gandhi letter essay

Mohandas K. Gandhi Collected Papers

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Scope and Contents

Collection consists of 33 letters written by Mohandas K. Gandhi including twenty letters written to Reginald Reynolds between 1929 and 1946; six letters to Richard B. Gregg between 1927 and 1953; single letters to Jane Addams, Horace Alexander, C.Y. Chintamani, John H. Holmes, Hannah C. Hull, Dorothy Newman, and one unknown recipient; copy of letter from Gandhi to Reynolds, copy of letter to A.J. Muste; letters concerning the collection from Richard B. Gregg to the Swarthmore College Peace Collection and from Reginald Reynolds to Charles F. Jenkins; and a letter from Syed Mahmud to Reginald Reynolds. Correspondence may be viewed online in the Tri-College Digital Library. Also included is one disc containing scanned images of the letters in TIFF format. An online essay "Gandhi-Reynolds correspondence in the Swarthmore College Peace Collection" by Barbara Addison interprets the Mahatma Gandhi/Reginald Reynolds correspondence. The collection also includes: a 1948 typescript by Reginald Reynolds about Gandhi's letters to him: "Letters from Bapu" (8 pages); a folder of printed images of Gandhi from various sources.; photocopies of typewritten copies of correspondence between M.K. Gandhi and Vladimir G. Tchertkoff (Chertkov) primarily regarding nonviolence and vegetarianism. The manuscript portion of this collection consists primarily of 33 letters written by Mohandas K. Gandhi, including twenty letters written to Reginald Reynolds between 1929 and 1946, six letters to Richard B. Gregg between 1927 and 1953, and single letters to Jane Addams, Horace Alexander, C.Y. Chintamani, John H. Holmes, Hannah C. Hull, Dorothy Newman, and one unknown recipient. Letters concerning the collection from Richard B. Gregg to the Swarthmore College Peace Collection and from Reginald Reynolds to Charles F. Jenkins are also included. Most of the letters were donated by two men, Richard Gregg (whom Gandhi nicknamed "Govind") and Reginald Reynolds (whom Gandhi nicknamed "Aganda"), who were his friends and who wrote extensively about him and about India. Other letters were later added to the collection. Original Gandhi letters owned by the Peace Collection have been digitized and may be viewed online. Please contact Swarthmore College Peace Collection staff at [email protected] for more information on accessing digitized materials. Photocopies of the letters are available in the collection. The original letters are restricted: permission from the Curator is required to view them. The centerpiece of this collection is the twenty letters written by Gandhi to and about Reginald Reynolds (an English Quaker active in the Indian independence movement), during a crucial period in Gandhi's life and in modern Indian history: the Salt March and the beginning of the 1930 Indian civil disobedience campaign against the British empire. An online essay, Gandhi-Reynolds Correspondence in the Swarthmore College Peace Collection gives context and interpretation to the letters, and includes transcriptions and images of each letter and links to archival photographic, sound and newsreel resources. The collection also includes a 1948 typescript by Reginald Reynolds about Gandhi's letters to him: "Letters from Bapu" (8 pages); a folder of printed images of Gandhi from various sources; and photocopies of typewritten copies of correspondence between M.K. Gandhi and Vladimir G. Tchertkoff (Chertkov) primarily regarding nonviolence and vegetarianism. Other materials include: books, pamphlets, articles, news clippings and miscellaneous writings by and about M.K. Gandhi, and information about the Gandhi Centenary in 1969 and the Gandhi Memorial Museum and Library.

Majority of material found within 1919-
Gandhi, Mahatma, 1869-1948 (Person)
Addams, Jane, 1860-1935 (Correspondent, Person)
Alexander, Horace Gundry, 1889-1989 (Correspondent, Person)
Chintamani, Chirravoori Yajneswara, Sir, 1880-1941 (Correspondent, Person)
Gregg, Richard Bartlett, 1885- (Correspondent, Person)
Holmes, John Haynes, 1879-1964 (Correspondent, Person)
Hull, Hannah Clothier, 1872-1958 (Correspondent, Person)
Mahmud, Syed, 1889-1971 (Correspondent, Person)
Muste, Abraham John, 1885-1967 (Correspondent, Person)
Newman, Dorothy K. (Dorothy Krall) (Correspondent, Person)
Reynolds, Reginald, 1905-1958 (Correspondent, Person)

Language of Materials

Materials are in English.

Limitations on Accessing the Collection

Access is provided through digitized images or photocopies. Original letters and drawing are kept in FHL Cage.

Copyright and Rights Information

Biographical note.

Mohandas Karamchand Gandhi was born on October 2, 1869 in Porbandar in Gujarat, India. After university, he went to London to train as a barrister. He returned to India in 1891 and in 1893 accepted a job at an Indian law firm in Durban, South Africa. Gandhi was appalled by the treatment of Indian immigrants there, and joined the struggle to obtain basic rights for them. During his 20 years in South Africa he was sent to prison many times. Influenced primarily by Hinduism, but also by elements of Jainism and Christianity as well as writers including Tolstoy and Thoreau, Gandhi developed the satyagraha ('devotion to truth'), a new nonviolent way to redress wrongs. In 1914, the South African government conceded to many of Gandhi's demands. Gandhi returned to India shortly afterwards. In 1919, British plans to intern people suspected of sedition - the Rowlatt Acts - prompted Gandhi to announce a new satyagraha which attracted millions of followers. A demonstration against the acts resulted in the Amritsar Massacre by British troops. By 1920, Gandhi was a dominant figure in Indian politics. He transformed the Indian National Congress, and his program of peaceful non-cooperation with the British included boycotts of British goods and institutions, leading to arrests of thousands. In 1922, Gandhi himself was sentenced to six years' imprisonment. He was released after two years and withdrew from politics, devoting himself to trying to improve Hindu-Muslim relations, which had worsened. In 1930, Gandhi proclaimed a new campaign of civil disobedience in protest of a tax on salt, leading thousands on a 'March to the Sea' to symbolically make their own salt from seawater. In 1931, Gandhi attended the Round Table Conference in London, as the sole representative of the Indian National Congress, but resigned from the party in 1934 in protest of its use of nonviolence as a political expedient. He was replaced as leader by Jawaharlal Nehru. In 1945, the British government began negotiations which culminated in the Mountbatten Plan of June 1947, and the formation of the two new independent states of India and Pakistan, divided along religious lines. Massive inter-communal violence March the months before and after independence. Gandhi was opposed to partition, and now fasted in an attempt to bring calm in Calcutta and Delhi. On 30 January 1948, he was assassinated in Delhi by a Hindu fanatic. (Credit: BBC History, Historic Figures)

0.25 Linear Feet (3 inches)

Additional Description

Mohandas Karamchand Gandhi was born in 1869 in Porbandar in Gujarat, India. He trained as a barrister and worked in Durban, South Africa. Influenced primarily by Hinduism, but also by elements of Jainism and Christianity as well as writers including Tolstoy and Thoreau, Gandhi developed the satyagraha ('devotion to truth'), a new nonviolent way to redress wrongs. Gandhi returned to India and in 1919, he announced a new satyagraha which attracted millions of followers. By 1920, Gandhi was a dominant figure in Indian politics. He transformed the Indian National Congress, and his program of peaceful non-cooperation with the British included boycotts of British goods and institutions, leading to arrests of thousands. For the next 20 years he led nonviolent protests against British policies and colonial power in India. In 1945, the British government began negotiations which culminated in the Mountbatten Plan of June 1947, and the formation of the two new independent states of India and Pakistan, divided along religious lines. Gandhi was opposed to partition, and fasted in an attempt to bring calm in Calcutta and Delhi. On 30 January 1948, he was assassinated in Delhi by a Hindu fanatic. (Credit: BBC History, Historic Figures)

Other Finding Aids

For related materials, search the library's online catalog .

Custodial History

The Swarthmore College Peace Collection is not the official repository for these papers.

Immediate Source of Acquisition

Gift of Reginald Reynolds, Richard Gregg, Charles Jenkins and others.

Related Materials

Horace Alexander Papers (DG 140)
Reginald Reynolds Collected Papers (CDG-B Great Britain)

Separated Materials

Items removed: Photographs.

Legal Status

Copyright is retained by the authors of items in these papers, or their descendents, as stipulated by United States copyright law.

Processing Information

Processed by SCPC staff; this finding aid revised by Barbara Addison, July 2010.

Chertkov, V. G. (Vladimir Grigorʹevich), 1854-1936
Civil disobedience -- India -- History -- Sources
Gandhi, Mahatma, 1869-1948
India -- History -- British occupation, 1765-1947 -- Sources
India -- Politics and government -- 1919-1947 -- Sources
Reynolds, Reginald, 1905-1958 -- Letters from Bapu
Reynolds, Reginald, 1905-1958

Digital Material

Mohandas K. Gandhi Correspondence (digitized selections)

Administrative Information

Revision statements.

2017: The file list was standardized in Summer 2017 by Mary Olesnavich in preparation for importing into ArchivesSpace. Tessa Chambers added the notes in Fall 2017.

