mohandas karamchand gandhi

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Mohandas Karamchand Gandhi By: Mr. Ramkrishan [BVDU- Pune, 9923985099] Mohandas Karamchand Gandhi (Gujarati : મમમમમમમ મમમમમમ મમમમમ; Devnagari મમમમમમમ મમમમમમ મમમમમ), 2 October 1869 – 30 January 1948) was the pre-eminent political and ideological leader of India during the Indian independence movement . A pioneer of satyagraha , or resistance to tyranny through mass civil disobedience —a philosophy Mohandas Karamchand Gandhi Born 2 October 1869 Porbandar , Kathiawar Agency , British India Died 30 January 1948 (aged 78) New Delhi , Dominion of India Cause of death Assassination by shooting Resting place Rajghat , New Delhi, India Nationalit y Indian Other names Mahatma Gandhi, Bapu Almamater University College London , [1] University of London Known for Prominent figure of Indian independence movement Propounding the philosophy of Satyagraha and Ahimsa Advocating non-violence Pacifism Religion Hinduism Spouse Kasturba Gandhi Children Harilal Manilal Ramdas Devdas child who died in infancy Parents Putlibai Gandhi (Mother) Karamchand Gandhi (Father)

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Mohandas Karamchand GandhiBy: Mr. Ramkrishan [BVDU- Pune, 9923985099]

Mohandas Karamchand

Gandhi (Gujarati: મો�હનદા�સ કરમોચં� દા ગાં�� ધી�;

Devnagari मो�हनदा�स करमोचं�दा गां��धी�),  2

October 1869 – 30 January 1948) was

the pre-eminent political and ideological

leader of India during the Indian

independence movement. A pioneer of

satyagraha, or resistance to tyranny

through mass civil disobedience—a

philosophy firmly founded upon ahimsa,

or total nonviolence—Gandhi led India

to independence and inspired

movements for civil rights and freedom

across the world.[2] He is internationally

esteemed for his doctrine of nonviolent

protest to achieve political and social

progress. Gandhi is often referred to as

Mahatma ([məˈ ɦ aːt?maː] ; Sanskrit:

मोह�त्मो� mahātmā or "Great Soul," an

honorific first applied to him by

Rabindranath Tagore).[3] In India, he is

also called Bapu (Gujarati: બા�પુ� , bāpu or

"Father") and officially honoured as the

Father of the Nation. His birthday, 2

Mohandas Karamchand Gandhi

Born 2 October 1869 Porbandar, Kathiawar

Agency, British India

Died 30 January 1948 (aged 78) New Delhi,

Dominion of India

Cause of

death

Assassination by shooting

Resting place Rajghat, New Delhi, India

Nationality Indian

Other names Mahatma Gandhi, Bapu

Almamater University College London,[1] University

of London

Known for Prominent figure of Indian independence

movement Propounding the philosophy of

Satyagraha and Ahimsa Advocating non-

violence Pacifism

Religion Hinduism

Spouse Kasturba Gandhi

Children Harilal Manilal Ramdas Devdas

child who died in infancy

Parents Putlibai Gandhi (Mother) Karamchand

Gandhi (Father)

October, is commemorated in India as Gandhi Jayanti, a national holiday, and worldwide as the

International Day of Non-Violence.

Gandhi first employed non-violent civil disobedience as an expatriate lawyer in South

Africa, in the resident Indian community's struggle for civil rights. After his return to India in

1915, he set about organising peasants, farmers, and urban labourers in protesting excessive

land-tax and discrimination. Assuming leadership of the Indian National Congress in 1921,

Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building

religious and ethnic amity, ending untouchability, increasing economic self-reliance, but above

all for achieving Swaraj—the independence of India from foreign domination. Gandhi famously

led Indians in protesting the British-imposed salt tax with the 400 km (250 mi) Dandi Salt March

in 1930, and later in calling for the British to Quit India in 1942. He was imprisoned for many

years, upon many occasions, in both South Africa and India.

Gandhi strove to practice non-violence and truth in all situations, and advocated that

others do the same. He lived modestly in a self-sufficient residential community and wore the

traditional Indian dhoti and shawl, woven with yarn he had hand spun on a charkha. He ate

simple vegetarian food, and also undertook long fasts as means of both self-purification and

social protest.

Early life and background

Mahatma Gandhi in his earliest known photo, aged 7, c. 1876

Mohandas Karamchand Gandhi[4] was born on 2 October

1869 in Porbandar, a coastal town which was then part of the

Bombay Presidency, British India. He was born in his ancestral

home, now known as Kirti Mandir, Porbandar. His father,

Karamchand Gandhi (1822–1885), who belonged to the Hindu

Modh community, served as the diwan (a high official) of Porbander

state, a small princely state in the Kathiawar Agency of British

India.[5] His grandfather was Uttamchand Gandhi, fondly called Utta

Gandhi. His mother, Putlibai, who came from the Hindu Pranami Vaishnava community, was

Karamchand's fourth wife, the first three wives having apparently died in childbirth. [6] Growing

up with a devout mother and the Jain traditions of the region, the young Mohandas absorbed

early the influences that would play an important role in his adult life; these included compassion

for sentient beings, vegetarianism, fasting for self-purification, and mutual tolerance among

individuals of different creeds.[7]

The Indian classics, especially the stories of Shravana and Maharaja Harishchandra, had a

great impact on Gandhi in his childhood. In his autobiography, he admits that it left an indelible

impression on his mind. He writes: "It haunted me and I must have acted Harishchandra to

myself times without number." Gandhi's early self-identification with Truth and Love as supreme

values is traceable to these epic characters.[8][9]

In May 1883, the 13-year-old Mohandas was married to 14-year-old Kasturbai Makhanji

(her first name was usually shortened to "Kasturba", and affectionately to "Ba") in an arranged

child marriage, according to the custom of the region.[10] Recalling the day of their marriage, he

once said, "As we didn't know much about marriage, for us it meant only wearing new clothes,

eating sweets and playing with relatives." However, as was also the custom of the region, the

adolescent bride was to spend much time at her parents' house, and away from her husband. [11] In

1885, when Gandhi was 15, the couple's first child was born, but survived only a few days, and

Gandhi's father, Karamchand Gandhi, had died earlier that year. [12] Mohandas and Kasturba had

four more children, all sons: Harilal, born in 1888; Manilal, born in 1892; Ramdas, born in 1897;

and Devdas, born in 1900. At his middle school in Porbandar and high school in Rajkot, Gandhi

remained an average student. He passed the matriculation exam for Samaldas College at

Bhavnagar, Gujarat, with some difficulty. While there, he was unhappy, in part because his

family wanted him to become a barrister.

On 4 September 1888, Gandhi travelled to London, England, to study law at University

College London where he studied Indian law and jurisprudence[1] and to train as a barrister at the

Inner Temple.[13] His time in London, the Imperial capital, was influenced by a vow he had made

to his mother in the presence of the Jain monk Becharji, upon leaving India, to observe the Hindu

precepts of abstinence from meat, alcohol, and promiscuity.[14] Although Gandhi experimented

with adopting "English" customs—taking dancing lessons for example—he could not stomach

the bland vegetarian food offered by his landlady, and he was always hungry until he found one

of London's few vegetarian restaurants.

Gandhi and his wife Kasturba (1902)

Influenced by Henry Salt's book, he joined the

Vegetarian Society, was elected to its executive committee,[14] and started a local Bayswater chapter.[6] Some of the

vegetarians he met were members of the Theosophical

Society, which had been founded in 1875 to further

universal brotherhood, and which was devoted to the study

of Buddhist and Hindu literature. They encouraged Gandhi to join them in reading the Bhagavad

Gita both in translation as well as in the original.[14] Not having shown interest in religion before,

he became interested in religious thought and began to read Hindu, Muslim [15] [16] and Christian

scriptures.[6][14]

Gandhi was called to the bar on 10 June 1891. Two days later, he left London for India, [6] where

he learned that his mother had died while he was in London and that his family had kept the

news from him.[14] His attempts at establishing a law practice in Bombay failed and, later, after

applying and being turned down for a part-time job as a high school teacher, he ended up

returning to Rajkot to make a modest living drafting petitions for litigants, a business he was

forced to close when he ran afoul of a British officer. In his autobiography, Gandhi refers to this

incident as an unsuccessful attempt to lobby on behalf of his older brother. [6][14] It was in this

climate that, in April 1893, he accepted a year-long contract from Dada Abdulla & Co., an Indian

firm, to a post in the Colony of Natal, South Africa, then part of the British Empire.[6]

Civil rights movement in South Africa (1893–1914)

Gandhi in South Africa (1895)

In South Africa, Gandhi faced the discrimination directed at

Indians. He was thrown off a train at Pietermaritzburg after

refusing to move from the first-class to a third-class coach

while holding a valid first-class ticket.[17] Travelling farther

on by stagecoach, he was beaten by a driver for refusing to

move to make room for a European passenger.[18] He

suffered other hardships on the journey as well, including

being barred from several hotels. In another incident, the

magistrate of a Durban court ordered Gandhi to remove his turban, which he refused to do.[19]

These events were a turning point in Gandhi's life: they shaped his social activism and awakened

him to social injustice. After witnessing racism, prejudice and injustice against Indians in South

Africa, Gandhi began to question his place in society and his people's standing in the British

Empire.

Gandhi extended his original period of stay in South Africa to assist Indians in opposing a bill to

deny them the right to vote. Though unable to halt the bill's passage, his campaign was

successful in drawing attention to the grievances of Indians in South Africa. He helped found the

Natal Indian Congress in 1894,[6][17] and through this organisation, he moulded the Indian

community of South Africa into a unified political force. In January 1897, when Gandhi landed

in Durban, a mob of white settlers attacked him and he escaped only through the efforts of the

wife of the police superintendent. He, however, refused to press charges against any member of

the mob, stating it was one of his principles not to seek redress for a personal wrong in a court of

law.[6]

In 1906, the Transvaal government promulgated a new Act compelling registration of the

colony's Indian population. At a mass protest meeting held in Johannesburg on 11 September

that year, Gandhi adopted his still evolving methodology of satyagraha (devotion to the truth), or

non-violent protest, for the first time. He urged Indians to defy the new law and to suffer the

punishments for doing so. The community adopted this plan, and during the ensuing seven-year

struggle, thousands of Indians were jailed, flogged, or shot for striking, refusing to register, for

burning their registration cards or engaging in other forms of non-violent resistance. The

government successfully repressed the Indian protesters, but the public outcry over the harsh

treatment of peaceful Indian protesters by the South African government forced South African

General Jan Christiaan Smuts to negotiate a compromise with Gandhi. Gandhi's ideas took

shape, and the concept of satyagraha matured during this struggle.

Accusations of racism

M.K. Gandhi while serving in the Ambulance Corps during the Boer War (1899)

Some of Gandhi's South African articles were controversial. On 7

March 1908, Gandhi wrote in the Indian Opinion of his time in a

South African prison: "Kaffirs are as a rule uncivilised—the

convicts even more so. They are troublesome, very dirty and live

almost like animals... The Kaffir's sole ambition is to collect a

certain number of cattle to buy a wife with and then pass his life in

indolence and nakedness. They're loafers... a species of humanity

almost unknown among the Indians."[20] Writing on the subject of

immigration in 1903, Gandhi commented: "We believe as much in

the purity of race as we think they do... We believe also that the

white race in South Africa should be the predominating race."[21]

During his time in South Africa, Gandhi protested repeatedly about

the social classification of blacks with Indians, whom he described

as "undoubtedly infinitely superior to the Kaffirs".[22] Remarks such as these have led many

South Africans to accuse Gandhi of racism.[23]

Two professors of history who specialise in South Africa, Surendra Bhana and Goolam Vahed,

examined this controversy in their text, The Making of a Political Reformer: Gandhi in South

Africa, 1893–1914. (New Delhi: Manohar, 2005). They focus in Chapter 1, "Gandhi, Africans

and Indians in Colonial Natal" on the relationship between the African and Indian communities

under "White rule" and policies which enforced segregation (and, they argue, led to inevitable

conflict between these communities). Of this relationship, they state that, "the young Gandhi was

influenced by segregationist notions prevalent in the 1890s."[24] At the same time, they state,

"Gandhi's experiences in jail seemed to make him more sensitive to their plight...the later Gandhi

mellowed; he seemed much less categorical in his expression of prejudice against Africans, and

much more open to seeing points of common cause. His negative views in the Johannesburg jail

were reserved for hardened African prisoners rather than Africans generally." [25] However, when

plans to unveil a statue of Gandhi in Johannesburg were announced, a movement unsuccessfully

tried to block it because of these allegations of racism.[23]

Role in Zulu War of 1906

In 1906, after the British introduced a new poll-tax in South Africa, Zulus killed two British

officers. In response, the British declared war against the Zulu kingdom. Gandhi actively

encouraged the British to recruit Indians. He argued that Indians should support the war efforts in

order to legitimise their claims to full citizenship. The British, however, refused to commission

Indians as army officers. Nonetheless, they accepted Gandhi's offer to let a detachment of

Indians volunteer as a stretcher-bearer corps to treat wounded British soldiers. This corps was

commanded by Gandhi. On 21 July 1906, Gandhi wrote in Indian Opinion: "The corps had been

formed at the instance of the Natal Government by way of experiment, in connection with the

operations against the Natives consists of twenty three Indians". [26] Gandhi urged the Indian

population in South Africa to join the war through his columns in Indian Opinion: “If the

Government only realised what reserve force is being wasted, they would make use of it and give

Indians the opportunity of a thorough training for actual warfare.”[27]

In Gandhi's opinion, the Draft Ordinance of 1906 brought the status of Indians below the level of

Natives. He therefore urged Indians to resist the Ordinance along the lines of satyagraha by

taking the example of "Kaffirs". In his words, "Even the half-castes and kaffirs, who are less

advanced than we, have resisted the government. The pass law applies to them as well, but they

do not take out passes."[28]

In 1927, Gandhi wrote of the event: "The Boer War had not brought home to me the horrors of

war with anything like the vividness that the [Zulu] 'rebellion' did. This was no war but a man-

hunt, not only in my opinion, but also in that of many Englishmen with whom I had occasion to

talk."[29]

Relationship with Tolstoy

Mohandas Gandhi wrote in his autobiography The Story of My Experiments with Truth (Part II,

Chapter 15) that Tolstoy's book The Kingdom of God Is Within You "overwhelmed" him and

"left an abiding impression." Gandhi listed Tolstoy's book, as well as John Ruskin's Unto This

Last and the poet Shrimad Rajchandra (Raychandbhai), as the three most important modern

influences in his life.[30] Reading this book opened up the mind of the world-famous Tolstoy to

Gandhi.

In 1908 Tolstoy wrote, and Gandhi read, A Letter to a Hindu,[31] which outlines the notion that

only by using love as a weapon through passive resistance could the native Indian people

overthrow the colonial British Empire. This idea ultimately came to fruition through Gandhi's

organisation of nationwide non-violent strikes and protests during the years circa 1918–1947. In

1909, Gandhi wrote to Tolstoy seeking advice and permission to republish A Letter to a Hindu in

his native language, Gujarati. Tolstoy responded and the two continued a correspondence until

Tolstoy's death in 1910. The letters concern practical and theological applications of non-

violence, as well as Gandhi's wishes for Tolstoy's health. Tolstoy's last letter was to Mohandas

Gandhi.[32]

Struggle for Indian Independence (1915–45)

In 1915, Gandhi returned from South Africa to live in India. He spoke at the conventions of the

Indian National Congress, but was introduced to Indian issues, politics and the Indian people

primarily by Gopal Krishna Gokhale, a respected leader of the Congress Party at the time.

Role in World War I

In April 1918, during the latter part of World War I, the Viceroy invited Gandhi to a War

Conference in Delhi.[33] Perhaps to show his support for the Empire and help his case for India's

independence,[34] Gandhi agreed to actively recruit Indians for the war effort.[35] In contrast to the

Zulu War of 1906 and the outbreak of World War I in 1914, when he recruited volunteers for the

Ambulance Corps, this time Gandhi attempted to recruit combatants. In a June 1918 leaflet

entitled "Appeal for Enlistment", Gandhi wrote "To bring about such a state of things we should

have the ability to defend ourselves, that is, the ability to bear arms and to use them...If we want

to learn the use of arms with the greatest possible despatch, it is our duty to enlist ourselves in

the army."[36] He did, however, stipulate in a letter to the Viceroy's private secretary that he

"personally will not kill or injure anybody, friend or foe."[37] Gandhi's war recruitment campaign

brought into question his consistency on nonviolence as his friend Charlie Andrews confirms,

"Personally I have never been able to reconcile this with his own conduct in other respects, and it

is one of the points where I have found myself in painful disagreement." [38] Gandhi's private

secretary also acknowledges that "The question of the consistency between his creed of 'Ahimsa'

(non-violence) and his recruiting campaign was raised not only then but has been discussed ever

since."[35]

Champaran and Kheda

Gandhi in 1918, at the time of the Kheda and Champaran satyagrahas

Gandhi's first major achievements came in 1918 with the

Champaran and Kheda agitations of Bihar and Gujarat. The

Champaran agitation pitted the local peasantry against their largely

British landlords who were backed by the local administration. The

peasantry was forced to grow Indigo, a cash crop whose demand had

been declining over two decades, and were forced to sell their crops

to the planters at a fixed price. Unhappy wIth this, the peasantry

appealed to Gandhi at his ashram in Ahmedabad. Pursuing a strategy

of non-violent protest, Gandhi took the administration by surprise

and won concessions from the authorities.[39]

In 1918, Kheda was hit by floods and famine and the peasantry was demanding relief from taxes.

Using non-cooperation as a technique, Gandhi advocated the non-payment of taxes even under

the threat of confiscation of land.[40] Gandhi established an ashram there, organising scores of his

veteran supporters and fresh volunteers from the region. He organised a detailed study and

survey of the villages, accounting for the atrocities and terrible episodes of suffering, including

the general state of degenerate living. Building on the confidence of villagers, he began leading

the clean-up of villages, building of schools and hospitals and encouraging the village leadership

to undo and condemn many social evils such as untouchability and alcoholism.

His most important impact came when he was arrested by police on the charge of creating unrest

and was ordered to leave the province. Hundreds of thousands of people protested and rallied

outside the jail, police stations and courts demanding his release, which the court reluctantly

granted. Gandhi led organised protests and strikes against the landlords. With the guidance of the

British government, these landlords agreed to suspend revenue hikes until the famine ended and

to grant the poor farmers of the region increased compensation and control over farming. It was

during this agitation that Gandhi was addressed by the people as Bapu (Father) and Mahatma

(Great Soul). In Kheda, Sardar Patel represented the farmers in negotiations with the British,

who suspended revenue collection and released all the prisoners. Gandhi's popularity rose in

India post this agitation.

Non-cooperation

Main article: Non-cooperation movement

Gandhi employed non-cooperation, non-violence and peaceful resistance as his "weapons" in the

struggle against the British Raj. In Punjab, the Jallianwala Bagh massacre of civilians by British

troops (also known as the Amritsar Massacre) caused deep trauma to the nation, leading to

increased public anger and acts of violence. Gandhi criticised both the actions of the British Raj

and the retaliatory violence of Indians. He authored the resolution offering condolences to British

civilian victims and condemning the riots which, after initial opposition in the party, was

accepted following Gandhi's emotional speech advocating his principle that all violence was evil

and could not be justified.[41] After the massacre and subsequent violence, Gandhi began to focus

on winning complete self-government and control of all Indian government institutions, maturing

soon into Swaraj or complete individual, spiritual, political independence.

