essay on gandhi ahimsa philosophy

Peace, Nonviolence and Conflict Resolution
Ahimsa: Its theory and practice in Gandhism

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Peace, Nonviolence, Conflict Resolution : Ahimsa: Its Theory and Practice in Gandhism

Peace, Nonviolence, Conflict Resolution

Nonviolence and Multilateral Diplomacy

Ahimsa: Its Theory and Practice in Gandhism

Non-violent Resistance and Satyagraha as Alternatives to War - The Nazi Case
Thanatos, Terror and Tolerance: An Analysis of Terror Management Theory and a Possible Contribution by Gandhi
Yoga as a Tool in Peace Education
Forgiveness and Conflict Resolution
Gandhi's Philosophy of Nonviolence
Global Nonviolence Network
Violence And Its Dimensions
Youth, Nonviolence And Gandhi
Nonviolent Action: Some Dilemmas
The Meaning of Nonviolence
India And The Anglo-Boer War
Gandhi's Vision of Peace
Gandhi's Greatest Weapon
Conflict Resolution: The Gandhian Approach
Kingian Nonviolence : A Practical Application in Policing
Pilgrimage To Nonviolence
Peace Paradigms: Five Approaches To Peace
Interpersonal Conflict
Moral Equivalent of War As A Conflict Resolution
Conflict, Violence And Education
The Emerging Role of NGOs in Conflict Resolution
Role of Academics in Conflict Resolution
The Role of Civil Society in Conflict Resolution
Martin Luther King's Nonviolent Struggle And Its Relevance To Asia
Terrorism: Counter Violence is Not the Answer
Gandhi's Vision and Technique of Conflict Resolution
Three Case Studies of Nonviolence
How Nonviolence Works
The Courage of Nonviolence
Conflict Resolution and Peace Possibilities in the Gandhian Perspective
An Approach To Conflict Resolution
Non-violence: Neither A Beginning Nor An End
Peacemaking According To Rev. Dr.Martin Luther King Jr.
The Truth About Truth Force
The Development of A Culture of Peace Through Elementary Schools in Canada
Gandhi, Christianity And Ahimsa
Issues In Culture of Peace And Non-violence
Solution of Violence Through Love
Developing A Culture of Peace And Non-Violence Through Education
Nonviolence And Western Sociological And Political Thought
Gandhi After 9/11: Terrorism, Violence And The Other
Conflict Resolution & Peace: A Gandhian Perspective
A Gandhian Approach To International Security
Address To the Nation: Mahatma Gandhi Writes on 26 January 2009
Truth & Non-violence: Gandhiji's Tenets for Passive Resistance
The Experiments of Gandhi: Nonviolence in the Nuclear Age
Terrorism And Gandhian Non-violence
Reborn in Riyadh
Satyagraha As A Peaceful Method of Conflict Resolution
Non-violence : A Force for Radical Change
Peace Approach : From Gandhi to Galtung and Beyond
Gandhian Approach to Peace and Non-violence
Locating Education for Peace in Gandhian Thought

Extrernal Links

Gandhi, The Jews And Palestine A Collection of Articles, Speeches, Letters and Interviews Compiled by: E. S. Reddy

By Dr. Ram Ponnu *

"Nonviolence is an active force of the highest order. It is soul force or the power of Godhead within us. Imperfect man cannot grasp the whole of that essence - he would not be able to bear its full blaze, but even an infinitesimal fraction of it, when it becomes active within us, can work wonders." - Mahatma Gandhi

Gandhism, an amalgam of Gandhi's views and practices, revolves around ahimsa , the non-violence. Gandhi had no weapon but nonviolence. (XXV-423) He successfully implemented the rule of non-violence in the struggle for independence. All his experiments in ahimsa had taught him that nonviolence in practice means common labour with the body. (T-5-225) To his mind, the most perfect demonstration of nonviolence was in Champaran. (T-5-191)

Concept of Ahimsa

Ahimsa is derived from the Sanskrit verb root san , which means to kill. The form hims means "desirous to kill"; the prefix a - is a negation. So a-himsa means literally "lacking any desire to kill". Literally translated, ahimsa means to be without harm; to be utterly harmless, not only to oneself and others, but to all living beings. But its implications are far wider; it is more than not doing violence, it is more than an attitude, it is a whole way of life. Itis the opposite of himsa , "violence" which is to hurt the vitalities ( prana s), through vibration due to the passions, which agitate mind, body, or speech.( Tattvarthadhigama Sutra vii:13) The concept of ahimsa extends to all living beings, and therefore, protection of environment, natural habitats and vegetarianism are its natural derivatives. Buddhism and Jainism impose total non-violence on their followers. In Hinduism, it means the principle of non-injury to living beings. Hindus, particularly in the southern parts of India, often abstain from eating meat in accordance with the belief in not harming animals. To one who reads the spirit of the Gita, it teaches the secret of nonviolence, the secret of realizing self though the physical body.MOG-16

Ahimsa in Jainism

The basic elements of Gandhi’s philosophy were rooted in the Indian religions of Jainism and Buddhism. Both of these religions advocate ahimsa , which is “absence of the desire to kill or harm” (Chapple 10). The Acaranga Sutra , a Jain text, describes the fundamental need for non-violence: “All beings are fond of life; they like pleasure and hate pain, shun destruction and like to live, they long to live. To all, life is dear” (Chapple 11). Mahavira threw new light on the perennial quest of the soul with the truth and discipline of ahimsa . He said: There is nothing so small and subtle as the atom nor any element as vast as space. Among the Jains, one of the greatest virtues was to show compassion and kindness to fellow living beings. The clear rule for Jain monks is that all possible care must be taken not to harm living things while walking, acting, speaking, begging, or performing excretory acts. To the Jains ahimsa is the supreme religion. According to the Jain tradition, ahimsa is a great vow of compassion in body, mind and spirit. Their scriptures state: Don’t injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being. The Jains believe that life (which equals soul) is sacred regardless of faith, caste, race, or even species. Harm done to other beings is considered harm to oneself since it attracts much karma . Any injury to the material or conscious vitalities caused by passionate activity of mind, body, or speech is certainly called violence; certainly the non-appearance of attachment and other passions is ahimsa. ( Purusharthasiddhi -upaya iv:43-4 ) The most forceful statement is found in the Jnanarnava : Violence alone is the gateway to the miserable state, it is also the ocean of sin; it is itself a terrible hell and is surely the densest darkness". "If a person is accustomed to committing injury, then all his virtues like selflessness, greatness, desirelessness, penance, liberality, or munificence are worthless. (8.19-20) In this strife torn world of hatred and hostilities, aggression and aggrandisement, and of unscrupulous and unbridled exploitation and consumerism, the Jain perspective finds the evil of violence writ large. Jainism has become synonymous with Ahimsa and Jain religion is considered as the religion of Ahimsa . (Acharya Mahapragya: ‘Non-Violence and its many Facets’) Ahimsa is the first of five precepts or ten precepts that the Buddha taught - "do not kill.” Jesus was the most active resister known perhaps to history. His was nonviolence par excellence. Ahimsa is certainly not cowardice; it is wisdom. And wisdom is the cumulative knowledge of the existing divine laws of reincarnation, karma , dharma , the all-pervasiveness and sacredness of things, blended together within the psyche or soul of the Hindu. Ramana Maharishi states: You do not like to suffer yourself. How can you inflict suffering on others? Every killing is a suicide. The eternal, blissful and natural state has been smothered by this life of ignorance. In this way the present life is due to the killing of the eternal, pristine Being. Is it not a case of suicide? Tolstoy was the greatest apostle of nonviolence that the present age has produced. (T-2-31)