Find It at the Library

Most of the materials in this catalog are not digitized and can only be accessed in person. Please see our website for more information about visiting or requesting reproductions from Swarthmore College Peace Collection Library

Collection organization

Cite as: [Identification of item], in the Mohandas K. Gandhi Collected Papers (CDG-B India.), Swarthmore College Peace Collection.

Cite Item Description

Cite as: [Identification of item], in the Mohandas K. Gandhi Collected Papers (CDG-B India.), Swarthmore College Peace Collection. https://archives.tricolib.brynmawr.edu//repositories/8/resources/8002 Accessed March 18, 2024.

Bryn Mawr College Special Collections

Haverford college quaker & special collections, swarthmore college libraries.

The Mahatma and the Poet: Tagore’s Letters to Gandhi on Power, Morality, and Science

By maria popova.

While he reposed his wholehearted faith in Gandhi as a leader, Tagore was critical of some of his tactics, chiefly his use of non-cooperation, which the poet saw as planting the seeds of intolerance. On April 19, 1919, Tagore writes:

Dear Mahatmaji, Power in all its forms is irrational; it is like the horse that drags the carriage blindfolded. The moral element in it is only represented in the man who drives the horse. Passive resistance is a force which is not necessarily moral in itself; it can be used against truth as well as for it. The danger inherent in all force grows stronger when it is likely to gain success, for then it becomes temptation. I know your teaching is to fight against evil by the help of good. But such a fight is for heroes and not for men led by impulses of the moment. Evil on one side naturally begets evil on the other, injustice leading to violence and insult to vengefulness. Unfortunately such a force has already been started, and either through panic or through wrath our authorities have shown us the claws whose sure effect is to drive some of us into the secret path of resentment and others into utter demoralization. In this crisis you, as a great leader of men, have stood among us to proclaim your faith in the ideal which you know to be that of India, the ideal which is both against the cowardliness of hidden revenge and the cowed submissiveness of the terror-stricken. You have said, as Lord Buddha, has done in his time and for all the time to come: Akkodhena jine kodham, asadhum sadhuna jine [ Conquer anger by the power of non-anger and evil by power of good. ] This power of good must prove its truth and strength by its fearlessness, by its refusal to accept any imposition which depends for its success upon its power to produce frightfulness and is not ashamed to use its machines of destruction to terrorize a population completely disarmed. We must know that moral conquest does not consist in success, that failure does not deprive it of its dignity and worth. Those who believe in spiritual life know that to stand against wrong which has overwhelming material power behind it is victory itself,- it is the victory of the active faith in the ideal in the teeth of evident defeat. I have always felt and said accordingly, that the great gift of freedom can never come to a people through charity. We must win it before we can own it. […] And you have come to your motherland in the time of her need to remind her of her mission, to lead her into the true path of conquest, to purge her present day politics of its feebleness which imagines that it has gained its purpose when it struts in the borrowed feathers of diplomatic dishonesty. This is why I pray most fervently that nothing tends to weaken our spiritual freedom may intrude into your marching line, that martyrdom for the cause of truth may never degenerate into fanaticism for mere verbal forms, descending into the self-deception that hides itself behind sacred names. With these few words for an introduction allow me to offer the following as a poet’s contribution to your noble work: I Let me hold my head high in this faith that thou art our shelter, that all fear is mean distrust of these. Fear of man? But what man is there in this world, what king, King of kings, who is thy rival, who has hold of me for all time and in all time and in all truth? What power is there in this world to rob me of my freedom? For do not thy arms reach the captive through the dungeon-walls, bringing unfettered release to the soul? And must I cling to this body in fear if death, as a miser to his barren treasure/ has not this spirit of mine the eternal call to thy feast of everlasting life? Let me know that all pain and death are shadows of the moment; that dark force which sweeps between me and thy truth is but the mist before the sunrise; that thou alone art mine for ever and greater than all pride of strength that dares to mock my manhood with its menace. II Give me the supreme courage of love, this is my prayer; the courage to speak, to do, to suffer at thy will, to leave all things or be left alone. Give me the supreme faith of love, this is my prayer; the faith of life in death, of the victory in defeat, of the power hidden in the frailties of beauty, of the dignity of pain that accepts hurt, but disdains to return it. Very sincerely yours, Rabindranth Tagore

Compare and contrast with Susan Sontag on courage and resistance .

Though Tagore is often misconceived as a kind of Oriental mystic — a perception no doubt compounded by his big white beard and draping robes — he was in fact a proponent of rational thought and a champion of the liberating capacity of modern science, as evidenced by his famous conversation with Einstein . In 1934, after Gandhi made a public statement calling the Bihar earthquake divine retribution for India’s sins, an appalled Tagore wrote respectfully but assertively:

[I feel] compelled to utter a truism in asserting that physical catastrophes have their inevitable and exclusive origin in certain combination of physical facts. … We, who are immensely grateful to Mahatmaji for inducing, by his wonder working inspiration, freedom from fear and feebleness in the minds of his countrymen, feel profoundly hurt when any words from his mouth may emphasize the elements of unreason in those very minds — unreason, which is a fundamental source of all the blind powers that drive us against freedom and self-respect.

He argued for technology as a humanizing rather than dehumanizing force, something MoMA’s Paola Antonelli eloquently echoed more than a century later, writing in 1925:

If the cultivation of science by Europe has any moral significance, it is in its rescue of man from outrage by nature, not its use of man as a machine but its use of the machine to harness the forces of nature in man’s service.

Complement with Tagore and Einstein in dialogue about truth and beauty .

— Published January 30, 2013 — https://www.themarginalian.org/2013/01/30/tagore-gandhi-letters/ —

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‘You Are Today the One Person in the World Who Can Prevent a War.’ Read Gandhi’s Letters to Hitler

“At 6 o’clock Mussolini.” This cryptic note in his diary of Dec. 12, 1931, is the only record that M. K. Gandhi made of his meeting with Benito Mussolini in Rome.

Gandhi had, since his days as a student in London, come to have deep fondness for the people of Europe, while nurturing deep doubts about the nature of European states. His tenderness for the people was based on the belief that they too—like the people around the world who were enslaved by Europe—were ground under the heel of modern civilization, which was embodied by the rapacious colonial structure that Europe had created and perpetuated. Gandhi could therefore count among his friends and co-workers many women and men from Europe, and he retained a lifelong fondness for the city of London.

European civilization, Gandhi felt, had been weighed in the balance during the First World War and found wanting.

It had been found wanting because it had surrendered almost entirely to the belief that violence could only be matched by superior destructive force. But Gandhi believed that it was possible to alert—and that it was his duty to alert—even those committed to authoritarian rule to possibilities of non-violence, not as a weapon of the weak but of the spiritually superior. Thus his meeting with Mussolini.

And so, in the years after that meeting, as Europe moved inevitably towards a Second World War that threatened to annihilate all humanity, Gandhi was deeply troubled. He was stirred to his depths by the possibility of destruction of the Houses of Parliament and Westminster Abbey in London, and the monuments of France and Germany alike. He was a member of a people long subjugated by Europe, but could not contemplate with equanimity India’s freedom and deliverance from colonial rule via either the fall of England and France or with Germany ruined and humbled. A subject people could work towards peace only by working towards freedom from violence—a freedom for even those who were perpetrators of violence.

In 1939, just months before the war would eventually come, he decided to make another appeal, this time directly to Nazi dictator Adolf Hitler. He tried again in 1940, once the war was underway. Neither of the letters he wrote to Hitler were allowed to be sent by the colonial government, but they were not acts of a naïve person. He knew that the only God that Hitler knew was brute force, but as a votary of truth and as a non-violent resister Gandhi felt duty-bound to appeal to Hitler and Mussolini because, as human beings, they too had the capacity to distinguish truth from falsehood. Here are those letters. — Tridip Suhrud

Letter to Adolf Hitler, 1939

As AT WARDHA, C.P., INDIA, July 23, 1939

DEAR FRIEND,

Friends have been urging me to write to you for the sake of humanity. But I have resisted their request, because of the feeling that any letter from me would be an impertinence. Something tells me that I must not calculate and that I must make my appeal for whatever it may be worth. It is quite clear that you are today the one person in the world who can prevent a war which may reduce humanity to the savage state. Must you pay that price for an object however worthy it may appear to you to be? Will you listen to the appeal of one who has deliberately shunned the method of war not without considerable success? Anyway I anticipate your forgiveness, if I have erred in writing to you.

