Mahatma Gandhi, an iconic leader of India’s independence movement, advocated nonviolent resistance and inspired worldwide movements for civil rights and freedom in the early to mid-20th century. His philosophy and actions continue to resonate as powerful symbols of peaceful activism.

Introduction

Mahatma Gandhi, born Mohandas Karamchand Gandhi, stands as a towering figure in the annals of history, known for his transformative role in turning the freedom struggle into a national movement with a mass following. His strategic prowess and psychological insights earned him the moniker of an expert strategist. However, Gandhi rejected the notion of Gandhism, preferring to view his life as a series of “experiments with truth.” This journey led him to be rightfully hailed as the Father of the Nation, and in 1915, the British Government acknowledged his contributions with the prestigious ‘Kaiser-i-Hind’ medal.

Influences on Gandhi

Gandhi’s deep connection with religion found its roots in the influence of his mother, a profoundly religious woman. While firmly rooted in Hinduism and Vaishnavism, he drew inspiration from various religious strands, including Christianity and Jainism. The play “Harishchandra” left an indelible mark on his mind, sowing the seeds of his commitment to truth and non-violence. Intellectual influences from the school of Anarchism, including thinkers like Leo Tolstoy, Thoreau, and Emerson, played a significant role in shaping Gandhi’s worldview. Additionally, critiques of modern medicine by Edward Carpenter and the economic philosophy outlined by John Ruskin in “Unto this Last” left lasting imprints on Gandhi’s thoughts on dignity of labor and industrialization.

Works of Gandhi

• Hind Swaraj (1909) – here he expresses his views on Swaraj, mechanization and modern civilization. In Hind Swaraj, Gandhi gave three pillars of Swaraj – Hindu-Muslim Unity, Abolition of Untouchability and Upliftment of India’s villages.
• Swaraj in one year (1921) 
• The story of My Experiments with Truth (1927) – It is an Autobiography, where he describes his struggle against racism, violence and colonialism. It is a window to the evolution of his ideas over a period of time. 
• Satyagraha in South Africa (1928) 
• Constructive Programme Its Meaning and Place (1941) 
• India of my Dreams (1947) 
• Satyavir ki Katha, written in Gujarati based upon the dialogues of Plato 
• Uses of Truth
• My Picture of Free India

His Magazines: 

• Indian Opinion, founded by Gandhi in 1903 in South Africa. 
• Navjivan founded in 1947 by Gandhi & nehru 
• Harijan in English (1933), Harijan bandhu in Gujarati , Harijan sevak in hindi. 
• Young India (1919-1932) English weekly. The journal was reprinted in the USA by the India Home Rule League of America by Lala Lajpat Rai.

Important Organizations and Ashrams

1. 22 August, 1894 – Founded Natal Indian Congress to fight color prejudice.
2. 1903 Founded Transvaal British India Association.
3. Nov-Dec, 1904 Founded Phoenix settlement in Natal near Durban – Phoenix Farm is considered as the birthplace of Satyagraha.
4. 1910- Tolstoy Farm was the Second ashram initiated and organized by Mohandas Gandhi during his South African movement.
5. 1915 – Kochrab Ashram in Ahmedabad.
6. 1916 – Mazdoor-Mahajan Sabha or the Textile Labour Association was formed by Mahatma Gandhi with Anasuya Sarabai in a mill at Ahmedabad (Gujarat) in 1916 as a model trade union.
7. 1917 – Kochrab Ashram was shifted on the bank of sabarmati river and named as Sabarmati Ashram.
8. 1925 – All India Spinners Association was launched by Gandhi with the intention of propagation, production and the selling of khadi.
9. 1932 – Harijan Sevak Sangh is a non-profit organization founded by Mahatma Gandhi to eradicate untouchability in India. It was initially known as the Anti-Untouchability League.
10. 1934 – All India Village Industries Association
11. 1936 Founded Sevagram Ashram at Wardha (Maharashtra).

Phases of Gandhi’s leadership in the Indian freedom Struggle

Gandhi’s advocacy for nonviolent resistance, or Satyagraha, marked pivotal moments in India’s struggle for independence. The first Satyagraha campaign in India in September 1906 protested the Transvaal Asiatic Ordinance. Other notable campaigns included the Champaran Satyagraha (1917), Kheda Satyagraha (1918), Rowlatt Satyagraha (1919), and the Salt March during the Civil Disobedience Movement (1930).

