Philosophy and Ideas of Mahatma Gandhi- 1 | History Optional for UPSC (Notes) PDF Download

An Overview

Mahatma Gandhi's Vision for Indian Clothing

• Gandhi envisioned Khadi as the national fabric, believing its widespread use could help close the gap between the rich and poor.
• His preference for minimal clothing did not resonate with many who could afford more elaborate attire.
• Gandhi's ideas about Khadi and traditional Indian dress were not embraced by everyone. Dalits and Christian converts often preferred Western clothing as it symbolized freedom from old prejudices.
• Khadi was often more expensive and challenging to care for, contributing to its lack of popularity.
• Even within the Muslim community, Khadi faced resistance.
• Elite women were not particularly drawn to Gandhi's vision of home-spun clothing, although some welfare Congress leaders who were better off did adopt Khadi.

Gandhi's Critique of Western Civilization

• Disillusionment with Western Life: Gandhi's social and economic philosophy evolved from his disillusionment with Western civilization. Initially, he admired English manners during his time in England. However, he later abandoned this quest for external traits in favor of a deeper spiritual exploration, aided by acquaintances who introduced him to the fundamentals of major religions.
• Rejection of Modern Civilization: Gandhi saw through the superficiality of modern civilization, characterized by its "tinsel and glitter." He consciously embarked on a journey of spiritual discovery and self-realization, delving into Indian culture and tradition. This exploration helped him formulate the social and economic policies he advocated throughout his life in India.
• Critique of Western Maxims: In comparing Eastern and Western civilizations, Gandhi criticized the Western foundations of "might is right" and "survival of the fittest." He argued that these principles were inadequate for the full development of human personality. Instead, he emphasized the superiority of "heart strength" or "social affections," which he believed were more powerful than the strength derived from the Western maxims.
• Destructive vs. Constructive Civilizations: Gandhi characterized Western civilization as destructive and centrifugal, while viewing Eastern civilization as constructive and centripetal. He believed that Eastern civilization had a clear goal, in contrast to the aimlessness of Western civilization. He also noted the difference between the activity of Western civilization and the contemplativeness of Eastern civilization.
• Balanced Intermingling: Despite his critique, Gandhi recognized the merits of Western civilization. He advocated for a harmonious blending of the two cultures, wherein Eastern civilization would be invigorated by the Western spirit. He believed that Eastern civilization would ultimately prevail due to its goal of achieving oneness with the Supreme Being.
• Critique in Hind Swaraj: In his 1909 booklet Hind Swaraj, Gandhi articulated his views on Western civilization, influenced by Edward Carpenter's Civilization: Its Cause and Cure. He found Western civilization lacking in morality and religion, which he deemed essential for any society. Gandhi prioritized human and spiritual values over materialistic achievements and goals.
• Foundation of Sand: Gandhi viewed Western civilization as built on a shaky foundation and predicted its eventual self-destruction. However, he did not see it as an "incurable disease." He believed that with foresight and enterprise, individuals could redirect Western civilization towards a more human and spiritual content, stabilizing it in the process.
• Spiritual Content and Social Ideas: Gandhi's emphasis on spiritual content in civilization led him to advocate for concepts like swadeshi, untouchability, bread labor, trusteeship. These ideas were rooted in the principle of the oneness of all life, reflecting his commitment to a more humane and spiritually enriched civilization.

Gandhi's Principle of Trusteeship

• Gandhi's Principle of Trusteeship originated from his spiritual growth, influenced by theosophical literature and the Bhagavad Gita.
• His understanding of Western legal equity maxims made him aware of the implications of this principle.
• On an individual level, Gandhi believed that those seeking God through social service should not consider their vast possessions as their own but hold them in trust for the less privileged.
• Socially, the principle implied that the wealthy could not claim their possessions entirely because their wealth was accumulated through the labor and cooperation of workers and the poorer sections of society.
• Gandhi advocated that the wealthy should voluntarily share their wealth with workers and the poor, rather than through legislation.
• He envisioned trusteeship as a means to create an egalitarian and non-violent society, where the rich would use only what they needed for personal needs and act as trustees for the rest.
• Gandhi opposed inherited wealth, believing that a trustee's only heir should be the public, he preferred persuasion over compulsion in wealth surrender.
• In the 1940s, he acknowledged the need for state legislation to enforce the principle of trusteeship.
• Gandhi's social ideas were shaped by his cultural background, Western influences, experiences in South Africa, with a focus on introspection and experimentation.
• Despite maintaining the relevance of his 1909 ideas in "Hind Swaraj," he made pragmatic compromises over time without sacrificing fundamental principles.
• The evolution of Gandhi's social ideas reflects the complexities of cultural influences, the impact of others, experimentation, adjustments, lessons learned from experience.