Ahimsa in Gandhism

Gandhi learnt the lesson of nonviolence from his wife, when he tried to bend her to his will. Her determined resistance to his will, on the one hand, and her quiet submission to the suffering his stupidity involved, on the other, ultimately made him ashamed of himself and cured him of his stupidity in thinking that he was born to rule over her and, in the end, she became his teacher in nonviolence. Generally, ahimsa means non-violence. But to Gandhi, “it has much higher, infinitely higher meaning. It means that you may not offend anybody; you may not harbour uncharitable thought, even in connection with those who consider your enemies. To one who follows this doctrine, there are no enemies. A man who believes in the efficacy of this doctrine finds in the ultimate stage, when he is about to reach the goal, the whole world at his feet. If you express your love- ahimsa -in such a manner that it impresses itself indelibly upon your so called enemy, he must return that love. This doctrine tells us that we may guard the honour of those under our charge by delivering our own lives into the hands of the man who would commit the sacrilege. And that requires far greater courage than delivering of blows”. My nonviolence is made of stern stuff. It is firmer than the firmest metal known to the scientists. (T-5-169) Nonviolence, in its dynamic condition means conscious suffering. (T-2-5) If nonviolence is to be contagious and infectious, I must acquire greater control over my thoughts. (MM-277) A nonviolent action accompanied by nonviolence in thought and word should never produce enduring violent reaction upon the opponent.(T-5-130) A nonviolent warrior knows no leaving the battle. He rushes into the mouth of himsa , never even once harbouring an evil thought. (T-5-116) His nonviolence demands universal love, and we are not a small part of it. (T-5-295) and bids him dedicate himself to the service of minorities.(T-7-385) His nonviolence is not merely kindness to all the living creatures.(T-7-128) His love for nonviolence is superior to every other thing, mundane or super mundane.(MM-1180) His creed of nonviolence does not favour the punishment of thieves and dacoits and even murderers.(T-3-62) His faith in truth and nonviolence is ever growing, and as he is ever trying to follow them in his life.( T-4-154) His life is dedicated to the service of India through the religion of nonviolence which he believe to be the root of Hinduism. His mission is to convert every Indian, even Englishmen, and finally the world to nonviolence for regulating mutual relations, whether political, economic, social or religious.(T-5-221) His nonviolence does not admit of running away from danger and leaving the dear ones unprotected.(T-2-131) He says, nonviolence is a creed. I must act up to it, whether I am alone or have companions.(T-5-287) My creed of nonviolence is an extremely active force. (MM-143) As there is no place to ego and pride in Ahimsa-the non-violence, it is necessary for a person who claims to be non-violent that he follows it in his routines. In this context Mahatma Gandhi himself says: "If one has pride and egoism, he is not non-violent. Non-violence is impossible without humility."

Ahimsa and Truth

The only virtue Gandhi wants to claim is truth and nonviolence. (T-2-84) Truth and nonviolence are as old as the hills. (MM-25) Ahimsa and truth are so intertwined that it is practically impossible to disentangle and separate them. They are like the two sides of a coin, or rather a smooth unstamped metallic disc. Nevertheless ahimsa is the means; truth is the end. Truth is positive, nonviolence is negative.(MOG-14) Truth stands for the fact, nonviolence negatives the fact.(MOG-14) Truth is self-evident, nonviolence is its maturest fruit. It is contained in truth, but isn’t self-evident. (MOG-14) "This ahimsa is the basis of the search for truth. I am realising every day that the search is vain unless it is founded on ahimsa as the basis" The patriotic spirit demands loyal and strict adherence to nonviolence and truth.(T-2-92) Truth and nonviolence are perhaps the activist forces you have in the world.(T-3-145) For Gandhi, ahimsa was the noblest expression of truth. “With truth combined with ahimsa , “Gandhi writes, “you can bring the world to your feet.” He also said: Truth is my religion and ahimsa is the only way of its realisation. The realization of the truth which is the realization of the oneness with all that is created as an extension of oneself portrays ahimsa . Whereas ahimsa when adopted as means to realize the absolute truth becomes an effective spiritual practice. Truth and nonviolence are no cloistered virtues but are applicable as much in the forum and the legislatures as in the market-place.(T-4-161) To Gandhi truth is God and there is no way to find truth except the way of nonviolence.(T-2-235) He promised: The practice of truth and nonviolence melted the religious differences, and we learnt to see beauty in each religion.(T-5-225) Complete independence will be complete only to the extent of our approach in practice to truth and nonviolence.(T-6-17) Use truth as your anvil, nonviolence as your hammer and anything that does not stand the test when it is brought to the anvil of truth and hammered with ahimsa, reject as non-Hindu.(XXVI-374)

Ahimsa and Satyagraha

Ahimsa is the bedrock of satyagraha , the "irreducible minimum" to which satyagraha adheres and the final measure of its value. Gandhi clearly holds that the satyagrahi s are not to harbour anger let alone hatred. They are very advanced in their development of ahimsa . "Nonviolence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law-to the strength of the spirit." Gandhi said, "Strength does not come from physical capacity. It comes from an indomitable will." Therein he found his own strength, and there he exhorted others to look for theirs. Latent in the depths of human consciousness, this inner strength can be cultivated by the observance of complete ahimsa . Whereas violence checks this energy within, and is ultimately disruptive in its consequences, ahimsa properly understood, is invincible. "Abstinence in root from violence is non-violence." Gandhi connected non-violence with bravery and declares it to be a [continuously] active force. It is a strongest force to be used properly and with high understanding, and not with equal ease. In Gandhi's own words: " Ahimsa cannot be dismissed as lightly as you think. Ahimsa is the strongest force known. But if all can use the strongest force with equal ease, it would lose its importance. We have not been able yet to discover the true measure of the innumerable properties of an article of our daily use like water. Some of its properties fill us with wonder. Let us not, therefore, make light of the strongest force like Ahimsa, and let's try to discover its hidden power with patience and faith." “Nonviolence cannot be preached. It has to be practiced," he insisted. "If we remain nonviolent, hatred will die as everything does, from disuse." “Non-violence is not a garment to be put on and off at will, its seat is in the heart and it must be inseparable part of our very being”. The religion of nonviolence is not meant merely for the rishi s and saints. It is meant for the common people as well.