Your sincere friend,

HERR HITLER

BERLIN GERMANY

Letter to Adolf Hitler, 1940

December 24, 1940

That I address you as a friend is no formality. I own no foes. My business in life has been for the past 33 years to enlist the friendship of the whole of humanity by befriending mankind, irrespective of race, colour or creed. I hope you will have the time and desire to know how a good portion of humanity who have been living under the influence of that doctrine of universal friendship view your action. We have no doubt about your bravery or devotion to your fatherland, nor do we believe that you are the monster described by your opponents. But your own writings and pronouncements and those of your friends and admirers leave no room for doubt that many of your acts are monstrous and unbecoming of human dignity, especially in the estimation of men like me who believe in universal friendliness. Such are your humiliation of Czechoslovakia, the rape of Poland and the swallowing of Denmark. I am aware that your view of life regards such spoliations as virtuous acts. But we have been taught from childhood to regard them as acts degrading humanity. Hence we cannot possibly wish success to your arms. But ours is a unique position. We resist British Imperialism no less than Nazism. If there is a difference, it is in degree. One-fifth of the human race has been brought under the British heel by means that will not bear scrutiny. Our resistance to it does not mean harm to the British people. We seek to convert them, not to defeat them on the battle-field. Ours is an unarmed revolt against the British rule. But whether we convert them or not, we are determined to make their rule impossible by non-violent non-co-operation. It is a method in its nature indefensible. It is based on the knowledge that no spoliator can compass his end without a certain degree of co-operation, willing or compulsory, of the victim. Our rulers may have our land and bodies but not our souls. They can have the former only by complete destruction of every Indian-man, woman and child. That all may not rise to that degree of heroism and that a fair amount of frightfulness can bend the back of revolt is true but the argument would be beside the point. For, if a fair number of men and women be found in India who would be prepared without any ill will against the spoliators to lay down their lives rather than bend the knee to them, they would have shown the way to freedom from the tyranny of violence. I ask you to believe me when I say that you will find an unexpected number of such men and women in India. They have been having that training for the past 20 years. We have been trying for the past half a century to throw off the British rule. The movement of independence has been never so strong as now. The most powerful political organization, I mean the Indian National Congress, is trying to achieve this end. We have attained a very fair measure of success through nonviolent effort. We were groping for the right means to combat the most organized violence in the world which the British power represents. You have challenged it. It remains to be seen which is the better organized, the German or the British. We know what the British heel means for us and the non-European races of the world. But we would never wish to end the British rule with German aid. We have found in non-violence a force which, if organized, can without doubt match itself against a combination of all the most violent forces in the world. In nonviolent technique, as I have said, there is no such thing as defeat. It is all ‘do or die’ without killing or hurting. It can be used practically without money and obviously without the aid of science of destruction which you have brought to such perfection. It is a marvel to me that you do not see that it is nobody’s monopoly. If not the British, some other power will certainly improve upon your method and beat you with your own weapon. You are leaving no legacy to your people of which they would feel proud. They cannot take pride in a recital of cruel deed, however skilfully planned. I, therefore, appeal to you in the name of humanity to stop the war. You will lose nothing by referring all the matters of dispute between you and Great Britain to an international tribunal of your joint choice. If you attain success in the war, it will not prove that you were in the right. It will only prove that your power of destruction was greater. Whereas an award by an impartial tribunal will show as far as it is humanly possible which party was in the right. You know that not long ago I made an appeal to every Briton to accept my method of non-violent resistance. I did it because the British know me as a friend though a rebel. I am a stranger to you and your people. I have not the courage to make you the appeal I made to every Briton. Not that it would not apply to you with the same force as to the British. But my present proposal is much simple because much more practical and familiar. During this season when the hearts of the peoples of Europe yearn for peace, we have suspended even our own peaceful struggle. Is it too much to ask you to make an effort for peace during a time which may mean nothing to you personally but which must mean much to the millions of Europeans whose dumb cry for peace I hear, for my ears are attuned to hearing the dumb millions? I had intended to address a joint appeal to you and Signor Mussolini, whom I had the privilege of meeting when I was in Rome during my visit to England as a delegate to the Round Table Conference. I hope that he will take this as addressed to him also with the necessary changes.

M.K. GANDHI

From THE POWER OF NONVIOLENT RESISTANCE by M.K. Gandhi, edited with an introduction by Tridip Suhrud, published by Penguin Books, an imprint of Penguin Publishing Group, a division of Penguin Random House LLC. Introduction and selection copyright © 2019 by Tridip Suhrud.

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In Search of Gandhi: Essays and Reflections

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Two Gandhi and Religion

Published: October 2004
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This chapter presents an essay which explores Mahatma Gandhi’s religious beliefs. Though Gandhi’s attitude to religion holds the key to the understanding of his life and thought, its nuances and significance have often been missed by his admirers as well as by his critics. It recounts that Gandhi’s prayer meetings were held not in temples, but under the open sky; this became a symbol of religious harmony by including recitations from Hindu, Muslim, Christian, Sikh, Parsi, and Buddhist texts. Though Gandhi was deeply religious, he said he would have opposed the author’s proposal for a state religion even if the whole population of India had professed the same religion. He considered religion to be a personal matter and argued that the State can look after only the citizens’ secular welfare, health, communications, foreign relations, and other issues, not religion.

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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.

Also check: 500+ Words Essay on Wonder Of Science

"My Trip to the Land of Gandhi"

Author: King, Martin Luther, Jr.

Date: July 1, 1959 to July 31, 1959

Location: Chicago, Ill.

Genre: Published Article

Topic: Martin Luther King, Jr. - Political and Social Views Martin Luther King, Jr. - Travels Montgomery Bus Boycott

In his account of his India tour published in Ebony magazine, King notes that Gandhi’s spirit is still alive, though “some of his disciples have misgivings about this when . . . they look around and find nobody today who comes near the stature of the Mahatma.” 1 Lamenting India’s pervasive economic inequalities, King observes that “the bourgeoise—white, black or brown—behaves about the same the world over,” and he calls upon the West to aid India’s development “in a spirit of international brotherhood, not national selfishness.”

For a long time I had wanted to take a trip to India. Even as a child the entire Orient held a strange fascination for me—the elephants, the tigers, the temples, the snake charmers and all the other storybook characters.

While the Montgomery boycott was going on, India’s Gandhi was the guiding light of our technique of non-violent social change. We spoke of him often. So as soon as our victory over bus segregation was won, some of my friends said: “Why don’t you go to India and see for yourself what the Mahatma, whom you so admire, has wrought.”

In 1956 when Pandit Jawaharlal Nehru, India’s Prime Minister, made a short visit to the United States, he was gracious enough to say that he wished that he and I had met and had his diplomatic representatives make inquiries as to the possibility of my visiting his country some time soon. Our former American ambassador to India, Chester Bowles, wrote me along the same lines. 2

But every time that I was about to make the trip, something would interfere. At one time it was my visit by prior commitment to Ghana. 3 At another time my publishers were pressing me to finish writing Stride Toward Freedom . Then along came Mrs. Izola Ware Curry. When she struck me with that Japanese letter opener on that Saturday afternoon in September as I sat autographing books in a Harlem store, she not only knocked out the travel plans that I had but almost everything else as well.

After I recovered from this near-fatal encounter and was finally released by my doctors, it occurred to me that it might be better to get in the trip to India before plunging too deeply once again into the sea of the Southern segregation struggle.

I preferred not to take this long trip alone and asked my wife and my friend, Lawrence Reddick, to accompany me. Coretta was particularly interested in the women of India and Dr. Reddick in the history and government of that great country. He had written my biography, Crusader Without Violence , and said that my true test would come when the people who knew Gandhi looked me over and passed judgment upon me and the Montgomery movement. The three of us made up a sort of 3-headed team with six eyes and six ears for looking and listening.

The Christopher Reynolds Foundation made a grant through the American Friends Service Committee to cover most of the expenses of the trip and the Southern Christian Leadership Conference and the Montgomery Improvement Association added their support. 4 The Gandhi Memorial Trust of India extended an official invitation, through diplomatic channels, for our visit. 5

And so on February 3, 1959, just before midnight, we left New York by plane. En route we stopped in Paris with Richard Wright, an old friend of Reddick’s, who brought us up to date on European attitudes on the Negro question and gave us a taste of the best French cooking. 6

We missed our plane connection in Switzerland because of fog, arriving in India after a roundabout route, two days late. But from the time we came down out of the clouds at Bombay on February 10, until March 10, when we waved goodbye at the New Delhi airport, we had one of the most concentrated and eye-opening experiences of our lives. There is so much to tell that I can only touch upon a few of the high points.

At the outset, let me say that we had a grand reception in India. The people showered upon us the most generous hospitality imaginable. We were graciously received by the Prime Minister, the President and the Vice-President of the nation; members of Parliament, Governors and Chief Ministers of various Indian states; writers, professors, social reformers and at least one saint. 7 Since our pictures were in the newspapers very often it was not unusual for us to be recognized by crowds in public places and on public conveyances. 8 Occasionally I would take a morning walk in the large cities, and out of the most unexpected places someone would emerge and ask: “Are you Martin Luther King?”

Virtually every door was open to us. We had hundreds of invitations that the limited time did not allow us to accept. We were looked upon as brothers with the color of our skins as something of an asset. But the strongest bond of fraternity was the common cause of minority and colonial peoples in America, Africa and Asia struggling to throw off racialism and imperialism.

We had the opportunity to share our views with thousands of Indian people through endless conversations and numerous discussion sessions. I spoke before university groups and public meetings all over India. Because of the keen interest that the Indian people have in the race problem these meetings were usually packed. Occasionally interpreters were used, but on the whole I spoke to audiences that understood English.