First Phase (1915-1919):

Upon returning to India in 1915 after a 20-year stay in Africa, Gandhi established the Satyagraha Ashram near Ahmedabad. This ashram became a focal point for a small group of individuals who embraced Gandhi’s principles. Over the next two years, Gandhi laid the groundwork for the Satyagraha movement in India.

Champaran Satyagraha (1917)

Gandhi’s initiation into Satyagraha occurred in 1917 in Champaran, Bihar. European planters subjected the peasantry on indigo plantations to severe oppression, forcing them to cultivate indigo on a significant portion of their land and sell it at a fixed price. Gandhi intervened, leading the Satyagraha. The government, under pressure, rescinded its earlier order and appointed a committee of inquiry, with Gandhi serving as a member. This marked Gandhi’s first successful venture into civil disobedience.

Ahmedabad Mill Strike (1918)

In 1918, Gandhi intervened in a labor dispute between workers and mill owners in Ahmedabad. Advising the workers to go on strike and demand a 35% wage increase, Gandhi undertook a fast unto death to emphasize the non-violent nature of the protest. The pressure generated by his fast led the mill owners to concede on the fourth day, agreeing to a 35% wage increase for the workers.

Kheda Struggle

In the Kheda district of Gujarat, a crop failure led to famine conditions, and many cultivators were unable to pay their taxes. Gandhi drafted a petition requesting the suspension of revenue collection. However, the government rejected the petition, leading to a struggle. The movement was withdrawn when it was learned that the government had issued instructions to recover revenue only from those peasants who could afford to pay.

Second Phase (1919-1930):

Rowlatt Act (1919)

In 1919, the British government passed the Rowlatt Act, which empowered special tribunals to arrest and try political leaders without providing reasons. Gandhi responded by founding the Satyagraha Sabha and declaring April 6, 1919, as Satyagraha Day. This day was marked by strikes and protests against the oppressive Rowlatt Act.

Khilafat Movement

In collaboration with Muslim leaders Mohammed Ali and Shaukat Ali, Gandhi supported the Khilafat Movement in 1919. This mass movement was organized by Indian Muslims to protest against the British decision regarding the Ottoman Caliphate. Around this time he also gave this idea of Hijrat, reflecting the self expulsion of people from the state who do not feel they belong.

Non-Cooperation Movement (1920)

The Non-Cooperation Movement gained momentum in the Nagpur session of the Congress in December 1920. The movement advocated nonviolent non-cooperation, including the boycott of British-established councils, courts, and schools, as well as foreign cloth.

Chauri Chaura Incident (1922)

During the Non-Cooperation Movement, an incident unfolded in Chauri Chaura in February 1922. Local police brutality against volunteers led to clashes, and protesters set fire to a police station, resulting in the deaths of three civilians and 22 policemen. In response, Gandhi called off the Non-Cooperation Movement and initiated the Satyagraha movement. After the Chauri Chaura incident, Gandhi was arrested and sentenced to six years in jail, leading him to withdraw from the Non-Cooperation Movement.

Third Phase (1930-1947):

The Civil Disobedience Movement and Dandi March

The Civil Disobedience Movement was initiated by Mahatma Gandhi on 12th March 1930, marked by the iconic Dandi March. Gandhi, accompanied by 78 followers, embarked on a 375-kilometer journey from Sabarmati Ashram to Dandi, a village on the Gujarat coast. On 6th April, Gandhi reached Dandi, where he symbolically broke the salt law by picking up a handful of salt. This act represented the Indian people’s refusal to live under laws imposed by the British. The Civil Disobedience Movement became a crucial aspect of the Indian independence struggle, promoting nonviolent resistance against British oppression. The movement swiftly spread across the nation, with people participating in protests, demonstrations, and anti-British campaigns. Notably, women actively joined the movement, marching alongside men in various processions.

Additional Information – Gandhi was strongly impacted by Thoreau. According to the popular belief Gandhi developed the concept of Civil Disobedience after reading Thoreau’s essay titled “Civil Disobedience.”