Ahimsa as a Law

Nonviolence is a universal law acting under all circumstances.(T-5-135) Gandhi characterized his practice of ahimsa as a science, and said: "I have been practicing with scientific precision nonviolence and its possibilities for an unbroken period of over 50 years." He was a precise man, meticulous and exacting, fond of quoting a Marathi hymn that goes, "Give me love, give me peace, O Lord, but don't deny me common sense." He valued experience as the test of truth, and the nonviolence he pursued and called "true nonviolence" had to conform to experience in all levels of human affairs. "I have applied it," he declares, "in every walk of life: domestic, institutional, economic, political. And I know of no single case in which it has failed." Daily practice could determine its value, "when it acts in the midst of and in spite of opposition," and he advised critics to observe the results of his experiments rather than dissect his theories. Nonviolence is the law of our species as violence is the law of the brute.(MM-112) "Nonviolence is not a cloistered virtue to be practiced by the individual for his peace and final salvation, but it is a rule of conduct for society. "Total non-violence consists in not hurting some other one's intellect, speech or action by own thought, utterance or deeds and not to deprive some one of his life." Gandhi's adherence to nonviolence grew from his experience that it was the only way to resolve the problem of conflict personally. Violence, he felt, only made the pretense of a solution, and sowed seeds of bitterness and enmity that would ultimately disrupt the situation. For Gandhi, to profess nonviolence with sincerity or even to write a book about it was, not adequate. "If one does not practice nonviolence in his personal relationships with others, he is vastly mistaken. Nonviolence, like charity, must begin at home." The practice of nonviolence is by no means a simple matter, and Gandhi never intimated that it was. As a discipline, a "code of conduct," true nonviolence demands end, less vigilance over one's entire way of life because it includes words and thought as well as actions." Ahimsa is not the crude thing it has been made to appear. Not to hurt any living thing is no doubt a part of ahimsa . But it is its least expression. The principle of ahimsa is hurt by every evil thought, by undue haste, by lying, by hatred, by wishing ill to anybody. It is also violated by our holding on to what the world needs." The significance of ahimsa is that, as part of the moral abstentions, it is considered before the spiritual, physical, or mental angas. Also, it underlies the other moral abstentions, namely; satya , i.e., truth or not lying; asteya , i.e., not stealing, aparigraha , non-grasping or non-possesion, and brahmacarya , i.e., celibacy. For Gandhi, ahimsa means: non-injury, nonviolence, non-harm, the renunciation of the will to kill and the intention to hurt any living thing, the abstention from hostile thought, word or deed, and compassion for all living creatures. Nonviolence is the law of the human race and is infinitely greater than and superior to brute force.(MM-113)

Character of Ahimsa

Nonviolence is the law of the human race and is infinitely greater than and superior to brute force. It affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Nonviolent life was an act of self-examination and self-purification, whether by the individual, group or a nation.(T-7-321) Nonviolence which is a quality of the heart, cannot come by an appeal to the brain.(T-5-273) It is a quality not of the body but of the soul.(T-4-294) It does not need physical aids for its propagation of effect. (T-4-290) It is an active force of the highest order. It is soul force or the power of the godhead within us.(T-4-290) Nonviolence, in the very nature of things, is of no assistance in the defence of ill-gotten gains and immoral acts. Individuals or nations who would practice nonviolence must be prepared to sacrifice their all except honour. It is, therefore, inconsistent with the possession of other people's countries, i.e., modern imperialism, which is frankly based on force for its defence. It is a power which can be wielded equally by all--children, young men and women or grown-up people, provided they have a living faith in the God of Love and have therefore equal love for all mankind. When nonviolence is accepted as the law of life, it must pervade the whole being and not be applied to isolated acts. It is a profound error to suppose that, whilst the law is good enough for individuals, it is not for masses of mankind. For the way of nonviolence and truth is sharp as the razor's edge. Its practice is more than our daily food. Rightly taken, food sustains the body; rightly practised nonviolence sustains the soul. Self-suppression is often necessary in the interest of truth and nonviolence.(T-4-41) True nonviolence is an impossibility without the possession of unadulterated fearlessness.(T-5-136) Nonviolence requires more than the courage of the soldier of war.(XXV-437) Nonviolence is the virtue of the manly. The coward is innocent of it.(XXV-138) The force of nonviolence is infinitely more wonderful and subtle than the material forces of nature, like electricity.(T-3-11) The power of unarmed nonviolence is any day far superior to that of armed force.(T-4-252) For a nonviolent person, the whole world is one family. He will thus fear none, nor will others fear him.(T-5-304)

Ahimsa and Khadi

Khadi has been conceived as the foundation and the image of ahimsa . Khadi is the warp and weft of ahimsa . The only real and reliable guarantee for khadi would be the honesty, truthfulness and sincerity of khadi workers. (T-7-20)A real khadi-wearer will not utter an untruth. A real khadi-wearer will harbour no violence, no deceit, no impurity. The charkha is an outward symbol of truth and nonviolence.(T-5-265) For Gandhi, the spinning wheel is the symbol of nonviolence.(T-5-290)With their own exploitation, boycott of foreign cloth through picketing may easily be violent; through the use of khadi it is most natural and absolutely nonviolent. (T-4-1) Gandhi said: “Just as there are signs by which you can recognize violence with the naked eye, so is the spinning wheel to me a decisive sign of nonviolence.” (T-5-277) Khadi gained prominence as the fabric of a non-violent independence movement and reasserts itself again as the banner of an eco-revolution.

Gandhian Non-violence

In his autobiography, The Story of My Experiments with Truth , he writes: "To see the universal and all-pervading Spirit of Truth face to face we must be able to love the meanest of creation as oneself. And a man who aspires after that cannot afford to keep out of any field of life. Nonviolence affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Nonviolence, in the very nature of things, is of no assistance in the defence of ill-gotten gains and immoral acts. Gandhi himself admits:" My love for nonviolence is superior to every other thing mundane or supramundane. It is equaled only by my love for Truth, which is to me synonymous with nonviolence through which and which alone I can see and reach Truth." There are some important points to be noted here with regard to Gandhian non-violence, especially while inviting youths of the day to be familiar with it. Ahimsa is an attribute of the brave. Cowardice and ahimsa don't go together any more that water and fire. No power on earth can subjugate you when you are armed with the sword of ahimsa. It ennobles both the victor and the vanquished. Nonviolence is the greatest force at the disposal of mankind.(TIG-39)Science of nonviolence can alone lead one to pure democracy.(MM-131) Without real nonviolence, there would be perfect anarchy.(T-5-224) Love is a rare herb that makes a friend even of a sworn enemy and this herb glows out of nonviolence. (XIV-299) Unless discipline is rooted in nonviolence, it might prove a source of infinite mischief.(T-4-25) Gandhian Ahimsa is "not merely a negative state of harmlessness but it is a positive state of love, of doing good even to the evil-doer. But it does not mean helping the evil-doer to continue the wrong or tolerating it by passive acquiescence. The active state of Ahimsa requires you to resist the wrong-doer." Ahimsa is a weapon of matchless potency. It is the summum bonum of life. It is an attribute of the brave, in fact, it is their all. It does not come within the reach of coward. It is no wooden or lifeless dogma, but a living and life giving force. ( Young India , Sept 6, 1926.)"The very first step in nonviolence is that we cultivate in our daily life, as between ourselves, truthfulness, humility, tolerance, loving kindness." (T-4-236) The first condition of nonviolence is justice all round in every department of life.(T-5-278) First of them is humility, a quality of a man free from ego and pride. Gandhi himself says: "If one has pride and egoism, he is not non-violent. Non-violence is impossible without humility." (T-5-12) My own experience is that, whenever I have acted nonviolently, I have been led to it and sustained in it by the higher promptings of an unseen power. Through my own will I should have miserably failed. When I first went to jail, I quailed at the prospect. I had heard terrible things about jail life. But I had faith in God's protection. Our experience was that those who went to jail in a prayerful spirit came out victorious, those who had gone in their own strength failed. There is no room for self-pitying in it either when you say God is giving you the strength. Self-pity comes when you do a thing for which you expect recognition from others. But there is no question of recognition. Nonviolence requires great patience. (T-5-233) Without self-purification the realization of ahimsa as an active force remains to be a dream only. To quote Mahatma Gandhi himself: "Identification with everything that lives is impossible without self-purification; without self-purification the observance of the law of ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart." He himself states: "But the path of self-purification is hard and steep. To attain to perfect purity one has to become absolutely passion free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. For Gandhi, the source of ahimsa is God Himself and " ahimsa succeeds only when we have a real living faith in [Him] God." (T-5-14) His religion is based on truth and nonviolence. Truth is his God. Ahimsa is the means to realize Him. (XXV-558) The votary of ahimsa has only one fear, that is, of God. The nonviolent man automatically becomes a servant of God.(T-4-257) "Ahimsa is the attribute of the soul, and therefore, to be practiced by everybody in all affairs of life. If it cannot be practiced in all departments, it has no practical value." The principle of ‘ ahimsa ’ fashioned by Mahatma Gandhi is still a working model for the removal of oppressive regimes. The people of Egypt have shown that the principles of ahimsa are still alive and working for the positive changes which many on this planet are demanding.( Kaieteur News, Georgetown, Guyana, February 22, 2011) To sum up, ahimsa knows no limit and it never fails. Gandhi preached and practiced non-violence. He hold the view that without truth and nonviolence there can be nothing but destruction of humanity.(99 T-7-14) Gandhi said: “ Ahimsa is the first article of my faith. It is also the last article of my creed.”(MM-23) Ahimsa was introduced to the West by Gandhi. His tactics and principles had influenced many leaders like Martin Luther King, James Lawson, and Nelson Mandela to name some. Gandhi believed, ‘Nonviolence, the power of the powerless, is the power of God, the power of truth and love that goes beyond the physical world into the realm of the spiritual. This power can overcome death, as God revealed through the nonviolence of Jesus, his crucifixion and subsequent resurrection in the resisting community. In the twentieth century, Gandhi sought this power on a public level as no one else in modern times has done.(John Dear, The Experiments of Gandhi: Nonviolence In The Nuclear Age, Gandhi Journal , August, 2009) The removal of untouchability is one of the highest expressions of ahimsa. “What I first stated was itself nothing new. It was as old as the hills. Only I recited no copybook maxim but definitely announced what I believed in every fibre of my being. Sixty years of practice in various walks of life has only enriched the belief which experience of friends has fortified. It is however the central truth by which one can stand alone without flinching. I believe in what Max Muller said years ago, namely that truth needed to be repeated as long as there were men who disbelieved it.” It is his unshakable belief that India’s destiny is to deliver the message of nonviolence to mankind.