Mahatma Gandhi's Views on Truth

• Truth as the Sovereign Principle: Gandhi regarded truth as the most important moral principle, calling it the "sovereign principle." He believed it encompassed not just truthfulness in speech but also in thought, representing the absolute truth, which he equated with God. Gandhi worshipped God as truth and dedicated himself to the quest for absolute truth, considering it more real than anything else.
• Divine and Philosophical Dimensions: Gandhi's concept of truth was shaped by divine and philosophical aspects, influenced by his attachment to the epic Ramcharitmanas and the name of Rama (Ramanama). This influence contributed to his unique understanding of truth, which went beyond common interpretations.
• Source of Gandhian Emphasis on Truth: According to A.L. Basham, Gandhi's emphasis on truth may have roots in popular north Indian Vaishnavism, where the name of Rama is considered ultimate reality. This perspective shaped Gandhi's speeches and writings, highlighting the importance of keeping promises and embodying ultimate reality.
• Impact of Tulsidas' Ramayana: Gandhi's ideals were likely influenced by tales from Tulsidas' Ramayana, such as King Dashrath's unwavering commitment to keeping his promise to Kaikeyi, even at great personal cost. These stories left a lasting impression on Gandhi, reinforcing the value of sticking to the truth and keeping one's word.
• Gandhi's Youth and Search for Truth: During his youth, Gandhi experienced a phase of mild rebellion against parental authority but eventually transcended these early struggles. His meditations led him to the fundamental belief that morality underpins everything and that truth is central to morality. Over time, his understanding of truth expanded significantly.
• Influence of Gujarati Didactic Stanza: Another guiding principle for Gandhi was the idea of repaying even the smallest service with utmost generosity, which he derived from a Gujarati didactic stanza. This principle deeply resonated with him and influenced his lifelong conduct towards the underprivileged and outcastes in India.
• Truth as God and Unifying View of Life: Gandhi equated truth with God and ultimate reality, which provided him with a holistic view of life. He saw all aspects of life as interconnected and emphasized the importance of good reciprocity for the smooth functioning of society. This unifying perspective evolved as he delved deeper into the concept of truth.
• Gandhi's Commitment to Truth: Gandhi emphasized that he did not represent new truths but aimed to follow and represent truth as he understood it. He believed in shedding new light on old truths, reflecting his commitment to truth in his social actions.
• Purity of Means in Social Action: Gandhi's concept of truth was evident in his focus on the purity of means to achieve desired ends. His methods of non-violence, civil resistance, honorable cooperation were not only relevant to India but also had a global significance, presenting his conception of truth as God and universal reality as a refreshing challenge to the world.