Mahatama Gandhi spinning an yarn

Sabarmati Ashram, Gandhi's home in Gujarat

In December 1921, Gandhi was invested with executive

authority on behalf of the Indian National Congress. Under

his leadership, the Congress was reorganised with a new

constitution, with the goal of Swaraj. Membership in the

party was opened to anyone prepared to pay a token fee. A

hierarchy of committees was set up to improve discipline,

transforming the party from an elite organisation to one of

mass national appeal. Gandhi expanded his non-violence

platform to include the swadeshi policy —the boycott of

foreign-made goods, especially British goods. Linked to this was his advocacy that khadi

(homespun cloth) be worn by all Indians instead of British-made textiles. Gandhi exhorted Indian

men and women, rich or poor, to spend time each day spinning khadi in support of the

independence movement.[42] Gandhi even invented a small, portable spinning wheel that could be

folded into the size of a small typewriter.[43] This was a strategy to inculcate discipline and

dedication to weeding out the unwilling and ambitious and to include women in the movement at

a time when many thought that such activities were not respectable activities for women. In

addition to boycotting British products, Gandhi urged the people to boycott British educational

institutions and law courts, to resign from government employment, and to forsake British titles

and honours.

An example demonstrates popularity of Gandhi, importance of participation of people in the

freedom movement and Gandhi's words on worth of sacrifice. While he was popularising Khadi

in rural Orissa, an aged poor woman who was listening to a speech by Gandhi fought her way to

where he was, touched his feet and put a one-paise copper coin in front of him. Gandhi accepted

the coin and thanked her. He said to Jamnalal Bajaj about it as:[44]

"This coin was perhaps all that the poor woman possessed. She gave me all she had. That was

very generous of her. What a great sacrifice she made. That is why I value this copper coin more

than a crore of rupees."

"Non-cooperation" enjoyed widespread appeal and success, increasing excitement and

participation from all strata of Indian society. Yet, just as the movement reached its apex, it

ended abruptly as a result of a violent clash in the town of Chauri Chaura, Uttar Pradesh, in

February 1922. Fearing that the movement was about to take a turn towards violence, and

convinced that this would be the undoing of all his work, Gandhi called off the campaign of mass

civil disobedience.[45] This was the third time that Gandhi had called off a major campaign.[46]

Gandhi was arrested on 10 March 1922, tried for sedition, and sentenced to six years'

imprisonment. He began his sentence on 18 March 1922. He was released in February 1924 for

an appendicitis operation, having served only 2 years.

Without Gandhi's unifying personality, the Indian National Congress began to splinter during his

years in prison, splitting into two factions, one led by Chitta Ranjan Das and Motilal Nehru

favouring party participation in the legislatures, and the other led by Chakravarti Rajagopalachari

and Sardar Vallabhbhai Patel, opposing this move. Furthermore, cooperation among Hindus and

Muslims, which had been strong at the height of the non-violence campaign, was breaking down.

Gandhi attempted to bridge these differences through many means, including a three-week fast in

the autumn of 1924, but with limited success.[47]

Salt Satyagraha (Salt March)

Gandhi at Dandi, 5 April 1930, at the end of the Salt March

Gandhi stayed out of active politics and, as such, the limelight for

most of the 1920s. He focused instead on resolving the wedge

between the Swaraj Party and the Indian National Congress, and

expanding initiatives against untouchability, alcoholism, ignorance

and poverty. He returned to the fore in 1928. In the preceding year,

the British government had appointed a new constitutional reform

commission under Sir John Simon, which did not include any Indian

as its member. The result was a boycott of the commission by Indian political parties. Gandhi

pushed through a resolution at the Calcutta Congress in December 1928 calling on the British

government to grant India dominion status or face a new campaign of non-cooperation with

complete independence for the country as its goal. Gandhi had not only moderated the views of

younger men like Subhas Chandra Bose and Jawaharlal Nehru, who sought a demand for

immediate independence, but also reduced his own call to a one year wait, instead of two. [48] The

British did not respond. On 31 December 1929, the flag of India was unfurled in Lahore. 26

January 1930 was celebrated as India's Independence Day by the Indian National Congress

meeting in Lahore. This day was commemorated by almost every other Indian organisation.

Gandhi then launched a new satyagraha against the tax on salt in March 1930. This was

highlighted by the famous Salt March to Dandi from 12 March to 6 April, where he marched 388

kilometres (241 mi) from Ahmedabad to Dandi, Gujarat to make salt himself. Thousands of

Indians joined him on this march to the sea. This campaign was one of his most successful at

upsetting British hold on India; Britain responded by imprisoning over 60,000 people.

The government, represented by Lord Edward Irwin, decided to negotiate with Gandhi. The

Gandhi–Irwin Pact was signed in March 1931. The British Government agreed to free all

political prisoners, in return for the suspension of the civil disobedience movement. Also as a

result of the pact, Gandhi was invited to attend the Round Table Conference in London as the

sole representative of the Indian National Congress. The conference was a disappointment to

Gandhi and the nationalists, because it focused on the Indian princes and Indian minorities rather

than on a transfer of power. Furthermore, Lord Irwin's successor, Lord Willingdon, began a new

campaign of controlling and subduing the nationalist movement. Gandhi was again arrested, and

the government tried to negate his influence by completely isolating him from his followers. But

this tactic failed.

Mahadev Desai (left) reading out a letter to Gandhi from the viceroy

at Birla House, Bombay, 7 April 1939

In 1932, through the campaigning of the Dalit leader B. R.

Ambedkar, the government granted untouchables separate

electorates under the new constitution. In protest, Gandhi embarked

on a six-day fast in September 1932. The resulting public outcry successfully forced the

government to adopt an equitable arrangement through negotiations mediated by Palwankar

Baloo. This was the start of a new campaign by Gandhi to improve the lives of the untouchables,

whom he named Harijans, the children of God.

On 8 May 1933, Gandhi began a 21-day fast of self-purification to help the Harijan movement.[49]

This new campaign was not universally embraced within the Dalit community, as prominent

leader B. R. Ambedkar condemned Gandhi's use of the term Harijans as saying that Dalits were

socially immature, and that privileged caste Indians played a paternalistic role. Ambedkar and

his allies also felt Gandhi was undermining Dalit political rights. Gandhi had also refused to

support the untouchables in 1924–25 when they were campaigning for the right to pray in

temples. Because of Gandhi's actions, Ambedkar described him as "devious and untrustworthy".[46] Gandhi, although born into the Vaishya caste, insisted that he was able to speak on behalf of

Dalits, despite the presence of Dalit activists such as Ambedkar.

In the summer of 1934, three unsuccessful attempts were made on Gandhi's life.

When the Congress Party chose to contest elections and accept power under the Federation

scheme, Gandhi resigned from party membership. He did not disagree with the party's move, but

felt that if he resigned, his popularity with Indians would cease to stifle the party's membership,

which actually varied, including communists, socialists, trade unionists, students, religious

conservatives, and those with pro-business convictions, and that these various voices would get a

chance to make themselves heard. Gandhi also wanted to avoid being a target for Raj propaganda

by leading a party that had temporarily accepted political accommodation with the Raj.[50]

Gandhi returned to active politics again in 1936, with the Nehru presidency and the Lucknow

session of the Congress. Although Gandhi wanted a total focus on the task of winning

independence and not speculation about India's future, he did not restrain the Congress from

adopting socialism as its goal. Gandhi had a clash with Subhas Chandra Bose, who had been

elected president in 1938, and who had previously expressed a lack of faith in non-violence as a

means of protest. Despite Gandhi's opposition, Bose won a second term as Congress President,

but left the Congress when the All-India leaders resigned en masse in protest of his abandonment

of the principles introduced by Gandhi.[51][52]

World War II and Quit India

Gandhi initially favoured offering "non-violent moral support" to the British effort when World

War II broke out in 1939, but the Congressional leaders were offended by the unilateral inclusion

of India in the war without consultation of the people's representatives. All Congressmen

resigned from office.[53] After long deliberations, Gandhi declared that India could not be party to

a war ostensibly being fought for democratic freedom while that freedom was denied to India

itself. As the war progressed, Gandhi intensified his demand for independence, calling for the

British to Quit India in a speech at Gowalia Tank Maidan. This was Gandhi's and the Congress

Party's most definitive revolt aimed at securing the British exit from India.[54]

Gandhi was criticised by some Congress party members and other Indian political groups, both

pro-British and anti-British. Some felt that not supporting Britain more in its struggle against

Nazi Germany was unethical. Others felt that Gandhi's refusal for India to participate in the war

was insufficient and more direct opposition should be taken, while Britain fought against Nazism

yet continued to contradict itself by refusing to grant India Independence. Quit India became the

most forceful movement in the history of the struggle, with mass arrests and violence on an

unprecedented scale.[55] Thousands of freedom fighters were killed or injured by police gunfire,

and hundreds of thousands were arrested. Gandhi and his supporters made it clear they would not

support the war effort unless India were granted immediate independence. He even clarified that

this time the movement would not be stopped if individual acts of violence were committed,

saying that the "ordered anarchy" around him was "worse than real anarchy." He called on all

Congressmen and Indians to maintain discipline via ahimsa, and Karo Ya Maro ("Do or Die") in

the cause of ultimate freedom.

Gandhi and the entire Congress Working Committee were arrested in Bombay by the British on

9 August 1942. Gandhi was held for two years in the Aga Khan Palace in Pune. It was here that

Gandhi suffered two terrible blows in his personal life. His 50-year old secretary Mahadev Desai

died of a heart attack 6 days later and his wife Kasturba died after 18 months imprisonment on

22 February 1944; six weeks later Gandhi suffered a severe malaria attack. He was released

before the end of the war on 6 May 1944 because of his failing health and necessary surgery; the

Raj did not want him to die in prison and enrage the nation. He came out of detention to an

altered political scene—the Muslim League for example, which a few years earlier had appeared

marginal, "now occupied the centre of the political stage"[56] and the topic of Jinnah's campaign

for Pakistan was a major talking point. Gandhi met Jinnah in September 1944 in Bombay but

Jinnah rejected, on the grounds that it fell short of a fully independent Pakistan, his proposal of

the right of Muslim provinces to opt out of substantial parts of the forthcoming political union.

Although the Quit India movement had moderate success in its objective, the ruthless

suppression of the movement[clarification needed] brought order to India by the end of 1943. At the end

of the war, the British gave clear indications that power would be transferred to Indian hands. At

this point Gandhi called off the struggle, and around 100,000 political prisoners were released,

including the Congress's leadership.

Partition of India

While the Indian National Congress and Gandhi called for the British to quit India, the Muslim

League passed a resolution for them to divide and quit, in 1943.[57] Gandhi is believed to have

been opposed to the partition during independence and suggested an agreement which required

the Congress and Muslim League to cooperate and attain independence under a provisional

government, thereafter, the question of partition could be resolved by a plebiscite in the districts

with a Muslim majority.[58] When Jinnah called for Direct Action, on 16 August 1946, Gandhi

was infuriated and visited the most riot prone areas to stop the massacres, personally.[59] He made

strong efforts to unite the Indian Hindus, Muslims and Christians and struggled for the

emancipation of the "untouchables" in Hindu society.[60]

On the 14 and 15 August 1947 the Indian Independence Act was invoked and the following

carnage witnessed a displacement of up to 12.5 million people in the former British Indian

Empire with an estimated loss of life varying from several hundred thousand to a million. [61] But

for his teachings, the efforts of his followers, and his own presence, there would have been much

more bloodshed during the partition, according to prominent Norwegian historian, Jens Arup

Seip.[62]

Stanley Wolpert's words sum up Gandhi's role and views on the partition perfectly:

Their plan to carve up British India was never approved of or accepted by Gandhi, however, who

realised too late that his closest comrades and disciples were more interested in power than

principle, and that his own vision had long been clouded by the illusion that the struggle he led

for India's freedom was a nonviolent one.

— Stanley Wolpert, Gandhi's Passion, The Life and Legacy of Mahatma Gandhi, Oxford

University Press

Assassination

Raj Ghat, Delhi is a memorial to Mahatma Gandhi that

marks the spot of his cremation

On 30 January 1948, Gandhi was shot while he was walking

to a platform from which he was to address a prayer

meeting. The assassin, Nathuram Godse, was a Hindu

nationalist with links to the extremist Hindu Mahasabha, who held Gandhi responsible for

weakening India by insisting upon a payment to Pakistan.[63] Godse and his co-conspirator

Narayan Apte were later tried and convicted; they were executed on 15 November 1949.

Gandhi's memorial (or Samādhi) at Rāj Ghāt, New Delhi, bears the epigraph "Hē Ram",

(Devanagari: ह� ! र�मो or, He Rām), which may be translated as "Oh God". These are widely

believed to be Gandhi's last words after he was shot, though the veracity of this statement has

been disputed.[64] Jawaharlal Nehru addressed the nation through radio:[65]

"Friends and comrades, the light has gone out of our lives, and there is darkness everywhere, and

I do not quite know what to tell you or how to say it. Our beloved leader, Bapu as we called him,

the father of the nation, is no more. Perhaps I am wrong to say that; nevertheless, we will not see

him again, as we have seen him for these many years, we will not run to him for advice or seek

solace from him, and that is a terrible blow, not only for me, but for millions and millions in this

country."—Jawaharlal Nehru's address to Gandhi

Gandhi's ashes were poured into urns which were sent across India for memorial services. Most

were immersed at the Sangam at Allahabad on 12 February 1948, but some were secretly taken

away.[66] In 1997, Tushar Gandhi immersed the contents of one urn, found in a bank vault and

reclaimed through the courts, at the Sangam at Allahabad.[66][67] Some of Gandhi's ashes were

scattered at the source of the Nile River near Jinja, Uganda, and a memorial plaque marks the

event. On 30 January 2008, the contents of another urn were immersed at Girgaum Chowpatty

by the family after a Dubai-based businessman had sent it to a Mumbai museum.[66] Another urn

has ended up in a palace of the Aga Khan in Pune [66] (where he had been imprisoned from 1942

to 1944) and another in the Self-Realization Fellowship Lake Shrine in Los Angeles.[68] The

family is aware that these enshrined ashes could be misused for political purposes, but does not

want to have them removed because it would entail breaking the shrines.[66]

Mystery of Gandhi's two watches

After Gandhi's death, two museums were dedicated to his life, one at Birla House and another at

Gandhi museum close to Rajghat. Both museums exhibit two different watches which stopped at

his time of death, which Gandhi was said to be wearing when he was killed. The watch exhibited

at Birla House points to 17 minutes past five, while the watch displayed at Gandhi museum

points to 12 minutes past five.[69]

Principles, practices and beliefs

Truth & Satyagraha

"God is truth. The way to truth lies through ahimsa (non-

violence)"—Sabarmati 13 March 1927

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.

Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and

insecurities. Gandhi summarised his beliefs first when he said "God is Truth". He would later

change this statement to "Truth is God". Thus, Satya (Truth) in Gandhi's philosophy is "God".

The essence of Satyagraha (lit. 'insistence/holding of truth') is that it seeks to eliminate

antagonisms without harming the antagonists themselves and seeks to transform or “purify” it to

a higher level. A euphemism sometimes used for Satyagraha is that it is a “silent force” or a

“soul force” (a term also used by Martin Luther King Jr. during his famous “I Have a Dream”

speech). 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 kinsmen and

strangers, young and old, man and woman, friend and foe.”[70] Gandiji wrote: “There must be no

impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of

democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause.” [71]

Civil disobedience and non-cooperation as practised under Satyagraha are based on the “law of

suffering”,[72] a 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. Therefore, non-cooperation in

Satyagraha is in fact a means to secure the cooperation of the opponent consistently with truth

and justice.

Nonviolence

Although Gandhi was not the originator of the principle of non-violence, he was the first to apply

it in the political field on a large scale.[73] The concept of nonviolence (ahimsa) and nonresistance

has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist,

Jain, Jewish and Christian contexts. Gandhi explains his philosophy and way of life in his

autobiography The Story of My Experiments with Truth. He was quoted as saying:

"When I despair, I remember that all through history the way of truth and love has always won.

There have been tyrants and murderers and for a time they seem invincible, but in the end, they

always fall — think of it, always."

"What difference does it make to the dead, the orphans, and the homeless, whether the mad

destruction is wrought under the name of totalitarianism or the holy name of liberty and

democracy?"

"An eye for an eye makes the whole world blind."

"There are many causes that I am prepared to die for but no causes that I am prepared to kill for."

Gandhi nurses Parchure Shastri, a sanskrit scholar afflicted

by leprosy, at Sabarmati Ashram, 1940

In applying these principles, Gandhi did not balk from

taking them to their most logical extremes in envisioning a

world where even government, police and armies were

nonviolent. The quotations below are from the book "For

Pacifists."[74]

The science of war leads one to dictatorship, pure and simple. The science of non-violence alone

can lead one to pure democracy...Power based on love is thousand times more effective and

permanent than power derived from fear of punishment....It is a blasphemy to say non-violence

can be practiced only by individuals and never by nations which are composed of

individuals...The nearest approach to purest anarchy would be a democracy based on non-

violence...A society organised and run on the basis of complete non-violence would be the purest

anarchy.

I have conceded that even in a non-violent state a police force may be necessary...Police ranks

will be composed of believers in non-violence. The people will instinctively render them every

help and through mutual cooperation they will easily deal with the ever decreasing

disturbances...Violent quarrels between labor and capital and strikes will be few and far between

in a non-violent state because the influence of the non-violent majority will be great as to respect

the principle elements in society. Similarly, there will be no room for communal disturbances....

A non-violent army acts unlike armed men, as well in times of peace as in times of disturbances.

Theirs will be the duty of bringing warring communities together, carrying peace propaganda,

engaging in activities that would bring and keep them in touch with every single person in their

parish or division. Such an army should be ready to cope with any emergency, and in order to

still the frenzy of mobs should risk their lives in numbers sufficient for that

purpose. ...Satyagraha (truth-force) brigades can be organised in every village and every block of

buildings in the cities. [If the non-violent society is attacked from without] there are two ways

open to non-violence. To yield possession, but non-cooperate with the aggressor...prefer death to

submission. The second way would be non-violent resistance by the people who have been

trained in the non-violent way...The unexpected spectacle of endless rows upon rows of men and

women simply dying rather than surrender to the will of an aggressor must ultimately melt him

and his soldiery...A nation or group which has made non-violence its final policy cannot be

subjected to slavery even by the atom bomb.... The level of non-violence in that nation, if that

even happily comes to pass, will naturally have risen so high as to command universal respect.

In accordance with these views, in 1940, when invasion of the British Isles by Nazi Germany

looked imminent, Gandhi offered the following advice to the British people (Non-Violence in

Peace and War):[75]

"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 owe allegiance to them."

In a post-war interview in 1946, he offered a view at an even further extreme:

"Hitler," Gandhi said, "killed five million Jews. It is the greatest crime of our time. But the Jews

should have offered themselves to the butcher’s knife. They should have thrown themselves into

the sea from cliffs... It would have aroused the world and the people of Germany... As it is they

succumbed anyway in their millions."[76]

However, Gandhi realised 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 guarded against attracting to his satyagraha movement those who feared to take up

arms or felt themselves incapable of resistance. 'I do believe,' he wrote, 'that where there is only a

choice between cowardice and violence, I would advise violence.'"[77]

"At every meeting I repeated the warning that unless they felt that in non-violence they had come

into possession of a force infinitely superior to the one they had and in the use of which they

were adept, they should have nothing to do with non-violence and resume the arms they

possessed before. It must never be said of the Khudai Khidmatgars that once so brave, they had

become or been made cowards under Badshah Khan's influence. Their bravery consisted not in

being good marksmen but in defying death and being ever ready to bare their breasts to the

bullets."[78]

Gandhi also came under some political fire for his criticism of those who attempted to achieve

independence through more violent means. Some politicians, including Congressmen,

condemned Gandhi for his refusal to protest against the hanging of Bhagat Singh, Sukhdev,

Udham Singh and Rajguru.[79] Gandhi, engaged in delicate negotiations of the Gandhi-Irwin pact

at the time, pleaded for the commutation of the death sentence of Bhagat Singh, Rajguru and

Sukhdev including a personal visit on 19 March 1931 and in a letter to the Viceroy on the day of

their execution, however he was refused.[79][80][81]

Winston Churchill said that it was "nauseating" to see Gandhi, "a seditious Middle Temple

lawyer, now posing as a fakir of a type well-known in the Middle East, striding half-naked up the

steps of the Vice-regal palace. .. to parley on equal terms with the representative of the King-

Emperor".[82]

He continued this argument in a number of articles reprinted in Homer Jack's The Gandhi

Reader: A Sourcebook of His Life and Writings. In the first, "Zionism and Anti-Semitism,"

written in 1938, Gandhi commented upon the 1930s persecution of the Jews in Germany within

the context of Satyagraha. He offered non-violence as a method of combating the difficulties

Jews faced in Germany, stating,

If I were a Jew and were born in Germany and earned my livelihood there, I would claim

Germany as my home even as the tallest Gentile German might, and challenge him to shoot me

or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment.