* Dr. Ram Ponnu Principal (Retd.), Kamarajar Govts. Arts College, Surandai, Tirunelveli Dist., Tamil Nadu. Email: [email protected]

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Gandhi after 9/11: Creative Nonviolence and Sustainability

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2 Gandhian Philosophy: Theoretical Basis with Primacy of Practice

Published: April 2019
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Gandhi is not interested in abstract theoretical philosophical formulations, but rather philosophy as engaged practice. He focuses on living a philosophy of satya (truth) and ahimsa (nonviolence). Gandhi’s primary concern is with developing moral character and practice and with ethics as first philosophy. This is different not only from the history of Western philosophy, but also from traditional Indian philosophy. Gandhi's greatest contribution is his moral and philosophical focus on ahimsa in greatly broadening and deepening our understanding of nonviolence and its integral relations with truth. Usually unappreciated is Gandhi's invaluable analysis of the distinction and integral relations between relative truth and Absolute Truth that challenges philosophical alternatives of essentialism and absolute foundationalism versus modern unlimited relativism. Gandhi's philosophy challenges us with a qualitatively different philosophical view of freedom and human development, critiquing dominant modern models and offering an alternative philosophical paradigm and approach.

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

Living reference work entry
First Online: 13 June 2023
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Jacob Kelley 2 ,
Ada Haynes 3 &
Andrea Arce-Trigatti 4

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

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

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Ahmisa (Non-Violence), Gandhi and Global Citizenship Education (GCED)

by Mame Omar Diop, Head of Education, UNESCO New Delhi, Satya Bhushan, Assistant Professor, National Council of Educational Research and Training and Varada Mohan Nikalje, Professor, National Council of Educational Research and Training.

To read the published version in the SCOONEWS click here

Globally, youth must be empowered to be resilient to violence, and to become citizens of the world. Human rights violations, conflicts between countries and escalating intolerance has to be combated. In a globally connected and interdependent world, education needs to focus on not merely cognitive knowledge, but encompass communication skills and create belongingness with humanity as a whole. Global Citizenship Education (GCED) fosters these values.

In India, the freedom struggle, spearheaded by Mahatma Gandhi, opposed colonialism and its human rights violation through the unique concept of Ahimsa or non-violence. This was implemented through Satyagraha --holding on to the truth by non-violent resistance to evil, by refusing to submit to the wrong.

The word Ahimsa (Sanskrit:ahiṃsā, Pāli: avihiṃsā) means 'not to injure' and 'compassion'. The word is derived from the Sanskrit root hiṃs – to strike; hiṃsā is injury or harm; a-hiṃsā is the opposite of this, i.e. cause no injury, do no harm. Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—in ancient Indian religions. Mohandas Karamchand Gandhi successfully promoted the principle of Ahimsa to all spheres of life, in particular to politics. His non-violent resistance movement was revolutionary; it was for the first time that ahimsa was used as a political weapon to influence the oppressors. It had an immense impact on India, impressed public opinion in Western countries, and influenced several 20th century leaders of various civil and political rights movements such as Nelson Mandela and the American civil rights movement's Martin Luther King, Jr. and James Bevel.

In Gandhi's thought, Ahimsa precludes not only the act of inflicting a physical injury, but also mental states like evil thoughts and hatred, unkind behaviour such as harsh words, dishonesty and lying, all of which he saw as manifestations of violence incompatible with Ahimsa. Gandhi believed Ahimsa to be a creative energy force, encompassing all interactions leading one's self to find Satya, "Divine Truth".

Gandhi and Global Citizenship

For Gandhi, patriotism was the same as humanity. As he put it, “Through the realization of the freedom of India, I hope to realize and carry on the mission of the brotherhood of man. The concept of my patriotism is consistent with the broadest good of humanity at large.” (Young India 4-4-1929) Indeed, one of the challenges that the world faces today is the challenge of transforming the pervasiveness of violence in all its forms into that of a culture of peace; a peace that goes beyond mere absence of war, to include living with justice and compassion, human rights and responsibilities and celebration of diversity. Gandhi’s peaceful, unconventional, non-violent strategy to bring about Independence to India from British colonialism, and his work beyond independence, is akin to the principles of Global Citizenship that is now recognized the world over. Gandhi once stated “It is impossible for one to be an internationalist without being a nationalist. It is not nationalism that is evil it is the narrowness, selfishness and exclusiveness which is evil.” (Young India 18-6-1925).

Gandhi himself did not discuss citizenship extensively although his plan for Basic Education or Nai Talim aimed at developing moral citizens for an independent India. He thought of himself as a citizen of the world. Gandhi wrote, “I learnt from my illiterate but wise mother that all rights to be deserved and preserved came from duty well done. Thus, the very right to live accrues to us only when we do the duty of citizenship of the world. From this one fundamental statement, perhaps it is easy enough to define the duties of man and woman and correlate every right to some corresponding duty to be first performed.”

The role of education in preventing violent extremism and de-radicalizing young people has only recently gained global acceptance. An important step in this direction was the launch, in December 2015, of the UN Secretary-General’s Plan of Action to Prevent Violent Extremism, which recognizes the importance of quality education to address the drivers of this phenomenon. The United Nations Security Council also emphasized this point in its Resolutions 21789 and 2250, which notably highlights the need for “quality education for peace that equips youth with the ability to engage constructively in civic structures and inclusive political processes” and called on “all relevant actors to consider instituting mechanisms to promote a culture of peace, tolerance, intercultural and interreligious dialogue that involve youth and discourage their participation in acts of violence, terrorism, xenophobia, and all forms of discrimination.”

