MK Gandhi

• Introduction
• Making of Gandhi: Influences
• Truth and Non-Violence
• Satyagraha
• Sarvodaya
• Swaraj
• Swadeshi
• Gandhian Perspective of Development

Introduction

Mohandas Karamchand Gandhi, born and raised in Gujarat, India, was a lawyer, nationalist, and advocate for political ethics. He employed non-violent resistance to lead India to independence from British rule, inspiring similar movements worldwide. The title “Mahatma” was bestowed upon him in 1914 in South Africa, a term now recognized globally.

After training in law in London and struggling to establish a practice in India, Gandhi moved to South Africa in 1893. There, he utilized non-violent tactics in advocating for civil rights over the span of two decades. Returning to India in 1915 at the urging of Gopal Krishna Gokhale, Gandhi mobilized peasants and laborers to protest against injustices such as excessive land-tax and discrimination. Assuming leadership of the Indian National Congress in 1921, he spearheaded campaigns to alleviate poverty, empower women, foster interfaith harmony, eradicate untouchability, and ultimately achieve self-rule.

Gandhi’s association with Gokhale, a Congress leader renowned for his moderation, acquainted him intimately with Indian politics and issues. Adopting Gokhale’s liberal approach, Gandhi confronted the formidable colonial regime and played a pivotal role in India’s path to independence.

Gandhi assumed leadership of the Congress in 1920 and gradually escalated demands until the Indian National Congress proclaimed India’s independence on 26 January 1930. Although the British did not acknowledge this declaration, negotiations followed, leading to the Congress’s involvement in provincial governance by the late 1930s. However, tensions arose when the Viceroy declared war on Germany in September 1939 without consulting the Congress, prompting Gandhi and the Congress to withdraw their support for the Raj. This rift deepened in 1942 when Gandhi demanded immediate independence, resulting in his imprisonment alongside tens of thousands of Congress leaders by the British. Meanwhile, despite Gandhi’s opposition, the Muslim League cooperated with the British and advocated for a separate Muslim state. In August 1947, the British partitioned the region, giving rise to India and Pakistan.

Additionally, in 1921, Gandhi adopted the attire of an Indian loincloth and shawl, symbolizing solidarity with India’s rural poor. He embraced a modest lifestyle within a self-sufficient community, adhering to a simple vegetarian diet, and utilizing long fasts as acts of self-purification and political protest. Gandhi galvanized the common Indians to challenge British policies, such as the salt tax, through actions like the Dandi Salt March in 1930 and the call for British departure in 1942. Throughout his life, Gandhi faced numerous imprisonments in both South Africa and India.

Gandhi’s vision of a religiously pluralistic independent India faced challenges in the early 1940s with the emergence of Muslim nationalism, culminating in the creation of Pakistan. The partition resulted in widespread displacement and religious violence, particularly in Punjab and Bengal. Gandhi, deviating from official celebrations, visited affected regions to offer solace and initiated hunger strikes to quell religious violence. His final fast on 12 January 1948, at the age of 78, aimed to pressure India to release cash assets to Pakistan. However, some Indians criticized Gandhi for being too conciliatory, leading to his assassination by Nathuram Godse on 30 January 1948.

Gandhi’s birthday, 2 October, is celebrated in India as Gandhi Jayanti, a national holiday, and globally as the International Day of Non-violence. He is revered as the Father of the Nation in India, affectionately referred to as Bapu.

Making of Gandhi: Influences

Undoubtedly, one’s personality doesn’t transform overnight; rather, it evolves through sustained efforts and the influence of various factors. This transformative journey from Mohandas Karamchand Gandhi to Mahatma Gandhi was a gradual process shaped by the direct and indirect influences of scholars and leaders who played pivotal roles in his development.

1. John Ruskin: John Ruskin’s influential book, “Unto This Last,” deeply impacted Gandhi after a copy was gifted to him during his early career as a lawyer in South Africa. This encounter prompted Gandhi to undergo a profound reevaluation of his life.