Gandhi and Ahimsa

• Ahimsa, or non-violence, was central to Gandhi's beliefs. He viewed it as nearly as important as truth.
• Gandhi's strong commitment to ahimsa was influenced by his upbringing in Gujarat, where Jainism and Vaishnavism emphasized non-violence and compassion.
• In Gujarat, the opposition to meat-eating was particularly strong among Jains and Vaishnavas, shaping Gandhi's views on non-violence.
• Gujarati poets like Narasinha Mehta and Shamal Bhatt also influenced Gandhi with their messages of devotion and non-ritualistic spirituality.
• When Gandhi was 15, he stole gold to repay a debt but felt guilty. He wrote a confession to his father, seeking forgiveness.
• His father's forgiveness after reading the confession deeply moved Gandhi, teaching him the power of non-violence and love.
• Gandhi believed that ahimsa, when fully embraced, could transform everything it touches, just like truth.
• He learned the importance of confession and forgiveness from this experience, emphasizing the need to hate the sin, not the sinner.
• Gandhi's commitment to ahimsa was further strengthened in England through reading the Bhagavad Gita and other texts with friends.
• These readings taught him self-restraint and deepened his understanding of Hinduism, countering missionary critiques.
• A Christian friend introduced Gandhi to the Bible around this time.
• He found the Old Testament unimpressive, but the New Testament, particularly the Sermon on the Mount, resonated deeply with him.
• Gandhi was influenced by various religious texts and aimed to integrate them into a core principle.
• Key elements like renunciation, dharma (duty), compassion, non-violence became evident in his later actions and writings.
• Rajchandra Mehta, a businessman and scholar of scriptures, significantly impacted Gandhi's spiritual journey.
• Mehta's practice of religious tolerance and understanding of different faiths inspired Gandhi.
• Leo Tolstoy's writings, especially "The Kingdom of God is Within You," profoundly influenced Gandhi.
• Tolstoy's ideas on wealth, political power, the importance of goodness resonated with Gandhi's emerging beliefs.
• Gandhi found common ground with Tolstoy's views, which he later summarized in his journal, "Indian Opinion."
• Tolstoy condemned wealth accumulation and political power, advocating for goodness over evil and emphasizing duty over rights.
• In the 1890s in South Africa, Gandhi's religious exploration continued.
• He delved into his own religion, read various texts on Hinduism, Islam, Judaism, studied Tolstoy's works.
• This broad reading fostered his understanding of universal love and self-introspection.
• Gandhi's belief in ahimsa (non-violence) was intertwined with his view of the universe's fundamental unity.
• He believed all beings share a common creator and divine powers, making harm to any individual a harm to the whole world.
• Gandhi's concept of ahimsa developed through his encounters with moral dilemmas.
• He explained his stance on non-violence during war and his own involvement in the First World War.
• Gandhi believed that when two nations are at war, a follower of ahimsa should strive to stop the conflict.
• He acknowledged that some destruction of non-human life might be unavoidable in certain situations.
• Despite his aversion to violence, Gandhi once allowed the killing of a suffering calf and the culling of aggressive dogs at a factory in Ahmedabad.
• These decisions sparked controversy, but he defended them on both utilitarian and religious grounds.
• He emphasized the need to alleviate animal suffering.
• For Gandhi, ahimsa was a complex concept that went beyond merely avoiding physical harm to living beings.
• It encompassed actively caring for and loving all creatures, regardless of their behavior.
• His vision of a harmonious and egalitarian society was rooted in this multidimensional understanding of ahimsa.
• Gandhi's application of non-violence in the struggle for independence was imbued with elements of suffering, self-sacrifice, universal goodwill.

Gandhi's Views on Women's Role in Society

• Gandhi saw women as vital agents of social change, believing they shape future citizens and represent half the nation’s strength.
• His mother, Putlibai, inspired his respect for women, while Hindu literature's ideal wife, the ardhangana and sadadharmini, influenced his view of women's roles.
• Gandhi believed women possessed moral and spiritual superiority, with greater capacity for self-sacrifice and suffering, which could lead to immense strength if realized.
• He emphasized the family as a foundation of society, where mothers play a crucial role in shaping children’s values toward self-reliance and social progress.
• Gandhi advocated for gender equality in child-rearing, opposing gender bias and promoting equal division of housework and vocational training for boys and girls.
• He envisioned a political role for women in challenging societal power structures, encouraging them to broaden their concerns from the family to the larger human family and to rise against historical suppression.
• With the support of education and the careful use of their political rights, women could influence national decision-making and bring about necessary changes to promote social and economic equality.
• While laws alone may not hold much significance, they play a crucial role in establishing norms.
• Politically and socially aware women should advocate for the creation of legislation that grants them equal status in society.
• Continuous advocacy through media and other platforms is essential to stir public opinion, which serves as the strongest support for laws.
• From the outset of his public life in India, Gandhi passionately called upon women to join the national struggle in large numbers.
• The response was remarkable during the non-cooperation movement of 1920-22, with women’s contributions to the satyagraha fund through personal jewelry being extraordinary.
• Women significantly participated in promoting khadi against government orders and in picketing liquor shops as part of the temperance campaign.
• In his efforts to promote communal harmony and eradicate untouchability, Gandhi believed that women could play a pivotal role due to their creative abilities and immense capacity for self-sacrifice.
• To address issues specifically affecting women, such as child marriage, dowry, sati, purdah, prostitution, there was a need to alter certain deeply ingrained societal values.
• Gandhi believed that committed women would need to engage with men and launch a widespread campaign to raise public awareness against these social evils.
• Victims of prostitution should be identified and provided with rehabilitation opportunities.
• This was a monumental task, but it was essential for women to reclaim their rightful place in society.
• Gandhi not only encouraged women to undertake their own upliftment, but also directly challenged the scriptures and social customs that had diminished women’s status.
• He advocated for women’s social, political, legal equality.
• In essence, Gandhi viewed women as powerful agents of social change, believing they could play a vital role in society and serve as the driving force behind revolutionary thought and action.