The Quit India Movement

In August 1942, Mahatma Gandhi launched the Quit India Movement, also known as India’s August Movement or Bharat Chhodo Andolan. The All India Congress Committee passed a resolution on 8th August 1942 in Bombay, declaring the immediate demand for an end to British rule. The Congress aimed to organize a massive nonviolent movement on the broadest possible scale. Gandhi’s slogan “Do or die” served as inspiration for the nation, urging people to engage wholeheartedly in the struggle for independence. The Quit India Movement marked a significant and intense phase in India’s fight for freedom, characterized by widespread protests, strikes, and acts of civil disobedience against British rule. 

Ideas of Gandhi

Non Violence

Gandhi’s political ideology revolves around the foundational principle of Ahimsa, or non-violence. According to him, the ultimate goal of life is to approach the Truth, which he equates with God. Gandhi perceives God as Truth, the self-existent, or the highest consciousness. Despite acknowledging that he does not claim to know the ultimate truth, Gandhi sees his life as an ongoing experiment with the truth, asserting his ability to guide others on the path toward it.

In Gandhi’s philosophy, Ahimsa is not merely the absence of violence; rather, it is a profound concept rooted in love and sacrifice. He emphasizes the continuity of ends and means, asserting that if the end goal is God, the means must align with that divine purpose. For Gandhi, God symbolizes love and sacrifice, elevating Ahimsa beyond a mere rejection of violence. He views Ahimsa as a path to be embraced by the spiritually strong, not just the physically powerful, stating a preference for non-violence over cowardice.

Gandhi distinguishes between the worlds of animals and humans, associating Hinsa (violence) with the former and Ahimsa with the latter. He advocates the practice of Ahimsa in both actions and thoughts, extending it not only to interactions among humans but also towards animals and the environment. Ahimsa, for Gandhi, becomes a potent political weapon and strategy, especially in the context of the freedom struggle, which he sees as a battle for truth and a fight against evil.

In this struggle, Gandhi’s perspective is that victory does not come from defeating the enemy through violence but by transforming the adversary into a friend. He emphasizes that the fight is against evil itself, not the doer of evil, and encourages acceptance of the enemy. According to Gandhi, history teaches that between good and evil, evil ultimately succumbs, and truth emerges victorious. His vision transcends conventional notions of victory, emphasizing a transformative approach rooted in non-violence and the pursuit of truth.

Satyagraha

Satyagraha, as conceptualized by Gandhi, is a revolutionary technique rooted in non-violence, aimed at resisting injustice. The term itself is derived from the combination of “Satya” (Truth) and “Agraha” (Holding firmly to). It is crucial to note that Satyagraha is distinct from passive resistance. Gandhi outlined specific demands for Satyagraha, including adherence to truth (Sat), non-violence (Ahimsa), and self-discipline or austerity (Tapasya). The term Satyagraha was first developed by Maganlal Gandhi, later taken up by Mahatma Gandhi as a major tool for India’s Independence struggle.

Non-violence is the fundamental feature of Satyagraha, making it a strategic element in Gandhi’s broader struggle for freedom. Satyagraha transforms the freedom struggle into a DharmaYudha, a battle between good and evil, thereby legitimizing Gandhi’s political efforts. Throughout his life, Gandhi experimented with Satyagraha, starting with his experiences in Johannesburg, South Africa where he had his first satyagraha against Immigration act and later applying it on a smaller scale in places like Champaran, Kheda, and Ahmedabad in India. It was Tej Bahadur Sapuru who made Gandhi aware about the concerns of India and the struggle of People on his visit. 

Gandhi’s engagement in various movements, such as the resistance against the Rowlatt Bills, the Non-Cooperation Movement, and the Civil Disobedience Movement, showcased the versatility of Satyagraha as a tool for political change. He advocated for both individual and collective expressions of Satyagraha. Acharya Vinoba Bhave, is regarded as the first satyagrahi of the Individual civil disobedience movement.

Differentiating Satyagraha from passive resistance, Gandhi emphasized that Satyagraha involves a complete rejection of violence, rooted in the article of faith in non-violence (Ahimsa) and is based out of love. Unlike passive resistance, Satyagraha does not harbor enmity towards individuals; instead, it directs opposition solely against the evil itself. The purpose of Satyagraha, according to Gandhi, is not just resistance but to facilitate the transformation of the wrongdoer into a better person.