Ruskin’s work centered on the moral implications of economic inequality within society, highlighting how it perpetuated deprivation and suffering among large swathes of the population. He advocated for a fairer distribution of wealth to alleviate such hardships, emphasizing the intrinsic value of human life over mere material wealth.

Furthermore, Ruskin critiqued the harsh and dehumanizing methods of industrialization, arguing that work should embody spiritual virtues and contribute to the holistic development of individuals. He believed that work should produce goods that fulfill both aesthetic and functional needs, rather than mere desires.

Inspired by Ruskin’s principles, Gandhi established the Phoenix Community, which aimed to embody the values of fairness and community promoted by Ruskin. Gandhi also took steps to make Ruskin’s ideas more accessible by publishing a Gujarati translation of “Unto This Last,” hoping to widen its readership and influence.

2. Leo Tolstoy: Gandhi’s philosophical development was significantly shaped by the ideas of Leo Tolstoy, particularly expounded in Tolstoy’s work “The Kingdom of God is Within You.” Tolstoy underwent a profound personal and spiritual crisis around 1879, leading him to embrace a radically different lifestyle. He advocated for simplicity, manual labor, vegetarianism, pacifism, and the redistribution of his wealth, disowning his earlier aristocratic literary works for their failure to resonate with ordinary people.

Tolstoy critiqued the established church, urging individuals to align with Christianity’s true essence through introspection. His views were deemed heretical by the Russian Orthodox Church, leading to his excommunication. Despite this, Tolstoy’s influence grew, though he declined the Nobel Prize.

Gandhi was deeply inspired by Tolstoy’s teachings, initiating correspondence with him in 1909. In 1910, Gandhi, along with his associate Kallenbach, established Tolstoy Farm, a communal settlement aimed at embodying Tolstoyan principles and drawing from Gandhi’s experiences in Phoenix.

3. Henry David Thoreau: Thoreau’s ideas undeniably left a profound impact on Gandhi, particularly evident in the Civil Disobedience movement in India. Thoreau’s essay championed peaceful resistance, empowering individuals to defy unjust or unnecessary laws through nonviolent means. Gandhi revered this essay, finding it to be a remarkable discourse. Despite Gandhi’s assertion that his concept of Satyagraha predated his encounter with Thoreau’s work, he acknowledged the significant influence Thoreau’s ideas had on his philosophical, political, and spiritual evolution. This influence played a pivotal role in India’s peaceful transition from colonial rule to self-governance.

Gandhi’s philosophical outlook was greatly shaped by several influential figures, including John Ruskin, Leo Tolstoy, and Henry David Thoreau. Despite their diverse backgrounds and origins, these thinkers shared intertwined values and beliefs, fostering Gandhi’s blend of radical ideals and pragmatic commitment.

These principles and values can be condensed as follows:

• Acknowledgment and reverence for the sanctity of all life.
• Dedication to promoting greater equality for everyone.
• Deep respect for nature, advocating for sustainable and respectful interactions.
• Emphasis on the importance of the individual over abstract state concepts.
• Recognition of the benefits of interdependence within communities over individualism.
• Preference for simplicity across all aspects of life.
• Discomfort with excessive centralized power, advocating for its dispersal to empower individuals.
• Opposition to industrialized modes of manufacturing, favouring localized, socially meaningful work.
• Advocacy for spiritual renewal to foster collective compassion and understanding among humanity.

In the contemporary landscape of technological and commercial advancement, the names of Ruskin, Tolstoy, and Thoreau may appear outdated and inconsequential. Despite their apparent dismissal by modern pundits, their philosophical tenets and principles retain relevance and significance even amidst the complexities and diversity of the present era.

Throughout his life, Gandhi’s pursuit of truth led him to engage with a multitude of writers whom he grew to admire deeply, including Rabindranath Tagore, Edward Carpenter, Sir Edwin Arnold, Max Mueller, Thomas Carlyle, Thomas Henry Huxley, and Francis Bacon. He also delved into religious texts such as the Bible, the Quran, and the Hindu classics, the Upanishads and the Bhagavad Gita, finding nourishment for his philosophical and spiritual perspective within them. Among these influences, the pragmatic idealism espoused by Ruskin, Tolstoy, and Thoreau held a special place in Gandhi’s heart.

