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The Philosophy of Mahatma

Ghandi
The meaning of Brahmacharya student who vishes to acquire knowledge
must lead continence of life
Thus it appears that during the Vedis period of Hindu civilization, the life of
man was divided into four stages, Brahmacharya, Grhastha, Vanaprastha,
and Sanyasa and Hindu religion and philosophy is concerned with the
explanation of man nature and its final goal.
Although married and a father, vowed to abstain from sexual relations in
1906s . In the 1940s, in his mid-seventies, he brought his grandniece
Manubehn to sleep naked in his bed as part of a spiritual experiment in
which Gandhi could test himself as a brahmachari or celibacy. Several other
young women also sometimes shared his bed as part of his experiments.
Most of the girls, but some were younger.
Mahatma Gandhi behaviour was widely discussed and criticised by family
members and leading politicians, including Nehru. His half naked costume
had long been the topic of ridicule in Britain and America. Some members of
his staff resigned, including two editors of his newspaper who left after
refusing to print parts of Gandhi's sermons dealing with his sleeping
arrangements. But Gandhi said that if he would not let Manu sleep with him,
it would be a sign of weakness.
In 1947 Gandhi discussed his experiment with friends most disagreed and
the experiment ceased. Religious studies scholar Veena Howard argues that
Gandhi of his celibacy and his authority as a Mahatma to reinterpretation
religious norms and confront unjust social and religious conventions
relegating women to lower status.

Mahatma Gandhi developed his discourse as a religious renouncer within


India's traditions to confront repressive social and religious customs
regarding women and to bring them into the public sphere, during a time
when the discourse on celibacy was typically imbued with masculine rhetoric
and misogynist inferences.
Mahatma Gandhi writings show a consistent evolution of his thought toward
creating an equal playing field for members of both sexes and even elevating
women to a higher plane all through his discourse and unorthodox practice of
brahmacharya.
Mahatma Gandhi dedicated his life to the wider purpose of discovering truth
or Satya. He tried to achieve this by learning from his own mistakes and
conducting experiments on himself. He called his autobiography The Story of
My Experiments with Truth.
Mahatma Gandhi also borrowed Christian-Islamic ideas of equality, the
brotherhood of man, and the concept of turning the other cheek.
Mahatma Gandhi stated that the most important battle to fight was
overcoming his own demons, fears, and insecurities. He would later change
this statement to Truth is God. Gandhi summarised his beliefs first when he
said God is Truth. Thus, Truth in Mahatma Gandhi philosophy is GOD
The essence from Satyagraha is that it seeks to eliminate antagonisms
without harming the antagonists themselves and seeks to transform or purify
it to a higher level.
Euphemism sometimes used for Satyagraha is that it is a silent force. It arms
the individual with moral power rather than physical power. Satyagraha is
also termed a universal force, as it essentially makes no distinction between
young and old, man and woman.

There must be no impatience, no insolence, no barbarity, no undur pressure.


If we want to cultivate a true spirit of democracy, we cannot afford to be
intolerant. Intolerance betrays want of faith in cause.
Civil disobedience as practised under Satyagraha are based on the doctrine
that the endurance of suffering is a means to an end.
This end usually implies a moral upliftment or progress of an individual or
society. So non-co-operation in Satyagraha is in fact a means to secure the
co-operation of the opponent consistently with justice and truth.
Although Mahatma Gandhi was not the originator of the principle of
nonviolence, he was the first to apply it in the political field on a large scale.
The concept of nonviolence has a long history in Indian religious thought.
Mahatma Gandhi explains his philosophy and way of life in his autobiography.
He realised later that this level of nonviolence required incredible faith and
courage, which he believed everyone did not possess. He therefore advised
that everyone need not keep to nonviolence, especially if it were used as a
cover for cowardice.
Gandhi thus came under some political fire for his criticism of those who
attempted to achieve independence through more violent means.
Views came under heavy criticism in Britain when it was under attack from
Nazi Germany was revealed. He told the British people in 1940, I would like
you to lay down the arms you have as being useless for saving you or
humanity. You will invite Herr Hitler and Signor Mussolini to take what they
want of the countries you call your possessions if these gentlemen choose to
occupy your homes, you will vacate them. If they do not give you free
passage out, you will allow yourselves, man, woman, and child, to be
slaughtered, but you will refuse to own allegiance to them.

Mahatma Ghandi educational policies reflected Nai Talim basic education for
all, a spiritual principle which states that knowledge and work are not
separate.
It was a reaction against the British educational system and colonialism in
general, which had the negative effect of making Indian children alienated
for manual work, the development of a new elite class, and the increasing
problems of industrialisation and urbanisation.
The three pillars of Mahatma Ghandi pedagogy were its focus on the lifelong
character of education, its social character and its form as a holistic process.
For him, education is the moral development of the person, a process that is
by definition lifelong.
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