And for doing this I should not wait for the fellow Jews to join me in civil resistance, but would

have confidence that in the end the rest were bound to follow my example. If one Jew or all the

Jews were to accept the prescription here offered, he or they cannot be worse off than now. And

suffering voluntarily undergone will bring them an inner strength and joy...the calculated

violence of Hitler may even result in a general massacre of the Jews by way of his first answer to

the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary

suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy

that Jehovah had wrought deliverance of the race even at the hands of the tyrant. For to the God-

fearing, death has no terror.[83]

Gandhi was highly criticised for these statements and responded in the article "Questions on the

Jews" with "Friends have sent me two newspaper cuttings criticising my appeal to the Jews. The

two critics suggest that in presenting non-violence to the Jews as a remedy against the wrong

done to them, I have suggested nothing new...what I have pleaded for is renunciation of violence

of the heart and consequent active exercise of the force generated by the great renunciation.[84]

Gandhi's statements regarding Jews facing the impending Holocaust have attracted criticism

from a number of commentators.[85] Martin Buber wrote a sharply critical open letter to Gandhi

on 24 February 1939. Buber asserted that the comparison between British treatment of Indian

subjects and Nazi treatment of Jews was inappropriate; moreover, he noted that when Indians

were the victims of persecution, Gandhi had, on occasion, supported the use of force.[86]

Unsurprisingly, Adolf Hitler told the British Foreign Secretary Lord Halifax in 1937 that the

British should "shoot Gandhi, and if this doesn't suffice to reduce them to submission, shoot a

dozen leading members of the Congress, and if that doesn't suffice shoot 200, and so on, as you

make it clear that you mean business."[87]

Gandhi commented upon the 1930s persecution of the Jews in Germany within the context of

Satyagraha. In the November 1938 article on the Nazi persecution of the Jews quoted above, he

offered non-violence as a solution:

The German persecution of the Jews seems to have no parallel in history. The tyrants of old

never went so mad as Hitler seems to have gone. And he is doing it with religious zeal. For he is

propounding a new religion of exclusive and militant nationalism in the name of which any

inhumanity becomes an act of humanity to be rewarded here and hereafter. The crime of an

obviously mad but intrepid youth is being visited upon his whole race with unbelievable ferocity.

If there ever could be a justifiable war in the name of and for humanity, a war against Germany,

to prevent the wanton persecution of a whole race, would be completely justified. But I do not

believe in any war. A discussion of the pros and cons of such a war is therefore outside my

horizon or province. But if there can be no war against Germany, even for such a crime as is

being committed against the Jews, surely there can be no alliance with Germany. How can there

be alliance between a nation which claims to stand for justice and democracy and one which is

the declared enemy of both?"[88][89]

Vegetarianism

As a child, Gandhi experimented with meat-eating. This was due partially to his inherent

curiosity as well as his rather persuasive peer and friend Sheikh Mehtab. The idea of

vegetarianism is deeply ingrained in Hindu and Jain traditions in India, and, in his native land of

Gujarat, most Hindus are vegetarian and so are almost all Jains.[90][91] The Gandhi family was no

exception. Before leaving for his studies in London, Gandhi made a promise to his mother,

Putlibai, and his uncle, Becharji Swami, that he would abstain from eating meat, taking alcohol,

and engaging in promiscuity. He held fast to his promise and gained more than a diet: he gained

a basis for his life-long philosophies. As Gandhi grew into adulthood, he became a strict

vegetarian. He wrote the book The Moral Basis of Vegetarianism[92] and several articles on the

subject, some of which were published in the London Vegetarian Society's publication, The

Vegetarian.[93] During this period, the young Gandhi became inspired by many great minds and

was befriended by the chairman of the London Vegetarian Society, Dr. Josiah Oldfield.

Having also read and admired the work of Henry Stephens Salt, the young Mohandas met and

often corresponded with the vegetarian campaigner. Gandhi spent much time advocating

vegetarianism during and after his time in London. To Gandhi, a vegetarian diet would not only

satisfy the requirements of the body, it would also serve an economic purpose as meat was, and

still is, generally more expensive than grains, vegetables, and fruits. Also, many Indians of the

time struggled with low income, thus vegetarianism was seen not only as a spiritual practice but

also a practical one. He abstained from eating for long periods, using fasting as a form of

political protest. He refused to eat until his death or his demands were met. Gandhi noted in his

autobiography that vegetarianism was the beginning of his deep commitment to Brahmacharya;

without total control of the palate, his success in Bramacharya would likely falter.

Gandhi also experimented with fruitarianism, stating in his autobiography, "I decided to live on a

pure fruit diet, and that too composed of the cheapest fruit possible ... Raw groundnuts, bananas,

dates, lemons and olive oil composed our usual diet."[94] However, late in life he broke his

discipline and started taking goat's milk on the advice of his doctor. This lapse of discipline

bothered him to his dying day, and he wrote, "The memory of this action even now rankles my

breast and fills me with remorse, and I am constantly thinking how to give up goat's milk." He

never took dairy products obtained from cows because of his view initially that milk is not the

natural diet of man, disgust for cow blowing,[95] and, specifically, because of a vow to his late

mother.

Nai Talim, Basic Education

Nai Talim is a spiritual principle which states that knowledge and work are not separate. Gandhi

promoted an educational curriculum with the same name based on this pedagogical principle.[96]

It can be translated with the phrase 'Basic Education for all'.[97] However, the concept has several

layers of meaning. It developed out of Gandhi's experience with the English educational system

and with colonialism in general. In that system, he saw that Indian children would be alienated

and 'career-based thinking' would become dominant. In addition, it embodied a series of negative

outcomes: the disdain for manual work, the development of a new elite class, and the increasing

problems of industrialisation and urbanisation.

The three pillars of Gandhi's pedagogy were its focus on the life-long character of education, its

social character and its form as a holistic process. For Gandhi, education is 'the moral

development of the person', a process that is by definition 'life-long'.[98]

Brahmacharya, sexuality

Gandhi with textile workers at Darwen, Lancashire, 26 September 1931.

When Gandhi was 16, his father Karamchand, became very

ill. Being devoted to his parents, Gandhi attended to his

father at all times during his illness. However, one night,

when Gandhi's uncle relieved him for a while, he retired to

his bedroom and had sex with his wife. Shortly afterward a

servant came and informed Gandhi that his father had just

died. Gandhi felt tremendous guilt and never could forgive

himself, referring subsequently to this event as a "double

shame." The incident had significant influence on his life

and led to his becoming celibate at the age of 36, while still

married.[99]

This decision was deeply influenced by the philosophy of Brahmacharya — spiritual and

practical purity — largely associated with celibacy and asceticism. Gandhi saw Brahmacharya as

a means of becoming close with God and as a primary foundation for self-realisation. In his

autobiography he tells of his battle against lustful urges and fits of jealousy with his childhood

bride, Kasturba. He felt it his personal obligation to remain celibate so that he could learn to

love, rather than lust. For Gandhi, Brahmacharya meant "control of the senses in thought, word

and deed.".[100] During the later part of his life, Gandhi became preoccupied with sexual

innovations and bramacharya experiments. There is plenty of surviving contemporary published

evidence of his sexual experiments with younger women, including his grandnephew Manu and

his personal physician Dr. Sushila Nayar. Some of Gandhi's experiments and his views on

sexuality had drawn criticism from his contemporaries like Maharaja of Travancore and

Jawaharlal Nehru.[101][102][103][104]

Simplicity

Gandhi having tea with Lord Mountbatten

Gandhi earnestly believed that a person involved in public

service should lead a simple life. He first displayed this

principle when he gave up wearing western-style clothing,

which he associated with wealth and success. When he

returned to India, he renounced the western lifestyle he led

in South Africa, where he had enjoyed a successful legal

practice.

Gandhi dressed to be accepted by the poorest person in India, advocating the use of homespun

cloth (khadi). He and his followers adopted the practice of weaving their own clothes from

thread they themselves spun on a charkha, and encouraged others to do so. While Indian workers

were often idle due to unemployment, they had often bought their clothing from industrial

manufacturers owned by British interests. The Swadeshi movement held that if Indians made

their own clothes, it would deal an economic blow to the British establishment in India.

Gandhian simplicity was a sign and expression of swadeshi principles. Consequently, the

charkha was later incorporated into the flag of the Indian National Congress. He subsequently

wore a dhoti for the rest of his life to express the simplicity of his life.

The practice of giving up unnecessary expenditure, embracing a simple lifestyle and washing his

own clothes, Gandhi called "reducing himself to zero".[105] On one occasion he returned the gifts

bestowed to him from the Natals for his diligent service to the community.[106]

Gandhi spent one day of each week in silence. He believed that abstaining from speaking

brought him inner peace and made him a better listener. This influence was drawn from the

Hindu principles of mauna (Sanskrit:मो�न� — silence) and shanti (Sanskrit:शां��ति� — peace). On

such days, he communicated with others by writing on paper. For three and a half years, from the

age of 37, Gandhi refused to read newspapers, claiming that the tumultuous state of world affairs

caused him more confusion than his own inner unrest.

Faith

Gandhi was born a Hindu and practised Hinduism all his life. As a common Hindu, he believed

all religions to be equal, and rejected all efforts to convert him to a different faith. He was an

avid theologian and read extensively about all major religions. He had the following to say about

Hinduism:

Hinduism as I know it entirely satisfies my soul, fills my whole being...When doubts haunt me,

when disappointments stare me in the face, and when I see not one ray of light on the horizon, I

turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in

the midst of overwhelming sorrow. My life has been full of tragedies and if they have not left

any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita.

Gandhi Smriti (The house Gandhi lodged in the last 4 months of his life has now

become a monument, New Delhi)

Gandhi wrote a commentary on the Bhagavad Gita in

Gujarati. The Gujarati manuscript was translated into

English by Mahadev Desai, who provided an additional

introduction and commentary. It was published with a

Foreword by Gandhi in 1946.[107][108]

Gandhi believed that at the core of every religion was truth and love (compassion, nonviolence

and the Golden Rule). He also questioned what he saw as hypocrisy, malpractices, and dogma in

all religions, including his own, and he was a tireless advocate for social reform in religion.

Some of his comments on various religions are:

Thus if I could not accept Christianity either as a perfect, or the greatest religion, neither was I

then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If

untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I

could not understand the raison d'être of a multitude of sects and castes. What was the meaning

of saying that the Vedas were the inspired Word of God? If they were inspired, why not also the

Bible and the Koran? As Christian friends were endeavouring to convert me, so were Muslim

friends. Abdullah Seth had kept on inducing me to study Islam, and of course he had always

something to say regarding its beauty.

—Gandhi's autobiography

As soon as we lose the moral basis, we cease to be religious. There is no such thing as religion

over-riding morality. Man, for instance, cannot be untruthful, cruel or incontinent and claim to

have God on his side.

The sayings of Muhammad are a treasure of wisdom, not only for Muslims but for all of

mankind.

Later in his life, when he was asked whether he was a Hindu, he replied, "Yes I am. I am also a

Christian, a Muslim, a Buddhist and a Jew."

Gandhi met the Indian spiritual teacher Meher Baba aboard the S.S. Rajputana on his way to the

second Round Table Conference in London in 1931, saying that he was very happy to meet Baba

and asking him to break his silence.[109]

In spite of their deep reverence to each other, Gandhi and Rabindranath Tagore engaged in

protracted debates more than once. These debates exemplify the philosophical differences

between the two most famous Indians at the time. On 15 January 1934, an earthquake hit Bihar

and caused extensive damage and loss of life. Gandhi maintained this was because of the sin

committed by upper caste Hindus by not letting untouchables in their temples (Gandhi was

committed to the cause of improving the fate of untouchables, referring to them as Harijans).

Tagore vehemently opposed Gandhi's stance, maintaining that an earthquake can only be caused

by natural forces, not moral reasons, however repugnant the practice of untouchability may be.[110]

Gandhi took a keen interest in theosophy. He empathised with theosophy's message of "universal

brotherhood and consequent toleration", as he put it in 1926.[111]

Swaraj, Self-Rule

Gandhi with Rabindranath Tagore, 1940

Gandhi was a self-described philosophical anarchist,[112][113] and his vision of India meant an India

without an underlying government.[114] He once said that "the

ideally nonviolent state would be an ordered anarchy."[115]

While political systems are largely hierarchical, with each

layer of authority from the individual to the central

government have increasing levels of authority over the

layer below, Gandhi believed that society should be the

exact opposite, where nothing is done without the consent of

anyone, down to the individual. His idea was that true self-

rule in a country means that every person rules his or herself and that there is no state which

enforces laws upon the people.[116] This would be achieved over time with nonviolent conflict

mediation, as power is divested from layers of hierarchical authorities, ultimately to the

individual, which would come to embody the ethic of nonviolence. Rather than a system where

rights are enforced by a higher authority, people are self-governed by mutual responsibilities. On

returning from South Africa, when Gandhi received a letter asking for his participation in writing

a world charter for human rights, he responded saying, "in my experience, it is far more

important to have a charter for human duties."[117] A free India for him meant the existence of

thousands of self-sufficient small communities (an idea possibly from Tolstoy) who rule

themselves without hindering others. It did not mean merely transferring a British established

administrative structure into Indian hands which he said was just making Hindustan into

Englistan.[118] He wanted to ultimately dissolve the Congress Party after independence and

establish a system of direct democracy in India,[119] having no faith in the British styled

parliamentary system.[118]

Literary works

Young India, a journal published by Gandhi

Gandhi was a prolific writer. For decades he edited several

newspapers including Harijan in Gujarati, in Hindi and in

the English language; Indian Opinion while in South Africa

and, Young India, in English, and Navajivan, a Gujarati

monthly, on his return to India. Later, Navajivan was also published in Hindi.[120] In addition, he

wrote letters almost every day to individuals and newspapers.

Gandhi also wrote several books including his autobiography, An Autobiography of My

Experiments with Truth ((Gujarātī "સત્યન� પ્રયો�ગાં� અથવા� આત્મકથ�")), of which he bought the entire

first edition to make sure it was reprinted.[46][dubious – discuss] His other autobiographies included:

Satyagraha in South Africa about his struggle there, Hind Swaraj or Indian Home Rule, a

political pamphlet, and a paraphrase in Gujarati of John Ruskin's Unto This Last.[121] This last

essay can be considered his programme on economics. He also wrote extensively on

vegetarianism, diet and health, religion, social reforms, etc. Gandhi usually wrote in Gujarati,

though he also revised the Hindi and English translations of his books.

Gandhi's complete works were published by the Indian government under the name The

Collected Works of Mahatma Gandhi in the 1960s. The writings comprise about 50,000 pages

published in about a hundred volumes. In 2000, a revised edition of the complete works sparked

a controversy, as Gandhian followers argue that the government incorporated the changes for

political purposes. The Indian government later withdrew the revised edition.[122]

Legacy and depictions in popular culture

See also: List of artistic depictions of Mohandas Karamchand Gandhi

The word Mahatma, while often mistaken for Gandhi's given name in the West, is taken from the

Sanskrit words maha (meaning Great) and atma (meaning Soul). Rabindranath Tagore is said to

have accorded the title to Gandhi.[123] In his autobiography, Gandhi nevertheless explains that he

never valued the title, and was often pained by it.[124]

Followers and international influence

Mahatma Gandhi on a 1969 postage stamp of the Soviet Union.

Gandhi influenced important leaders and political movements. Leaders of the civil rights

movement in the United States, including Martin Luther King and James

Lawson, drew from the writings of Gandhi in the development of their

own theories about non-violence.[125][126][127] Anti-apartheid activist and

former President of South Africa, Nelson Mandela, was inspired by

Gandhi.[128] Others include Khan Abdul Ghaffar Khan,[129] Steve Biko,

Aung San Suu Kyi,[130] and Benigno Aquino, Jr. (the Philippine

opposition leader during the dictatorship of Ferdinand Marcos and father

of current Philippine president Benigno Aquino III).

"Christ gave us the goals and Mahatma Gandhi the tactics."—Martin Luther King Jr, 1955[131]

In his early years, the former President of South Africa Nelson Mandela was a follower of the

non-violent resistance philosophy of Gandhi.[128] Bhana and Vahed commented on these events as

"Gandhi inspired succeeding generations of South African activists seeking to end White rule.

This legacy connects him to Nelson Mandela...in a sense Mandela completed what Gandhi

started."[132]

Gandhi's life and teachings inspired many who specifically referred to Gandhi as their mentor or

who dedicated their lives to spreading Gandhi's ideas. In Europe, Romain Rolland was the first to

discuss Gandhi in his 1924 book Mahatma Gandhi, and Brazilian anarchist and feminist Maria

Lacerda de Moura wrote about Gandhi in her work on pacifism. In 1931, notable European

physicist Albert Einstein exchanged written letters with Gandhi, and called him "a role model for

the generations to come" in a later writing about him.[133] Lanza del Vasto went to India in 1936

intending to live with Gandhi; he later returned to Europe to spread Gandhi's philosophy and

founded the Community of the Ark in 1948 (modelled after Gandhi's ashrams). Madeleine Slade

(known as "Mirabehn") was the daughter of a British admiral who spent much of her adult life in

India as a devotee of Gandhi.

In addition, the British musician John Lennon referred to Gandhi when discussing his views on

non-violence.[134] At the Cannes Lions International Advertising Festival in 2007, former U.S.

Vice-President and environmentalist Al Gore spoke of Gandhi's influence on him.[135]

President of the United States Barack Obama in an address to a Joint Session of the Parliament

of India said that:

"I am mindful that I might not be standing before you today, as President of the United States,

had it not been for Gandhi and the message he shared with America and the world."—Barack

Obama in an address to a Joint Session of the Parliament of India, 2010[136]

Obama at the Wakefield High School speech in Sept 2009, said that his biggest inspiration came

from Mahatma Gandhi. His reply was in response to the question 'Who was the one person, dead

or live, that you would choose to dine with?'. He continued that "He's somebody I find a lot of

inspiration in. He inspired Dr. King with his message of nonviolence. He ended up doing so

much and changed the world just by the power of his ethics."

The Mahatma Gandhi District in Houston, Texas, United States, an ethnic Indian enclave, is

named after Gandhi. The district officially received its named on 16 January 2010 when the City

of Houston held a naming ceremony.[137]

Global holidays

On 15 June 2007, it was announced that the "United Nations General Assembly" has

"unanimously adopted" a resolution declaring 2 October as "the International Day of Non-

Violence."[138] 30 January of every year is observed the School Day of Non-violence and Peace in

schools of many countries.[139][140] In countries with a Southern Hemisphere school calendar, it

can be observed on 30 March.

Awards

Monument to Mahatma Gandhi in New Belgrade, Serbia. On the monument is written "Non-

violence is the essence of all religions".

