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| Gandhian Concept of Truth and Non-Violence |
File Information
| Document Information | Details |
|---|---|
| Title | Gandhian Concept of Truth and Non-Violence |
| Article Credit | IOSR Journal of Humanities and Social Science, ISSN: 2279-0845 / 2279-0837, Vol.: 22, Issue: 06, Year: 2017, (Pubd in: Academia.edu) |
| Author | Arpana Ramchiary (Assistant Professor Department: Philosophy Barpeta Girls’ College, Barpeta Country: India) |
| Subject | An analysis of Mahatma Gandhi's concepts of Truth (Satya) and Non-Violence (Ahimsa), their interrelation, and the qualities required of a Satyagrahi. |
| Category | Philosophy |
| Institution | Barpeta Girls' College, Barpeta |
| Country of Publication | Not clearly identified in the document. |
| Main Topics | Gandhi's concept of Truth (Satya), Gandhi's concept of Non-Violence (Ahimsa), Identification of Truth with God, Satyagraha as a method of resistance, Qualities and characteristics of a Satyagrahi, Positive and negative aspects of Ahimsa, Relation between Truth and Non-Violence |
| Number of Pages | 3 |
| Language | English |
| File Type | |
| File Size | 217.5 KB |
Summary Note of this Document
This paper examines Mahatma Gandhi's philosophical concepts of Truth (Satya) and Non-Violence (Ahimsa), arguing that they are inseparable and form the foundation of his thought. The author, Arpana Ramchiary, explains that Gandhi identifies Truth with God, as Truth is undeniable even by atheists, and that Ahimsa, meaning 'love' in its positive form, is the means to realize Truth. The paper details the characteristics of Satyagraha, Gandhi's method of non-violent resistance, distinguishing it from passive resistance and emphasizing its active, loving nature. It outlines the ten qualities required of a Satyagrahi, including honesty, fearlessness, and self-restraint. The discussion also covers the positive and negative meanings of Ahimsa, its universal applicability, and its role as the 'cementing bond' of the universe. The author notes Gandhi's recognition that absolute non-violence is unattainable but relative non-violence is possible. The conclusion offers a critical point: Gandhi overlooked the aggressive instinct in man, as highlighted by contemporary psychology. Overall, the paper provides a concise overview of Gandhian ethics, focusing on the interrelation of Truth and Non-Violence as two sides of the same coin.
Core Themes
- Truth as ultimate reality
- Non-violence as love and active resistance
- Satyagraha as a moral force
- Qualities of a Satyagrahi
- Critical evaluation of Gandhian non-violence
Keywords
About Mahatma Gandhi
Mohandas Karamchand Gandhi lived from 1869 to 1948. Born in India, he trained as a lawyer and became a political thinker. Colonial rule repelled him. He opposed it fiercely and eventually led India’s independence movement.
Gandhi pioneered Satyagraha, the power of truth and nonviolent resistance. He put these ideals into practice during political and social upheavals. Over twenty years in South Africa shaped his thinking. That’s where he developed his tactics of nonviolent defiance. He returned to India in 1915 and launched major movements against British rule. Non-Cooperation Movement. Salt March. Quit India Movement. Each one challenged colonial domination.
In 1883 he married Kasturba Gandhi. Marriage and family life remained central to who he was. He spoke powerfully about his beliefs. His writing included Hind Swaraj, Satyagraha in South Africa, and The Story of My Experiments with Truth, his autobiography.
His vision stretched beyond political independence. Religious harmony mattered to him. Social equality. Self-reliance. Women’s rights. Ending untouchability. All of these were part of what he fought for.
Nonviolence and Satyagraha shaped movements worldwide. Civil rights activists drew from his example. Freedom struggles across the globe felt his influence. His approach changed how people thought about resistance and change.
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