This is possible notably through Global Citizenship Education (GCED), which seeks to nurture a sense of belonging to a common humanity as well as genuine respect for all. GCED is an emerging approach to education that focuses on developing learners’ knowledge, skills, values and attitudes in view of their active participation in the peaceful and sustainable development of their societies. GCED is about instilling respect for human rights, social justice, gender equality and environmental sustainability, which are fundamental values that help raise the defences of peace against violent extremism.

Mahatma Gandhi is indisputably India’s gift to the world; the pursuit of peace through the practice of truth (satyagraha), nonviolence (ahinsa), compassion and kindness is his gift to humanity. Though the centrality of education, like nonviolence, is almost conclusive, the type of education that is necessary for peace is what has never been addressed in any serious manner. There is a need for education not as the usual intellectual exercise of regurgitation but a journey through self – of building peace first with the self, before the society.

He believed that one has to be rooted in one’s own culture to understand the other. “Gandhi’s intercultural approach to the ideas of civilization and citizenship is a form of cosmopolitanism that refrains from monolithic moralizing and gestures instead towards a comfort with difference, alterity, and otherness”. (Jahanbegloo, 2017). Gandhi said: “I believe that if one man gains spiritually, the whole world gains with him and, if one man falls, the whole world falls to that extent” (Young India, 1924:398). He recognized the interdependence of humanity and the need to identify with the whole of humanity.

In a weekly newspaper Harijan that he published, Gandhi wrote: “I am deeply interested in the efforts of the United Nations Economic, Social and Cultural Organization to secure peace through educational and cultural activities. I fully appreciate that real security and lasting peace cannot be secured so long as extreme inequalities in education and culture exist as they do among the nations of the world. Light must be carried even to the remotest homes in the less fortunate countries which are in comparative darkness and I think that, in this cause, the nations which are economically and educationally advanced have a special responsibility.” (Harijan, 16-11-1947, pp. 412-13).

The Relevance of Gandhi Today

People generally think that we should work to promote the happiness of the majority of mankind;, in particular, they talk of ‘the greater good of the greater number’. Further, happiness is equated with physical happiness and economic prosperity. Gandhi was of the firm belief that such a pursuit breaks the law of morality. When in doubt about one’s duty, or course of action, Gandhi offers a solution: “I will give you a talisman. Whenever you are in doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and the weakest man whom you may have seen, and ask yourself if the step you contemplate is going to be of any use to him. Will he gain anything by it? Will it restore him to a control over his own life and destiny? In other words, will it lead to Swaraj for the hungry and spiritually starving millions? Then you will find your doubts and your self melting away.” (Miething, 2019)

This, in a nutshell, is a message at once eternal and contemporary.

References: 1. “A Note” [August 1947], In: The Collected Works of Mahatma Gandhi, vol. 89, p. 125. 2. A Letter addressed to the Director-General of UNESCO [Dr. Julian S. Huxley, brother of Aldous Huxley], Bhangi Colony, New Delhi, 25 May 1947). In: Human Rights. Comments and Interpretations. A Symposium edited by Unesco. With an Introduction by Jacques Maritain (Paris, 25 July 1948), p. 3 – UNESCO/PHS/3(rev.). 3. Christian Bartolf Dominique Miething (2019), Mahatma Gandhi’s Message For Us In The 21st Century , Social Action Vol. 69 October - December 2019 4. Harijan : (1933-1956) English weekly journal founded by Gandhiji and published under the auspices of the Harijan Sevak Sangh, Poona, and from 1942, by the Navajivan Trust, Ahmedabad. The weekly suspended publication in 1940 during the "Individual Satyagraha"; resumed in January 1942, but stopped appearing during the Quit India Struggle. It reappeared in 1946. 5. Jahanbegloo, R. (2017) Cosmopolitan citizenship and non-violence, Contours Journal, Simon Fraser University, July 31. https://www.sfu.ca/humanitiesinstitute/contours/i1_p4.html . 6. Mahatma Gandhi (1994). “The Collected Works of Mahatma Gandhi: Supplementary volume” 7. UN Security Council Resolution 2250, adopted in December 2015, http://unoy.org/wp-content/uploads/SCR-2250.pdf 8. UNESCO , Global Citizenship Education – Topics and Learning Objectives, UNESCO, 2015, http://unesdoc . nesco.org/images/0023/002329/232993e.pdf and Global Citizenship Education – Preparing learners for the challenges of the twenty-first century, UNESCO, 2014, http://unesdoc.unesco.org/images/0022/002277/227729e.pdf

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MAHATMA GANDHI’S PHILOSOPHY ON NON-VIOLENCE

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

Related Papers

International Journal of Gandhi Studies

Farah Godrej

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

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

Routledge:London

Prof. (Dr.) Sanjeev Kumar

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

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

American Political Science Review

Karuna Mantena

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

Journal of Social Philosophy

Mervyn D'Souza

International Review of Sociology

Tadd Fernée

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

International Journal on World Peace

Saskia L E Van Goelst Meijer

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

Dwaipayan Sen

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

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Gandhi’s Metaphysical Ideas: A Critical Perspective

Table of Contents

When we peel back the layers of history to examine the profound thinkers who have shaped our moral compass, Mohandas Karamchand Gandhi stands out as a beacon of peace and ethical governance. Known for his unyielding commitment to non-violence and truth, Gandhi’s influence has transcended borders, yet his metaphysical ideas have often been subjected to critical scrutiny. This discourse delves into the essence of Gandhi’s philosophical outlook, which is neither systematically laid out in treatises nor neatly categorized, and yet, it has left an indelible mark on humanity’s quest for ethical living.

Gandhi’s philosophical amalgam

Gandhi’s thoughts were an intricate tapestry woven from various strands of philosophical traditions. He was not a philosopher in the academic sense, and his ideas were not a product of systematic theorization but rather emerged from the crucible of practical life experiences. Gandhi’s philosophy was a blend of:

Intuitionism : A belief that moral truths can be apprehended through intuition.
Rationalism : The application of reason in understanding and solving social and personal issues.
Asceticism : A life of simplicity and self-discipline, renouncing material pleasures for spiritual and moral gains.
Eudaemonism : The theory that the highest ethical goal is happiness and personal well-being.

In interweaving these elements, Gandhi offered a unique perspective that, while lacking the rigidity of traditional Western philosophy, resonated deeply with those seeking a more humane and compassionate world order.

Truth and non-violence: The twin pillars of Gandhi’s thought

Gandhi’s metaphysical landscape was dominated by two towering principles: Satya (truth) and Ahimsa (non-violence). His relentless pursuit of truth was not just about factual accuracy but a deeper spiritual truth that connected all life. Ahimsa, for Gandhi, was the embodiment of this truth, a non-violent approach to living that rejects harm to any living being. This was not passive resistance but an active force that Gandhi termed as ‘ Satyagraha ’, which translates to ‘truth-force’ or ‘soul-force’. For Gandhi, truth and non-violence were not merely moral dictates but practical tools for social and political change.

The moral governance of God

Gandhi’s metaphysical worldview was underpinned by his belief in a moral universe governed by a higher power. This was not so much about religious dogma but a spiritual acknowledgment that the universe had a moral structure, and our actions aligned with or against this cosmic order. Gandhi’s God was not confined within temples or texts but was an eternal presence guiding the moral and ethical dimensions of life.

The practicality of Gandhi’s metaphysics

One might argue that Gandhi’s metaphysical ideas lack the precision and clarity of a scholarly philosophy. Yet, it’s precisely this practical orientation that gave his ideas such potency. Gandhi’s philosophy was lived and demonstrated through his actions and choices. His ashrams were not just places of residence but living laboratories where principles of truth, non-violence, and communal harmony were put to the test. His campaigns, from the Salt March to his efforts in communal unity, were embodiments of his metaphysical beliefs at work.