The Indian people love to listen to the Negro spirituals. Therefore, Coretta ended up singing as much as I lectured. We discovered that autograph seekers are not confined to America. After appearances in public meetings and while visiting villages we were often besieged for autographs. Even while riding planes, more than once pilots came into the cabin from the cockpit requesting our signatures.

We got a good press throughout our stay. Thanks to the Indian papers, the Montgomery bus boycott was already well known in that country. Indian publications perhaps gave a better continuity of our 381-day bus strike than did most of our papers in the United States. Occasionally I meet some American fellow citizen who even now asks me how the bus boycott is going, apparently never having read that our great day of bus integration, December 21, 1956, closed that chapter of our history.

We held press conferences in all of the larger cities—Delhi, Calcutta, Madras and Bombay—and talked with newspaper men almost everywhere we went. They asked sharp questions and at times appeared to be hostile but that was just their way of bringing out the story that they were after. As reporters, they were scrupulously fair with us and in their editorials showed an amazing grasp of what was going on in America and other parts of the world.

The trip had a great impact upon me personally. It was wonderful to be in Gandhi’s land, to talk with his son, his grandsons, his cousin and other relatives; to share the reminiscences of his close comrades; to visit his ashrama, to see the countless memorials for him and finally to lay a wreath on his entombed ashes at Rajghat. 9 I left India more convinced than ever before that non-violent resistance is the most potent weapon available to oppressed people in their struggle for freedom. 10 It was a marvelous thing to see the amazing results of a non-violent campaign. The aftermath of hatred and bitterness that usually follows a violent campaign was found nowhere in India. Today a mutual friendship based on complete equality exists between the Indian and British people within the commonwealth. The way of acquiescence leads to moral and spiritual suicide. The way of violence leads to bitterness in the survivors and brutality in the destroyers. But, the way of non-violence leads to redemption and the creation of the beloved community.

The spirit of Gandhi is very much alive in India today. Some of his disciples have misgivings about this when they remember the drama of the fight for national independence and when they look around and find nobody today who comes near the stature of the Mahatma. But any objective observer must report that Gandhi is not only the greatest figure in India’s history but that his influence is felt in almost every aspect of life and public policy today.

India can never forget Gandhi. For example, the Gandhi Memorial Trust (also known as the Gandhi Smarak Nidhi) collected some $130 million soon after the death of "the father of the nation." This was perhaps the largest, spontaneous, mass monetary contribution to the memory of a single individual in the history of the world. This fund, along with support from the Government and other institutions, is resulting in the spread and development of Gandhian philosophy, the implementing of his constructive program, the erection of libraries and the publication of works by and about the life and times of Gandhi. Posterity could not escape him even if it tried. By all standards of measurement, he is one of the half dozen greatest men in world history.

I was delighted that the Gandhians accepted us with open arms. They praised our experiment with the non-violent resistance technique at Montgomery. They seem to look upon it as an outstanding example of the possibilities of its use in western civilization. To them as to me it also suggests that non-violent resistance when planned and positive in action can work effectively even under totalitarian regimes.

We argued this point at some length with the groups of African students who are today studying in India. 11 They felt that non-violent resistance could only work in a situation where the resisters had a potential ally in the conscience of the opponent. We soon discovered that they, like many others, tended to confuse passive resistance with non-resistance. This is completely wrong. True non-violent resistance is not unrealistic submission to evil power. It is rather a courageous confrontation of evil by the power of love, in the faith that it is better to be the recipient of violence than the inflictor of it, since the latter only multiplies the existence of violence and bitterness in the universe, while the former may develop a sense of shame in the opponent, and thereby bring about a transformation and change of heart.

Non-violent resistance does call for love, but it is not a sentimental love. It is a very stern love that would organize itself into collective action to right a wrong by taking on itself suffering. While I understand the reasons why oppressed people often turn to violence in their struggle for freedom, it is my firm belief that the crusade for independence and human dignity that is now reaching a climax in Africa will have a more positive effect on the world, if it is waged along the lines that were first demonstrated in that continent by Gandhi himself. 12

India is a vast country with vast problems. We flew over the long stretches, from North to South, East to West; took trains for shorter jumps and used automobiles and jeeps to get us into the less accessible places.

India is about a third the size of the United States but has almost three times as many people. Everywhere we went we saw crowded humanity—on the roads, in the city streets and squares, even in the villages. 13

Most of the people are poor and poorly dressed. The average income per person is less than $70 per year. Nevertheless, their turbans for their heads, loose flowing, wrap-around dhotis that they wear instead of trousers and the flowing saries that the women wear instead of dresses are colorful and picturesque. Many Indians wear part native and part western dress.

We think that we in the United States have a big housing problem but in the city of Bombay, for example, over a half million people sleep out of doors every night. These are mostly unattached, unemployed or partially employed males. They carry their bedding with them like foot soldiers and unroll it each night in any unoccupied space they can find—on the sidewalk, in a railroad station or at the entrance of a shop that is closed for the evening.

The food shortage is so widespread that it is estimated that less than 30% of the people get what we would call three square meals a day. During our great depression of the 1930's, we spoke of "a third of a nation" being "ill-housed, ill clad and ill fed." For India today, simply change one third to two thirds in that statement and that would make it about right.

As great as is unemployment, under-employment is even greater. Seventy per cent of the Indian people are classified as agricultural workers and most of these do less than 200 days of farm labor per year because of the seasonal fluctuations and other uncertainties of mother nature. Jobless men roam the city streets.

Great ills flow from the poverty of India but strangely there is relatively little crime. Here is another concrete manifestation of the wonderful spiritual quality of the Indian people. They are poor, jammed together and half starved but they do not take it out on each other. They are a kindly people. They do not abuse each other—verbally or physically—as readily as we do. We saw but one fist fight in India during our stay. 14

In contrast to the poverty-stricken, there are Indians who are rich, have luxurious homes, landed estates, fine clothes and show evidence of over-eating. The bourgeoise—white, black or brown—behaves about the same the world over.

And then there is, even here, the problem of segregation. We call it race in America; they call it caste in India. In both places it means that some are considered inferior, treated as though they deserve less.

We were surprised and delighted to see that India has made greater progress in the fight against caste "untouchability" than we have made here in our own country against race segregation. Both nations have federal laws against discrimination (acknowledging, of course, that the decision of our Supreme Court is the law of our land). But after this has been said, we must recognize that there are great differences between what India has done and what we have done on a problem that is very similar. The leaders of India have placed their moral power behind their law. From the Prime Minister down to the village councilmen, everybody declares publicly that untouchability is wrong. But in the United States some of our highest officials decline to render a moral judgment on segregation and some from the South publicly boast of their determination to maintain segregation. This would be unthinkable in India.

Moreover, Gandhi not only spoke against the caste system but he acted against it. He took "untouchables" by the hand and led them into the temples from which they had been excluded. To equal that, President Eisenhower would take a Negro child by the hand and lead her into Central High School in Little Rock.

Gandhi also renamed the untouchables, calling them "Harijans" which means "children of God."

The government has thrown its full weight behind the program of giving the Harijans an equal chance in society—especially when it comes to job opportunities, education and housing.

India’s leaders, in and out of government, are conscious of their country’s other great problems and are heroically grappling with them. The country seems to be divided. Some say that India should become westernized and modernized as quickly as possible so that she might raise her standards of living. Foreign capital and foreign industry should be invited in, for in this lies the salvation of the almost desperate situation.

On the other hand, there are others—perhaps the majority—who say that westernization will bring with it the evils of materialism, cut throat competition and rugged individualism; that India will lose her soul if she takes to chasing Yankee dollars; and that the big machine will only raise the living standards of the comparative few workers who get jobs but that the greater number of people will be displaced and will thus be worse off than they are now.

Prime Minister Nehru, who is at once an intellectual and a man charged with the practical responsibility of heading the government, seems to steer a middle course between these extreme attitudes. In our talk with him he indicated that he felt that some industrialization was absolutely necessary; that there were some things that only big or heavy industry could do for the country but that if the state keeps a watchful eye on the developments, most of the pitfalls may be avoided.

At the same time, Mr. Nehru gives support to the movement that would encourage and expand the handicraft arts such as spinning and weaving in home and village and thus leaving as much economic self help and autonomy as possible to the local community.

There is a great movement in India that is almost unknown in America. At its center is the campaign for land reform known as Bhoodan. It would solve India’s great economic and social change by consent, not by force. The Bhoodanists are led by the sainted Vinoba Bhave and Jayaprakash Narayan, a highly sensitive intellectual, who was trained in American colleges. 15 Their ideal is the self-sufficient village. Their program envisions

Persuading large land owners to give up some of their holding to landless peasants;
Persuading small land owners to give up their individual ownership for common cooperative ownership by the villages;
Encouraging farmers and villagers to spin and weave the cloth for their own clothes during their spare time from their agricultural pursuits.