Gandhi extended the applicability of Satyagraha to all aspects of life, including the economic, political, social, and even foreign policy realms. He identified various principles and practices associated with Satyagraha, ranging from truth and non-violence to economic strategies like boycotts and swadeshi. Additionally, he emphasized the importance of equal respect for all religions and advocated for freedom from untouchability.

In the context of foreign aggression, Gandhi proposed the creation of a human chain as a means of peaceful resistance. Through the multifaceted concept of Satyagraha, Gandhi aimed to establish a transformative and non-violent approach to addressing societal issues and achieving political change.

R.R. Diwakar, a political scientist, commented, “ it was not Gandhi who made satyagraha but it is satyagraha which made Gandhi the Mahatma.”

Sarvodaya: Non-violent Socialism for Distributive Justice

Sarvodaya, Gandhi’s conceptualization, draws inspiration from John Ruskin’s work ‘Unto This Last.’ It represents Gandhi’s approach to socialism, characterized by non-violence and a commitment to distributive justice. At its core, Sarvodaya is rooted in the idea of the Unity of Existence.

The components of Sarvodaya encompass the principle of “Bread Labor,” emphasizing the dignity of labor. According to Gandhi, individuals should engage in physical labor before securing their sustenance, fostering an understanding of the challenges faced by those involved in manual work. Gandhi aimed to elevate the status of manual laborers by asserting that all forms of work deserve equal respect, whether it be the laborer’s toil or the efforts of a lawyer.

Another key element of Sarvodaya is the “Trusteeship theory,” which stands in contrast to Marxist notions of class struggle. Gandhi advocated for harmony between social classes and rejected the idea that capitalists should view themselves as sole owners of capital. Instead, he proposed a trusteeship model where capitalists consider themselves custodians of the capital, retaining only what is necessary for industry operation and allocating the surplus for the welfare of workers and society.

Sarvodaya, in Gandhi’s vision, signifies the upliftment of all, and he envisioned true Swaraj, or self-rule, as a state where even the poorest can lead a life of dignity. While recognizing the right to private property, Gandhi constrained it to the extent necessary for an individual’s physical, moral, and mental well-being. Sarvodaya, as articulated by Gandhi, emerges as a philosophy of inclusive socialism grounded in non-violence and the pursuit of justice.

Critique of Modern Civilization

Gandhi unequivocally labeled modern civilization as Satanic, expressing his critique extensively in his book ‘Hind Swaraj.’ His criticism was not just an intellectual exercise but a strategic attempt to establish a counter-hegemony, a war of position against prevailing ideas. Central to his critique was a deep skepticism towards industrialization and mechanization, as he believed they led to a scenario where machines ended up controlling humans.

Gandhi’s criticism extended beyond the Western origin of modernity; he objected to its core values rooted in materialism, utilitarianism, consumerism, militarism, and individualism. For him, imperialism and fascism were not distinct entities but rather two manifestations of the broader modernity that he found deeply problematic.

One of Gandhi’s primary contentions was that modernity eroded human dignity, reducing individuals to a level comparable to animals. The emphasis on the satisfaction of desires, according to Gandhi, had dehumanizing consequences. In his view, true civilization should not regress humanity to an animalistic state but rather uplift individuals to become better human beings.

Gandhi proposed an alternative vision of civilization—one not centered on the fulfillment of desires but on the minimization of wants. In this conception, the essence of true civilization lies in restraint and simplicity. Gandhi’s critique of modern civilization was not merely a rejection of certain practices but a profound challenge to the underlying values and assumptions that shaped the contemporary world. His call for a reevaluation of what constitutes genuine civilization resonates with a vision that prioritizes human well-being, dignity, and the pursuit of a simpler, more harmonious existence.

Gandhi on State: Philosophical Anarchist

Gandhi went so far as to label himself a Philosophical Anarchist, reflecting his staunch opposition to the state, which he deemed incompatible with the ideals of Ahimsa or non-violence. For him the state is a “soulless machine.” His critique of the state was rooted in the belief that even a limited state inevitably resorts to coercive force, a manifestation of human weakness in the face of unbridled desires.

According to Gandhi, the state, being an external entity, lacks a soul and thus cannot comprehend the principles of Ahimsa. His vision of an ideal society, encapsulated in the concept of Ramrajya, goes beyond mere criticism of the state; it advocates for a stateless society. In this vision, Ramrajya is not an authoritative realm governed by a central power but rather a decentralized structure with the individual at its core.