Major Gandhian Ideologies and Images

Gandhian ideology encompasses a rich tapestry of religious and social concepts developed by Mahatma Gandhi during his time in South Africa (1893-1914) and later in India. It blends traditional and modern elements, drawing from both Western influences and ancient Indian cultural roots, while focusing on universal moral and religious principles.

At its core, this philosophy spans spiritual, moral, political, economic, and social realms, highlighting the significance of God and spirituality in human affairs. Gandhi’s belief in the inherent goodness of human nature underpins his emphasis on individual and collective moral development.

Unlike mere idealism, Gandhian ideology advocates for practical idealism, viewing truth and non-violence as guiding principles for personal and societal transformation. Gandhi’s approach to social and political issues transcended traditional dichotomies, offering a nuanced perspective that bridged class conflicts and fostered national unity on an unprecedented scale.

Gandhi’s political philosophy represented a departure from both constitutional loyalism and revolutionary extremism, forging a path that prioritized non-violent resistance and mass mobilization. In doing so, he emerged as a uniquely effective nationalist leader, pioneering methods that facilitated the broad-based unification of India’s diverse populace.

Here are several of the ideologies and representations associated with Gandhi:

1. Truth and Non-Violence: Truth and Non-Violence stand as the twin pillars of Gandhian philosophy, inseparable and essential to each other. According to Gandhi, the pursuit of truth cannot be divorced from non-violence; they are inherently intertwined. Failure to uphold these principles leads to a world fraught with conflict and tension. Gandhi acknowledged that while one can pursue truth without embracing non-violence, and vice versa, true harmony and justice emerge when both are pursued together. He advocated for a path where violence is eschewed, and truth is upheld as the ultimate form of justice.

Gandhi’s teachings on non-violence found resonance across various religions, including Islam, Hinduism, Christianity, Judaism, Jainism, and Buddhism. For many followers of these faiths, non-violence is not just a principle but a fundamental way of life. Non-violence, or Ahimsa, according to Gandhi, is the essence of all religions. It embodies truth and is inseparable from it. This principle extends beyond mere refraining from harm; it encompasses self-sacrifice and constructive action for the greater good. Gandhi saw non-violence as the epitome of selflessness and universal love, even extending to one’s enemies.

In essence, non-violence is a spiritual concept, embodying a positive force that transcends mere avoidance of harm. It is rooted in the recognition of interconnectedness and the power of love even in the face of opposition.

Gandhiji delineates three tiers of non-violence, each embodying distinct principles:

• Non-violence of the Brave: This pinnacle form is characterized by enlightened non-violence, stemming from an intrinsic moral conviction rather than external coercion. It permeates all facets of life, transcending mere political boundaries.
• Passive Non-violence of the Helpless: The second tier entails a strategic non-violence, often adopted out of necessity or practicality. It reflects the stance of the weak or helpless, who eschew violence not out of strength but as a moral principle. Though it can yield results, it lacks the potency of courageous non-violence.
• Passive Non-violence of the Coward: At the lowest level lies the passive non-violence of cowardice. Here, fear and avoidance of conflict dominate, rendering non-violence feeble and ineffectual. Gandhi underscores the incompatibility of timidity with the essence of non-violence, emphasizing the need for both courage and conviction.

In essence, the pursuit of truth divorced from non-violence can breed self-righteousness, potentially leading to violence in its name. Similarly, non-violence detached from truth may devolve into passivity or cowardice, devoid of meaningful impact. Non-violence serves as the means, while truth stands as the ultimate goal.