Since these measures would answer the questions of employment, food and clothing, the village could then, through cooperative action, make just about everything that it would need or get it through barter or exchange from other villages. Accordingly, each village would be virtually self sufficient and would thus free itself from the domination of the urban centers that are today like evil loadstones drawing the people away from the rural areas, concentrating them in city slums and debauching them with urban vices. At least this is the argument of the Bhoodanists and other Gandhians.

Such ideas sound strange and archaic to Western ears. However, the Indians have already achieved greater results than we Americans would ever expect. For example, millions of acres of land have been given up by rich landlords and additional millions of acres have been given up to cooperative management by small farmers. On the other hand, the Bhoodanists shrink from giving their movement the organization and drive that we in America would venture to guess that it must have in order to keep pace with the magnitude of the problems that everybody is trying to solve.

Even the government’s five-year plans fall short in that they do not appear to be of sufficient scope to embrace their objectives. Thus, the three five-year plans were designed to provide 25,000,000 new jobs over a 15 year period but the birth rate of India is 6,000,000 per year. This means that in 15 years there will be 9,000,000 more people (less those who have died or retired) looking for the 15 million new jobs 16 . In other words, if the planning were 100 per cent successful, it could not keep pace with the growth of problems it is trying to solve.

As for what should be done, we surely do not have the answer. But we do feel certain that India needs help. She must have outside capital and technical know-how. It is in the interest of the United States and the West to help supply these needs and not attach strings to the gifts.

Whatever we do should be done in a spirit of international brotherhood, not national selfishness. It should be done not merely because it is diplomatically expedient, but because it is morally compelling. At the same time, it will rebound to the credit of the West if India is able to maintain her democracy while solving her problems. 17

It would be a boon to democracy if one of the great nations of the world, with almost 400,000,000 people, proves that it is possible to provide a good living for everyone without surrendering to a dictatorship of either the "right" or "left." Today India is a tremendous force for peace and non-violence, at home and abroad. It is a land where the idealist and the intellectual are yet respected. We should want to help India preserve her soul and thus help to save our own.

1. Four weeks after returning from India, King prepared a draft of this article (Draft, “My trip to India,” April 1959; see also Maude L. Ballou to Lerone Bennett, 17 April 1959). Nine photographs accompanied it, including pictures of King meeting Prime Minister Nehru and the Kings and traveling companion Lawrence Reddick placing a wreath at the site of Gandhi’s cremation.

2. Bowles to King, 28 January 1957; see also Homer Alexander Jack to King, 27 December 1956, in Papers 3:496, 498.

3. In March 1957 King attended the Ghanaian independence celebrations. For more on King’s trip to Ghana, see Introduction in Papers 4:7-9.

4. The Reynolds Foundation provided $4,000 for the trip, SCLC provided an additional $500, and the MIA and Dexter Avenue Baptist Church presented the Kings with a money tree at a “bon voyage” celebration in their honor on 26 January (AFSC, “Budget: leadership intervisitation, visit to India by Martin Luther and Coretta King,” February-March 1959, and “The Kings Leave Country,” Dexter Echo , 11 February 1959).

5. See G. Ramachandran to King, 27 December 1958, in Papers 4:552-553.

6. Wright, an African American novelist, had lived in Paris since 1947. In a draft of this article, King had crossed out the reference to Wright. For more on King’s visit with Wright, see Introduction, p. 4 in this volume.

7. Among those King met were Nehru, President Rajendra Prasad, Vice President Sarvepalli Radhakrishnan, and member of Parliament Sucheta Kripalani. King also refers to Gandhi’s disciple Vinoba Bhave.

8. King’s draft phrased this differently: “Our pictures were in the newspapers very often and we were recognized by crowds at the circus and by pilots on the planes.” The draft did not include the subsequent sentence or the following two paragraphs.

9. See King to Ramdas M. Gandhi, 8 August 1959, pp. 255-256 in this volume.

10. This sentence and the remainder of the paragraph were not included in King’s draft.

11. King’s draft added the following sentence: “They, like many others, seem to feel that nonviolent resistance means non-resistance, do nothing.” The remainder of the paragraph and the following paragraph were not included in the draft.

12. King’s draft included the following paragraph: “We also learned a lot from the India journalists. Our practice was to divide the time of our press conferences between questions they asked us and questions we asked them.”

13. King’s draft added the following: “The people have a way of squatting, resting comfortably (it seemed) on their haunches. Many of the homes do not have chairs and most of the cities have very few park or street benches.”

14. In King’s draft, he had stricken the following two paragraphs: “There is great consideration for human life but little regard for labor and time. We saw men mending shoes almost without tools. Five persons may be sent to bring down a package that one could carry. Human muscles there do many jobs that our machines do here. Moreover, nobody seems to be in a hurry and it is surprising when arrangements and appointments come off according to schedule.

Young boys accost you everywhere, persistently offering to supply you with just about anything your heart could desire and your pocket book can pay for. Begging is widespread though the government has done much to discourage it. But what can you do when an old haggard woman or a little crippled urchin comes up and motions to you that she is hungry?”

15. For King's 1959 interview with Vinoba Bhave, see Vinoba, "Dr. Martin Luther King with Vinoba," Bhoodan 3 (18 March 1959): 369-370; see also King to Narayan, 19 May 1959, pp. 209-211 in this volume.

16. King's draft indicated that ninety million more people would be looking for work.

17. In his draft, King marked the following sentence for deletion: “Her people are remarkably patient but many of them are looking toward their neighbor to the North and noting that China under the discipline of communism seems to be moving ahead more rapidly than India.”

Source: Ebony , July 1959, pp. 84-92.

Essay on My Favourite Leader Mahatma Gandhi

Students are often asked to write an essay on My Favourite Leader Mahatma Gandhi in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on My Favourite Leader Mahatma Gandhi

Introduction.

Mahatma Gandhi, also known as ‘Bapu’, is my favourite leader. Born in Porbandar, Gujarat, he played a crucial role in India’s fight for independence.

Gandhi’s Principles

Gandhi believed in non-violence and truth. His principles of Satyagraha (insistence on truth) and Ahimsa (non-violence) have inspired millions.

Gandhi led India to independence using peaceful methods, setting a unique example of leadership. His simplicity and humility made him a loved leader.

Gandhi’s teachings continue to guide us. He showed that peaceful means can bring about great changes, making him a timeless leader.

250 Words Essay on My Favourite Leader Mahatma Gandhi

Mahatma Gandhi, fondly known as the ‘Father of the Nation’, is my favourite leader. His life and teachings have been an inspiration to millions worldwide, including me. His philosophy of non-violence, truth, and love has had a profound impact on our society and politics.

Gandhi’s Philosophy

Gandhi’s philosophy was rooted in the principle of ‘Satyagraha’, a form of nonviolent resistance. For him, truth was God and non-violence was the means to seek it. He demonstrated that peaceful protests could yield powerful results, a lesson that resonates even in today’s turbulent times.

Leadership Style

Gandhi’s leadership style was unique. He led by example, living a simple life, and practicing what he preached. His ability to empathize with the common man, his insistence on equality and justice, and his commitment to his principles made him a leader par excellence.

Gandhi and Independence

Gandhi played a crucial role in India’s struggle for independence. His non-violent protests, including the Dandi March and the Quit India Movement, shook the foundations of the British Empire. His strategies were instrumental in galvanizing the masses towards a common goal of freedom.

Mahatma Gandhi’s life and teachings continue to inspire and guide us. His leadership transcends time and geography, making him a universally respected figure. His belief in peace, truth, and non-violence is more relevant today than ever before. In an era of increasing violence and intolerance, Gandhi’s teachings offer a beacon of hope. He remains my favourite leader, a symbol of courage, conviction, and compassion.

500 Words Essay on My Favourite Leader Mahatma Gandhi

Mahatma Gandhi, a name that resonates with peace and non-violence, is my favourite leader. His life and teachings have inspired millions worldwide. Born as Mohandas Karamchand Gandhi on October 2, 1869, he later came to be known as ‘Mahatma’, meaning ‘great soul’. His principles of truth and non-violence have become a beacon of hope and peace, not only for India but for the entire world.

Early Life and Education

Gandhi’s early life was shaped by the influences of his devout Hindu mother and Jain mentors. He was educated in law at University College London. His time in London was a transformative period where he was introduced to the works of philosophers like Henry David Thoreau and Leo Tolstoy, which later influenced his philosophy of non-violence.

Struggle for Indian Independence

Gandhi’s involvement in the Indian struggle for independence began when he returned to India from South Africa, where he had fought against racial discrimination. He employed his philosophy of Satyagraha, or non-violent resistance, as a powerful tool against the British rule. His non-violent civil disobedience, including the Salt March and Quit India Movement, shook the foundations of the British Empire and played a significant role in India’s fight for independence.

The Doctrine of Non-Violence

One of the most defining aspects of Gandhi’s life was his unwavering commitment to non-violence. He believed that violence merely perpetuates more violence, a cycle that can only be broken through peaceful means. His philosophy of non-violence, or Ahimsa, was not just about abstaining from physical violence, but also from harboring violent thoughts. He believed that the path to real freedom lay in winning over the hearts of the oppressors through love and patience.