Time magazine named Gandhi the Man of the Year in 1930. Gandhi was

also the runner-up to Albert Einstein as "Person of the Century"[141] at the

end of 1999. Einstein said of Gandhi:

Mahatma Gandhi's life achievement stands unique in political history. He has invented a

completely new and humane means for the liberation war of an oppressed country, and practised

it with greatest energy and devotion. The moral influence he had on the consciously thinking

human being of the entire civilized world will probably be much more lasting than it seems in

our time with its overestimation of brutal violent forces. Because lasting will only be the work of

such statesmen who wake up and strengthen the moral power of their people through their

example and educational works. We may all be happy and grateful that destiny gifted us with

such an enlightened contemporary, a role model for the generations to come.

Time Magazine named The 14th Dalai Lama, Lech Wałęsa, Martin Luther King, Cesar Chavez,

Aung San Suu Kyi, Benigno Aquino, Jr., Desmond Tutu, and Nelson Mandela as Children of

Gandhi and his spiritual heirs to non-violence.[142] The Government of India awards the annual

Gandhi Peace Prize to distinguished social workers, world leaders and citizens. Nelson Mandela,

the leader of South Africa's struggle to eradicate racial discrimination and segregation, is a

prominent non-Indian recipient. In 2011, Time magazine named Gandhi as one of the top 25

political icons of all time.[143]

Gandhi never received the Nobel Peace Prize, although he was nominated five times between

1937 and 1948, including the first-ever nomination by the American Friends Service Committee,[144] though he made the short list only twice, in 1937 and 1947.[145] Decades later, the Nobel

Committee publicly declared its regret for the omission, and admitted to deeply divided

nationalistic opinion denying the award.[60] Gandhi was nominated in 1948 but was assassinated

before nominations closed. That year, the committee chose not to award the peace prize stating

that "there was no suitable living candidate" and later research shows that the possibility of

awarding the prize posthumously to Gandhi was discussed and that the reference to no suitable

living candidate was to Gandhi.[145] When the 14th Dalai Lama was awarded the Prize in 1989,

the chairman of the committee said that this was "in part a tribute to the memory of Mahatma

Gandhi."[145]

Film and literature

Mahatma Gandhi has been portrayed in film, literature, and in the theatre. Ben Kingsley

portrayed Gandhi in the 1982 film Gandhi, which won the Academy Award for Best Picture.

Gandhi is also a central theme in the 2006 Bollywood film Lage Raho Munna Bhai. The 2007

film, Gandhi, My Father explores the relationship between Gandhi and his son Harilal. The 1996

film, The Making of the Mahatma, documents Gandhi's time in South Africa.

Several biographers have undertaken the task of describing Gandhi's life. Among them are: D. G.

Tendulkar with his Mahatma. Life of Mohandas Karamchand Gandhi in eight volumes, and

Pyarelal and Sushila Nayyar with their Mahatma Gandhi in 10 volumes. There is also another

documentary, titled Mahatma: Life of Gandhi, 1869–1948, which is 14 chapters and 6 hours

long.

The April 2010 biography, Great Soul: Mahatma Gandhi and His Struggle With India by Joseph

Lelyveld contained controversial material speculating about Gandhi's sexual life.[146] Because of

this material, the book was banned in the Indian state of Gujarat, his birthplace.[147] Lelyveld,

however, stated that the press coverage "grossly distort[s]" the overall message of the book.[148]

Current impact within India

"Gandhi remains India’s patriarch, the founding father whose face is printed on the currency, but

modern India is hardly a Gandhian nation, if it ever was one. His vision of a village-dominated

economy was shunted aside during his lifetime as rural romanticism, and his call for a national

ethos of personal austerity and nonviolence has proved antithetical to the goals of an aspiring

economic and military power ... Gandhi is still revered here, and credited with shaping India’s

political identity as a tolerant, secular democracy. But he can sometimes seem to hover over

modern India like a parent whose expectations are rarely met." — The New York Times,

November 2010[149]

Gandhi's birthday, 2 October, is a national holiday in India, Gandhi Jayanti. India observes 30

January the day of his assassination, as Martyr's Day, to commemorate those who gave up their

lives in service of the Indian nation. There are two temples in India dedicated to Gandhi. [150] One

is located at Sambalpur in Orissa and the other at Nidaghatta village near Kadur in Chikmagalur

district of Karnataka. Gandhi's image also appears on paper currency of all denominations issued

by India.

Monument to Mahatma Gandhi

Photo: The Gandhi Mandapam Kanyakumari

The Gandhi Memorial has been built on the spot where the urn

containing the Mahatma's ashes was kept for public viewing

before immersion. Resembling central Indian Hindu temples in

form, the memorial was designed in such a way that on

Mahatma Gandhi's birthday, 2 October, the first rays of the sun

fall on the exact place where his ashes were kept. Mangammal original palace (Tamukkam or

Summer Palace) in Madurai now houses the Mahatma Gandhi Museum.[151]

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दा<गां�।[2]

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ज��� ह& न� दा�शां क� भा�र� आंघ�� पहु�चं�य� जिजसस� जन�� मो< ��धी और हिंह6स� क1 ज्व�ल� भाड़ोक उठा�। गां��धी�ज� न�

तिaदिटेशां र�ज �थे� भा�र��य? द्वा�र� प्रति�क�र�त्मोक रव&य� दा�न? क1 क1। उन्ह?न� तिaदिटेशां न�गांरिरक? �थे� दा�गां? क� लिशांक�र

ल�गां? क� प्रति� स�व�दान� व्याक्तू क1 �थे� प�टे� क� आंर�क्षिभाक तिवर�धी क� ब�दा दा�गां? क1 भा�त्स4न� क1। गां��धी� ज� क�

भा�वन�त्मोक भा�र्षणी क� ब�दा अपन� लिसद्ध��� क1 वक�ल� क1 तिक सभा� हिंह6स� और ब$र�ई क� न्य�य�लिचं� नह3 ठाहर�य�

ज� सक�� ह&। [4] हिंक6�$ ऐस� इस नरस�ह�र और उसक� ब�दा हुई हिंह6स� स� गां��धी� ज� न� अपन� मोन स�प�णी4 सरक�र आंर

भा�र��य सरक�र क� कब्ज� व�ल� स�k�ओं पर स�प�णी4 तिनय�त्रणी ल�न� पर क< दिद्र� थे� ज� जल\ दा9 ह� स्वर�ज अथेव� स�प�णी4

व्यालिक्तूगां�, आंधी\ य�त्मित्मोक एव� र�जन&ति�क आंज�दा9 मो< बदालन� व�ल� थे�।

स�बरमो�� आंश्रमो (Sabarmati Ashram), गां$जर�� मो< गां��धी� क� घर

दिदास�बर १९२१ मो< गां��धी� ज� भा�र��य र�ष्ट्र�य क��ग्र�स .क� क�य4क�र�

अधिधीक�र� तिनय$क्तू तिकय� गांय�। उनक� न��Bत्व मो< क��ग्र�स क� स्वर�ज.क� न�मो

व�ल� एक नए उद्दों�शां\ य क� स�थे स�गांदिठा� तिकय� गांय�। प�दा� मो< सदास्य��

स��क� ति�क शां$ल्क क� भा$गां��न� पर सभा� क� लिलए ख$ल� थे�। प�टे� क� तिकस�

एक क$ ल�न स�गांठान क1 न बन�कर इस� र�ष्ट्र�य जन�� क1 प�टे� बन�न� क�

लिलए इसक� अ�दार अन$शां�सन मो< स$धी�र ल�न� क� लिलए एक पदास�प�न

सधिमोति� गांदिठा� क1 गांई। गां��धी� ज� न� अपन� अहिंह6स�त्मोक मो�चं क� स्वदा�शां� न�ति� — मो< शां�धिमोल करन� क� लिलए तिवस्��र

तिकय� जिजसमो< तिवदा�शां� वस्�$ओं तिवशां�र्षकर अ�ग्र�ज� वस्�$ओं क� बतिहष्क�र करन� थे�। इसस� ज$ड़ोन� व�ल� उनक1 वक�ल�

क� कहन� थे� तिक सभा� भा�र��य अ�ग्र�ज? द्वा�र� बन�ए वस्त्र? क1 अप�M� हमो�र� अपन� ल�गां? द्वा�र� ह�थे स� बन�ई गांई

ख�दा9 पहन<। गां��धी� ज� न� स्व��त्र�� आं�दा�लन [5] क� सहय�गां दा�न� क� लिलएप$रूर्ष? और मोतिहल�ओं क� प्रति�दिदान ख�दा9 क�

लिलए स�� क��न� मो< समोय तिब��न� क� लिलए कह�। यह अन$शां�सन और समोप4णी ल�न� क1 ऐस� न�ति� थे� जिजसस� अतिनच्छा�

और मोहत्व�क�M� क� दूर तिकय� ज� सक� और इनक� k�न पर उस समोय मोतिहल�ओं क� शां�धिमोल तिकय� ज�ए जब ऐस�

बहु� स� तिवचं�र आंन� लगां� तिक इस प्रक�र क1 गांति�तिवधिधीय�� मोतिहल�ओं क� लिलए सम्मो�नजनक नह3 ह�। इसक� अल�व�

गां��धी� ज� न� तिaटे�न क1 शां&क्षिMक स�k�ओं �थे� अदा�ल�? क� बतिहष्क�र और सरक�र� न�करिरय? क� छो�ड़ोन� क� �थे�

सरक�र स� प्र�_� �मोगां? और सम्मो�न (honours)क� व�पस ल�टे�न� क� भा� अन$र�धी तिकय�।

असहय�गां क� दूर-दूर स� अप�ल और सफल�� धिमोल� जिजसस� समो�ज क� सभा� वगांi क1 जन�� मो< ज�शां और भा�गां�दा�र�

बढा गांई। तिफर ज&स� ह� यह आं�दा�लन अपन� शां�र्ष4 पर पहु�चं� व&स� फरवर� १९२२ मो< इसक� अ�� चं�र� - चं�र� (Chauri

Chaura), उत्तीरप्रदा�शां मो< भाय�नक द्वा�र्ष क� रूप मो< अ�� हुआं। आं�दा�लन द्वा�र� हिंह6स� क� रूख अपन�न� क� डोर क� धी\ य�न

मो< रख�� हुए और इस पर तिवचं�र कर�� हुए तिक इसस� उसक� सभा� क�यi पर प�न� तिफर ज�एगां�, गां��धी� ज� न� व्या�पक

असहय�गां [6] क� इस आं�दा�लन क� व�पस ल� लिलय�। गां��धी� पर तिगांरफ्��र तिकय� गांय� १० मो�चं4 , १९२२, क� र�जद्र�ह क�

लिलए गां��धी� ज� पर मो$कदामो� चंल�य� गांय� जिजसमो< उन्ह< छोह स�ल क& दा क1 सज� स$न�कर ज&ल भा�दा दिदाय� गांय�। १८ मो�चं4 ,

१९२२ स� ल�कर उन्ह?न� क� वल २ स�ल ह� ज&ल मो< तिब��ए थे� तिक उन्ह< फरवर� १९२४ मो< आं��? (appendicitis)क�

ऑपर�शांन क� लिलए रिरह� कर दिदाय� गांय�।

गां��धी� ज� क� एक�� व�ल� व्यालिक्तूत्व क� तिबन� इ�तिडोयन न�शांनल क��ग्र�स उसक� ज�ल मो< दा� स�ल रहन� क� दा�र�न ह� दा� दाल?

मो< ब�टेन� लगां� जिजसक� एक दाल क� न��Bत्व सदान मो< प�टे� क1 भा�गां�दा�र� क� पM व�ल� लिचंत्ती र�जन दा�स (Chitta Ranjan

Das) �थे� मो���ल�ल न�हरू न� तिकय� �� दूसर� दाल क� न��Bत्व इसक� तिवपर�� चंलन� व�ल� चं�व�� र�जगां�प�ल�चं�य4

और सरदा�र वल्लभा भा�ई पटे�ल न� तिकय�। इसक� अल�व� , हिंह6दुओं और मो$सलमो�न? क� ब�चं अहिंह6स� आं�दा�लन क1

चंरमो स�मो� पर पहु�चंकर सहय�गां टे�टे रह� थे�। गां��धी� ज� न� इस ख�ई क� बहु� स� स�धीन? स� भारन� क� प्रय�स तिकय�

जिजसमो< उन्ह?न� १९२४ क1 बस�� मो< स�धिमो� सफल�� दिदाल�न� व�ल� ��न स_��ह क� उपव�स करन� भा� शां�धिमोल थे�।[7]

स्वर�जी और नमोक सत्यु�ग्राह ( नमोक मो�चं5 )

दा��डो� मो< गां�̀धी� , ५ अप्र&ल , १९३० , क� अ�� मो< नमोक मो�चं4 (Salt March).

गां��धी� ज� सति�य र�जन�ति� स� दूर ह� रह� और १९२० क1 अधिधीक��शां

अवधिधी �क व� स्वर�ज प�टे� और इ�तिडोयन न�शांनल क��ग्र�स क� ब�चं ख�ई क�

भारन� मो< लगां� रह� और इसक� अति�रिरक्तू व� अस्पृBश्य�� , शांर�ब , अज्ञा�न��

और गांर�ब� क� खिखल�फ आं�दा�लन छो�ड़ो�� भा� रह�। उन्ह?न� पहल� १९२८ मो<

ल�टे� .एक स�ल पहल� अ�ग्र�ज� सरक�र न� सर जlन स�इमोन क� न��Bत्व मो<

एक नय� स�व�धी�तिनक स$धी�र आंय�गां बन�य� जिजसमो< एक भा� सदास्य

भा�र��य नह3 थे�। इसक� परिरणी�मो भा�र��य र�जन&ति�क दाल? द्वा�र�

बतिहष्क�र तिनकल�। दिदास�बर १९२८ मो< गां��धी� ज� न� कलकत्ती� मो< आंय�जिज�

क��ग्र�स क� एक अधिधीव�शांन मो< एक प्रस्��व रख� जिजसमो< भा�र��य स�म्रा�ज्य क� सत्ती� प्रदा�न करन� क� लिलए कह� गांय� थे�

अथेव� ऐस� न करन� क� बदाल� अपन� उद्दों�श्य क� रूप मो< स�प�णी4 दा�शां क1 आंज�दा9 क� लिलए असहय�गां आं�दा�लन क�

स�मोन� करन� क� लिलए �&य�र रह<। गां��धी� ज� न� न क� वल य$व� वगां4 स$भा�र्ष चं�द्र ब�स �थे� जव�हरल�ल न�हरू ज&स� प$रूर्ष?

द्वा�र� �त्क�ल आंज�दा9 क1 मो��गां क� तिवचं�र? क� फल�भा�� तिकय� बब्धिल्क अपन� स्वय� क1 मो��गां क� दा� स�ल [8] क1 बज�ए

एक स�ल क� लिलए र�क दिदाय�। अ�ग्र�ज? न� क�ई जव�ब नह3 दिदाय�।.नह3 ३१ दिदास�बर १९२९ , भा�र� क� झे�डो� फहर�य�

गांय� थे� ल�ह�र मो< ह& .२६ जनवर� १९३० क� दिदान ल�ह�र मो< भा�र��य स्व��त्र�� दिदावस क� रूप मो< इ�तिडोयन न�शांनल

क��ग्र�स न� मोन�य�। यह दिदान लगांभागां प्रत्य�क भा�र��य स�गांठान? द्वा�र� भा� मोन�य� गांय�। इसक� ब�दा गां��धी� ज� न� मो�चं4

१९३० मो< नमोक पर कर लगां�ए ज�न� क� तिवर�धी मो< नय� सत्य�ग्रह चंल�य� जिजस� १२ मो�चं4 स� ६ अप्र�ल �क नमोक

आं�दा�लन क� य�दा मो< ४०० तिकल�मो�टेर (२४८ मो�ल) �क क� सफर अहमोदा�ब�दा स� दा��डो�, गां$जर�� �क चंल�य� गांय�

��तिक स्वय� नमोक उत्पन्न तिकय� ज� सक� । समो$द्र क1 ओर इस य�त्र� मो< हज�र? क1 स�ख\ य� मो< भा�र��य? न� भा�गां लिलय�।

भा�र� मो< अ�ग्र�ज? क1 पकड़ो क� तिवचंलिल� करन� व�ल� यह एक सव�4धिधीक सफल आं�दा�लन थे� जिजसमो< अ�ग्र�ज? न�

८०,००० स� अधिधीक ल�गां? क� ज�ल भा�ज�।

ल�डो4 एडोवडो4 इरतिवन (Lord Edward Irwin)द्वा�र� प्रति�तिनधिधीत्व व�ल� सरक�र न� गां��धी� ज� क� स�थे तिवचं�र तिवमोशां4

करन� क� तिनणी4य लिलय�। यह इरतिवन गां��धी� क1 स�धिधी (Gandhi–Irwin Pact) मो�चं4 १९३१ मो< हस्��Mर तिकए थे�

.सतिवनय अवज्ञा� आं�दा�लन क� ब�दा करन� क� लिलए तिaदिटेशां सरक�र न� सभा� र�जन&ति�क क& दिदाय? क� रिरह� करन� क� लिलए

अपन� रज�मो�दा9 दा� दा9। इस समोझे��� क� परिरणी�मोस्वरूप गां��धी� क� भा�र��य र�ष्ट्र�य क��ग्र�स क� एकमो�त्र प्रति�तिनधिधी क�

रूप मो< ल�दान मो< आंय�जिज� ह�न� व�ल� गां�लमो�ज सम्मो�लन मो< भा�गां ल�न� क� लिलए आंमो�तित्र� तिकय� गांय�। यह सम्मो�लन गां��धी�

ज� और र�ष्ट्र�यव�दा9 ल�गां? क� लिलए घ�र तिनर�शां�जनक रह�, इसक� क�रणी सत्ती� क� हस्����रणी करन� क1 बज�य

भा�र��य क1मो�? एव� भा�र��य अल्पस�ख\ यक? पर क< दिद्र� ह�न� थे�। इसक� अल�व� , ल�डो4 इरतिवन क� उत्तीर�धिधीक�र�ल�डो4

तिवसिंल6गांटेन (Lord Willingdon), न� र�र्ष\ wव�दिदाय? क� आं�दा�लन क� तिनय�तित्र� एव� क$ चंलन� क� एक नय� अक्षिभाय�न

आंर�भा करदिदाय�। गां��धी� तिफर स� तिगांरफ्��र कर लिलए गांए और सरक�र न� उनक� अन$य�ईय? क� उनस� प�णी4�य� दूर रख��

हुए गां��धी� ज� द्वा�र� प्रभा�तिव� ह�न� स� र�कन� क1 क�लिशांशां क1। ल�तिकन , यह य$लिक्तू सफल नह3 थे� .१९३२ मो< , दालिल�

न��� ब� क� चं$न�व प्रचं�र क� मो�ध्यमो स�आंर अम्ब�डोकर (B. R. Ambedkar), सरक�र न� अछो� �? क� एक नए स�तिवधी�न

क� अ��गां4� अलगां तिनव�4चंन मो�ज�र कर दिदाय�। इसक� तिवर�धी मो< गां��धी� ज� न� लिस��बर १९३२ मो< छो: दिदान क� अनशांन ल�

लिलय� जिजसन� सरक�र क� सफल��प�व4क दालिल� ति�क� टेर स� र�जन&ति�क न��� बन� पलव�कर ब�ल� द्वा�र� क1 गांई मोधी\ यस्��

व�ल� एक समो�न व्यावk� क� अपन�न� पर बल दिदाय�। अछो� �? क� ज�वन क� स$धी�रन� क� लिलए गां��धी� ज� द्वा�र� चंल�ए

गांए इस अक्षिभाय�न क1 शां$रूआं� थे�। गां��धी� ज� न� इन अछो� �? क� हरिरजन क� न�मो दिदाय� जिजन्ह< व� भागांव�न क1 स���न

मो�न�� थे�। ८ मोई (8 May)१९३३ क� गां��धी� ज� न� हरिरजन आं�दा�लन [9] मो< मोदादा करन� क� लिलए आंत्मो शां$जिद्धकरणी क�

२१ दिदान �क चंलन� व�ल� उपव�स तिकय�। यह नय� अक्षिभाय�न दालिल�? क� पस�दा नह3 आंय� �थे�तिप व� एक प्रमो$ख न���

बन� रह�।ब�आंर अम्ब�डोकर (B. R. Ambedkar)न� गां��धी� ज� द्वा�र� हरिरजन शांब्दा क� उपय�गां करन� क1 हिंन6दा� क1 तिक

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ल�क��त्र मो< प्रति�बद्ध�� क1 कमो� �थे� अहिंह6स� मो< तिवश्व�स क1 कमो� थे�। ब�स न� गां��धी� ज� क1 आंल�चंन� क� ब�वज�दा

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मो< स�रक्षिM� ह� .

