Mahatma Gandhi Philosohy

7/26/2019 Mahatma Gandhi Philosohy

1/20

MAHATMA GANDHI

Mohandas K. Gandhi (1869 1948) never set foot in the United States. Yet

the man called Mahatma (the !reat so"l) had an enormo"s in#"ence on

the idea of nonviolence in the United States. $"rin! the 19%&s' as he led the

movement for ndias inde*endence' he +ecame ,ell -no, to all those ,hofollo,ed ,orld aairs. n 19/&' Time ma!a0ine made him famo"s +

declarin! him Man of the Year. 2o,ever' onl a fe, 3mericans st"died his

ideas caref"ll and shared his commitment to *rinci*led nonviolence. he

co"ld +e fo"nd lar!el in t,o !ro"*s. 5ne ,as the 57. he other ,as the

3frican3merican intellect"al comm"nit. 3 n"m+er of 3frican3merican

thin-ers traveled to ndia to meet Gandhi and learn a+o"t the movement he

led. here ,as as m"ch' and *erha*s more' ,ritten a+o"t Gandhi in 3frican

3merican *eriodicals as in ,hite *eriodicals. he 3frican3merican

intellect"als *laed a -e role in +rin!in! Gandhis tho"!ht and ,or- to the

U.S.

Most ,hites and +lac-s ,ho shared Gandhis commitment +ased their o,n

nonviolence on reli!io"s faith. ronicall' tho"!h' fe, of them *aid m"ch

attention to Gandhis o,n reli!io"s fo"ndations. he st"died him as a

+rilliant *olitical strate!ist ,ho ,as sho,in! ho, to ma-e nonviolent

resistance ,or-. Most st"dies of Gandhi to the *resent da have follo,ed the

same co"rse. he lar!est *ro*ortion of +oo-s on Gandhi still *a little

attention to the details of his reli!io"s tho"!ht. herefore the !ive a rather

misleadin! vie, of this !reatest of nonviolent activists. Gandhi himself said

man times that his *olitical ,or- ,as merel a +ranch of his lar!ercommitment to social chan!e' and his commitment to social chan!e ,as

merel a +ranch of his f"ndamental lifes ,or-' his :"est for s*irit"al tr"th. f

he ever had to ma-e the choice' he ,o"ld !ive "* his *olitical ,or- and even

his social eorts rather than forsa-e his reli!io"s :"est. Yet he co"ld not

ima!ine havin! to ma-e s"ch a choice. n his vie,' *olitical and social life

,as ine;trica+l tied "* ,ith reli!ion' and vice versa.

Gandhis collected ,ritin!s


2/20

o +e tr"e to Gandhis o,n tho"!ht' it is not eno"!h to sa that his

fo"ndations ,ere reli!io"s. More *recisel' the +asic fo"ndation ,as in

2ind"ism. 2e ,as raised as a 2ind" and never left that tradition. Yet he ,as

also o*en to other in#"ences. 3s a o"th he a+sor+ed m"ch from the >ain

tradition' an indi!eno"s reli!ion of ndia ,hich ,as es*eciall *o*"lar in his

native state of G"=arat. ?hen he st"died la, in @ondon in the earl 189&s' hetoo- a !reat interest in Ahristianit' es*eciall in the Be, estament. 3s a

o"n! la,er in So"th 3frica' he +ecame the leader of the movement for

le!al ri!hts for all ndian *eo*le livin! there' the M"slims as ,ell as the

2ind"s. 2e received hel* from some >e,ish friends too. his ,as the settin!

in ,hich he e,s' he develo*ed a dee*er

a**reciation of the reso"rces of all these traditions.

?hen he ret"rned to ndia in 191E' to lead the movement for inde*endence'

he had to deal directl ,ith the tensions (often fanned + the Dritish)

+et,een 2ind"s and M"slims. So he too- a s*ecial interest in see-in!

common !ro"nd +et,een the t,o reli!ions. 3t the same time' he +roadened

his sco*e to encom*ass D"ddhist and Farsi in#"ences'