2. Satyagraha: Gandhi coined the term Satyagraha to describe his method of nonviolent action, drawing inspiration from various philosophical sources including the Upanishads, teachings of Buddha and Mahavira, as well as thinkers like Tolstoy and Ruskin. Rooted in the belief in truth as the ultimate reality, Satyagraha emphasizes the safeguarding of truth’s principles with selflessness and gentleness. Adherents believe in truth as the highest reality and are committed to defending spiritual and moral values with unwavering determination.

Satyagraha entails the use of pure soul-force against injustice, oppression, and exploitation, appealing directly to the heart without endangering opponents but seeking to overwhelm them with innocence’s power. Its goal is to transform the hearts of leaders, dictators, and governments through active non-violent resistance.

Considered an inherent birthright and sometimes a sacred duty, Satyagraha can be employed when governments fail to represent the people’s will and instead support dishonesty and terrorism. Those who choose this path must be prepared to endure suffering. Gandhi envisioned Satyagraha as a universal tool applicable from the family unit to the state wherever injustice and untruth prevail.

Contrary to misconceptions, Satyagraha does not advocate social or political disintegration but emphasizes obedience to laws as a sacred duty. Gandhi himself stressed his innate law-abiding nature and believed that the capacity for civil resistance stems from discipline in obeying civil and moral laws. Satyagrahis, while resisting unjust laws, strive to maintain social cohesion and prevent societal divisions.

3. Sarvodaya: Sarvodaya, a term originating from Gandhi’s interpretation of John Ruskin’s work, signifies the idea of universal progress and upliftment. Gandhi emphasized the notion that the Earth provides adequately for everyone’s needs, but not for insatiable greed. In his envisioned Sarvodaya society, individuals would refrain from excessive materialism and embrace the principles of simplicity and profound thinking. The goal was for each member to have ample opportunities for honest labour, ensuring a dignified existence and mitigating unemployment. Disparities in income would naturally exist based on individual abilities and efforts, but those with greater earnings would contribute significantly to the welfare of society.

The Sarvodaya Movement aims to establish interconnected, self-sustaining village communities where familial bonds extend to encompass the entire village. Discriminatory distinctions based on factors like race, religion, and caste would be abolished. Agricultural practices would be geared towards meeting the community’s needs, while cottage industries would provide employment for all villagers. Decision-making would be decentralized, with Village Councils representing the collective will of the community.

4. Swaraj: Although the term swaraj conveys the idea of self-rule, Gandhi imbued it with a broader significance, encompassing a holistic revolution that permeates every aspect of life. At the individual level, swaraj entails a profound connection with the ability for impartial self-assessment, continual self-purification, and the cultivation of self-reliance, or swadeshi. Politically, swaraj signifies self-government rather than merely good governance; Gandhi emphasized that good governance cannot replace the imperative of self-government. It entails an ongoing endeavour to break free from governmental control, whether foreign or domestic, epitomizing the sovereignty of the people rooted in moral authority. Economically, poorna swaraj denotes complete economic emancipation for the labouring masses. Gandhi envisioned swaraj as the collective manifestation of individual self-rule. Beyond mere liberation from constraints, swaraj embodies self-discipline and could be likened to moksha or spiritual liberation.

Gandhi maintained that realizing swaraj demands patience, perseverance, diligent effort, courage, and a deep understanding of one’s surroundings. He stressed the importance of extensive organization, particularly in rural areas, to serve the needs of the villagers. This entails a national education effort focused on conscientization, mobilization, and empowerment, enabling individuals to assert themselves against oppressive forces. While political independence served as a crucial initial step toward swaraj, Gandhi recognized it as only the beginning. Although Gandhi collaborated with the Indian National Congress for political independence, fundamental philosophical disparities emerged between him and other Congress leaders, notably Nehru.

Gandhi’s development model, articulated in Hind Swaraj, and the subsequent strategies he proposed diverged significantly from Nehru’s vision. Nehru dismissed Hind Swaraj as unrealistic, asserting that neither he nor the Congress endorsed its perspective. However, for Gandhi, Hind Swaraj epitomized the ideal he dedicated his life to realizing, envisioning India’s reconstruction based on its principles. He emphasized that swaraj necessitated more than just the end of British rule; it demanded a fundamental transformation aligned with the principles outlined in Hind Swaraj.