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प�तिकस्��न इस धीन क� उपय�गां भा�र� क� खिखल�फ़ ज�गां छो�ड़ोन� मो< कर सक�� ह&। जब यह मो��गां उठान� लगां� तिक सभा�

मो$स्थिस्लमो? क� प�तिकस्��न भा�ज� ज�ए और मो$स्थिस्लमो? और हिंह6दु न���ओं न� इस पर अस���र्ष व्या क्तू तिकय� और एक दूसर� [15] क� स�थे समोझे��� करन� स� मोन� करन� स� गां��धी� ज� क� गांहर� सदामो� पहु�चं�। उन्ह?न� दिदाल्ल� मो< अपन� पहल�

आंमोरणी अनशांन आंर�भा तिकय� जिजसमो< स�म्प्रदा�धियक हिंह6स� क� सभा� क� लिलए �त्क�ल समो�_� करन� और प�तिकस्��न

क� 55 कर�ड़ो रू0 क� भा$गां��न करन� क� लिलए कह� गांय� थे�।गां��धी� ज� क� डोर थे� तिक प�तिकस्��न मो< अस्थिkर�� और

अस$रM� स� भा�र� क� प्रति� उनक� गां$स्स� और बढ़ ज�एगां� �थे� स�मो� पर हिंह6स� फ& ल ज�एगां�। उन्ह< आंगां� भा� डोर थे� तिक

हिंह6दु और मो$स्थिस्लमो अपन� शांत्र$�� क� तिफर स� नय� कर दा<गां� और उसस� न�गांरिरक य$द्ध ह� ज�न� क1 आंशां�क� बन सक��

ह&। ज�वन भार गां��धी� ज� क� स�थे दा�न� व�ल� सहय�तिगांय? क� स�थे भा�व$क बहस क� ब�दा गां��धी� ज� न� ब�� क� मो�नन� स�

इ�क�र कर दिदाय� और सरक�र क� अपन� न�ति� पर अतिडोगां रहन� पड़ो� �थे� प�तिकस्��न क� भा$गां��न कर दिदाय�। हिंह6दु

मो$स्थिस्लमो और लिसक्ख समो$दा�य क� न���ओं न� उन्ह< तिवशां\ व�स दिदाल�य� तिक व� हिंह6स� क� भा$ल� कर शां��ति� ल�ए�गां�। इन

समो$दा�य? मो< र�ष्ट्र�य स्वय�स�वक स�घ और हिंह6दू मोह�सभा� (Hindu Mahasabha) शां�धिमोल थे�। इस प्रक�र गां��धी� ज� न�

स��र� क� ज�स [16] प�कर अपन� अनशांन ��ड़ो दिदाय�।

हत्यु�

र�ज घ�टे (Raj Ghat):आंगां� ख�न प&ल�स मो< गां��धी� क1 अस्थिkय�� ( प$णी� ,

भा�र� ) .

मो&नचं�स्टेर गां�र्जिज6यन , १८ फरवर� , १९४८, क1 गांलिलय? स� ल� ज��� हुआं

दिदाख�य� गांय� थे�।

३० जनवर� , १९४८, गां��धी� क1 उस समोय गां�ल� मो�रकर हत्य� कर दा9 गांई जब व� नई दिदाल्ल� (New Delhi).क� तिबड़ोल�

भावन (तिबरल� ह�उस (Birla House)) क� मो&दा�न मो< र�� चंहलकदामो� कर रह� थे�। गां��धी� क� हत्य�र� न�थे�र�मो गां�ड़ोस�

(Nathuram Godse)तिहन्दू र�ष्ट्रव�दा9 थे� जिजनक� कट्टरप�थे� हिंह6दु मोह�सभा� (Hindu Mahasabha)क� स�थे स�ब�धी थे�

जिजसन� गां��धी� ज� क� प�तिकस्��न [17] क� भा$गां��न करन� क� मो$द्दों� क� ल�कर भा�र� क� कमोज�र बन�न� क� लिलए जिजम्मो�दा�र

ठाहर�य� थे�। गां�ड़ोस� और उसक� उनक� सह र्षड्यं�त्रक�र� न�र�यणी आं_टे� (Narayan Apte) क� ब�दा मो< क� स चंल�कर

सज� दा9 गांई �थे� १५ नव�बर १९४९ .क� इन्ह< फ��स� दा� दा9 गांई। ) र�जधी�टे (Rāj Ghāt), नई दिदाल्ल� (New Delhi), मो<

गां��धी� ज� क� स्मो�रक ( य� समो�धिधी पर "दा�वन�गांर�:मो< ह� र�मो " लिलख� हुआं ह&।र�मो य� , वह ( ( IAST | र�मो ) ) ) ,

जिजसक� अन$व�दा " अर� परमो�श्वर " .तिकय� ज� सक�� ह&। ऐस� व्या�पक ��र पर मो�न� ज��� ह& तिक जब गां��धी� ज� क�

गां�ल� मो�र� गांई �ब उनक� मो$ख स� तिनकलन� व�ल� य� अ�ति�मो शांब्दा थे�। ह�ल��तिक इस कथेन पर तिवव�दा उठा खड़ो� हुए ह�।[18] जव�हरल�ल न�हरू न� र�तिडोय� क� मो�ध्यमो स� र�ष्ट्र क� स�ब�धिधी� तिकय� :

गां��धी� ज� क1 र�ख क� एक अस्थिk-रख दिदाय� गांय� और उनक1 स�व�ओं क1 य�दा दिदाल�न� क� लिलए स�प�णी4 भा�र� मो< ल�

ज�य� गांय�। इनमो< स� अधिधीक��शां क� इल�ह�ब�दा क� स�गांमो (Sangam at Allahabad)पर १२ फरवर� १९४८ क� जल

मो< तिवसर्जिज6� कर दिदाय� गांय� हिंक6�$ क$ छो क� अलगां [19] पतिवत्र रूप मो< रख दिदाय� गांय�। १९९७ मो< , �$र्ष�र गां�̀धी� (Tushar

Gandhi) न� ब�क मो< नप�ए गांए एक अस्थिk-कलशां क1 क$ छो स�मोग्र� क� अदा�ल� क� मो�ध्यमो स� ,इल�ह�ब�दा मो< स�गांमो

(Sangam at Allahabad).[19][20] न�मोक k�न पर जल मो< तिवसर्जिज6� कर दिदाय�। ३० जनवर� २००८ क� दुबई मो< रहन�

व�ल� एक व्या�प�र� द्वा�र� गां��धी� ज� क1 र�ख व�ल� एक अन्य अस्थिk-कलशां क� मो$�बई स�ग्रह�लय [19] मो< भा�जन� क� उपर���

उन्ह< तिगांरगां�मो चं�प�टे9 (Girgaum Chowpatty) न�मोक k�न पर जल मो< तिवसर्जिज6� कर दिदाय� गांय�। एक अन्य अस्थिk

कलशां आंगां� ख�न (Aga Khan) ज� प$णी� [19] मो< ह&, ( जह�̀ उन्ह?न� १९४२ स� क& दा करन� क� लिलए तिकय� गांय� थे� १९४४

) वह�� समो�_� ह� गांय� और दूसर� आंत्मोब�धी फ& ल�लिशांप झे�ल मो�दिदार (Self-Realization Fellowship Lake

Shrine) मो< लlस ए�जिजल्स .[21] रख� हुआं ह&। इस परिरव�र क� प�� ह& तिक इस पतिवत्र र�ख क� र�जन�ति�क उद्दों�श्य? क�

लिलए दुरूपय�गां तिकय� ज� सक�� ह& ल�तिकन उन्ह< यह�� स� हटे�न� नह3 चं�ह�� ह� क्य?तिक इसस� मो�दिदार? .[19] क� ��ड़ोन� क�

ख�र� प&दा� ह� सक�� ह&।

गां��धी� क# धिसद्ध��ती

सत्यु

गां��धी� ज� न� अपन� ज�वन सत्य, य� सच्चा�ई क1 व्या�पक ख�ज मो< समोर्पिप6� कर दिदाय�। उन्ह?न� इस लक्ष्य क� प्र�_� करन�

करन� क� लिलए अपन� स्वय� क1 गांस्थिल्�य? और ख$दा पर प्रय�गां कर�� हुए स�खन� क1 क�लिशांशां क1। उन्ह?न� अपन�

आंत्मोकथे� क� सत्य क� प्रय�गां क� न�मो दिदाय�।

गां��धी� ज� न� कह� तिक सबस� मोहत्वप�णी4 लड़ो�ई लड़ोन� क� लिलए अपन� दुष्ट�त्मो�ओं , भाय और अस$रM� ज&स� �त्व? पर

तिवजय प�न� ह&। .गां��धी� ज� न� अपन� तिवचं�र? क� सबस� पहल� उस समोय स�M�प मो< व्या क्तू तिकय� जब उन्ह?न� कह�

भागांव�न ह� सत्य ह& ब�दा मो< उन्ह�न� अपन� इस कथेन क� सत्य ह� भागांव�न ह& मो< बदाल दिदाय�। इस प्रक�र , सत्य मो< गां��धी�

क� दाशां4न ह& " परमो�श्वर " .

अहिंहAस�

ह�ल��तिक गां��धी� ज� अहिंह6स� क� लिसद्ध��� क� प्रव�4क तिबल्क$ ल नह3 थे� तिफर भा� इस� बड़ो� प&मो�न� [22]पर र�जन&ति�क M�त्र मो<

इस्��मो�ल करन� व�ल� व� पहल� व्यालिक्तू थे�। अहिंह6स� (nonviolence), अहिंह6स� (ahimsa) और अप्रति�क�र

(nonresistance)क� भा�र��य धी�र्मिमो6क तिवचं�र? मो< एक ल�ब� इति�ह�स ह& और इसक� हिंह6दु, ब�द्ध, ज&न, यहूदा9 और

ईस�ई समो$दा�य? मो< बहु� स� अवधी�रणी�ए� ह�। गां��धी� ज� न� अपन� आंत्मोकथे� दा स्टे�र� ऑफ़ मो�य एक्सप�रिरमो<टे\स तिवथे

टे«थे " (The Story of My Experiments with Truth)मो< दाशां4न और अपन� ज�वन क� मो�गां4 क� वणी4न तिकय� ह&। उन्ह<

कह�� हुए ब��य� गांय� थे�:

जब मो� तिनर�शां ह��� हू� �ब मो� य�दा कर�� हू� तिक ह�ल��तिक इति�ह�स सत्य क� मो�गां4 ह��� ह& हिंक6�$ प्र�मो इस� सदा&व ज��

ल��� ह&। यह�� अत्य�चं�र� और ह�य�र� भा� हुए ह� और क$ छो समोय क� लिलए व� अपर�जय लगां�� थे� हिंक6�$ अ�� मो< उनक�

प�न ह� ह��� ह& -इसक� सदा&व तिवचं�र कर<।

" मोB�क?, अन�थे �थे� ब�घर? क� लिलए इसस� क्य� फक4 पड़ो�� ह& तिक स्व��त्र�� और ल�क��त्र क� पतिवत्र न�मो क� न�चं�

स�प�णी4व�दा क� प�गांल तिवन�शां लिछोप� ह&।

एक आं�ख क� लिलए दूसर� आं�ख प�र� दुतिनय� क� अ�धी� बन� दा�गां�।

मोरन� क� लिलए मो&र� प�स बहु� स� क�रणी ह& हिंक6�$ मो�र� प�स तिकस� क� मो�रन� क� क�ई भा� क�रणी नह3 ह&।

इन लिसद्ध��? क� ल�गां� करन� मो< गां��धी� ज� न� इन्ह< दुतिनय� क� दिदाख�न� क� लिलए सव�4धिधीक ��र्पिक6क स�मो� पर ल� ज�न� स�

भा� मो$�ह नह3 मो�ड़ो� जह�� सरक�र, प$लिलस और स�न�ए भा� अहिंह6स�त्मोक बन गांईं थे3। " फlर पलिसतिफस्टे\स."[23] न�मोक

प$स्�क स� उद्धरणी लिलए गांए ह�।

तिवज्ञा�न क� य$द्ध तिकस� व्यालिक्तू क� ��न�शां�ह� , शां$द्ध और सरल�� क1 ओर ल� ज��� ह&। अहिंह6स� क� तिवज्ञा�न अक� ल� ह�

तिकस� व्यालिक्तू क� शां$द्ध ल�क��त्र क� मो�गां4 क1 ओर ल� ज� सक�� ह&।प्र�मो पर आंधी�रिर� शांलिक्तू सज� क� डोर स� उत्पन्न

शांलिक्तू स� हज�र गां$णी� अधिधीक और k�य� ह��� ह&। यह कहन� तिनन्दा� करन� ज&स� ह�गां� तिक तिक अहिंह6स� क� अभ्य�स

क� वल व्यालिक्तूगां� ��र पर तिकय� ज� सक�� ह& और व्यालिक्तूव�दिदा�� व�ल� दा�शां इसक� कभा� भा� अभ्य�स नह3 कर सक��

ह�। शां$द्ध अर�जक�� क� तिनकटे�मो दृधिष्टक�णी अहिंह6स� पर आंधी�रिर� ल�क��त्र ह�गां�;;;;;;स�प�णी4 अहिंह6स� क� आंधी�र पर

स�गांदिठा� और चंलन� व�ल� क�ई समो�ज शां$द्ध अर�जक��

व�ल� समो�ज ह�गां�।

मो� न� भा� स्व�क�र तिकय� तिक एक अहिंह6सक र�ज्य मो< भा� प$लिलस बल क1 जरूर� अतिनव�य4 ह� सक�� ह&। प$लिलस र�क?

क� गांठान अहिंह6स� मो< तिवशां\ व�स रखन� व�ल? स� तिकय� ज�एगां�। ल�गां उनक1 हर स�भाव मोदादा कर<गां� और आंपस� सहय�गां

क� मो�ध्यमो स� व� तिकस� भा� उपद्रव क� आंस�न� स� स�मोन� कर ल<गां� ...श्रमो और प��ज� �थे� हड़ो��ल? क� ब�व हिंह6सक

झेगांड़ो� बहु� कमो ह?गां� और अहिंह6सक र�ज्य? मो< �� बहु� कमो ह?गां� क्य?तिक अहिंह6सक समो�ज क1 ब�हुल�� क� प्रभा�व

समो�ज मो< प्रमो$ख �त्व? क� सम्मो�न करन� क� लिलए मोह�न ह�गां�। इस� प्रक�र स�म्प्रदा�धियक अव्यावk� क� लिलए क�ई

जगांह नह3 ह�गां�;;;;;;

। शां��ति� एव� अव्यावk� क� समोय सशांस्त्र स&तिनक? क1 �रह स�न� क� क�ई

अहिंह6स�त्मोक क�य4 उनक� यह क�4व्या ह�गां� तिक व� तिवजय दिदाल�न� व�ल� समो$दा�य? क� एकज$टे कर< जिजसमो< शां��ति� क�

प्रस�र, �थे� ऐस� गांति�तिवधिधीय? क� समो�व�शां ह� ज� तिकस� भा� व्यालिक्तू क� उसक� चंचं4 अथेव� ख�डो मो< स�पक4 बन�ए रख��

हुए अपन� स�थे धिमोल� ल<। इस प्रक�र क1 स&न� क� तिकस� भा� आंप�� स्थिkति� स� लड़ोन� क� लिलए �&य�र रहन� चं�तिहए �थे�

भा�ड़ो क� ��धी क� शां��� करन� क� लिलए उसक� प�स मोरन� क� लिलए स&तिनक? क1 पय�4_� नफर� भा� ह�न�

चं�तिहए;;;;;;सत्य�ग्रह (सत्यबल) क� तिबग्र�डो क� प्रत्य�क गां��व �थे� शांहर �क भावन? क� प्रत्य�क ब्लlक मो< स�गांदिठा� तिकय�

ज� सक�� ह&यदिदा अहिंह6स�त्मोक समो�ज पर हमोल� तिकय� ज��� ह& �ब अहिंह6स� क� दा� मो�गां4 ख$ल�� ह�। अधिधीक�र प�न� क�

लिलए हमोल�वर स� सहय�गां न कर< बब्धिल्क समोप4णी करन� क1 अप�M� मोBत्य$ क� गांल� लगां�न� पस�दा कर<। दूसर� �र�क�

ह�गां� ऐस� जन�� द्वा�र� अहिंह6सक प्रति�र�धी करन� ह� सक�� ह& जिजन्ह< अहिंह6सक �र�क� स� प्रलिशांक्षिM� तिकय� गांय� ह�

...इस अप्रत्य�लिशां� प्रदाशां4न क1 अन�� र�ह? पर आंदाधिमोय? और मोतिहल�ओं क� हमोल�वर क1 इच्छा� लिलए आंत्मोसमोप4णी

करन� क1 बज�ए आंस�न� स� मोरन� अच्छा� लगां�� ह& और अ����: उस� �थे� उसक1 स&तिनक बह�दुर� क� समोM तिपघलन�

जरूर पड़ो�� ह&;;;;। ऐस� तिकस� दा�शां अथेव� समो�ह जिजसन� अ�हिंह6स� क� अपन� अ�ति�मो न�ति� बन� लिलय� ह& उस� परमो�णी$

बमो भा� अपन� दा�स नह3 बन� सक�� ह&। उस दा�शां मो< अहिंह6स� क� स्�र ख$शां�-ख$शां� गां$जर�� ह& �ब वह प्र�कB ति�क ��र

पर इ�न� अधिधीक बढ़ ज��� ह& तिक उस� स�व4भा�धिमोक आंदार

धिमोलन� लगां�� ह&।

इन तिवचं�र? क� अन$रूप १९४० मो< जब न�ज� जमो4न� द्वा�र� अ�ग्र�ज? क� द्वा9प? पर तिकए गांए हमोल� आंसन्न दिदाख�ई दिदाए �ब

गां��धी� ज� न� अ�ग्र�ज? क� शां��ति� और य$द्ध [24]मो< अहिंह6स� क1 तिनम्नलिलखिख� न�ति� क� अन$सरणी करन� क� कह�।

मो� आंपस� हलिथेय�र रखन� क� लिलए कहन� पस�दा करू� गां� क्य?तिक य� आंपक� अथेव� मो�नव�� क� बचं�न� मो< ब�क�र ह�।

आंपक� ह�र तिहटेलर और लिसगांन�र मो$स�लिलन� क� आंमोतित्र� करन� ह�गां� तिक उन्ह< दा�शां? स� ज� क$ छो चं�तिहए आंप उन्ह<

अपन� अधिधीक�र कह�� ह�।यदिदा इन सज्जन? क� अपन� घर पर रहन� क� चंयन करन� ह& �ब आंपक� उन्ह< ख�ल� करन�

ह�गां�।यदिदा व� �$म्ह< आंस�न� स� र�स्�� नह3 दा��� ह� �ब आंप अपन� आंपक� , प$रूर्ष? क� मोतिहल�ओं क� और बच्चा? क1