The impact on moral and political thought

Despite the critiques, Gandhi’s metaphysical views have had a seismic impact on moral and political thought across the globe. Leaders like Martin Luther King Jr\. and Nelson Mandela drew inspiration from Gandhi’s principles, applying them to their struggles for civil rights and against apartheid. Even today, Gandhi’s ideas challenge us to think about the ethical implications of our actions in a world fraught with violence and injustice.

Gandhi’s metaphysical musings remind us that philosophy need not be locked in academic towers to be influential. It can, and perhaps should, be a dynamic force that drives us to confront the pressing moral dilemmas of our times. Gandhi’s legacy invites us to ponder over the profound yet accessible notions of truth and non-violence, and how we might apply them to the complexities of modern life.

What do you think? How can we integrate Gandhi’s principles of truth and non-violence in today’s socio-political climate? Can a philosophy that prioritizes ethical living over systematic coherence become a guiding force in our personal and collective decision-making?

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Gandhian Philosophy

1 Context and Emergence of Gandhian Philosophy

Gandhi in the Indian Political Arena
Emergence as an All India Leader

2 Gandhi’s Metaphysical World-View

Gandhi’s Notion of Truth
Concept of God
Critical View

3 Gandhian Understanding of Man

Human Nature
Philosophy of Man
Implications

4 Ethical Teachings of Gandhi

Non-Violence
Non-stealing
Non-possessiveness
Life Moral Teachings

5 Gandhian Concept of God

Gandhian Concept of God
Influences that Shaped Gandhi’s Idea of God
Gandhi’s Theism
God as Truth and Truth as God
Proofs for the Existence of God
God and Evil
The Way to God

6 Religious Experience and Ashram Life

Gandhi’s Religious Experience in its Preparatory Phase
Religious Experience in its Maturity
The Ashram Life: A Historical Overview
Ashram Life in the Rules

7 Religious Tolerance and Religious Harmony

Religions in India
Religious Tolerance in India: A Historical Overview
Religious Harmony

8 Ahimsa and Satyagraha

The Meaning of Ahimsa and Satyagraha
The Dynamic Meaning of Ahimsa and Satyagraha
The Goal of Ahimsa and Satyagraha
The Socio-political Significance of Ahimsa and Satyagraha
The Principles of Satyagraha Technique
The Application of Satyagraha Technique
Criticism on Gandhian Concept of Ahimsa and Satyagraha

9 Swaraj and Swadeshi

Basic Notions
Hind Swaraj
Swaraj and Swadeshi: Village as a Republic
Education and Upliftment of All
Swaraj in Swadeshi: in Gandhi’s Own Words

10 Sarvodaya

The Meaning of Sarvodaya
The Philosophical Foundations of Sarvodaya
The Goals of Sarvodaya
The Main Features of Sarvodaya
Socio-political Philosophy of Sarvodaya
Political Implications of Sarvodaya
Socialism, Communism, and Sarvodaya
Drawbacks of Gandhian Sarvodaya

11 Caste and Social Order

Caste System in India
Varna System
Gandhian Social Thought
Gandhi’s Concept of Varna System
Gandhi’s Views on Caste System and Untouchability

12 Relevance of Non-violence

Concept of Non-violence
Non-violence and Satyagraha
Limitations

13 Holistic Vision of Life

Interpretation of Purusharthas
Morality and Religion
The Political and the Spiritual
Critique of Civilization

14 Social Egalitarianism and Gandhi

Gandhi and the problem of Untouchability
Empowerment of Women
Secularism and Religion

15 Towards Peace and Harmony

Gandhi and World Peace
Tolerance in Gandhism
Peace Education

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Gandhian Philosophy

Last updated on September 14, 2023 by ClearIAS Team

Mohandas Karamchand Gandhi , popularly known as Mahatma Gandhi was a unique personality.

What made him special?

What were his views? What is the importance of Gandhian Philosophy? How it is relevant in modern times?

Table of Contents

What is Gandhian philosophy?

Gandhian Philosophy is the religious and social ideas adopted and developed by Mahatma Gandhi.

Gandhian Philosophy exists on several planes – spiritual or religious, moral, political, economic, social, individual, and collective.

Gandhian Philosophy emphasizes not utopian idealism, but practical idealism.

Roots of Gandhian Philosophy

Gandhi was born in India in 1869. From 1893 to 1914 he lived in South Africa. Later, he emerged as the face of Indian freedom movement .

The base of Gandhian philosophy is the spiritual or religious component. He was a firm believer in God.

He was also a believer in humanity.

He believed that human nature is good. He considered all people are capable of moral development.

Gandhiji developed these ideologies from various inspirational sources such as Bhagavad Geeta , Jainism, Buddhism, Bible, Gopal Krishna Gokhale, Tolstoy, and John Ruskin among others.

Leo Tolstoy’s book ‘ The Kingdom of God is within you ” had a deep influence on Mahatma Gandhi. The same was the case with John Ruskin’s ‘Unto This Last’.

Gandhiji paraphrased Ruskin’s book ‘Unto This Last’ as ‘Sarvodaya’, which meant the upliftment of all.

The goal of Gandhi was to change society and each individual using the values of honesty and nonviolence.

These ideas were further developed by many followers of Gandhi who proudly called themselves “Gandhians”.

Those who actively followed Gandhian principles in life include Vinoba Bhave, Jayaprakash Narayan, and Martin Luther King Jr.

Important Gandhian Philosophies

1. truth and non-violence.

These are generally considered to be the two key ingredients of Gandhian thought.

It is possible to pursue one without the other. Thus, seeking the truth can be done violently. Nations enter conflicts assuming they are on the side of truth or that the truth is on their side.

Those who are more sensitive and think the truth is on their side demand that a just war should be fought instead of one that is avoided at all costs.

The most sensitive were the pacifists among them. By avoiding violence altogether. But it could be argued that in doing so they have gone too far and abandoned truth, especially when interpreted as justice.

Even Mahatma Gandhi argued that although he was opposed to war, the two parties engaging in it may not stand on the same plane: the cause of one side could be more just than the other so that even a nonviolent person might wish to extend his or her moral support to one side rather than to the other.

Thus just as it is possible to pursue truth without being nonviolent, it is also possible to pursue nonviolence without pursuing truth.

It could be proposed that such a disjunction between the two runs the risk of cowardice being mistaken for, or masquerading as nonviolence.

The point becomes clear if we take the word “truth” to denote the “right” thing to do in a morally charged situation.

Gandhi’s opinion on the Non-violent Way

By using a non-violent approach, we aim to eliminate capitalism, not the capitalist. We encourage the investor to think of himself as a trustee for people who rely on him to create, hold onto, and grow his capital.

The worker is not required to wait for his conversion. Work is power if money is. Both are depending upon one another.

The moment the worker recognizes his potential, he is in a position to stop being the capitalist’s slave and start sharing in his success.

If he aims at becoming the sole owner, he will most likely be killing the goose that lays the golden eggs.

No need for me to worry that someone will replace me if I refuse to cooperate. Because I hope to persuade my co-workers to oppose my employer’s wrongdoing, This method of mass worker education is undoubtedly a slow one, but as it is also the most reliable, it must also be the fastest.

It is simple to show in the end that the worker is right and that no human being is so flawless as to merit his eliminating the person whom he mistakenly believes to be completely evil.

2. Satyagraha

The concept was introduced in the early 20th century by Mahatma Gandhi and designated a determined but nonviolent resistance to evil.