5. Swadeshi: The term “swadeshi” originates from Sanskrit and comprises two components: “Swa,” meaning self or one’s own, and “desh,” signifying country. Thus, swadeshi embodies the notion of one’s own country. It emphasizes engagement within and support for one’s own community, both politically and economically, advocating for a balance between self-reliance and communal interdependence. Gandhi ji saw swadeshi as pivotal to achieving independence (swaraj), recognizing that British dominance over India stemmed from their control of indigenous industries. The symbol of swadeshi was the charkha, or spinning wheel, which represented the core of Mahatma Gandhi’s constructive program.

Swadeshi extends beyond national boundaries, seeking to align oneself with the entirety of creation in the pursuit of liberating the soul from the constraints of the physical body, thus realizing unity with all life forms. This alignment necessitates prioritizing service to one’s immediate community, which may seem exclusive to outsiders but is actually inclusive in its essence.

Genuine service does not entail neglecting distant individuals. In swadeshi philosophy, there’s no dichotomy between one’s own community and others; rather, the ethos advocates for universal service rooted in the duty towards immediate neighbours. By serving those closest to us, we serve the entire universe. Thus, the path of global service commences with tending to those nearest to us.

Here are several dimensions that Gandhi associated with the concept of Swadeshi:

5.1. Economic Dimension: In economic terms, Gandhi firmly believed that the widespread poverty among the masses stemmed primarily from a harmful departure from the principles of swadeshi in economic and industrial practices. He advocated for adhering to the spirit of swadeshi by utilizing goods produced by local communities, thereby supporting and strengthening local industries, particularly where they lacked efficiency or resources.

During India’s struggle for independence, Gandhi recognized that the economic progress of the nation depended on nurturing and revitalizing indigenous industries. He identified khadi as a fundamental aspect of swadeshi and a practical means of implementation. To him, khadi symbolized the essence of service envisioned in swadeshi philosophy, acting as the central force in local economies akin to the sun in a village’s solar system. Embracing khadi mentality meant decentralizing production and distribution of essential goods, thereby empowering local communities.

5.2. Political Dimension: Utilizing swadeshi principles in political spheres entails revitalizing indigenous institutions and fortifying them to address inherent flaws. As early as 1909, Gandhi advocated for internal governance (swaraj) in his renowned publication “Hind Swaraj or Indian Home Rule,” stressing the empowerment of people through political self-governance. He envisioned a decentralized political structure epitomized by the Panchayati Raj, aimed at governing Indian villages.

5.3. Social Dimension: In the realm of Indian societal norms, Gandhi embraced the essence of swadeshi by initially acknowledging the Varna system. He embraced the notion of society’s four-fold division, emphasizing the significance of various roles and duties. Gandhi upheld the equality of all professions, striving to rectify the injustices within the caste system by rejecting its inhumane aspects. He vehemently opposed the birth-based hierarchy and the associated social stigmas ingrained in the caste system.

5.4. Swadeshi in Religion: In order to embody the essence of Gandhi’s swadeshi principle in matters of religion, one should adhere to their ancestral faith and encourage engagement with their immediate religious community. It becomes an individual’s responsibility to contribute to the betterment of their own religion by addressing its shortcomings and maintaining its integrity. Gandhi also emphasized the importance of enriching one’s religious practice by learning from other faiths, thus promoting a belief in the intrinsic equality of all religions, which he termed Sarvadharma Samabhava.

5.5. Swadeshi in Education: Gandhi applied his swadeshi ideal prominently in the realm of education, emphasizing its role in fostering holistic personality development rather than solely focusing on earning a livelihood. In “Hind Swaraj,” he critiqued the British educational system prevalent in India, asserting that it aimed at subjugating the Indian populace. His central argument was that the existing educational framework failed to meet the nation’s needs and lacked cultural rootedness. Gandhi advocated for an education system aligned with the nation’s culture and traditions, warning against the alienation caused by learning through a foreign language. He proposed a self-sufficient and compulsory education system, free for children above seven years old, to ensure their connection with the realities of life and foster national self-reliance.