Decentralization, in Gandhi’s conception, is pivotal to the establishment of Ramrajya (Plato’s Ideal state). Placing the individual at the center of societal organization reflects his conviction that true self-governance and harmonious living are achievable only through the empowerment of individuals at the grassroots level. This decentralized model aligns with Gandhi’s emphasis on personal responsibility, self-discipline, and the minimization of external control.

In Gandhi’s vision of Ramrajya, the absence of a centralized state does not imply chaos but rather a society guided by principles of truth, non-violence, and mutual respect. It is a utopian ideal where individuals voluntarily adhere to a moral and ethical framework, transcending the need for external coercion. While Gandhi’s vision may appear radical, it underscores his commitment to a profound restructuring of societal norms, placing faith in the innate goodness and moral capacity of individuals to collectively shape a just and harmonious existence.

Gandhi on Means and Ends: Purity of Means

Gandhi’s philosophical stance on means and ends reflected a departure from Machiavelli’s approach, which advocated the separation of politics from ethics or religion. Influenced significantly by his political mentor, Gokhale, who stressed the necessity of spiritualizing politics, Gandhi firmly believed in integrating ethical considerations into the political sphere. He contended that the absence of religion in politics was akin to a ‘Death Trap’ (Mrithyu Jaal), emphasizing the indispensable role of spirituality in guiding political decisions.

Central to Gandhi’s ideology was the emphasis on the purity of means. According to him, achieving right ends required employing morally upright means. This principle was not just a theoretical stance for Gandhi; he applied it practically in shaping the methods of the freedom struggle. The concept of Satyagraha, a cornerstone of Gandhi’s approach to the struggle for independence, dictated that the means employed must be nonviolent for the struggle to be authentic.

Gandhi on Relationship Between Religion and Politics

Gandhiji held a profound belief in the fundamental truth underlying all religions, emphasizing their interconnectedness and mutual support. According to him, religions served as paths leading to a common truth, enabling individuals to seek and uphold moral principles. While expressing his admiration for Hinduism, Gandhi stressed the importance of a religion that transcends Hinduism, one that transforms human nature and binds people in the pursuit of unshakable truth. He firmly rejected sectarianism, asserting that true religion is a belief in the ordered, moral governance of the universe.

Gandhi viewed the relationship between religion and politics as intimate and inseparable. He argued that politics divorced from religious pursuits lacks value. For him, politics was the “bare feet of religion” and considered it absolute dirt if divorced from moral and spiritual principles. Gandhi firmly believed that true politics cannot exist without religion. However, he clarified that it was not the religion of superstition and dogma, but rather a universal religion rooted in tolerance and understanding.

In Hindi Swaraj Gandhi expressed concern about the impact of British rule on India, lamenting that the country was turning irreligious under its influence.

Concept of “Oceanic Circle”

Gandhi’s concept of the “oceanic circle” embodies his vision of interconnectedness and unity among individuals and communities. He believed that like drops of water in an ocean, humans are interconnected and share a common spiritual essence. According to Gandhi, this interconnectedness should promote harmony, tolerance, and understanding among people, transcending boundaries of nationality, religion, and race. The oceanic circle symbolizes the collective consciousness and the realization that all lives are deeply intertwined. Gandhi envisioned a world where individuals recognize their inherent connection, fostering a sense of shared responsibility and empathy, ultimately leading to a peaceful and just society. Gandhi interlinked his concept of oceanic circle with Gram Swaraj. 

Gandhi on Indian Democracy

Gandhi envisioned India as a true democracy and outlined six conditions for the development of Indian democracy:

• Use of Charkha to Express Satyagraha
• Growth of Village Industries
• Primary Education through Handicrafts
• Removal of Untouchability
• Communal Harmony
• Nonviolent Organization of Labour

These conditions, according to Gandhi, were essential for building a true democracy in India that reflects not only political freedoms but also encompasses social and economic justice.

Gandhi on Rights and Duties: Inherent Connection

Gandhi’s views on rights and duties found their roots in the philosophy of the Gita. Drawing from the Gita’s emphasis on Karma, or duty, without consideration of consequences or rewards, Gandhi posited a reciprocal relationship between rights and duties. According to him, rights were inherent in the performance of duty in an embryonic sense. In other words, individuals automatically acquired rights when they fulfilled their responsibilities.

