Bishwa Nath Singh:
Gandhian philosophy is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India, Vinoba Bhave and Jayaprakash Narayan. Outside of India som...e of the work of, for example, Martin Luther King Jr. can also be viewed in this context.Let us have a glimpse on His Philosophy in brief that is appended below!
( Photo of Mahatma Gandhi)
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Bishwa Nath Singh:
Gandhian philosophy is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", mo...st notably, in India, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this context. The spiritual or, and God, is at its core.. All individuals are believed to be capable of high moral development, and of reform.The twin cardinal principles of Gandhi's thought are truth and nonviolence.. This ultimate truth is God as God is also Truth and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "himsa", in every sense. According to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. From both viewpoints, nonviolence or love is regarded as the highest law of humankind.Although there are elements of unity in Gandhi's thought, they are not reduced to a system. It is not a rigid, inflexible doctrine, but a set of beliefs and principles which are applied differently according to the historical and social setting. Therefore there can be no dogmatism, and inconsistency is not a sin. Interpretation of the principles underwent much evolution during Gandhi's lifetime, and as a result many inconsistencies can be found in his writings, to which he readily admitted. The reader of Gandhi's works published by Navajivan Trust will notice that many are prefaced with the following quotation from an April 1933 edition of “Harijan”, one of Gandhi's journals. He states straightforwardly: "I would like to say to the diligent reader of my writings and to others who are interested in them that I am not at all concerned with appearing to be consistent. In my search after Truth I have discarded many ideas and learnt many news things.... What I am concerned with is my readiness to obey the call of Truth, my God, from moment to moment, and therefore, when anybody finds any inconsistency between any two writings of mine, if he still has any faith in my sanity, he would do well to choose the later of the two on the same subject."That there are inconsistencies in Gandhi's writings accords with the fact that the ideas are not a system. In coming to grips with Gandhi's way of thinking it is most important to understand that the perception of truth undergoes an ongoing process of refinement which is evolutionary in nature.In Gandhi's thought the emphasis is on idealism, but on practical idealism. It is rooted in the highest religious idealism, but is thoroughly practical. As alluded to above, Gandhian philosophy is certainly considered by Gandhians as a universal and timeless philosophy, despite the fact that on the more superficial level it is set in the Indian social context. They hold that the ideals of truth and nonviolence, which underpin the whole philosophy, are relevant to all humankind. Also, it can be universal despite being fundamentally religious, as its religious position stresses not so much the Hindu interpretation of reality as the beliefs which are common to all major religions, and that commonality itself. It holds all religions to be worthy of equal respect and in one sense to be equal. As all are creations of mortal and imperfect human beings, no single religion can embody or reveal the whole or absolute truth.. The Gandhian philosophy is also compatible with the view that humankind is undergoing gradual moral evolution. While conflict is seen as inevitable, in fact not always undesirable, violence as the result of conflict is not regarded as inevitable. Simply put, human beings do have the capacity to resolve conflict nonviolently. This might be difficult, but it is not impossible. Liberation from a violent society is seen as requiring many decades or longer - but it is not an impossible ideal.Importantly also, it is not an intellectual doctrine. Gandhi was not an intellectual. Rather, Gandhi's thought was conceived, to a great extent, out of action and as a guide to action, by a man of action. He hesitated to write about anything of which he did not have personal, first-hand experience. In the sense of it being a call to action, Gandhi's thought can also be seen as an ideology.Let us emulate his phlosophy in our life and pay or humble obeiance's to his lotus feet!