3/20

+rief te;t' the Dha!avadGita' ,hich Gandhi came to treas"re as the most

val"a+le of all scri*t"res. o "nderstand Gandhis idea of nonviolence' the


4/20

3ll the other forces are static' ,hile God is the @ife orce' immanent and at

the same time transcendent. he ,ord transcendent is im*ortant here. t

,arns a!ainst sim*l e:"atin! +rahman ,ith a collection of everthin! in

the ,hole ,orld. Gandhi did ,riteC God is the s"m total of all life. D"t God'

or +rahman' is not onl the s"m total of all realit that can +e e;*erienced'

from the tiniest *e++le "* to the !randest !od. Drahman is also m"ch morethan that. Iven a collection of everthin! in the ,hole ,orld ,o"ld

"ltimatel *erishH in that sense' it is "nreal. 5nl the im*erisha+le +rahman

is sat' the reall real' the essential +ein! of the endless *rocess ,e call

realit. hin!s come and !o' +"t the *attern + ,hich the interact is eternal.

or Gandhi' the most cr"cial insi!ht is that sat is tr"l real' the onl real

tr"th. n Sans-rit' the ,ord for tr"th is sataC

he ,ord sata is derived from sat' ,hich means that ,hich is.

Sata means a state of +ein!. Bothin! is or e;ists in realite;ce*t r"th. hat is ,h sat or sata is the ri!ht name for God.

n fact it is more correct to sa that r"th is God than to sa that

God is r"th. D"t as ,e cannot do ,itho"t a r"ler or !eneral' the

name God is and ,ill remain more c"rrent. 5n dee*er thin-in!'

ho,ever' it ,ill +e reali0ed that sat or sata is the onl correct

and f"ll si!ni


5/20

?hat e;actl does it mean to -no, oneself as +rahman 2ind"ism oers

man dierent ans,ers to this :"estion' +eca"se it oers so man dierent

inter*retations of +rahman. Since Gandhi never adhered to one clear and

consistent vie, of +rahman' he had no sin!le vie, of the relationshi* of self

to +rahman. 2e sometimes seemed to sa that the onl ,a to -no, tr"th is

for the individ"al self to disa**ear entirelC 7eali0ation of r"th is im*ossi+le,itho"t a com*lete mer!in! of oneself in and identi


6/20

+rahman in terms of this interde*endence. D"t he ,as content to sa

dierent thin!s at dierent times and let the :"estion of self and +rahman

remain onl va!"el ans,ered. he essential *oint ,as not theoretical

de


7/20

*rimaril an emotion. t is an attit"de translated into action. @ove is most real

,hen ,e *"t aside o"r o,n needs to serve others. God is 7U2. t is

im*ossi+le to reach 2M' that is 7U2' e;ce*t thro"!h @5OI. @5OI can onl

+e e;*ressed f"ll ,hen man red"ces himself to a ci*her Li.e.' a 0ero'

nothin!. his is the onl eort ,orth ma-in!' and it is *ossi+le onl thro"!h

everincreasin! selfrestraint. r"e develo*ment consists in red"cin!o"rselves to a ci*her. Sel#ess service is the secret of life. o rise a+ove

*assions is the hi!hest ideal.

rom the Gandhian *ers*ective' it ma-es no sense to s*ea- of +alancin!

ones o,n needs a!ainst the needs of others. hat ,o"ld onl foster the

ill"sion that there is a se*arate self ,ith its o,n se*arate needs. here

sho"ld +e no limit on service of others' +eca"se servin! the needs of another

*erson is act"all servin! "ltimate realit itselfC

7eali0ation of r"th is im*ossi+le ,itho"t a com*lete mer!in! ofoneself in and identi


8/20

his o**ort"nit is also o"r sacred d"t. o do ones d"t' + ma-in! the

re:"ired sacri


9/20

he :"est for r"th is the fo"ndation of Gandhis "nderstandin! of reli!ion.

herefore it is also the fo"ndation of his "nderstandin! of nonviolenceC 3

tr"thf"l man cannot lon! remain violent.J3s lon! as there is the sli!htest

trace of violence in him' he ,ill fail to es"s in the Be, estamentC Aan ,e love o"r

enemies More *recisel' accordin! to Gandhi' the :"estion isC Aan ,e love

those ,ho consider themselves o"r enemies or one ,ho follo,s the


10/20

doctrine of ahimsa' there is no room for an enemH he denies the e;istence

of an enem. hose ,ho follo, ahimsa are actin! on the tr"th' the oneness

of all realit. he -no, that their o,n +est interests can never +e se*arated

from the +est interests of all realit' incl"din! ever other *erson. o love' to

,ant the +est for the entire *rocess' is also to ,ant the +est for ever

individ"al *art of the *rocess. hose ,ho coerce others in order to !ainadvanta!e are actin! "ntr"thf"ll. D treatin! their o,n ,ell+ein! as

somethin! se*arate from the ,ell+ein! of others' the are denin! the

essential tr"th that self and other are facets of the same sin!le realit.