बलिल दा�न� क1 अन$मोति� दा<गां� हिंक6�$ अपन� तिनष्ठा� क� प्रति� झे$कन� स� इ�क�र कर<गां�।

१९४६ मो< य$द्ध क� ब�दा दिदाए गांए एक स�M�त्क�र मो< उन्ह?न� इसस� भा� आंगां� एक तिवचं�र क� प्रस्�$��करणी तिकय�।

यहूदिदाय? क� अपन� लिलए स्वय� कस�ई क� चं�क� दा� दा�न� चं�तिहए थे�।उन्ह< अपन� आंप क� समो$द्र9 चंट्ट�न? स� समो$द्र क� अ�दार

फ� क दा�न� चं�तिहए थे�।

तिफर भा� गां��धी� ज� क� प�� थे� तिक इस प्रक�र क� अहिंह6स� क� स्�र क� अटे�टे तिवश्व�स और स�हस क1 जरूर� ह�गां� और

इसक� लिलए उसन� मोहस�स कर लिलय� थे� तिक यह हर तिकस� क� प�स नह3 ह��� ह&। इसलिलए उन्ह?न� प्रत्य�क व्यालिक्तू क�

पर�मोशां4 दिदाय� तिक उन्ह< अहिंह6स� क� अपन� प�स रखन� क1 जरूर� नह3 ह& ख�स ��र पर उस समोय जब इस� क�यर�� क�

स�रMणी क� लिलए उपय�गां मो< तिकय� गांय� ह�।

गां��धी� ज� न� अपन� सत्य�ग्रह आं�दा�लन मो< ऐस� ल�गां? क� दूर ह� रख� ज� हलिथेय�र उठा�न� स� डोर�� थे� अथेव� प्रति�र�धी

करन� मो< स्वय� क1 अMमो�� क� अन$भाव कर�� थे�। उन्ह?न� लिलख� तिक मो� मो�न�� हू� तिक जह�� डोरप�क और हिंह6स� मो< स�

तिकस� एक क� चं$नन� ह� �� मो� हिंह6स� क� पM मो< अपन� र�य दू�गां�।[25]

प्रत्य�क सभा� पर मो� �ब �क चं���वन� दा�हर��� रह�� थे� जब �क वन्ह< यह अहस�स नह3 ह� ज��� ह& तिक व� एक ऐस�

अ�तिहस�त्मोक बल क� अधिधीक�र मो< आं गांए ह� जिजसक� अधिधीक�र मो< व� पहल� भा� थे� और व� उस प्रय�गां क� आंदिदा ह� चं$क� थे�

और उनक� मो�नन� थे� तिक उन्ह< अहिंह6स� स� क$ छो ल�न� दा�न� नह3 ह� �थे� तिफर स� हलिथेय�र उठा� लिलए थे�। ख$दा�ई

खिखदामो�गां�र (Khudai Khidmatgar)क� ब�र� मो< ऐस� कभा� नह3 कहन� चं�तिहए तिक ज� एक ब�र इ�न� बह�दुर थे� तिक

ब�दाशां�ह ख�न (Badshah Khan)क� प्रभा�व मो< अब व� डोरप�क बन गांए। व�र�� क� वल अच्छा� तिनशां�न� व�ल? मो< ह� नह3

ह��� ह& बब्धिल्क मोBत्य$ क� हर� दा�न� व�ल? मो< �थे� अपन� छो�ति�य? क� गां�ल� [26]

ख�न� क� लिलए सदा� �&य�र रहन� व�ल? मो< भा� ह��� ह&।

शा�क�ह�र� रवCयु�

ब�ल्य�वk� मो< गां��धी� क� मो��स ख�न� क� अन$भाव धिमोल�। ऐस� उनक1 उत्तीर�धिधीक�र� जिजज्ञा�स� क� क�रणी ह� थे� जिजसमो<

उसक� उत्स�हवधी4क धिमोत्र शां�ख मो�ह��ब क� भा� य�गांदा�न थे�। व�ज�टे�रिरयतिनज्मो क� तिवचं�र भा�र�क1 हिंह6दु और ज&न

प्रथे�ओं मो< क� टे-क� टे कर भार� हुआं थे� �थे� उनक1 मो��Bभा�धिमो गां$जर�� मो< ज्य�दा��र हिंह6दु शां�क�ह�र� ह� थे�। इस� �रह

ज&न भा� थे�। गां��धी� क� परिरव�र भा� इसस� अछो� �� नह3 थे�। पढा�ई क� लिलए ल�दान आंन� स� प�व4 गां��धी� ज� न� अपन� मो���

प$�ल�ब�ई और अपन� चं�चं� ब�चं�रज� स्व�मो� स� एक व�यदा� तिकय� थे� तिक व� मो��स ख�न�, शांर�ब प�न� स� �थे� स�क1णी��

स� दूर रह<गां�।उन्ह�न� अपन� व�यदा� रखन� क� लिलए उपव�स तिकए और ऐस� करन� स� सब�� क$ छो ऐस� धिमोल� ज� भा�जन

करन� स� नह3 धिमोल सक�� थे�, उन्ह?न� अपन� ज�वन पय4न्� दाशां4न क� लिलए आंधी�र ज� प्र�_� कर लिलय� थे�। ज&स� ज&स�

गां��धी� ज� व्यास्क ह��� गांए व� प�णी4�य� शां�क�ह�र� (vegetarian)बन गांए। उन्ह?न� दा मो�रल ब�लिसस ऑफ व�ज�टे�रिरयतिनज्मो

�थे� इस तिवर्षय पर बहु� स� ल�ख भा� लिलख< ह� जिजनमो< स� क$ छो ल�दान व�ज�टे�रिरयन स�स�यटे9 क� प्रक�शांन दा व�ज�टे�रिरयन [27]मो< प्रक�लिशां� भा� हुए ह�। गां��धी� ज� स्वय� इस अवधिधी मो< बहु� स� मोह�न तिवभा�ति�य? स� प्र�रिर� हुए और ल�दान

व�ज�टे�रिरयन स�स�यटे9 क� चं&यरमो�न डोl० ज�लिसय� ओल्डफ1ल्ड क� धिमोत्र बन गांए।

ह�नर� स्टे9फन स�ल्टे (Henry Stephens Salt)क1 कB ति�य? क� पढान� और प्रशां�र्ष� करन� क� ब�दा य$व� मो�हनदा�स गां��धी�

शां�क�ह�र� प्रचं�रक स� धिमोल� और उनक� स�थे पत्र�चं�र तिकय�। गां��धी� ज� न� ल�दान मो< रह�� समोय और उसक� ब�दा

शां�क�ह�र� भा�जन क1 वक�ल� करन� मो< क�फ1 समोय तिब��य�। गां��धी� ज� क� कहन� थे� तिक शां�क�ह�र� भा�जन न

क� वल शांर�र क1 जरूर�? क� प�र� कर�� ह& बब्धिल्क यह आंर्सिथे6क प्रय�जन क1 भा� प�र्पि�6 कर�� ह& ज� मो��स स� ह��� ह&

और तिफर भा� मो��स अन�ज, सस्थिब्जय? और फल? स� अधिधीक मो�हगां� ह��� ह&। इसक� अल�व� कई भा�र��य ज� आंय कमो

ह�न� क1 वजह स� स�घर्ष4 कर रह� थे�, उस समोय ज� शां�क�ह�र� क� रूप मो< दिदाख�ई दा� रह� थे� वह आंध्य�त्मित्मोक परम्पार� ह�

नह3 व्या�वह�रिरक�� क� क�रणी भा� थे�.व� बहु� दा�र �क ख�न� स� परह�ज रख�� थे� , और र�जन&ति�क तिवर�धी क� रूप मो<

उपव�स (fasting) रख�� थे� उन्ह?न� अपन� मोBत्य$ �क ख�न� स� इनक�र तिकय� जब �क उनक� मो��गां प$र� नह� ह���

उनक1 आंत्मोकथे� मो< यह न�टे तिकय� गांय� ह& तिक शां�क�ह�र� ह�न� aह्मचंय4 (Brahmacharya) मो< गांहर� प्रति�बद्ध�� ह�न�

क1 शां$रूआं�� स�ढ़9 ह&, तिबन� क$ ल तिनय�त्रणी aह्मचंय4 मो< उनक1 सफल�� लगांभागां असफल ह&.

गां�̀धी� ज� शां$रू स� फल�ह�र (frutarian),[28] कर�� थे� ल�तिकन अपन� लिचंतिकत्सक क1 सल�ह स� बकर� क� दूधी प�न� शां$रू

तिकय� थे�.व� कभा� भा� दुग्धी -उत्प�दा क� स�वन नह� कर�� थे� क्य?तिक पहल� उनक� मो�नन� थे� क1 दूधी मोन$ष्य क�

प्र�कB ति�क आंह�र नह3 ह��� और उन्ह< गां�य क� चं�त्क�र स�घBणी� (cow blowing),[29] थे� और सबस� मोहत्वप�णी4 क�रणी

थे� शांपथे ज� उन्ह?न� अपन� स्वगां�य मो�̀ स� तिकय� थे�

ब्रह्मचंयु5

जब गां�̀धी� ज� स�लह स�ल क� हुए �ब उनक� तिप��श्र� क1 �तिबय� बहु� ख़र�ब थे� उनक� तिप�� क1 ब�मो�र� क� दा�र�न व�

हमो�शां� उपस्थिk� रह�� थे� क्य?तिक व� अपन� मो���-तिप�� क� प्रति� अत्य�� समोर्पिप6� थे�. यद्यतिप, गां�̀धी� ज� क� क$ छो समोय क1

र�ह� दा�न� क� लिलए एक दिदान उनक� चं�चं� ज� आंए व� आंर�मो क� लिलए शांयनकM पहु�चं� जह�̀ उनक1 शां�र�रिरक

अक्षिभाल�र्ष�ए� ज�गांB� हुई और उन्ह?न� अपन� पत्न� स� प्र�मो तिकय� न�कर क� ज�न� क� पr��\ थे�डो� ह� दा�र मो< ख़बर आंई

क1 गां�̀धी� क� तिप�� क� अभा� अभा� दा�ह��� ह� गांय� ह&.गां�̀धी� ज� क� जबरदास्� अपर�धी मोहस�स हुआं और इसक� लिलए व�

अपन� आंप क� कभा� मो�फ नह3 कर सक�� थे� उन्ह?न� इस घटेन� क� जिज� दा�हर� शांमो4 मो< तिकय� इस घटेन� क� गां�̀धी�

पर मोहत्वप�णी4 प्रभा�व पड़ो� और व� ३६ वर्ष4 क1 उम्रा मो< aह्मचंय4 (celibate) क1 और मो$ड़ोन� लगां�, जबतिक उनक1 शां�दा9 ह�

चं$क1 थे�.[30]

यह तिनणी4य aह्मचंय4 (Brahmacharya) क� दाशां4न स� प$र� �रह प्रभा�तिव� थे� आंध्य�त्मित्मोक और व्यावह�रिरक शां$द्ध�� बड़ो�

प&मो�न� पर aह्मचंय4 और व&र�ग्यव�दा (asceticism) स� ज$दा� ह��� ह&.गां�̀धी� न� aह्मचंय4 क� भागांव�न\ क� कर�ब आंन� और

अपन� क� पहचं�नन� क� प्र�थेधिमोक आंधी�र क� रूप मो< दा�ख� थे� अपन� आंत्मोकथे� मो< व� अपन� बचंपन क1 दुल्हन

कस्��रब� (Kasturba) क� स�थे अपन� क�मो�च्छा� और इष्य�4 क� स�घर्ष¤ क� ब���< ह� उन्ह?न� मोहस�स तिकय� तिक यह

उनक� व्यालिक्तूगां� दा�धियत्व ह& क1 उन्ह< aह्मचंय4 रहन� ह& ��तिक व� बज�य हवस क� प्र�मो क� लिसख प�य< गां�̀धी� क� लिलए,

aह्मचंय4 क� अथे4 थे� "इजिन्द्रय? क� अ��गां4� तिवचं�र?, शांब्दा और कमो4 पर तिनय�त्रणी".[31]

स�दागां�

गां�̀धी� ज� क� मो�नन� थे� तिक अगांर एक व्यालिक्तू समो�ज स�व� मो< क�य4र� ह& �� उस� स�धी�रणी ज�वन (simple life) क1

और ह� बढ़न� चं�तिहए जिजस� व� aह्मचंय4 क� लिलए आंवश्यक मो�न�� थे�. उनक1 स�दागां� (simplicity) न� पrमो� ज�वन

शां&ल� क� त्य�गांन� पर मोजब�र करन� लगां� और व� दाक्षिMणी अफ्री1क� मो< फ& लन� लगां� थे� इस� व� "ख़$दा क� शां$न्य क� स्थिkति� मो<

ल�न�" कह�� ह� जिजसमो� अन�वश्यक खचं4, स�धी�रणी ज�वन शां&ल� क� अपन�न� और अपन� वस्त्र स्वय� धी�न� आंवश्यक

ह&.[32]एक अवसर पर जन्मोदा�र क1 और स� सम्मो$दाय क� लिलए उनक1 अनवर� स�व� क� लिलए प्रदा�न तिकए गांए उपह�र क�

भा� व�पस कर दा��� ह�.[33]

गां�̀धी� स_��ह मो< एक दिदान मो�न धी�रणी कर�� थे�.उनक� मो�नन� थे� तिक ब�लन� क� परह�ज स� उन्ह< आं��रिरक शां�प्तिन्� (inner

peace) धिमोल��� ह&. उनपर यह प्रभा�व हिंह6दू मो�न लिसद्ध��� क� ह&, (स�स्कB �: - मो�न) और शां�प्तिन्� (स�स्कB �: -शां�प्तिन्�)व&स�

दिदान? मो< व� क�गांज पर लिलखकर दूसर? क� स�थे स�पक4 कर�� थे� 37 वर्ष4 क1 आंय$ स� स�ढ़� ��न वर्षi �क गां��धी� ज� न�

अख़ब�र? क� पढ़न� स� इ�क�र कर दिदाय� जिजसक� जव�ब मो< उनक� कहन� थे� तिक जगां� क1 आंज ज� स्थिkर अवk� ह&

उसन� उस� अपन� स्वय� क1 आं��रिरक अशां��ति� क1 �$लन� मो< अधिधीक भ्रधिमो� तिकय� ह&।

जlन रत्मिस्कन (John Ruskin) क1 अन्टे� दिदास ल�स्टे (Unto This Last), पढान� क� ब�दा उन्ह?न� अपन� ज�वन शां&ल� मो<

परिरव�4न करन� क� फ& सल� तिकय� �थे� एक समो$दा�य बन�य� जिजस� अमोरपM� अवk�पन कह� ज��� थे�.

दाक्षिMणी अफ्री1क�, जह�̀ स� उन्ह?न� वक�ल� प�र� क1 थे� �थे� धीन और सफल�� क� स�थे ज$ड़ो� थे� वह�� स� ल�टेन� क�

पr��\ उन्ह?न� पrमो� शां&ल� क� वस्त्र? क� त्य�गां तिकय�.उन्ह?न� भा�र� क� सबस� गांर�ब इ�स�न क� द्वा�र� ज� वस्त्र पहन� ज���

ह� उस� स्व�क�र तिकय�, �थे� घर मो< बन� हुए कपड़ो� (ख�दा9) पहनन� क1 वक�ल� भा� क1.गां�̀धी� और उनक� अन$य�धियय? न�

अपन� कपड़ो� स�� क� द्वा�र� ख़$दा ब$नन� क� अभ्य�स क� अपन�य� और दूसर� क� भा� ऐस� करन� क� लिलए प्र�त्स�तिह� तिकय�

ह�ल�̀तिक भा�र��य श्रधिमोक ब�र�ज़गां�र� क� क�रणी बहुधी� आंलस� थे�, व� अक्सर अपन� कपड़ो� उन औद्य�तिगांक तिनमो�4��ओं

स� खर�दा�� थे� जिजसक� उद्दों�श्य तिaदिटेशां तिह�? क� प$र� करन� थे�. गां�̀धी� क� मो� थे� तिक अगांर भा�र��य अपन� कपड़ो� ख़$दा

बन�न� लगां�, �� यह भा�र� मो< बस� तिaदिटेशां? क� आंर्सिथे6क झेटेक� लगां�गां�. फलस्वरूप, ब�दा मो< चंरख� (spinning wheel)

क� भा�र��य र�ष्ट्र�य झे�डो� मो< शां�धिमोल तिकय� गांय�. अपन� स�धी�रणी ज�वन क� दाशां�4न� क� लिलए उन्ह?न� ब�दा मो< अपन�

ब�क1 ज�वन मो< धी��� पहन�

द्विवश्व�स

गां�̀धी� क� जन्मो हिंह6दू धीमो4 मो< हुआं, उनक� प$र� ज�वन मो< अधिधीक�र लिसधी�न्�? क1 उत्पति� हिंह6दुत्व स� हुआं. स�धी�रणी हिंह6दू

तिक �रह व� स�र� धीमोi क� समो�न रूप स� मो�न�� थे�, और स�र� प्रय�स? ज� उन्ह< धीमो4 परिरव�4न क� लिलए क�लिशांशां तिकए ज�

रह� थे� उस� अस्व�क�र तिकय�. व� aह्मज्ञा�न क� ज�नक�र थे� और सभा� प्रमो$ख धीमो¤ क� तिवस्��र स� पढ़�< थे�. उन्ह?न� हिंह6दू

धीमो4 क� ब�र� मो< तिनम्नलिलखिख� कह� ह&.

हिंह6दू धीमो4 क� ब�र< मो< जिज�न� मो� ज�न�� हू` यह मो�र� आंत्मो� क� स��$ष्ट कर�� ह&, और स�र� कधिमोय? क� प�र�

कर�� ह& जब मो$झे� स�दा�ह घ�र ल��� ह&, जब तिनर�शां� मो$झे� घ�रन� लगां�� ह&, और जब मो$झे� आंशां� क1 क�ई तिकरणी

नजर नह� आं�� ह&, �ब मो� भागांवदा\ गां��� क� पढ़ ल��� हू` और �ब मो�र� मोन क� अस�मो शां�प्तिन्� धिमोल�� ह& और

�$�र� ह� मो�र� चं�हर� स� तिनर�शां� क� ब�दाल छो�टे ज��< ह� और मो� ख$शां ह� ज��� हू`.मो�र� प$र� ज�वन त्र�सदिदाय? स�

भार� ह& और यदिदा व� दृश्य�त्मोक और अधिमोटे प्रभा�व मो$झे पर नह� छो�ड़ो��, मो� इसक� लिलए भागांव� गां��� क�

उपदा�शां? क� ऋणी� हू`.