The supreme idea of truth naturally leads to the Gandhian ideology of Satyagraha. Protecting the standards and tenets of truth is essential if it is the ultimate reality. God, who is the utmost truth and reality, requires a votary who is completely compassionate and unselfish.

Gandhi’s Satyagraha became a major tool in the Indian struggle against British imperialism and has since been adopted by protest groups in other countries.

The ancient Indian philosophy of ahimsa, or “non-injury,” which is rigorously practised by Jains, many of whom reside in Gujarat, where Gandhi was raised, is the inspiration behind Satyagraha.

Gandhi also drew inspiration from the works of Leo Tolstoy and Henry David Thoreau, the Bible, and the Bhagavad Gita, on which he produced a commentary, to modernize the notion of ahimsa and give it broad political implications as Satyagraha.

Gandhi first conceived Satyagraha in 1906 in response to a law discriminating against Asians that was passed by the British colonial government of the Transvaal in South Africa.

In 1917, the Champaran district, which produced indigo, hosted the first Satyagraha campaign in India. Fasting and economic boycotts were used as Satyagraha tactics in India over the ensuing years, up until the British left in 1947.

Since Satyagraha depends on the opponent, who is the embodiment of evil, upholding a high standard of ethical conduct, and demands an unreasonably high level of commitment from those working for social change, critics of the movement have asserted that it is unrealistic and incapable of achieving universal success.

These arguments have been made both during Gandhi’s lifetime and since.

However, Satyagraha left a lasting legacy in South Asia and was a key component of the civil rights movement headed by Martin Luther King Jr. in the United States.

3. Sarvodaya

The word “Sarvodaya” means “Universal Uplift” or “Progress of All.” The phrase was first used by Mohandas Gandhi to describe the aim of his political philosophy in his 1908 translation of “Unto This Last,” a work by John Ruskin on political economy.

Later Gandhians adopted the phrase as a moniker for the social movement in post-independence India that worked to ensure that self-determination and equality reached all strata of Indian society, including the Indian nonviolence leader Vinoba Bhave.

Objects of the Sarvodaya Movement

The Sarvodaya Movement has as its target the establishment of a whole network of such self-supporting village communities.

Family ties, which are currently restricted to blood groups, will be extended to include the entire village, erasing any disparities based on race, creed, caste, language, and other factors.

The planning of agriculture will ensure that there is enough food for everyone. Up until everyone in the hamlet has a job, the industry will operate on a cottage basis.

Village Council, a body that represents the entire village, will be responsible for determining the requirements of the community.

Principles of the Sarvodaya

There is no centralized authority, and there is a political and economic atmosphere in the villages.
The spirit of love, fraternity, truth, nonviolence, and self-sacrifice will permeate all people. The foundation of society will be nonviolence.
There will be no party system and majority rule and society will be free from the evil of the tyranny of the majority.
Socialist in the truest sense, the Sarvodaya society. The same ethical, social, and financial standards will apply to all calls. The greatest potential for development exists within each person’s personality.
Sarvodaya society is based on equality and liberty. There is no room in it for unwholesome competition, exploitation, and class hatred.
Sarvodaya is a symbol of universal progress. Every person should work independently and adhere to the concept of non-possession. The goal of: from each according to his effort and each according to his needs will then be achievable.
There won’t be any private property, which serves as a weapon of exploitation and a breeding ground for prejudice and hatred. Similar to how the profit motive will vanish, rent and interest will also disappear.
The Sarvodaya Movement is based on Truth, nonviolence, and Self-denial.
The Sarvodaya Movement makes an earnest and audacious effort to foster the environment required to unite such people with steadfast trust in the Welfare of All.
The benefit to the person would be little. Each quality’s growth is dependent on every other quality. If every quality were somewhat enhanced, the person would benefit more.

4. Swadeshi

The combination of two Sanskrit terms yields the English word “Swadeshi,” which has Sanskrit roots. Swa and desh both refer to one’s own or one’s nation.

Swadesh, therefore, refers to one’s homeland. The adjectival version of the word swadeshi, which means “of one’s own country,” can be loosely translated as “self-sufficiency” in most settings.

The message of the Charkha

Gandhiji asserts that the Charkha has the distinction of being able to address the issue of economic distress in a way that is most logical, straightforward, affordable, and professional.

It stands for both the wealth and freedom of the country. It represents commercial peace rather than commercial strife.

The spinning-meaning wheel is considerably bigger than its diameter. Simple life, helping others, living without hurting others, and forging an unbreakable tie between the wealthy and the poor, capital and labour, and the prince and the peasant are all part of its teachings. Naturally, the bigger lesson applies to everyone.

5. Trusteeship

Trusteeship is a key component of Gandhian economics that could be called the nonviolent equivalent of ownership.

The idea was taken from English law by Gandhi. It denotes that one is a trustee rather than the owner of their belongings, including eventually their skills or abilities.

All must be used for the greater good of society, which includes one’s own welfare in the end. In this system, material possessions do not serve as status symbols that increase our sense of self-worth.

Trusteeship is a successful strategy for reducing excessive consumption. The economy might be rebalanced under trusteeship and put its focus back on pressing needs.

Gandhi believed that possessing more than one need necessarily entails robbing others of their requirements. There is enough on the earth to meet everyone’s needs, but not enough to satisfy everyone’s greed, he said.

The relevance of Gandhian Philosophy in Modern Times

Make in India is a manifestation of Gandhi’s ideals of self-sufficiency.

Gandhi’s philosophy of inclusive growth is fundamental to the building of a resurgent rural India.

He believed in “production by the masses” rather than in mass production, a distinctive feature of the industrial revolution.

Environment

Gandhi warned the country of unrestricted industrialism and exploitation of nature for human greed.

The results of not adhering to Gandhian environmentalism are serious environmental damage and non-sustainable development.

Administration

By emulating Gandhi’s values of non-violence and Satyagraha, internal matters such as insurgency issues in Kashmir, central India, or the North-Eastern states might be handled much better.

International

Even India’s foreign policy is founded on peaceful coexistence, and this is seen in the fact that India does not engage in aggression initially, even when security threats mount.

To conclude we can say that most of the teachings of Mahatma Gandhi hold relevance even in today’s world.

Seven Social Sins by Mahatma Gandhi

Seven Social Sins by Mahatma Gandhi were first published in his newspaper Young India in 1925. Those are a comprehensive list of behaviours that cause serious harm to society.

1. Wealth without Work

2. Pleasure without Conscience

3. Knowledge without Character

4. Commerce (Business) Without Morality (Ethics)

5. Science without Humanity

6. Religion without Sacrifice

7. Politics without Principle

Wealth without Work: It depicts making wealth by unfair means, by taking shortcuts. Examples: Black Money, Tax evasion, scams, insider trading, etc.
Pleasure without Conscience: Earning happiness at the expense of others is equivalent to sin. Selfishness compels a person to disregard the needs of others. Without moral justification, it would promote bad practices. Additionally, it would lead to a rise in drug and alcohol abuse as well as mindless shopping.
Knowledge without character: A person with character possesses attributes of honesty and integrity. A person who commits this vice may end up like Osama Bin Laden, while a person with moral character may end up like Swami Vivekananda.
Business without morality: One particular segment of the community would end up being overworked at the expense of another. Social friction and community conflict would rise as a result of this. Examples of this sin include unsafe working conditions, adulteration, and lack of security.
Science without humanity: The huge pharmaceutical companies keep prescription prices high, making them unaffordable for the poor and those in need. If nuclear power is utilized to generate electricity, that is great, but using it to destroy nations like Hiroshima and Nagasaki by bombing is utterly immoral.
Religion without sacrifice: Today’s religion consists merely of rituals and activities. Sin is when we fail to live out the moral precepts of brotherhood, compassion, and affection.
Politics without principle: Criminalization of politics, unaccounted money, and use of muscle power shows politics without principle.