Gandhi’s legacy extends far beyond the borders of India. His principles have influenced numerous civil rights movements worldwide, including the American Civil Rights Movement led by Martin Luther King Jr. His life and teachings continue to inspire and guide people in their fight against injustice and oppression.

Mahatma Gandhi’s life exemplifies the power of truth, non-violence and perseverance. His belief in the inherent goodness of humanity and his unwavering commitment to his principles make him my favourite leader. His teachings are not merely historical lessons but are relevant even today, guiding us in our quest for peace and justice. As we navigate through the complexities of the modern world, Gandhi’s philosophy serves as a guiding light, reminding us that real change can only come from within and that love and non-violence are the most potent weapons against hatred and injustice.

That’s it! I hope the essay helped you.

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Essay on Mahatma Gandhi [100, 150, 200, 300, 500 Words]

Essay on Mahatma Gandhi in English: In this article, you are going to read short and long essays on Mahatma Gandhi in English (100, 150, 200-250, 300, and 500 words). This article will be also helpful for you If you are looking for a speech on Mahatma Gandhi or Paragraph on Mahatma Gandhi in English. We’ve written this article for students of all classes (nursery to class 12). So, let’s get started.

Table of Contents

Short Essay on Mahatma Gandhi 100 Words

Mahatma Gandhi was one of the greatest leaders of our country. He was born in Porbandar, India, on October 2, 1869. His father Karamchand Gandhi was the Dewan and his mother Putlibai was a pious lady. Gandhiji went to England to become a barrister. In 1893 he went to South Africa and worked for the rights of our people.

He returned to India in 1915 and joined the freedom struggle. He started many political movements like Non-cooperation movement, Salt Satyagraha, Quit India Movement to fight against the British. Gandhiji worked for the ending of the caste system and the establishment of Hindu-Muslim unity. He was killed by Nathuram Godse On January 30, 1948.

Mahatma Gandhi Essay in English 150 Words

Mahatma Gandhi was a great leader. His full name was Mohandas and Gandhi. He was born on October 2, 1869 at Porbandar. His father was a Diwan. He was an average student. He went to England and returned as a barrister.

In South Africa, Gandhiji saw the bad condition of the Indians. There he raised his voice against it and organised a movement.

In India, he started the non-cooperation and Satyagraha movements to fight against the British Government. He went to jail many times. He wanted Hindu-Muslim unity. In 1947, he got freedom for us.

Gandhiji was a great social reformer. He worked for Dalits and lower-class people. He lived a very simple life. He wanted peace. He believed in Ahimsa.

On January 30, 1948, he was shot dead. We call him ‘Bapu’ out of love and respect. He is the Father of the Nation.

Essay on Mahatma Gandhi 200-250 Words

Mohandas Karamchand Gandhi, popularly known as Mahatma Gandhi was an Indian lawyer, freedom activist, and politician. Gandhiji was born on October 2, 1869 at Porbandar, Gujarat. His father Karamchand Gandhi was the Chief Minister (diwan) of Porbandar state. His mother Putlibai was a religious woman.

He went to England to study law at the age of 18 years. After his return to India, he started a practice as a lawyer in the Bombay High Court. He went to South Africa and started practicing law. There he protested against the injustice and harsh treatment of the white people towards the native Africans and Indians.

He returned to India in 1915 and started to take interest in politics. Mahatma Gandhi used the ideals of truth and non-violence as weapons to fight against British colonial rule. He worked for the upliftment of Harijans. He fought against untouchability and worked for Hindu-Muslim unity.

Through his freedom movements like Non-cooperation movement, Khilafat movement, and civil disobedience movement he fought for freedom against the British imperialists. 1942, he launched the Quit India movement to end the British rule. At last, India got freedom in 1947 at his initiative.

People affectionately call him ‘Bapu’ and the ‘Father of the Nation’. He was shot dead in 1948 by the Hindu fanatic Nathuram Godse. Gandhiji’s life is a true inspiration for all of us.

Mahatma Gandhi Essay in English 300 Words

Mahatma Gandhi was born at Porbandar in Gujarat on 2nd October, 1869. His father was the Diwan of the State. His name was Karam Chand Gandhi. Mahatma Gandhi’s full name was Mohan Das Karamchand Gandhi. His mother’s name was Putali Bai. Mahatma Gandhi went to school first at Porbandar then at Rajkot. Even as a child, Mahatma never told a lie. He passed his Matric examination at the age of 18.

Mohan Das was married to Kasturba at the age of thirteen. Mahatma Gandhi was sent to England to study law and became a Barrister. He lived a very simple life even in England. After getting his law degree, he returned to India.

Mr. Gandhi started his law practice. He went to South Africa in the course of a law suit. He saw the condition of the Indians living there. They were treated very badly by the white men. They were not allowed to travel in 1st class on the trains, also not allowed to enter certain localities, clubs, and so on. Once when Gandhiji was travelling in the 1st class compartment of the train, he was beaten and thrown out of the train. Then Mahatma decided to unite all Indians and started the Non-violence and Satyagrah Movement. In no time, the Movement picked up.

Mahatma Gandhi returned to India and joined Indian National Congress. He started the Non-violence, Non-cooperation Movements here also. He travelled all over India, especially the rural India to see the conditions of the poor.

Mahatma Gandhi started Satyagrah Movement to oppose the Rowlatt Act and there was the shoot-out at Jalian-Wala-Bagh. The Act was drawn after many people were killed. He then started the Salt Satyagraha and Quit India Movements. And finally, Gandhiji won freedom for us. India became free on 15th August, 1947. He is called as “Father of the Nation”. Unfortunately, Gandhiji was shot on 30 January 1948 by a Hindu extremist Nathuram Godse.

Also Read: Gandhi Jayanti Speech 10 Lines

Mahatma Gandhi Essay in English 500 Words

Introduction:.

Mohandas Karamchand Gandhi, popularly known as Mahatma Gandhi was a politician, social activist, writer, and leader of the Indian national movement. He is a figure known all over the world. His name is a household word in India, rather, in all the world round. His creed of non-violence has placed him on the same par with Buddha, Sri Chaitanya, and Jesus Christ.

Family & Education:

Mahatma Gandhi was born in the small town of Porbandar in the Kathiwad state on October 2, 1869. His father Karamchand Gandhi was the prime minister of Rajkot State and his mother Putlibai was a pious lady. Her influence shaped the future life of Mahatma Gandhi.

He was sent to school at a very early age, but he was not a very bright student. After his Matriculation Examination, he went to England to study law and returned home as a barrister. He began to practice law in Bombay but he was not very successful.

Life in South Africa:

In 1893 Gandhiji went to South Africa in connection with a case. He found his own countrymen treated with contempt by the whites. Gandhiji started satyagraha against this color hated. It was a non-violent protest, yet hundreds were beaten up and thousands were sent to jail. But Gandhiji did not buzz an inch from his faith in truth and non-violence and at last, he succeeded in his mission. He was awarded the title of Mahatma.

Fight for India’s Independence:

In 1915 Gandhiji came back to India after twenty long years in South Africa. He joined the Indian National congress and championed the cause of India’s freedom movement. He asked people to unite for the cause of freedom. He used the weapons of truth and non-violence to fight against the mighty British.

The horrible massacre at Jalianwalabag in Punjab touched him and he resolved to face the brute force of the British Government with moral force. In 1920 he launched the Non-cooperation movement to oppose British rule in India.

He led the famous Dandi March on 12th March 1930. This march was meant to break the salt law. And as a result of this, the British rule in India had already started shaking and he had to go to London for a Round Table Conference in 1931. But this Conference proved abortive and the country was about to give a death blow to the foreign rule.

In 1942 Gandhiji launched his final bout for freedom. He started the ‘Quit India’ movement. At last, the British Government had to quit India in 1947, and India was declared a free country on August 15, 1947.

Social Works:

Mahatma Gandhi was a social activist who fought against the evils of society. He found the Satyagraha Ashram on the banks of the Sabarmati river in Gujarat. He preached against untouchability and worked for Hindu-Muslim unity. He fought tirelessly for the rights of Harijans.

Conclusion:

Mahatma Gandhi, the father of the nation was a generous, god-loving, and peace-loving person. But unfortunately, he was assassinated by Nathuram Godse on 30th January 1948 at the age of 78. To commemorate Gandhiji’s birth anniversary Gandhi Jayanti is celebrated every year on October 2. Gandhiji’s teachings and ideologies will continue to enlighten and encourage us in the future.

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Part-Time Employees: The Plight of the Mistreated

Readers discuss a novelist’s guest essay about how the retailers benefit but the workers struggle.

A photograph of an employees-only space in a store.

To the Editor:

Re “ Part-Time Work Has a New, Predatory Logic ,” by Adelle Waldman (Opinion guest essay, Feb. 20):

This essay resonated with me. After retiring from academia and relocating to Maine, I took a part-time seasonal position at one of Maine’s iconic retailers. The seasonal employees comprised two distinct groups.