गां�̀धी� स्मोBति� ( जिजस घर मो< गां�̀धी� न� अपन� अप्तिन्�मो ४ मोह�न� तिब��ए� वह

आंज एक स्मो�रक बन गांय� ह& ,नई दिदाल्ल�)

गां�̀धी� न� भागांवदा गां��� क1 व्या�ख्य� गां$जर��� मो< भा� क1 ह&.मोह�दा�व दा�स�ई न�

गां$जर��� प�ण्डो$लिलतिप क� अति�रिरक्तू भा�धिमोक� �थे� तिववरणी क� स�थे अ�ग्र�ज�

मो< अन$व�दा तिकय� ह& गां�̀धी� क� द्वा�र� लिलख� गांए प्र�क्कथेन क� स�थे इसक� प्रक�शांन १९४६ मो< हुआं थे� .[34][35]

गां�̀धी� क� मो�नन� थे� तिक प्रत्य�क धीमो4 क� मो�ल मो< सत्य और प्र�मो ह��� ह& ( स�व�दान�, अहिंह6स� और स्वणी4 तिनयमो (the

Golden Rule)) ढा?गां, क$ प्रथे� आंदिदा पर भा� उन्ह?न� सभा� धीमो¤ क� लिसधी�न्�? स� सव�ल तिकए और व� एक अथेक

समो�ज स$धी�रक थे�.उनक1 क$ छो दिटे_पक्षिणीय�� तिवक्षिभान्न धीमो¤ पर ह& ;

यदिदा मो� ईस�ई धीमो4 क� आंदाशां4 क� रूप मो< य� मोह�न�मो रूप मो< स्व�क�र नह3 कर सक�� �� कभा� भा� मो�

तिहन्दुत्व क� प्रति� इस प्रक�र दृड़ो तिनrय� नह3 बन प���. हिंह6दू दा�र्ष दुर�ग्रह्प$व4क मो$झे� दिदाख�ई दा��� थे� यदिदा

अस्पृBश्य�� हिंह6दुत्व क� तिहस्स� ह��� �� वह इसक� सबस� सडो� अ�गां ह���.सम्प्रदा�य? क1 अन�क ज�ति�य? और

उनक� अब्धिस्�त्व क� मो� कभा� समोझे नह3 सक�� इसक� क्य� अथे4 ह& तिक व�दा परमो�श्वर क� शांब्दा स� प्र�रिर� ह&?यदिदा

व< प्र�रिर� थे� �� क्य? नह3 ब�इबल और क$ र�न ?ईस�ई दा�स्� मो$झे� परिरवर्पि�6� करन� क� प्रय�स कर�� ह� ��

मो$स्थिस्लमो दा�स्� क्य� कर<गां� अब्दुल्ल�ह शां�ठा मो$झे� हमो�शां� इस्ल�मो क� अध्ययन करन� क� लिलए प्र�रिर� कर�� थे� और

तिनक्षिr� रूप स� हमो�शां� इस्ल�मो क1 स$न्दार�� क� ह� बख�न कर�� थे� ( स्रो�� : उनक1 आंत्मोकथे� (his

autobiography))

जिज�न� जल्दा9 हमो न&ति�क आंधी�र स� ह�र<गां� उ�न� ह� जल्दा9 हमोमो� धी�र्मिमो6क य$द्ध समो�_� ह� ज�य�गां� ऐस� क�ई

ब�� नह3 ह& क1 धीमो4 न&ति�क�� क� उपर ह� उदा�हरणी क� ��र पर क�ई मोन$ष्य असत्यव�दा9, �� र य� अस�यमो� ह�

और वह यह दा�व� कर� क1 परमो�श्वर उसक� स�थे ह� कभा� ह� ह� नह3 सक��

मो$हम्मोदा क1 ब��< ज्ञा�न क� खज�न� ह& लिसफ़4 मो$सलमो�न? क� लिलए ह� नह3 बब्धिल्क प�र� मो�नव ज�ति� क� लिलए

ब�दा मो< उनक� ज�वन मो< जब प�छो� गांय� तिक क्य� �$मो हिंह6दू ह�, उन्ह?न� कह�:

"ह�̀ मो� हू`.मो� भा� एक ईस�ई, मो$स्थिस्लमो, ब�द्ध और यहूदा9 हू`."

एक दूसर� क� प्रति� गांहर� आंदार भा�व ह�न� क� ब�वज�दा गां�̀धी� और रतिबन्द्रन�थे टे&गां�र एक स� अधिधीक ब�र लम्ब� बहस मो<

लगां� रह�. य� व�दा तिवव�दा दा�न? क� दा�शां4तिनक मो�भा�दा क� दाशां�4�� ह& और य� दा�न? ह� उस समोय क� प्रलिसद्ध भा�र��य

दा�शां4तिनक थे� १५ जनवर� १९३४ मो< तिबह�र मो< एक भा�क� प आंय� और जिजसक� क�रणी व्या�पक न$कस�न हुआं और कई

ज�न< गांईं गां�̀धी� ज� न� अपन� आंप क� स�भा�ल� क्य?तिक यह प�प हिंह6दू धीमो4 क� उच्चा ज��� वगांi क� द्वा�र� तिकय� गांय� थे�

ज� अपन� मो�दिदार? मो< अछो� �? क� अ�दार ज�न� स� मोन� कर�� थे� ( गां�̀धी� क� क�रणी ह� छो$ आंछो$ � मो< वBजिद्ध हुई थे� क्य?तिक

उन्ह?न� उन्ह< हरिरजन (Harijan), कB ष्णी क� ल�गां कह� थे�, गां�̀धी� क� तिवचं�र? क� टेगां�र (Tagore) न� ज�रदा�र तिवर�धी

तिकय� और कह� तिक भा�क� प न&ति�क क�रणी? स� नह� प्र�कB ति�क शांलिक्तूय? स� ह��� ह�, चं�ह� वह अस्पृBश्य�� क1 प्रथे� क�

तिक�न� ह� तिवरुद्ध ह�.[36]

ल#खेन

गां�̀धी� ज� एक सफल ल�खक थे�.कई दाशांक? �क व� अन�क पत्र? क� स�प�दान कर चं$क� थे� जिजसमो� गां$जर��� (Harijan),

तिहन्दा9 और अ�ग्र�ज� मो< हरिरजन (Indian Opinion), इ�तिडोयन ओतिपतिनयन ( जब व� दाक्षिMणी अफ्री1क� मो< थे� ) और अ�ग्र�ज�

मो< (Young India)य�गां इ�तिडोय�, और जब व� भा�र� मो< व�पस आंए �ब उन्ह?न� नवज�वन न�मोक मो�लिसक पतित्रक�

तिनक�ल�. ब�दा मो< नवज�वन क� प्रक�शांन तिहन्दा9 मो< भा� हुआं.[37] इसक� अल�व� उन्ह?न� लगांभागां हर र�ज व्यालिक्तूय? और

समो�चं�र पत्र? क� पत्र लिलख�

गां�̀धी� न� क$ छो तिक��ब< भा� लिलख� अपन� आंत्मोकथे� क� स�थे, एक आंत्मोकथे� य� सत्य क� स�थे मो�र� प्रय�गां (An

Autobiography or My Experiments with Truth), दाक्षिMणी अफ्री1क� मो< सत्य�ग्रह, वह�� क� स�घर्ष¤ क� ब�र< मो<, हिंह6दा

स्वर�ज य� इ�तिडोयन ह�मो रुल (Hind Swaraj or Indian Home Rule), र�जन&ति�क प्रचं�र पतित्रक�, और जlन

रत्मिस्कन (John Ruskin) क1 अन्टे� दिदास ल�स्टे (Unto This Last) क1 गां$जर��� मो< व्या�ख्य� क1 ह&.[38] अप्तिन्�मो तिनब�धी

क� उनक� अथे4शां�स्त्र स� सम्ब�धिधी� क�य4�मो कह� ज� सक�� ह& उन्ह?न� शां�क�ह�र ,भा�जन और स्व�स्थ्य, धीमो4,

स�मो�जिजक स$धी�र पर भा� तिवस्��र स� लिलख� ह&.गां�̀धी� आंमो��र पर गां$जर��� मो< लिलख�< थे� परन्�$ अपन� तिक��ब? क�

तिहदा9 और अ�ग्र�ज� मो< भा� अन$व�दा कर�� थे�.

गां�̀धी� क� प�र� क�य4 मोह�त्मो� गां�̀धी� क� स�लिचं� ल�ख न�मो स� १९६० मो< भा�र� सरक�र द्वा�र� प्रक�लिशां� तिकय� गांय� ह&.यह

ल�खन लगांभागां ५०००० पन्न? मो< समो�तिवष्ट ह& और �क़र�बन स� ख�डो? मो< प्रक�लिशां� ह&.सन २००० मो< गां�̀धी� क� प$र� क�यi

क� स�शां�धिधी� स�स्करणी तिवव�दा? क� घ�र� मो< आं गांय� क्य?तिक गां�̀धी� क� अन$य�धियय? न� सरक�र पर र�जतिनति�क उदा�श्य? क�

लिलए परिरव�4न शां�धिमोल करन� क� आंर�प लगां�य�.[39]

गां�Fधी� पार पा)स्तीक�

कई ज�वन� ल�खक? न� गां�̀धी� क� ज�वन वणी4न क� क�य4 लिलय� ह& उनमो< स� दा� क�य4 अलगां ह�;डो�ज� �<दुलकर अपन�

मोह�त्मो� क� स�थे. मो�हनदा�स करमोचं�दा गां�̀धी� क� ज�वन आंठा ख�डो? मो< ह& और मोह�त्मो� गां�̀धी� क� स�थे _य�र�ल�ल

(Pyarelal) और स$शां�ल� न�यर (Sushila Nayar) १० ख�डो? मो< ह&.कन4ल ज� ब� अमो�रिरक1 स�न� क� सिंस6ह न� कह� क1

अपन� �थ्य�त्मोक शां�धी प$स्�क गां�̀धी� : ब�ह�यिंय6डो दा मो�स्क ऑफ़ तिडोतिवतिनटे9 (Gandhi: Behind the Mask of

Divinity) क� मो�ल भा�र्षणी और ल�खन क� लिलए उन्ह?न� अपन� २० वर्ष4[40] लगां� दिदाए

अन)यु�मियुयु" और प्रा��व

मोहत्वप�णी4 न��� और र�जन�ति�क गांति�तिवधिधीय�̀ गां�̀धी� स� प्रभा�तिव� थे� अमो�रिरक� क� न�गांरिरक अधिधीक�र आंन्दा�लन (civil

rights movement) क� न���ओं मो< मो�र्टिटे6न ल�थेर हिंक6गां (Martin Luther King) और ज�म्स ल�व्सन (James

Lawson) गां�̀धी� क� ल�खन ज� उन्ह3 क� लिसद्ध��� अहिंह6स� क� तिवकलिस� कर�� ह& स� क�फ1 आंकर्पिर्ष6� हुए थे�.[41]

तिवर�धी�-र�गांभा�दा क�य4क��4 और दाक्षिMणी अफ्री1क� क� प�व4 र�ष्ट्रपति� न�ल्सन मो�डो�ल� , गां�̀धी� ज� स� प्र�रिर� थे�.[42] और दुसर�

ल�गां ख�न अब्दुल गांफ्फ� र ख�न (Khan Abdul Ghaffar Khan),[43] स्टे9व तिबक� (Steve Biko), और औंगां स� कई

(Aung San Suu Kyi) ह�.[44]

गां�̀धी� क� ज�वन �थे� उपदा�शां कई ल�गां? क� प्र�रिर� कर�� ह& ज� गां�̀धी� क� अपन� गां$रु मो�न�� ह& य� ज� गां�̀धी� क� तिवचं�र?

क� प्रस�र करन� मो< अपन� ज�वन समोर्पिप6� कर दा��� ह�. य�र�प क� , र�मो�न र�ल्ल��डो पहल� व्यालिक्तू थे� जिजसन� १९२४ मो<

अपन� तिक��ब मोह�त्मो� गां�̀धी� मो< गां�̀धी� ज� पर चंचं�4 क1 थे� और a�ज�ल क1 अर�जक��व�दा9 (anarchist) और

न�र�व�दा9 मो�रिरय� ल�सदा�4 दा� मो�र� (Maria Lacerda de Moura) न� अपन� क�य4 शां��ति�व�दा मो< गां�̀धी� क� ब�र< मो<

लिलख�.१९३१ मो< उल्ल�खन�य भा�ति�क तिवज्ञा�न� अलबटे4 आंइ�स्टे�इन , गां�̀धी� क� स�थे पत्र�चं�र कर�� थे� और अपन� ब�दा

क� पत्र? मो< उन्ह< "आंन� व�ल� प�दिढाय? क� आंदाशां4" कह�.[45] ल��ज� दा�ल वस्�� (Lanza del Vasto) मोह�त्मो� गां�̀धी� क�

स�थे रहन� क� इर�दा� स� सन १९३६ मो< भा�र� आंय�; और ब�दा मो< गां�̀धी� दाशां4न क� फ& ल�न� क� लिलए वह य�र�प व�पस आंय�

और १९४८ मो< उसन� कम्य$तिनटे9 ऑफ़ दा आंक4 (Community of the Ark) क1 k�पन� क1.( गां�̀धी� क� आंश्रमो स�

प्रभा�तिव� ह�कर)मोदा�लिलन� स्ल�डो (Madeleine Slade) (मो�र�ब�न) तिaदिटेशां न�स�न�पति� क1 ब�टे9 थे� जिजसन� अपन�

अधिधीक स� अधिधीक व्यास्क ज�वन गां�̀धी� क� भाक्तू क� रूप मो< भा�र� मो< तिब��य� थे�.

इसक� अति�रिरक्तू, तिaदिटेशां स�गां��क�र जlन ल�नन (John Lennon) न� गां�̀धी� क� हव�ल� दिदाय� जब व� अहिंह6स� पर अपन�

तिवचं�र? क� व्याक्तू कर रह� थे�.[46] २००७ मो< क� न्स लिलओंस अन्�र र�ष्ट्र�य तिवज्ञा�पन मोह�त्सव (Cannes Lions

International Advertising Festival), अमो�रिरक� क� प�व4 उपर�ष्ट्रपति� और पय�4वरणीतिवदा अल गां�र न� उन पर गां�̀धी�

क� प्रभा�व क� ब��य�.[47]

पाCतीGक सम्पद्विती

शां� वर्ष�य मोह�त्मो� गां�̀धी� क1 मो�र्पि�6 व्या�प�रिरक M�त्र क� क< द्र9य k�न

तिपए��मो�4रिरत्ज्ब$गां4 (Pietermaritzburg), दाक्षिMणी अफ्री1क� मो< ह&.

२ अक्टे�बर (2 October) गां�̀धी� क� जन्मोदिदान ह& इसलिलए गां�̀धी� जय���

(Gandhi Jayanti) क� अवसर पर भा�र� मो< र�ष्ट्र�य अवक�शां (national

holiday in India) ह��� ह& १५ ज�न २००७ क� यह घ�र्षणी� क1 गांई थे�

तिक "सय$�क्तू र�ष्ट्र मोह� सभा� (United Nations General Assembly)" एक प्रस्��व क1 घ�र्षणी� क1, तिक २ अक्टे�बर

(2 October) क� "अ��र�4ष्ट्र�य अहिंह6स� दिदावस (International Day of Non-Violence)" क� रूप मो< मोन�य�

ज�एगां�.[48]

अक्सर पक्षिrमो मो< मोह�त्मो� (Mahatma) शांब्दा क� अथे4 ग़ल� रूप मो< ल� लिलय� ज��� ह& उनक� अन$स�र यह स�स्कB � स�

लिलय� गांय� ह& जिजसमो� मोह� क� अथे4 मोह�न और आंत्मो क� अथे4 आंत्मो� ह��� ह&.ज्य�दा��र स�त्र? क� अन$स�र ज&स� दात्ती�

और र�तिबनसन क� रतिबन्द्रन�थे टेगां�र: स�कलन मो< कह� गांय� ह& तिक रतिबन्द्रन�थे टेगां�र न� सबस� पहल� गां�̀धी� क� मोह�त्मो�

क� खिख��ब दिदाय� थे�.[49] अन्य स�त्र? क� अन$स�र न���मोल�ल भागांव�नज� मो�ह�� (Nautamlal Bhagavanji Mehta)

न� २१ जनवर� १९१५ मो< उन्ह< यह खिख��ब दिदाय� थे�.[50] ह�ल�̀तिक गां�̀धी� न� अपन� आंत्मोकथे� मो< कह� ह& तिक उन्ह< कभा�

नह� लगां� तिक व� इस सम्मो�न क� य�ग्य ह�.[51] मो�नपत्र क� अन$स�र, गां�̀धी� क� उनक� न्य�य और सत्य क� सर�हन�य�

बलिलदा�न क� लिलए मोह�त्मो� न�मो धिमोल� ह&.[52]

१९३० मो< टे�इमो (Time) पतित्रक� न� मोह�त्मो� गां�̀धी� क� वर्ष4 क� प$रूर्ष (Man of the Year) क� न�मो दिदाय�I १९९९ मो<

गां�̀धी� अलबटे4 आंइ�स्टे�इन जिजन्ह� सदा9 क� प$रूर्ष (Person of the Century) न�मो दिदाय� गांय� क� मो$क�बल� तिद्वा��य

k�न जगांह पर थे� . टे�इमो पतित्रक� न� दाल�ई ल�मो� (The Dalai Lama) , ल�चं व�ल�स� (Lech Wałęsa) , डोl मो�र्टिटे6न

ल�थेर हिंक6गां , ज�तिनयर (Dr. Martin Luther King, Jr.) , स�सर शां�व�ज़ (Cesar Chavez), औंगां स�न स� कई (Aung

San Suu Kyi) , ब�तिनग्न� अक$ इन� ज�तिनयर (Benigno Aquino, Jr.), डो�समो�डो टे�टे� (Desmond Tutu) और न�ल्सन

मो�डो�ल� क� गां�̀धी� क� प$त्र क� रूप मो< कह� और उनक� अहिंह6स� क� आंद्य�त्मित्मोक उ�र�धिधीक�र�.[53] भा�र� सरक�र प्रति� वर्ष4

उल्ल�खन�य स�मो�जिजक क�य4क��4ओं, तिवश्व क� न���ओं और न�गांरिरक? क� मोह�त्मो� गां�̀धी� शां��ति� प$रुस्क�र (Mahatma

Gandhi Peace Prize) स� प$रुस्कB � कर�� ह&. न�ल्सन मो�डो�ल� , स�ऊथे अफ्री1क� क� न��� ज� तिक ज���य मो�भा�दा और

प�थे4क्य क� उन्मो�लन मो< स�घर्ष4र� रह� ह�, इस प$रूस्क�र क� लिलए एक प्रव�स� भा�र��य क� रूप मो< प्रबल दा�व�दा�र ह�.

१९९६ मो<, भा�र� सरक�र न� मोह�त्मो� गां�̀धी� क1 श्रB�खल� क� न�टे? (rupee) क� मो$द्रणी क� १ ,५ ,१० ,२०, ५० ,१००

,५०० और १००० क� अ�कन क� रूप मो< आंरम्भ तिकय�. आंज जिज�न� भा� न�टे इस्��मो�ल मो< ह� उनपर मोह�त्मो� गां�̀धी� क�

लिचंत्र ह&.१९६९ मो< य�न�इटे�डो हिंक6गांडोमो न� डो�क दिटेक� टे क1 एक श्रB�खल� मोह�त्मो� गां�̀धी� क� शांत्वर्सिशां6क जय��� क� उपलक्ष्य मो<

ज�र� क1.

नई दिदाल्ल� मो< गां�̀धी� स्मोBति� (New Delhi) पर सह�दा� स्�म्भ उस k�न

क� लिचंखिन्ह� कर�� ह& जह�̀ पर उनक1 हत्य� हुय�.

य�न�इटे�डो हिंक6गांडोमो मो< ऐस� अन�क गां�̀धी� ज� क1 प्रति�मो�ए ̀उन ख़�स k�न? पर ह� ज&स� लन्दान तिवश्वतिवद्य�लय क�ल�ज

(Tavistock Square) क� प�स ��तिवस्��क चं�क ,लन्दान (University College London) जह�̀ पर उन्ह?न� क�न�न

क1 लिशांM� प्र�_� क1. य�न�इटे�डो हिंक6गांडोमो मो< जनवर� ३० क� “र�ष्ट्र�य गां�̀धी� स्मोBति� दिदावस” मोन�य� ज��� ह&.स�य$क्तू र�ज्य

मो< , गां�̀धी� क1 प्रति�मो�ए ̀ न्य� य�क4 शांहर (Union Square) मो< य�तिनयन स्क्व�यर क� बह�र और अटेल��टे� (Martin

Luther King, Jr. National Historic Site) मो< मो�र्टिटे6न ल�थेर हिंक6गां ज�तिनयर र�ष्ट्र�य ऐति�ह�लिसक kल और

व�सिंशां6गांटेन डो� स� मो< भा�र��य दू��व�स क� समो�प मो�स�स$शां&टे\स मो�गां4 मो< ह� . स� . (Washington, D. C.), भा�र��य

दू��व�स क� समो�प तिप�मो4रिरत्ज़्बगां4 (Pietermaritzburg) , दाक्षिMणी अफ्री1क� , जह�̀ पर १८९३ मो< गां�̀धी� क� प्रथेमो-श्र�णी�

स� तिनकल दिदाय� गांय� थे� वह�� उनक1 स्मोBति� मो< एक प्रति�मो� k�तिप� क1 गांए ह&.गां�̀धी� क1 प्रति�मो�ए ̀ मोदा�मो टे$स�डो

(Madame Tussaud's) क� मो�मो स�ग्रह�लय, लन्दान मो< , न्य� य�क4 और तिवश्व क� अन�क शांहर? मो< k�तिप� ह�.