$enin! that tr"th is the +asis of all evil and s"erin!.

D"t ,hen others consider themselves enemies and tr to do "s harm' then

,e are *"t to the test. Aan ,e contin"e to serve them and ,ant their +est

interests' too 3s in the Be, estament' it is a matter of inner attit"de as

,ell as o"t,ard actionC Yo" ma not har+o"r an "ncharita+le tho"!htJ

,ishin! that some harm sho"ld +e done to the enem' or that he sho"ld +e*"t o"t of the ,a.Jf ,e har+o"r even this tho"!ht' ,e de*art from this

doctrine of ahimsa. his is not onl a matter of moral *rece*t' +"t also of

sim*le lo!ic. f o" do not e;*erience o"rself as a se*arate +ein! ,ith

se*arate interests' then o" cannot ,ant to *romote o"r interests over

others. Yo" cannot ,ant to defeat others or !et the +est of them. Yo" can

onl ,ant ,hat is +est for all' ,hat the in


11/20

to "se +r"te force than to +etra co,ardice. he nonviolence of the stron!

is nonviolence that -ee*s resistin!' even to the death' rather than

com*romise on a matter of f"ndamental *rinci*le. (Bonviolence of the

stron! also im*lies that one has the ca*acit and the co"ra!e to do

violence' +"t refrains from violence on *rinci*le.)

his does mean insistin! on ones o,n vie, of tr"th. D"t there is no

alternative for a *erson of conscience. 3s lon! as *eo*le are nonviolent'

there is nothin! ,ron! in ever man follo,in! r"th accordin! to

his li!hts. ndeed it is his d"t to do so. hen if there is a mista-e

on the *art of anone so follo,in! r"th' it ,ill +e a"tomaticall

set ri!ht. or the :"est of r"th involves ta*aschara' self

s"erin!' sometimes even "nto death. here can +e no *lace in

it for even a trace of selfinterest.Jhe :"estion is as-ed ,h ,e

sho"ld call an r"le "n="st. n sain! so' ,e o"rselves ass"methe f"nction of a ="d!e. t is tr"e. D"t in this ,orld' ,e al,as

have to act as ="d!es for o"rselves. hat is ,h Lthe nonviolent

*erson does not stri-e his adversar ,ith arms. f he has r"th

on his side' he ,ill ,in' and if his tho"!ht is fa"lt' he ,ill s"er

the conse:"ences of his fa"lt.

D ta-in! all the ris- of s"erin! "*on oneself and *rotectin! the other

a!ainst an threat of s"erin!' one maintains the attit"de of love. 3nd' if

there is a mista-e' onl the *erson ,ho made it ,ill s"er' since no s"erin!

is im*osed on those ,ith a dierent tr"th. So the a+sol"tists s*here ofdestr"ction ,ill +e al,as the narro,est *ossi+le.

3n "ncom*romisin!' et nonviolent' str"!!le for ones tr"th is also the onl

,a to come closer to a+sol"te r"th. 3+sol"te tr"th alone is God. t is

+eond reach. 3t the most ,e can sa it is neti' neti Lnot this' not thatH

neither this tr"th nor that tr"th is the f"ll tr"th. he tr"th ,e see is relative'

mansided' *l"ral and is the ,hole tr"th Lonl for a !iven time. Iven those

tr"ths that seem most certain m"st +e vie,ed as tentative. t is al,as

*ossi+le that a ,ider *ers*ective ,ill o*en "*' revealin! ,hat ,e held as

tr"e to +e false. So it is al,as a mista-e to feel a+sol"tel certain a+o"t

anthin!. Iver time ,e aNrm some tr"th and act on it' ,e sho"ld consider

it as an e;*eriment. ndeed' Gandhi titled his a"to+io!ra*h' The Story of My

Experiments With Truth.

f the e;*eriment is !oin! to +e valid' there m"st +e no sel


12/20

ahimsa. f ,e coerce others to *romote o"r o,n vie, of tr"th' then ,e are

actin! as se*arate individ"als and detachin! o"rselves from the totalit of

realit. ?e are more concerned a+o"t ,innin! the contest than discoverin!

r"th. hen ,e close o"rselves o to the *ossi+ilit of discoverin! ne, tr"th'

,hich moves "s f"rther a,a from a+sol"te r"th. ?hen ,e *"rs"e r"th for

its o,n sa-e' not motivated + an desire' ,e *artici*ate in the desirelesstotalit' ,hich is r"th itself. h"s ,e come closer to the a+sol"te r"th. 3nd

+ein! desireless means +ein! nonviolent. he sole motivation of ahimsa is to

discover r"th' not to !ain a victor. hat is the onl ,a to have a valid

e;*eriment ,ith tr"th.

