy family but he still helped the homeless as he convinced the government to give aid to the homeless.