For Gandhi, the inseparable connection between rights and duties underscored a fundamental principle. Rights, in his philosophy, could not exist independently of duties. This interconnectedness emphasized a moral and ethical framework where individuals, by fulfilling their obligations, naturally earned corresponding rights. Gandhi’s philosophy sought to establish a harmonious balance between individual rights and societal responsibilities, grounded in the timeless wisdom of the Gita.

Gandhi on Education: Nai Talim

Gandhi’s profound vision of education, encapsulated in the concept of ‘Nai Talim,’ represents a departure from conventional learning paradigms. In this approach, he advocated for learning directly from the book of life rather than merely acquiring knowledge from textbooks. According to Gandhi, education was not a finite process confined to formal institutions; instead, it was a lifelong journey of continuous learning and self-discovery.

He envisioned a holistic scheme of education that extended beyond the intellectual realm to encompass the development of the body, mind, and soul. Gandhi believed that true education should nurture individuals in a comprehensive manner, fostering physical well-being, intellectual growth, and spiritual enrichment.

Gandhi’s educational philosophy also embraced the principle of ‘Earning while learning.’ He stressed the importance of individuals being financially self-reliant in funding their education rather than relying on external support. This approach aimed at instilling a sense of responsibility and self-sufficiency in individuals as they pursued their educational journey.

In practical terms, Gandhi advocated for a curriculum that included teachings in home science, nursery education, forestry, and other practical skills. By incorporating these elements into the educational framework, he sought to bridge the gap between theoretical knowledge and practical application, preparing individuals to contribute meaningfully to both their personal lives and society at large.

Gandhi’s ‘Nai Talim’ was not just an educational philosophy; it was a transformative vision that aimed to create well-rounded individuals capable of navigating life with a sense of purpose, self-reliance, and a deep understanding of the world around them. His emphasis on learning from life and integrating practical skills into education remains a timeless and resonant aspect of his legacy. He also started Navajivan trust to educate Indians about the principles of Swaraj in their mother tongue. 

Quotes by Mahatma Gandhi 

• “Hate the sin, love the sinner.” 
• “There are people in the world so hungry that God cannot appear to them except in the form of bread.” 
• “It is better to be a soldier than be a coward.”
• “ British parliament as a sterile woman.”
• “Most religious men I have met are politicians in disguise.”
• “There is no one without faults, not even men of god.”
• “Man as an animal is violent but spirit is non violent.”
• “Those who say that religion has nothing to do with politics don’t know what politics is.”
• “Socialism is a beautiful word and so far as I am aware, in socialism all the members are equal, none low or none high.”
• “Cripps’ offer was like a check with a forward date and the bank was going bankrupt.”
• “Whenever you are confronted with an opponent. Conquer him with love.” 
• “I call him religious who understands the suffering of others.” 
• “Liberty and democracy become unholy when their hands are dyed red with innocent blood.” 
• “Distinguish between real needs and artificial wants and control the latter.” 
• “Where there is only one choice between cowardice and violence, I would advice violence.”
• “If Hindu brothers are concerned about cows then they would sacrifice their life for conserving cows but should not hurt their fellow muslim brothers.”
• “A man is a product of his thoughts what he thinks he becomes,”
• “Politics should be given spiritual forms.”

Conclusion

Mahatma Gandhi’s legacy endures as a visionary leader, strategist, and proponent of non-violent resistance. His profound influence on India’s struggle for freedom, coupled with his enduring philosophical contributions, solidifies his status as an iconic figure in the history of humanity. Gandhi’s teachings on non-violence, truth, and self-discipline continue to inspire and resonate across generations, fostering a legacy that transcends national borders.

Gandhi’s enduring influence is rooted in his call for the spiritualization of politics and decentralization of power. Emphasizing ethical values and the purity of means in political pursuits, his ideals offer a profound moral perspective. His vision of empowering local communities through decentralized governance stands as a beacon for humanity. In a world grappling with moral complexities, Gandhi’s teachings provide a timeless blueprint for ethical leadership and societal renewal, offering hope for a more just and compassionate civilization.

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