3himsa means remem+erin! that everones tr"th is *artial' that there is

al,as another ,a to inter*ret the sit"ation and res*ond to it. he

nonviolent *erson !ives his o**onent the same ri!ht of inde*endence and

feelin! of tr"th that he reserves to himself' seein! if he ,ants to

tr"th he ,ill do so + invitin! in="r "*on his o,n *erson. herefore thenonviolent *erson never coerces another' no matter ho, ,ron! the other

a**ears to +e.

n a sense' the o**onent is secondar in an con#ict sit"ation. he real test

is +et,een r"th and the *erson committed to nonviolence. t is an

e;*eriment' to discover the de*th of commitment to a *artic"lar tr"th. he

real :"estion isC 2o, m"ch s"erin! can o" end"re for the sa-e of ,hat o"

no, hold to +e the tr"th f o" val"e o"r *leas"re' o"r ,ell+ein!' or even

o"r life more than this tr"th' then this tr"th t"rns o"t to +e somethin! other

than "ltimate r"th' and sho"ld +e a+andoned. D"t if o" im*ose o"r tr"th"*on another' o" can never tr"l test o"r o,n relationshi* to this tr"th. f

ever conviction of a+sol"te certaint is seen as an e;*eriment ,ith oneself'

rather than a +attle a!ainst an enem' then a+sol"tism and tolerance can

coe;ist. his a**roach to tr"th com+ines "ncom*romisin! certaint ,ith

tolerance for dierences. t oers the virt"es of +oth a+sol"tism and

relativism sim"ltaneo"sl. 3!ain' tho"!h' the *rice is to ta-e all the s"erin!

in the sit"ation "*on oneself.

Selfs"erin! is a f"ndamental *art of all s*irit"al *"ri


13/20

3ttachment to the +od is the last +arrier to r"th' and therefore to ahimsa.

he +od e;ists +eca"se of o"r e!o. he "tter e;tinction of the +od is

mo-sha. Mo-sha means a life of *erfect love' +eca"se it is the end of all

desire to *ossess anthin!' even o"r *hsical +ein!. 2o,ever' in act"al life'

,e can hardl e;ercise *erfect love' for the +od as a *ossession ,ill al,as

remain ,ith "s. Man ,ill ever remain im*erfect' and it ,ill al,as +e his *artto tr to +e *erfect. 3s lon! as ,e live a +odil e;istence' ,e m"st destro

some other life (even if onl ve!eta+le life) in order to live. ?e m"st do

himsa. Still ,e have to live a life of ahimsa in the midst of a ,orld f"ll of

himsa' and ,e can do so onl if ,e clin! to r"th. hat is ,h can derive

ahimsa from tr"th. 5"t of r"th emer!e love and tenderness. 3 votar of

r"th' one ,ho ,old scr"*"lo"sl clin! to r"th' m"st +e "tterl h"m+le. 2is

h"milit sho"ld increase ,ith his o+servance of r"th. 3himsa' + ta-in! all

s"erin! "*on oneself' teaches one to let !o of attachment to the +od. t

+rin!s one closer to the ideal of mo-sha. herefore it teaches love and r"th.

SATYAGRAHA

rom Gandhis *ers*ective' the onl vital :"estion in an sit"ation isC 2o,

can +e more *erfectl sel#ess and lovin! and th"s come closer to a+sol"te

r"th he ans,er' he insisted' al,as t"rns "*on the ,a one cond"cts

oneself' not the o"tcome of the sit"ation. 2e *ointed o"t that ,e cannot

control the o"tcome of an sit"ation' in an event. he onl thin! ,e can

control is o"r o,n decisionma-in! *rocess. ?e can choose to thin- and act

more or less sel#essl. 5nce that choice is made' the tr"e si!ni


14/20

here is a second reason that the means is the end. f a lovin! motive is the

onl thin! that reall matters' then the *rocess of actin! lovin!l' for the

!ood of all realit' is the !oal in ever sit"ation. 3s lon! as one intends the

!ood of all and acts on that intention' then nothin! more can +e desired. he

!oal has alread +een achieved. Gandhi admitted that it is *ossi+le to

deceive oneself. hat is ,h' all his life' he set an e;am*le of the mostcaref"l (sometimes a!oni0in!) selfscr"tin.