Gandhi's Views on Gender Equality

• During his time on Tolstoy Farm and the satyagraha movement, Gandhi learned important lessons about gender equality. This principle was later evident in the ashram life in India, where men and women were treated equally in their work and in the struggle for independence.
• Women played a crucial role in the satyagraha movement in South Africa. Their involvement was sparked by a court ruling on March 13, 1913, which invalidated marriages performed according to Indian customs and mandated that all marriages be registered in South African courts.
• Gandhi highlighted the impact of this ruling, stating that it labeled the wives of Indians married in India as "prostitutes" or "concubines." This outraged the Indian community, prompting them to organize a protest led mainly by women to defy the immigration law.
• The protest group, known as the Phoenix party, included Gandhi’s wife, Kasturba. On September 23, 1913, they were arrested and sentenced to three months of hard labor. This event deeply moved Indians in South Africa and in India.
• Gandhi admired the bravery of the Indian women involved in the satyagraha. Despite facing harassment in prison, they showed remarkable strength. For instance, Valiamma, an 18-year-old girl, died shortly after her release from prison due to illness. Her death made her a heroine among the Indian community in South Africa.
• Other women also made significant sacrifices and contributions. Gandhi was particularly struck by their courage, noting that most of them were illiterate and unaware of legal complexities. They acted out of patriotism and faith in his leadership, believing that their imprisonment was a response to an attack on the Indians’ honor.
• The immediate reaction to the arrest of the women satyagrahis was a widespread strike by Indian miners in Natal. While they had grievances against certain unfair laws, the actions of the women served as a catalyst for their protest.
• Indian laborers were evicted from their homes by their white employers due to a strike. They sought help from Gandhi, who could not refuse and went to assist them.
• Gandhi's handling of this crisis left a profound impact on his social and political philosophy. He camped with the Indians in the open and, despite his initial fears, received support from the trader class with provisions. Many volunteers also came forward to help the miners.
• As the crowd of about 5,000 people continued to swell, Gandhi realized that the situation was unsustainable. He decided to take this "army" into Transvaal and secure them in prison.
• The journey would be on foot with meager rations. The men accepted all the conditions, the march began on October 28, 1913.
• Despite most men being uneducated, Gandhi was able to enforce rules of discipline, such as sanitation, by setting an example himself.
• Gandhi concluded that leadership is effective when the leader becomes a servant, eliminating rival claims for leadership.
• He realized that social and political consciousness can exist without literacy and that personal example is a powerful tool for leadership.
• Traders, including a large European firm, provided valuable assistance to the marchers until they reached Charlestown, the border station for crossing into Transvaal.
• At the end of the struggle, the chief demands of the Indian satyagrahis were met, including the validation of Indian marriages, the abolition of the £3 tax on ex-indentured laborers, the recognition of domicile certificates of Indians in Natal for entry into the Union of South Africa.
• In retrospect, Gandhi viewed his 21 years in South Africa as the period where he realized his "vocation in life", which involved raising people's consciousness about self-respect and collective action.
• He learned the importance of equality between sexes, races, social classes during this time.
• Despite his previous shyness and recent failures as a lawyer in India, Gandhi was able to mobilize the poor immigrant Indians and make them a socially and politically active community through persistent effort.
• He believed that without the satyagraha, the Indians would have been expelled from South Africa, their victory served as a protection for Indian emigrants in other parts of the British Empire.
• Gandhi considered satyagraha as a priceless and unmatched weapon, emphasizing that those who wield it do not face disappointment or defeat.
• Through satyagraha, involving self-sacrifice and self-suffering, Gandhi was able to change the social outlook of Indians in South Africa.
• He replaced a sense of helplessness with a consciousness of organized strength, helping them see themselves as self-respecting individuals instead of social outcasts.