5.6. Swadeshi in Health Care: Gandhi advocated a health regimen rooted in the principle of swadeshi, aligning with nature’s laws rather than relying on modern medicine. In his influential work, Hind Swaraj, he vehemently criticized conventional medical institutions, asserting that hospitals propagate wrongdoing. His primary objection to modern medicine stemmed from its reactive rather than preventive nature. He proposed a holistic approach to healthcare, emphasizing adherence to natural laws governing diet, exercise, hygiene, and lifestyle choices.

Preferring nature-based therapies to pharmaceutical remedies, Gandhi promoted the utilization of natural elements like earth, water, air, sunlight, and ether. His commitment to health dates back to his time in South Africa, where he experimented with affordable, nutritious diets and nature-based healing methods. Towards the end of his life, Gandhi incorporated spiritual practices, particularly the repetition of Ram Nam, into his regimen. Ram Nam represented more than a mere mantra; it was integral to his spiritual journey, symbolizing purity and serving as a means of self-purification to ward off illness.

Overall, Gandhi’s swadeshi initiative aimed at fostering India’s self-sufficiency in food and clothing while ensuring livelihood opportunities for the underprivileged. He believed this approach would lead to the true empowerment of the masses and lay the foundation for a self-reliant nation.

6. Gandhian Perspective of Development: Gandhian philosophy advocates for prioritizing human values over market forces in governing life. Central to this philosophy is the notion of serving the impoverished masses, known as Daridranarayan, as a paramount duty. Gandhi’s approach underscores a holistic view of development, emphasizing sustainability and the balanced growth of body, mind, and soul. He discerned that genuine human progress encompasses moral advancement, fostering values like equality, liberty, and dignity, and instilling the courage to challenge injustice.

Gandhi’s vision for economic organization revolves around decentralization, community-driven economics, self-sustainability, promotion of handicrafts, rural development, and the adoption of appropriate, low-capital technology. He believed that greed undermines societal welfare and that economic equality is essential for meaningful political emancipation. His model advocates for decentralized, self-reliant units bound by mutual cooperation and interdependence.

According to Gandhi, individual and societal development are interconnected, with his ultimate aim being Sarvodaya, the upliftment of all aspects of life for all individuals. He staunchly upheld principles of individual freedom, equality and social justice, with nonviolence serving as a guiding ethos rather than a mere philosophical concept. His holistic Gandhian program aims at creating a non-violent society, rooted in harmony and dialogue, where ideals of equality and justice find practical expression in people’s lives.

Gandhi promoted the concept of trusteeship, which he saw as a dynamic principle capable of reshaping established institutions. He envisioned it as a tool for transitioning society from capitalism to egalitarianism, where individuals couldn’t hoard wealth for personal gain. Instead, resources were to be collectively utilized for the benefit of all, with everyone contributing according to their abilities and receiving according to their needs. Trusteeship aimed to foster capital-labour cooperation, build social capital, diminish economic power concentration, and encourage voluntary reduction of material desires.

His vision encompassed an exploitation-free society grounded in cooperation and ethical principles. It involved creating opportunities for gainful employment, revitalizing villages, fostering caring communities, supporting local industries like khadi, producing essential goods based on necessity, providing basic education and skills for decentralized empowerment, and ensuring equal opportunities for all. Gandhi advocated for limiting human wants, advocating for social control of production means to prevent deprivation, and prioritizing collective welfare over individual desires.

References and Readings:

Hind Swaraj or Indian Home Rule, by  M. K. Gandhi, https://amzn.to/3R3sA3s

The Collected Works of Mahatma Gandhi, by  Publication Division, https://amzn.to/421k3UV

An Autobiography: The Story of My Experiments with Truth, by  M.K. Gandhi, https://amzn.to/3R7rtzG