2e also admitted that the res"lts of an action sho"ld not +e totall i!noredC

o +e detached from fr"its of action is not to +e i!norant of them. f ever

act is an e;*eriment in tr"th' it ma-es sense to *a attention to the o"tcome

of the e;*eriment. hat can hel* !ive a more acc"rate "nderstandin! of

,hat the !ood of all demandsC 5ne sho"ld never +e content ,ith ones

*"rit of motive alone. he necessit of -no,led!e Li.e.' -no,in! the res"lts

of an action has +een acce*ted for the reason that one ma not commit an

error in s*ite of a *"re motive. Still' as lon! as an action is done ,ith the+est of lovin! intentions' it sho"ld +e considered strictl nonviolent' and th"s

the ri!ht thin! to do. he ri!htness de*ends on the motive' not the res"lt.

herefore' a *erson sho"ld never avoid or a+andon an action sim*l +eca"se

the contem*lated res"lts ma not follo,.

Man *eo*le ma as-C f am not motivated + desire for some !ain or

+ene


15/20

here are certainl times' ho,ever' ,hen the clearest d"t of ever *erson is

to stand "* for h"man ri!hts. 3s a s"+=ect of the Dritish colonial em*ire for

virt"all his ,hole life' Gandhi ,as ac"tel a,are of the evils of *olitical and

economic o**ression. 2e ,as convinced that all forms of o**ression are

,ron! +eca"se the are "ntr"thf"l. r"th' or sat' as a "niversal moral order'

incl"des the freedom for individ"als' !ro"*s' and nations to ma-e thef"ndamental decisions that sha*e their lives. Gandhi called this s,ara=

(literall' selfr"le). 3nthin! that a+rid!es s,ara= denies the *ro*er moral

order and hence denies r"th. o serve r"th' then' is to serve and *romote

s,ara=. Deond the *hsical s"erin! it in#icted' Dritish colonialism ,as evil

+eca"se it ,or-ed ever da to de*rive the ndian *eo*le of s,ara=. So he

foc"sed *rimaril on the :"est for s,ara= in ndiaso m"ch so that man

*eo*le "nderstood s,ara= as a snonm for ndian inde*endence.

or Gandhi' tho"!h' *olitical inde*endence ,as merel one facet of s,ara=C

am not interested in freein! ndia merel from the In!lish o-e. am +ent"*on freein! ndia from an o-e ,hatsoever.J2ence for me the movement

of s,ara= is a movement of self*"ri


16/20

ma have deadl violence directed at them. D"t the o**ressors have no

*o,er over them' for there is no ,a to coerce in,ardl free *eo*lenot

even ,ith deadl violence. he o"t,ard freedom therefore that ,e shall

attain ,ill onl +e in e;act *ro*ortion to the in,ard freedom to ,hich ,e ma

have !ro,n at an !iven moment. 3nd if this is the correct vie, of freedom'

o"r chief ener! m"st +e concentrated "*on reform from ,ithin.JIveronesfreedom is ,ithin his o,n !ras*. n other ,ords' s,ara= and ahimsa are t,o

sides of the same coin. Oiolent *eo*le are motivated + their desire for a

*artic"lar !oal. herefore the are enslaved to others. 5nl thro"!h

nonviolence and detachment from desire can one +e free to do the ri!ht

thin!' re!ardless of the conse:"ences. or Gandhi' that ,as the onl !en"ine

freedom.

Gandhi a**lied this *rinci*le to ndia. 2e said that the ndians ,ere enslaved

to the Dritish onl +eca"se the let themselves +e. 5n the da that the

chose to em+race nonviolence' rise a+ove their fear' and ref"se to follo,Dritish r"les and r"lers' the ,o"ld +e!in to act li-e free *eo*le. hen the

,o"ld' in fact' +e free. 2avin! ta-en +ac- their o,n ri!hts' the ,o"ld +e!in

to

?estern e;*loitation in ,hich In!land is the !reatest *artner.