To read more about Mahatma Gandhi’s biography click here.

Article Written by: Remya

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Ahimsa: Its theory and practice in Gandhism
Ahimsa in Jainism. The basic elements of Gandhi's philosophy were rooted in the Indian religions of Jainism and Buddhism. Both of these religions advocate ahimsa, which is "absence of the desire to kill or harm" (Chapple 10).The Acaranga Sutra, a Jain text, describes the fundamental need for non-violence: "All beings are fond of life; they like pleasure and hate pain, shun destruction ...
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Gandhi's initial uses of the terms of ahiṃsā and "non-violence". This section shows when, where, and how the words ahiṃsā and "non-violence" appeared in Gandhi's writings in the three languages; that is to say, Gujarati, Hindi, and English. According to GA, SGV, and CWMG, except ten references in Hind Svarāj written in 1909, the word ahiṃsā (or its adjective form ahiṃsak ...
PDF The Meaning and Practice of Ahimsa
The Meaning and Practice of Ahimsa Mohandas K. Gandhi The Doctrine of Ahimsa Literally speaking, ahimsa means 'non-killing'. But to me it has a world of meaning, and takes me into the realms much higher, infinitely higher, than the realm to which I would go, if I merely understood by ahimsa non-killing. Ahimsa really means that you may not ...
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Ahimsa: Its Theory and Practice in Gandhism
Gandhism, an amalgam of Gandhi's views and practices, revolves around ahimsa, the non-violence. Gandhi had no weapon but nonviolence. (XXV-423) He successfully implemented the rule of non-violence in the struggle for independence. All his experiments in ahimsa had taught him that nonviolence in practice means common labour with the body.
PDF Ahimsa
to spread the Ahimsa philosophy throughout the world. In that way, the worldwide community will see the importance and value of Ahimsa, and un-derstand how society is best served by the practice of Ahimsa. The Mahatma Gandhi Lecture Series was initi-ated in 2006 to preserve and honor Gandhi's legacy through academic discourse on the UMass ...
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The essay will be in four sections. The first section is entitled "Gandhian Ahimsa: Philosophical resources", and it will suggest that though Gandhi found resonances in Tolstoy and the Jains his ahimsa can be better located in terms of his proximity to a "background picture" (ibid.) drawn primarily from the advaita metaphysics of non-dualism of the Gita and to some extent from the ...
Gandhian Philosophy: Theoretical Basis with Primacy of Practice
The volume is a collection of 25 essays by leading Indian academic and scholarly philosophers. We know from correspondence that Gandhi pleaded incompetence in philosophy. ... we can reflect on the potential for developing Gandhi's philosophy and practice of ahimsa and its significance for the contemporary world by focusing on preventative ...
Gandhi: Toward a Vision of Nonviolence, Peace, and Justice
For Gandhi, being rooted in nonviolence, or ahimsa, was the only way to find truth; in accordance, he believed that satya (truth) and ahimsa (nonviolence ) were two sides of the same coins leading individuals to "the ultimate destination of life" (Adjei, 2013; Behera, 2016; Ghosh, 2020). Satyagraha is ultimately a reflection of Gandhi's firm belief in the dignity of human life which also ...
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Khan Abdul Ghaffar Khan of the Khudai Khidmatgars and Gandhi of the Indian National Congress. Gandhism is a body of ideas that describes the inspiration, vision, and the life work of Mohandas K. Gandhi.It is particularly associated with his contributions to the idea of nonviolent resistance, sometimes also called civil resistance.. The term "Gandhism" also encompasses what Gandhi's ideas ...
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Gandhi which understands the link as follows (and I am quoting from what is perhaps the most widely read textbook of modern Indian history, Sumit Sarkar's, Modern India): "Non-violence or ahimsa and satyagraha to Gandhi personally constituted a deeply-felt and worked-out philosophy owing something to Emerson,
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Gandhi's ahimsa, moral disciplines, and Svaraj (self-rule/home rule) present alternatives to rule from the outside world. This thought-provoking book, full of nuanced understanding of Gandhi's thoughts, makes an excellent contribution to the relevance of Gandhi's philosophy for the twenty-first century.
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the exclusively spiritual goal of the Jain fast-death. In a letter to Gandhi, a Jain phrased the difference. very aptly: "Whereas your view of ahimsa is based on the philosophy of action, that of the Jains is. based on that of renunciation of action."8 Gandhi responded, following the karma yoga of the.
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In India, the freedom struggle, spearheaded by Mahatma Gandhi, opposed colonialism and its human rights violation through the unique concept of Ahimsa or non-violence. This was implemented through Satyagraha --holding on to the truth by non-violent resistance to evil, by refusing to submit to the wrong. The word Ahimsa (Sanskrit:ahiṃsā ...
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SMART M O V E S J O U R N A L IJELLH. The present paper discusses the philosophy of 'nonviolence' (ahimsa) of Mahatma Gandhi, which he devised as a weapon to fight the brute forces of violence and hatred, hailing it as the only way to peace. Gandhi based his philosophy of nonviolence on the principle of love for all and hatred for none.
Gandhi's Metaphysical Ideas: A Critical Perspective
Gandhi's metaphysical landscape was dominated by two towering principles: Satya (truth) and Ahimsa (non-violence). His relentless pursuit of truth was not just about factual accuracy but a deeper spiritual truth that connected all life. Ahimsa, for Gandhi, was the embodiment of this truth, a non-violent approach to living that rejects harm to ...
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Roots of Gandhian Philosophy. Gandhi was born in India in 1869. From 1893 to 1914 he lived in South Africa. Later, he emerged as the face of Indian freedom movement. ... The ancient Indian philosophy of ahimsa, or "non-injury," which is rigorously practised by Jains, many of whom reside in Gujarat, where Gandhi was raised, is the ...
Gandhi's Ahimsa
This paper will seek to understand what is meant by the term that Gandhi refers to as Ahimsa. This research will also seek to evaluate the term from both theoretical and practical angles and will establish that Ahimsa is not possible in its virtual meanings. The critique on Ahimsa and Gandhi's ideology will also be discussed. Finally this paper will propose that the concept of Ahimsa can be ...
Gandy and the Ahimsa Philosophy Essay
Gandy and the Ahimsa Philosophy Essay. One of the most famous leaders of a non-violent movement was Mohandas K. Gandhi. Most of Gandhi's intellectual, social and political ethics and beliefs developed in the search of truth and non violence, or ahimsa, the opposite being himsa. Ahimsa is simply defined as to not injure, and himsa defined as ...
PDF Mahatma Gandhi's Doctrine of Ahimsa: Implication on Noted ...
The analysis and interpretation revealed that: 1) Ahimsa refers to the principle of nonviolence based on the sacredness of all living creatures and an important tenet of ancient Indian religions specifically Jainism, Buddhism and Hinduism; 2) Gandhi is one of the writer-thinkers who philosophizes that ahimsa is the

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Gandhian Philosophy

What is Gandhian philosophy?

Roots of Gandhian Philosophy

Important Gandhian Philosophies

Gandhi’s opinion on the Non-violent Way

2. Satyagraha

3. Sarvodaya

Objects of the Sarvodaya Movement

Principles of the Sarvodaya

4. Swadeshi

The message of the Charkha

5. Trusteeship

The relevance of Gandhian Philosophy in Modern Times

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Seven Social Sins by Mahatma Gandhi

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