Many, like me, were retirees whose employment was a diversion, perhaps even recreational. A way to get out of the house — and out of a significant other’s way a few days a week. The other group was consistent with the employees described in Ms. Waldman’s essay: people who needed the income and who juggled more than one part-time job, always desperate for more hours. After getting to know them, I sometimes felt guilty taking any hours for myself.

We were assigned shifts through a smartphone app. The system scheduled in two-week blocks. We could make plans only two weeks into the future unless we had used the software to list ourselves as unavailable for any upcoming day. For my group that meant no social plans beyond two weeks. For the other group, their income hung on that two-week window.

In retail environments, the seasonal, part-time sales representatives are the public face of the company. It is in employers’ self-interest to understand that and create a more supportive workplace.

I did the work for only two seasons, and then reminded myself why I’d retired in the first place. My colleagues who need the job don’t have that option.

Andrew J. Grant Scarborough, Maine

In our quest for efficiency and profitability, millions of part-time workers have become trapped in a cycle of low-quality jobs.

Beyond fair compensation, workers deserve reliable hours. Wages shouldn’t be a gamble, and every worker deserves the stability to set and achieve long-term goals, with work enabling their long-term success, never standing in their way.

At the very least, employers should provide all workers with their schedules and work locations three-plus weeks in advance and develop policies to prevent last-minute changes. They should also automatically enroll all part-time workers in a comprehensive benefits plan upon hire.

But the onus isn’t all on employers, or at least the responsibility for fixing this problem isn’t. Many companies are accountable to their shareholders, regulated by policymakers and subject to the will of their customers. And right now, we’re incentivizing them to prioritize profits over worker well-being. We can change that.

Policymakers must hold employers accountable, advocating policy changes and enforcement that protect workers’ rights. All work has value, and all workers deserve dignity on the job.

Molly Blankenship Chattanooga, Tenn. The writer is a director at the nonprofit Jobs for the Future.

I worked a store manager at one of the big companies mentioned in this article for over 25 years. To suggest that retailers could hire and guarantee the same number of hours each week of the year to anyone is not a sustainable business model. Sales and freight flow vary wildly throughout the year.

If a majority of employees are already working full time, who can be called in to take their shifts when they are sick? Would you be OK with waiting longer at checkout because I couldn’t replace an absent cashier? Fluctuating hours are part of the reality of running a retail business of any size.

My part-time staff was largely college students. Each semester I scheduled them around their changing class schedules.

We strove to accommodate our employees’ life needs while serving our business. My company offered legal counsel and psychological counseling and always stepped up when help with groceries or medication was needed, regardless of whether they were full- or part-time.

Retailers hire young, untrained and unskilled workers. They give people a place to start. A place to learn how to be part of a team. To take on greater levels of responsibility. To accept part-time employment and expect it to morph into full-time with benefits, and complain when it doesn’t, is not fair to the company.

Are there bad actors out there? Sure. But Ms. Waldman, the next time you decide to pretend to be a part-time employee, try being a retail manager instead.

Dorreen Daffer Louisville, Ky.

In the 1980s I was a branch manager in a high-end neighborhood bank in Arizona with customers who expected good service. All the tellers were full-time workers, women who had been with the bank for years, knew the customers well and were knowledgeable about bank products and services.

I received orders from higher-ups to let go of all the full-time employees and fill those positions with part-timers. Of course, that meant employees who did not know the customers well, did not stay long enough or had little incentive to really learn the products and policies, which reduced good service overall.

So thanks for the in-depth article about how employers of all types enhance the bottom line at the expense of what they call their most valuable resources — their employees.

Judy J. McDonald Phoenix

I greatly appreciated Adelle Waldman’s comprehensive article about how corporations exploit part-time workers in the name of profits. She explained how companies may pay higher than minimum wage, but then rely on part-time workers to avoid paying benefits.

However, she did not mention how taxpayers are subsidizing these employees. The largest number of employees in several states who receive Medicaid and SNAP benefits (food stamps) work at Walmart and McDonald’s .

Large corporations are making billions in profit by hiring part-time workers; maybe they can pay back the American taxpayers who are subsidizing them.

Anna Sterne Santa Barbara, Calif.

The question is how do workers force their employers to assign regular schedules with reasonable hours. And the answer is unionize.

Being part of a union means having a contract with the employer that stipulates working conditions including wages, hours, schedules, time off, benefits and more. It’s a legally binding document, and when employers renege, employees can take legal action with union backing. It levels the playing field and gives the workers, together, an advantage that a single worker would never have.

No wonder corporations like Walmart , Target and Amazon are so virulently anti-union!

Linda Ferrazzara Randolph, Mass.

Not long ago, I took a part-time job for six months, at a chain supermarket, after decades of working in stable full-time jobs. I still found this article illuminating, such as how wildly variable the workweek hours and days actually are, tempered a bit at my unionized employer. I liked my colleagues and the job, but not the demeaning management.

I would argue that unpredictable job schedules also reduce civic engagement, preventing many citizens from being a school board member or coaching a youth sports team or joining an advocacy movement. With these practices, employers are quietly undermining civic involvement.

James Racine Montclair, N.J.

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Akhilesh Yadav skips INDIA bloc rally in Mumbai, sends letter to Rahul Gandhi

On Sunday, Akhilesh Yadav along with Tamil Nadu Chief Minister MK Stalin and RJD leader Tejashwi Yadav was scheduled to take part in the event. However, the SP chief did not attend the event.

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Samajwadi Party leader Akhilesh Yadav skips Congress mega rally in Mumbai
Yadav sends letter congratulating Rahul Gandhi on success of Yatra
Says he couldn't attend event due to preparations for upcoming elections

Samajwadi Party chief Akhilesh Yadav on Sunday congratulated former Congress president Rahul Gandhi for his “strong determination” on the occasion of the conclusion of the Bharat Jodo Nyay Yatra , and described him as a “rare person”.

Rahul Gandhi concluded his 63-day-old Bharat Jodo Nyay Yatra in Mumbai by paying tributes to Dr B R Ambedkar at his memorial Chaityabhoomi in central Mumbai and reading the Preamble of the Constitution.

In a letter dated March 17, written to Gandhi by Yadav, the SP chief said, “Today your Bharat Jodo Nyay Yatra is concluding in Mumbai. Rare are those people, who can take out such ‘yatra’. Heartiest congratulations to you for your strong determination.

“You started this yatra from Manipur, which is burning due to the failure of the BJP government. You have given a strong message against the dictator government from the north-east. During the course of the entire yatra, you met (people from) all the sections of the society, including farmers, youngsters, women, elderly and you got acquainted with their problems very closely,” Yadav said.

The SP chief went on to say, “The Election Commission yesterday announced the elections. Nominations will begin in UP from March 20, and owing to its preparations, I will not be able to attend the closing programme of the yatra.

“Not only hopeful, but fully confident that the public will uproot and throw out the BJP, which is against the farmers, youngsters, backwards, Dalits and women. The real success of the yatra will be that the BJP gets defeated in these elections,” Yadav said.

The former Congress president was accompanied by his sister and party general secretary Priyanka Gandhi Vadra on Saturday.

The yatra, which commenced from strife-torn Manipur on January 14, entered Mumbai from neighbouring Thane on the 63rd day on Saturday.

On February 21, INDIA bloc partners SP and Congress announced a tie-up for the Lok Sabha polls in Uttar Pradesh and Madhya Pradesh, with the UP’s main opposition party leaving 17 out of the 80 seats in the state for the ally.

In Madhya Pradesh, the Samajwadi Party will contest on a single seat, Khajuraho, and support the Congress in the remaining constituencies in the state.

As Rahul Gandhi Completes His Yatra, A Letter From Akhilesh Yadav

Rahul Ganhi's east-west yatra commenced from Manipur on January 14

Samajwadi Party chief Akhilesh Yadav on Sunday congratulated former Congress president Rahul Gandhi for his "strong determination" on the occasion of the conclusion of the Bharat Jodo Nyay Yatra, and described him as a "rare person".

In a letter dated March 17, written to Rahul Gandhi by Akhilesh Yadav, the SP chief said, "Today your Bharat Jodo Nyay Yatra is concluding in Mumbai. Rare are those people, who can take out such 'yatra'. Heartiest congratulations to you for your strong determination.

"You started this yatra from Manipur, which is burning due to the failure of the BJP government. You have given a strong message against the dictator government from the north-east. During the course of the entire yatra, you met (people from) all the sections of the society, including farmers, youngsters, women, elderly and you got acquainted with their problems very closely," Akhilesh Yadav said.

The SP chief went on to say, "The Election Commission yesterday announced the elections. Nominations will begin in UP from March 20, and owing to its preparations, I will not be able to attend the closing programme of the yatra.

"Not only hopeful, but fully confident that the public will uproot and throw out the BJP, which is against the farmers, youngsters, backwards, Dalits and women. The real success of the yatra will be that the BJP gets defeated in these elections," Akhilesh Yadav said.

The former Congress president was accompanied by his sister and party general secretary Priyanka Gandhi Vadra on Saturday.

The yatra, which commenced from strife-torn Manipur on January 14, entered Mumbai from neighbouring Thane on the 63rd day on Saturday.