Mahatma Gandhi's Views on Capital and Labour

• Gandhi believed that capital and labour were complementary forces, but he observed a lack of work ethic in their relationship. He criticized the attitude of both parties, with masters focusing on maximum service for minimum payment, while labourers sought maximum pay for minimum work.
• He felt that the living conditions of labourers were a shame to industrialists, highlighting the overcrowding, lack of ventilation, miserable conditions they endured.
• Gandhi noted that labourers often resorted to drinking to cope with their miseries, he criticized the educated classes for neglecting the political education of factory labourers and peasants.
• He emphasized the need for a harmonious relationship between labour and employers, advocating for mutual benefit and cooperation.
• Gandhi's experience with the Ahmedabad Textile Mills labour union illustrated the potential for harmony and efficiency in labour relations.
• He also highlighted the issue of bonded labour as a reflection of societal oppression and injustice.

Gandhi's Views on Economic Decentralization

• Gandhi believed that everyone should have the means to feed and clothe themselves. He argued that control over the production of basic necessities should be in the hands of the masses to prevent injustice.
• He advocated for decentralization in the production of essential goods, as seen in his khadi movement, where poor farmers were supported to produce and sell khadi cloth.
• Gandhi supported protection for local industries by restricting imports of goods that could be made domestically, even if it was initially more costly and of lower quality.
• In 1931, he presented economic ideas for swaraj at the Karachi Congress, emphasizing economic freedom alongside political freedom, with protections for workers and guidelines for agricultural rents and taxes.
• His proposals included protection for local cloth production, control over currency and key industries, state ownership of mineral resources.

Gandhi's Vision for the Economy and Society

• Gandhi envisioned a strong role for the state in the economy, advocating for measures like the prohibition of intoxicants, abolition of the salt duty, control of usury.
• He emphasized the importance of clarity and preparation in governance, aiming to prepare society for upcoming legislative changes.
• Over time, Gandhi's focus shifted towards economic equality, emphasizing equitable wealth distribution without compulsion, aligning with his principle of non-violence.
• He believed in the concept of trusteeship, where the rich should hold excess wealth in trust for the poor, promoting non-violent resistance if necessary.
• In 1942, Gandhi viewed trusteeship as a formal institution, advocating for its regulation within a non-violent state, while still recognizing private property with limitations for social justice.
• His plans aimed at transforming Indian society, focusing on villages, which housed the majority of the population, seeking a cooperative relationship between urban and rural areas.
• Key instruments for social change included satyagraha, production of swadeshi goods, village uplift, education reforms, eradication of untouchability, communal harmony, women's mobilization, a socialistic economic development pattern.

Mahatma Gandhi's Critique of the British Education System

• Instrument of Control: Gandhi believed the British education system was a tool for strengthening their control over India, deepening societal divisions.
• Shift in Focus: The British focus on cities led to educational neglect in rural areas. Village institutions deteriorated, widening the rural-urban divide.
• Suppression of Creativity: The British system subdued mental faculties, hindering imagination and creativity as students struggled with foreign language and culture.
• Denationalization: Gandhi noted that this education made Indians believe indigenous practices were inferior, leading to superficial imitation of Western culture.
• Alienation from the Masses: A gulf between educated Indians and the masses emerged, making communication and understanding difficult, unlike the Brahmins of old.
• Frustrated Youth: The system produced a frustrated youth class, equipped for administrative roles but unable to find them, leading to alienation.
• Sociocultural Imbalance: The education system created imbalances between genders and within families, with educated men feeling distanced from uneducated wives.
• Marital Strains: The disparity in education levels between spouses caused tensions, with some men resorting to cruel solutions.
• Overall Impact: Gandhi felt the education system created fissures in society without offering a principled, forward-looking value system.