Gandhi sa, nothin! ,ron! ,ith

resistance to in="stice. ndeed' for him the ,ord ahimsa meant not sim*l,itho"t himsa' +"t activel resistin! a!ainst himsa. 2e insisted that it is

+etter to resist moral ,ron!s violentl than not to resist at all. D"t resistance

can serve r"th onl if it is done nonviolentl' for the sa-e of *romotin! the

r"th rather than for the sa-e of ,innin! victories. or this -ind of resistance'

he coined the term sata!raha' ,hich he sometimes translated as tr"th

force' or even so"l force. @iterall' it means han!in! on to tr"th' or

*erseverin! in tr"th. Ferha*s the +est translation is *ersistin! in tr"th or

*ersistence of tr"th.

n *ractice' sata!raha means or!ani0ed eorts to resist nonviolentl an

-ind of *olitical' social' or economic ,ron!s. n order to +e !en"ine

sata!raha' resistance m"st +e done for sel#ess reasons. ?hatever is done

,ith a sel


17/20

s,ara= is *ossi+le onl ,here sata!raha is the !"idin! force of the *eo*le.

Deca"se sata!raha is + de


18/20

Yet he never advised sata!rahis to love their enemies or *rovo-e "n="st

s"erin! as a tactic' in order to !ain sm*ath and there+ ,in the +attle.

Sata!rahis m"st never calc"late their actions in order to achieve a certain

res"lt. @ettin! the end ="stif the means al,as leads event"all to

com*romise' even if the means are *eacef"l. n sata!raha' the sm*ath'

and the victor' ,ill come of themselves' Gandhi aNrmed' as lon! as theri!ht means are strictl follo,ed.

Some critics have char!ed that Gandhi did not al,as foc"s on means rather

than ends. 2is ,ords sometimes ma-e it so"nd as if he did +ase his decisions

on *olitical !oals. or e;am*le' altho"!h he once ,rote' am not interested

in freein! ndia merel from the In!lish o-e' he also ,roteC lon! for

freedom from the In!lish o-e. ,o"ld *a an *rice for it. Some have also

char!ed that Gandhi foc"sed on res"lts' not *rinci*les' ,hen he needed to

enlist the ndian masses in the inde*endence movement. 2is ideal of

nonviolence ,as sim*l too demandin! for most *eo*le (and still is)' thesecritics contend. So he sometimes ar!"ed for nonviolence +ased on the

res"lts it co"ld +rin!' altho"!h he al,as denied he ,as doin! so. 7elated to

this char!e is anotherC Gandhis *olitical strate!ies did ca"se the Dritish to

s"er' and th"s ,ere coercive. he Dritish !ave ndia its inde*endence not

+eca"se the ,ere *ers"aded that Gandhi ,as ri!ht' +"t +eca"se Gandhi

made the cost of colonialism too hi!h. n s"m' the critics sa' his *olitical

*ractice contradicted his s*irit"all+ased theor.

Alearl' he ,as a


19/20

res*onsi+le for those res"lts' +eca"se he never sha*ed his o,n decisions to

force others in those directionsH he merel did ,hat he tho"!ht ,as ri!ht at

ever moment. Ferha*s not even Gandhi himself co"ld ever -no, for s"re

e;actl ,hat his motives ,ere. D"t it is lo!icall *ossi+le for someone to +e

concerned al,as ,ith means' never ,ith ends.

Gandhis a**roach to nonviolence has +een critici0ed for other seemin!

contradictions' too. or e;am*le' he seemed to have contradictor vie,s

a+o"t +odil needs. 5n the one hand' he too- a vo, of *overt and o,ned

little more than he co"ld carr in his t,o hands. Yet he *ointed to the vast

*overt of ndia as one of the ,orst res"lts of Dritish r"le. 2e ,as tormented

+ the tho"!ht of millions havin! too little to eat and no decent *lace to live.

?h care a+o"t *overt' if the +od is the *rimar +arrier to *erfect r"th

Gandhi tried to resolve this contradiction + distin!"ishin! +et,een

vol"ntar and forced *overt. he millions of *oor ,ho have not chosen their*overt have +een coerced into it + those ,ho control and *ro


20/20

admitted that his e;*eriments sometimes failed. 2e ,as the

Documents

Mahatma Gandhi Philosohy