On February 21, INDIA bloc partners SP and Congress announced a tie-up for the Lok Sabha polls in Uttar Pradesh and Madhya Pradesh, with the UP's main opposition party leaving 17 out of the 80 seats in the state for the ally.

In Madhya Pradesh, the Samajwadi Party will contest on a single seat, Khajuraho, and support the Congress in the remaining constituencies in the state.

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Among the 17 seats on which the Congress will contest in UP include Rae Bareli and Amethi, once considered pocket boroughs of the party, and Varanasi which is Prime Minister Narendra Modi's constituency.

(Except for the headline, this story has not been edited by NDTV staff and is published from a syndicated feed.)

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PDF AP English Language and Composition Question 2: Rhetorical Analysis
disobedience, led by Mahatma Gandhi. Throughout his letter, Gandhi applies a conciliatory, yet forceful tone, he places the blame onto the British, and he continually repeats his plan for the march in order to convince the British to reverse their policies before he acts. [2] Throughout his letter, Gandhi is conciliatory and respectful.
Essay on Gandhi Letter to Lord Irwin Rhetorical Analysis
Download. In 1930, Gandhi protested against the British monopoly in a nonviolent march later known as the Salt March, which was the turning point in India's independence from Britain in 1947. Before the salt march, Gandhi wrote a letter to the viceroy Lord Irwin stating his personal feelings about the unlawful taxation of salt.
PDF Document 1.6 Gandhi S Letter
Mohandas Gandhi "Letter to Lord Irwin" (1930) Written in 1930, just before Gandhi began his famous salt march, this letter communicated Gandhi's reasons for wanting to end British rule of India. It invited the British governor of India at the time, Lord Irwin, to allow India to gain its independence. Of course, the British governor refused.
Mohandas K. Gandhi Collected Papers
An online essay "Gandhi-Reynolds correspondence in the Swarthmore College Peace Collection" by Barbara Addison interprets the Mahatma Gandhi/Reginald Reynolds correspondence. The collection also includes: a 1948 typescript by Reginald Reynolds about Gandhi's letters to him: "Letters from Bapu" (8 pages); a folder of printed images of Gandhi ...
The Mahatma and the Poet: Tagore's Letters to Gandhi on Power, Morality
Between 1915 and 1941, Mahatma Gandhi (October 2, 1869-January 30, 1948) exchanged a series of letters with Indian poet, philosopher, and celebrated creative spirit Rabindranth Tagore (May 7, 1861-August 7, 1941), debating such subjects as truth, freedom, democracy, courage, education, and the future of humanity as India struggled for its independence.
PDF AP English Language and Composition FRQ 2 Scoring Commentaries with
rhetorical choices Gandhi makes in his letter to Viceroy Lord Irwin: "Throughout his letter, Gandhi applies a conciliatory, yet forceful tone, he places the blame onto the British, and he continually repeats his plan for the march in order to convince the British to reverse their policies before he acts." Row B: 4/4
PDF Mahatma Gandhi and Leo Tolstoy Letters
correspondence between Gandhi and Tolstoy, their admiration for each other's philosophy of life, and the profound influence Tolstoy had upon Gandhi. These letters, few though they are, testify to that relationship. In 1908, when Gandhi was pioneering his passive resistance experiments in South Africa, Tolstoy wrote A Letter To A Hindu.
'Dear Friend': Read Mahatma Gandhi's Letters to Adolf Hitler
Read Gandhi's Letters to Hitler. 9 minute read. Mahatma Gandhi at Ramgarh, India, in 1939 Dinodia Photos / Getty Images. By Tridip Suhrud. September 25, 2019 5:00 PM EDT "At 6 o'clock ...
Mohandas Gandhi Study Guide: The Salt March and its ...
It was against these laws that Gandhi now turned the force of satyagraha. On March 2, 1930, he sent a famous letter to the Viceroy Lord Irwin, warning him that beginning on March 11 he and the other members of his ashram would begin breaking the Salt Laws. Irwin-who would later take the title Lord Halifax-was a deeply religious person, with ...
Mahatma Gandhi's Letters to Lord Irwin (1930)
In 1930, Mahatma Gandhi, who hailed from the Porbandar district in Gujarat, organized a non-violent march to protest the British colonial monopoly and the nefarious Salt Laws. Known as the Salt Satyagraha, it was the catalyst for the Civil Disobedience Movement that culminated in India's independence in 1947. Shortly before the Salt March, on 2nd March 1930, Gandhi sent Lord Irwin, the Viceroy ...
AP Lang Rhetorical Analysis Essay Example: Prompt- Ghandhi Speech
Shortly before the Salt March, Gandhi had written to Viceroy Lord Irwin, the representative of the British crown in India. The passage below is the conclusion of that letter. Read the passage carefully. Then, in a well-written essay, analyze the rhetorical choices Gandhi makes to present his case to Lord Irwin.
Gandhi and Religion
This chapter presents an essay which explores Mahatma Gandhi's religious beliefs. Though Gandhi's attitude to religion holds the key to the understanding of his life and thought, its nuances and significance have often been missed by his admirers as well as by his critics. It recounts that Gandhi's prayer meetings were held not in temples ...
Rhetorical Analysis Of Letter To Lord Viceroy By Gandhi
On March 2, 1930, Gandhi wrote a letter to the Lord viceroy, though he never gained a response. In Gandhi's attempt to persuade the Lord into changing the English Rule, he uses ethos and pathos as his strategies, but fails to convince him. Although Gandhi and the Lord are on opposing sides, he must try to help get rid of the Salt Taxation and ...
Mahatma Gandhi Rhetorical Analysis Essay
Mahatma Gandhi Rhetorical Analysis Essay "In a gentle way, you can shake the world" -Mahatma Gandhi. This quote from Gandhi represents his approach in his actions when being a voice for a cause. ... In this letter Gandhi uses an appeal to pathos and the repetition of stating how the events that are to occur can be stopped, they aren't a ...
Mahatma Gandhi
In Europe, Romain Rolland was the first to discuss Gandhi in his 1924 book Mahatma Gandhi, and Brazilian anarchist and feminist Maria Lacerda de Moura wrote about Gandhi in her work on pacifism. In 1931, physicist Albert Einstein exchanged letters with Gandhi, and called him "a role model for the generations to come" in a letter writing about him.
PDF AP English Language and Composition
Sample: 2C Score: 1. There is a lot of content in this essay, but the response fails to offer any analysis of Gandhi's rhetorical choices. The student instead substitutes the simpler task of offering a brief summary of the content of Gandhi's letter. Each sentence is merely a declarative sentence about what the student believes are Gandhi ...
The Rhetorical Devices Used by Gandhi in His Letter to Lord Irwin
Date. The Rhetorical Devices Used by Gandhi in His Letter to Lord Irwin. In a protest against the British Colonizers, Mahatma Gandhi led the Indians to fight the oppressors using a non-violent protest through the world-renowned "Salt March.". It was a deviant movement against the colonizers that freed India from the shackles of Britain in 1947.
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 ...
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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
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 ...
"My Trip to the Land of Gandhi"
In this essay, Martin Luther King, Jr. shares his impressions and insights from his visit to India in 1959, where he learned more about the life and teachings of Mahatma Gandhi, the leader of the nonviolent resistance movement against British colonial rule. King reflects on the similarities and differences between the struggles for racial justice in the United States and India, and the ...
Essay on My Favourite Leader Mahatma Gandhi for Students
Introduction. Mahatma Gandhi, a name that resonates with peace and non-violence, is my favourite leader. His life and teachings have inspired millions worldwide. Born as Mohandas Karamchand Gandhi on October 2, 1869, he later came to be known as 'Mahatma', meaning 'great soul'. His principles of truth and non-violence have become a ...
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Also Read: 10 Lines on Mahatma Gandhi. Essay on Mahatma Gandhi 200-250 Words. Mohandas Karamchand Gandhi, popularly known as Mahatma Gandhi was an Indian lawyer, freedom activist, and politician. Gandhiji was born on October 2, 1869 at Porbandar, Gujarat. His father Karamchand Gandhi was the Chief Minister (diwan) of Porbandar state.
Opinion
Readers discuss a novelist's guest essay about how the retailers benefit but the workers struggle. To the Editor: Re "Part-Time Work Has a New, Predatory Logic," by Adelle Waldman (Opinion ...
Akhilesh Yadav skips INDIA bloc rally in Mumbai, sends letter to Rahul
Yadav sends letter congratulating Rahul Gandhi on success of Yatra Says he couldn't attend event due to preparations for upcoming elections Samajwadi Party chief Akhilesh Yadav on Sunday congratulated former Congress president Rahul Gandhi for his "strong determination" on the occasion of the conclusion of the Bharat Jodo Nyay Yatra , and ...
As Rahul Gandhi Completes His Yatra, A Letter From Akhilesh Yadav
In a letter dated March 17, written to Rahul Gandhi by Akhilesh Yadav, the SP chief said, "Today your Bharat Jodo Nyay Yatra is concluding in Mumbai. Rare are those people, who can take out such ...

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