गां�̀धी� क� कभा� भा� शां�प्तिन्� क� न�ब�ल प$रस्क�र (Nobel Peace Prize) प्र�_� नह� हुआं, ह�ल�̀तिक उनक� १९३७ स�

१९४८ क� ब�चं, प�̀चं ब�र मोन�न�� तिकय� गांय� जिजसमो� अमो�रिरकन फ्री< डो\स सर्पिव6स कधिमोटे9 द्वा�र� दिदाय� गांय� न�मो��कन भा�

शां�धिमोल ह& (American Friends Service Committee).[54] दाशांक� उपर��� न�ब�ल सधिमोति� न� स�व4ज�तिनक रूप मो<

यह घ�तिर्ष� तिकय� तिक उन्ह< अपन� इस भा�ल पर ख�दा ह&, और यह स्व�क�र तिकय� तिक प$रूस्क�र न दा�न� क1 वजह

तिवभा�जिज� र�ष्ट्र�य तिवचं�र थे�.मोह�त्मो� गां�̀धी� क� यह प$रुस्क�र १९४८ मो< दिदाय� ज�न� थे�, परन्�$ उनक1 हत्य� क� क�रणी

इस� र�क दा�न� पड़ो�.उस स�ल दा� नए र�ष्ट्र भा�र� और प�तिकस्��न मो< य$द्ध लिछोड़ो ज�न� भा� एक जदिटेल क�रणी थे�.[55]

गां�̀धी� क� मोBत्य$ वर्ष4 १९४८ मो< प$रस्क�र इस वजह स� नह� दिदाय� गांय� तिक क�ई ज�तिव� य�ग्य उम्मो�दाव�र नह� थे�, और

जब १९८९ मो< दाल�ई ल�मो� (Dalai Lama) क� प$रुष्कB � तिकय� गांय� �� सधिमोति� क� अध्यM न� य� कह� तिक "यह

मोह�त्मो� गां�̀धी� क1 य�दा मो< श्रधी��जलिल क� ह� तिहस्स� ह&."[56]

र�ज घ�टे (Rajghat), नई - दिदाल्ल� (New Delhi), भा�र� मो< , उस k�न

क� लिचंखिन्ह� कर�� ह& जह�̀ पर १९४८ मो< गां�̀धी� क� दा�ह-स�स्क�र हुआं थे�

तिबरल� भावन ( य� तिबरल� हlउस ), नई दिदाल्ल� जह�̀ पर ३०जन्वर�,

१९४८ क� गां�̀धी� क1 हत्य� क1 गांय� क� अधिधीग्रहणी भा�र� सरक�र न�

१९७१ मो< कर लिलय� �थे� १९७३ मो< गां�̀धी� स्मोBति� क� रूप मो< जन�� क� लिलए ख�ल दिदाय�. यह उस कमोर� क� स�ज�य हुए

ह& जह�̀ गां�̀धी� न� अपन� आंखिख़र क� चं�र मोह�न� तिब��य� और वह मो&दा�न भा� जह�̀ र�� क� टेहलन� क� लिलए ज��� वक्तू

उनक1 हत्य� कर दा9 गांय�. एक शांह�दा स्�म्भ अब उस जगांह क� लिचंखिन्ह� कर�� ह� जह�̀ पर उनक1 हत्य� कर दा9 गांय�

थे�.

प्रति� वर्ष4 ३० जनवर� क�, मोह�त्मो� गां�̀धी� क� प$ण्यति�लिथे पर कई दा�शां? क� स्क� ल? मो< अहिंह6स� और शां�प्तिन्� क� स्क� ल� दिदान

(School Day of Non-violence and Peace) ( DENIP (DENIP) ) मोन�य� ज��� ह& जिजसक1 k�पन� १९६४

स्पृ�न मो< हुय� थे�. व� दा�शां जिजनमो< दाक्षिMणी� गां�ल�धी4 क& ल<डोर इस्��मो�ल तिकय� ज��� ह�, वह�� ३० मो�चं4 क� इस� मोन�य� ज���

ह&.

आंदाशा5 और आंल�चंन�एF [मोह�त्मो� गां��धी� (Józef Gosławski, 1932)]

गां�̀धी� क� कठा�र अहिंह6स� (ahimsa) क� न��ज� शां��ति�व�दा (pacifism) ह&,

ज� क1 र�जन&ति�क M�त्र स� आंल�चंन� क� एक मो�ल आंधी�र ह&.

द्विव��जीन क� स�कल्पान�

तिनयमो क� रूप मो< गां�̀धी� तिवभा�जन (partition) क1 अवधी�रणी� क�

खिखल�फ थे� क्य?तिक यह उनक� धी�र्मिमो6क एक�� क� दृधिष्टक�णी क� प्रति�क� ल

थे�.[57] ६ अक्तू� बर १९४६ मो< हरिरजन (Harijan) मो< उन्ह?न� भा�र� (6

October) क� तिवभा�जन प�तिकस्��न बन�न� क� लिलए , क� ब�र� मो< लिलख� :

(प�तिकस्��न क1 मो��गां) ज&स� क1 मो$स्ल�मो ल�गां द्वा�र� प्रस्�$� तिकय� गांय� गां&र-इस्ल�मो� ह& और मो� इस� प�पय$क्तू कहन� स�

नह� तिहचंक�� गां�इस्ल�मो मो�नव ज�ति� क� भा�ईचं�र� और एक�� क� लिलए खड़ो� ह&, न तिक मो�नव परिरव�र क� एक्य क�

अवर�धी करन� क� लिलए.इस वजह स� ज� यह चं�ह�� ह� तिक भा�र� दा� य$द्ध क� समो�ह? मो< बदाल ज�ए व� भा�र� और इस्ल�मो

दा�न? क� दुश्मोन ह�. व� मो$झे� टे$कडो? मो< क�टे सक�� ह� पर मो$झे� उस चं�ज़ क� लिलए र�ज़� नह3 कर सक�� जिजस� मो� ग़ल�

समोझे�� हू`[...] हमो< आंस नह� छो�डोन� चं�तिहए, इसक� ब�वज�दा तिक ख्य�ल� ब��� ह� रह� ह� तिक हमो< मो$सलमो�न? क�

अपन� प्र�मो क� क& दा मो< अबल�त्मिम्ब� कर ल�न� चं�तिहए.[58]

तिफर भा�, ज&क ह�मोर गां�̀धी� क� जिजन्न� क� स�थे प�तिकस्��न क� तिवर्षय क� ल�कर एक ल�ब� पत्र�चं�र पर ध्य�न दा��� हुए

कह�� ह�- "ह�ल�̀तिक गां��धी� व&यलिक्तूक रूप मो< तिवभा�जन क� खिखल�फ थे�, उन्ह?न� सहमोति� क� स$झे�व दिदाय� जिजसक� �ह�

क��ग्र�स और मो$स्थिस्लमो ल�गां अk�य� सरक�र क� न�चं� समोझे��� कर�� हुए अपन� आंज�दा9 प्र�_� कर< जिजसक� ब�दा

तिवभा�जन क� प्रश्न क� फ& सल� उन जिजल? क� जनमो� द्वा�र� ह�गां� जह�̀ पर मो$सलमो�न? क1 स�ख्य� ज्य�दा� ह&."[59].

भा�र� क� तिवभा�जन क� तिवर्षय क� ल�कर यह दा�हर� स्थिkति� रखन�, गां�̀धी� न� इसस� तिहन्दुओं और मो$सलमो�न? दा�न? �रफ़

स� आंल�चंन� क� आंय�मो ख�ल दिदाए. मो$हम्मोदा अल� जिजन्न� �थे� समोक�ल�न प�तिकस्��तिनय? न� गां�̀धी� क� मो$स्लमो�न

र�जन&ति�क हक़ क� कमो कर आं�कन� क� लिलए हिंन6दा� क1.तिवन�यक दा�मो�दार स�वरक�र और उनक� सहय�तिगांय? न� गां�̀धी�

क1 हिंन6दा� क1 और आंर�प लगां�य� तिक व� र�जन&ति�क रूप स� मो$सलमो�न? क� मोन�न� मो< लगां� हुए ह� �थे� तिहन्दुओं पर ह�

रह� अत्य�चं�र क� प्रति� व� ल�परव�ह ह� और प�तिकस्��न क� तिनमो�4णी क� लिलए स्व�कB ति� दा� दा9 ह& (ह�ल�̀तिक स�व4ज�तिनक

रूप स� उन्ह?न� यह घ�तिर्ष� तिकय� थे� तिक तिवभा�जन स� पहल� मो�र� शांर�र क� दा� तिहस्स? मो< क�टे दिदाय� ज�एगां�).[60] यह

आंज भा� र�जन&ति�क रूप स� तिवव�दास्पृदा ह&, ज&स� तिक प�तिकस्��न�-अमोर�क1 इति�ह�सक�र आंय�शां� जल�ल (Ayesha

Jalal) यह �क4 दा��� ह� तिक तिवभा�जन क1 वजह गां�̀धी� और क��ग्र�स मो$स्ल�मो ल�गां क� स�थे सत्ती� ब��टेन� मो< इक्छो$ क नह�

थे�, दुसर� मोसलन हिंह6दू र�ष्ट्रव�दा9 (Hindu nationalist) र�जन��� प्रव�णी ��गांतिडोय� (Pravin Togadia) भा� गां�̀धी� क�

इस तिवर्षय क� ल�कर न��Bत्व क1 आंल�चंन� कर�� ह�, यह भा� इ�तिगां� कर�� ह� क1 उनक� तिहस्स� क1 अत्यधिधीक कमोज�र�

क1 वजह स� भा�र� क� तिवभा�जन हुआं.

गां�̀धी� न� १९३० क� अ��-अ�� मो< तिवभा�जन (partition) क� ल�कर इस्रो�इल क� तिनमो�4णी क� लिलए तिफलिलस्��न क� तिवभा�जन

क� प्रति� भा� अपन� अरुलिचं ज�तिहर क1 थे� (partition of Palestine to create Israel). २६ अक्तू� बर १९३८ (26

October) क� उन्ह?न� हरिरजन मो< कह� थे� :

मो$झे� कई पत्र प्र�_� हुए जिजनमो� मो$झेस� प�छो� गांय� तिक मो� घ�तिर्ष� कर̀ु तिक जमो4न� मो< यहूदिदाय? क� उत्प�डोन और अरब -

यहूदिदाय? क� ब�र� मो< क्य� तिवचं�र रख�� हू` (persecution of the Jews in Germany). ऐस� नह� तिक इस कदिठान प्रश्न

पर अपन� तिवचं�र मो� तिबन� जिझेझेक क� दा� प�उ̀गां�. मो�र� सह�न$भा�ति� यहुदिदाओं क� स�थे ह&.मो� उनस� दाक्षिMणी अफ्री1क� स� ह�

नजदा9क1 रूप स� परिरलिचं� हू` क$ छो �� ज�वन भार क� लिलए मो�र� स�थे� बन गांए ह�.इन धिमोत्र? क� द्वा�र� ह� मो$झे� ल�ब� समोय स�

ह� रह� उत्प�डोन क� ब�र� मो< ज�नक�र� धिमोल�. व� ईस�ई धीमो4 क� अछो� � रह� ह� पर मो�र� सह�न$भा�ति� मो$झे� न्य�य क1

आंवश्यक�� स� तिवव�कशां�न्य नह� कर�� यहूदिदाय? क� लिलए एक र�ष्ट्र क1 दुह�ई मो$झे� ज्य�दा� आंकर्पिर्ष6� नह� कर��.

जिजसक1 मो�ज�र� ब�ईबल मो< दा9 गांय� और जिजस जिजदा स� व� अपन� व�पस� मो< तिफलिलस्��न क� चं�हन� लगां� ह�. क्य? नह� व�,

पBथ्व� क� दुसर� ल�गां? स� प्र�मो कर�� ह�, उस दा�शां क� अपन� घर बन��� जह�̀ पर उनक� जन्मो हुआं और जह�̀ पर उन्ह?न�

ज�तिवक�प�ज4न तिकय�. तिफलिलस्��न अरब? क� ह�, ठा�क उस� �रह जिजस �रह इनल�डो अ�ग्र�ज? क� और फ्री��स फ्री� लिसलिसओं

क�. यहूदिदाय? क� अरब? पर अधिधीर�तिप� करन� अन$लिचं� और अमो�नव�य ह& ज� क$ छो भा� आंज तिफलिलस्��न मो< ह� रह� ह�

उस� तिकस� भा� आंचं�र स�तिह�� स� सह� स�तिब� नह� तिकय� ज� सक��.[61][62]

हिंहAसक प्राद्वितीर�धी क� अस्व�कG द्विती

ज� ल�गां हिंह6स� क� जरिरय� आंज�दा9 ह�लिसल करन� चं�ह�� थे� गां�̀धी� उनक1 आंल�चंन� क� क�रणी भा� थे�ड़ो� स� र�जन&ति�क

आंगां क1 लप�टे मो< भा� आं गांय� भागां� सिंस6ह , स$खदा�व, उदामो सिंस6ह , र�जगां$रु क1 फ��स� क� खिख़ल�फ़ उनक� इनक�र क$ छो

दाल? मो< उनक1 हिंन6दा� क� क�रणी बन�.[63][64]

इस आंल�चंन� क� लिलए गां�̀धी� न� कह�,"एक ऐस� समोय थे� जब ल�गां मो$झे� स$न� कर�� थे� क1 तिकस �रह अ�ग्र�ज� स�

तिबन� हलिथेय�र लड़ो� ज� सक�� ह& क्य?तिक �ब हथेय�र नह� थे�...पर आंज मो$झे� कह� ज��� ह& तिक मो�र� अहिंह6स� तिकस�

क�मो क1 नह� क्य?तिक इसस� हिंह6दू-मो$सलमो�न? क� दा�गां� क� नह� र�क� ज� सक�� इसलिलए आंत्मोरM� क� लिलए सशांस्त्र ह�

ज�न� चं�तिहए."[65]

उन्ह?न� अपन� बहस कई ल�ख� मो< क1, ज� क1 ह�मोर ज&क्स क� दा गां�̀धी� र�डोर: एक स्रो�� उनक� ल�खन� और ज�वन क�

. १९३८ मो< जब पहल� ब�र "यहूदा9व�दा और स�मो�टे9समो तिवर�धी�" लिलख� गांई, गां�̀धी� न� १९३० मो< हुए जमो4न� मो< यहूदिदाय?

पर हुए उत्प�डोन (persecution of the Jews in Germany) क� सत्य�ग्रह (Satyagraha) क� अ��गां4� ब��य�

उन्ह?न� जमो4न� मो< यहूदिदाय? द्वा�र� सह� गांए कदिठान�इय? क� लिलए अहिंह6स� क� �र�क� क� इस्��मो�ल करन� क1 प�शांकशां यह

कह�� हुए क1

अगांर मो� एक यहूदा9 ह��� और जमो4न� मो< जन्मो� ह��� और अपन� ज�तिवक�प�ज4न वह3 स� कर रह� ह��� �� जमो4न� क�

अपन� घर मो�न�� इसक� व�वज�दा तिक क�ई सभ्य जमो4न मो$झे� धीमोक��� तिक वह मो$झे� गां�ल� मो�र दा�गां� य� तिकस�

अ�धीक� पक�र�गां�र मो< फ़< क दा�गां�, मो� �डो�प�र और मो�भा�दा9य� आंचंरणी क� अधी�न ह�न� स� इ�क�र कर द̀ूगां� . और इसक�

लिलए मो� यहूदा9 भा�इय? क� इ��ज़�र न�ह� करू� गां� तिक व� आंय< और मो�र� व&धी�तिनक प्र&त्र�धी मो< मो$झेस� ज$डो<,बब्धिल्क मो$झे�

आंत्मोतिवश्व�स ह�गां� तिक आंखिख़र मो< सभा� मो�र� उदाह�रणी मो�नन� क� लिलए ब�ध्य ह� ज�य<गां�. यह�̀ पर ज� न$स्ख� दिदाय� गांय�

ह& अगांर वह एक भा� यहूदा9 य� स�र� यहूदा9 स्व�क�र कर ल<, �� उनक1 स्थिkति� ज� आंज ह& उसस� बदा�र नह� ह�गां�. और

अगांर दिदाए गांए प�डो� क� व� स्व�च्छा�प�व4क सह ल< �� वह उन्ह< अ�दारून� शांलिक्तू और आंन�दा प्रदा�न कर�गां�, और तिहटेलर

क1 स$तिवचं�रिर� हिंह6स� भा� यहूदिदाय? क1 एक स�धी�रणी नर स�ह�र क� रूप मो< तिनष्कर्पिर्ष6� ह� �थे� यह उसक� अत्य�चं�र? क1

घ�र्षणी� क� खिखल�फ पहल� जव�ब ह�गां�. अगांर यहूदिदाय? क� दिदामो�गां स्व�च्छाय�प�व4क प�ड़ो� सहन� क� लिलए �य�र ह�, मो�र�

कल्पन� ह& तिक स�ह�र क� दिदान भा� धीन्यव�दा ज्ञा�पन और आंन�दा क� दिदान मो< बदाल ज�एगां� ज&स� तिक जिजह�व� न� गांढा�.. एक

अत्य�चं�र� क� ह�थे मो< अपन� ज़�ति� क� दा�कर तिकय�. इश्वर क� भाय रखन� व�ल�, मोBत्य$ क� आं��क स� नह� डोर��.[66]

गां�̀धी� क1 इन वक्तूव्या? क� क�रणी क�फ़1 आंल�चंन� हुय� जिजनक� जव�ब उन्ह?न� "यहूदिदाय? पर प्रश्न" ल�ख मो< दिदाय� स�थे

मो< उनक� धिमोत्र? न� यहूदिदाय? क� तिकए गांए मो�र� अप�ल क1 आंल�चंन� मो< समो�चं�र पत्र तिक दा� क�4न� भा�ज3 दा� आंल�चंन�ए ̀

यह स�क� � कर�� ह� तिक मो�न� ज� यहूदिदाय? क� खिखल�फ हुए अन्य�य क� उप�य ब��य�, वह तिबल्क$ ल नय� नह� ह&....मो�र�

क� वल यह तिनव�दान ह� तिक अगांर हृदाय स� हिंह6स� क� त्य�गां दा� �� तिनष्कर्ष4�à वह अभ्य�स स� एक शांलिक्तू सBजिज� कर�गां� ज�

तिक बड़ो� त्य�गां तिक वजह स� ह&.[67] उन्ह?न� आंल�चंन�ओं क� उत्तीर "यहूदा9 धिमोत्र� क� जव�ब"[68] और "यहूदा9 और

तिफलिलस्��न"[69] मो< दिदाय� यह ज�तिहर कर�� हुए तिक "मो�न� हृदाय स� हिंह6स� क� त्य�गां क� लिलए कह� जिजसस� तिनष्कर्ष4�Ã

अभ्य�स स� एक शांलिक्तू सBजिज� कर�गां� ज� तिक बड़ो� त्य�गां तिक वजह स� ह&.[67]

यहूदिदाय? क1 आंसन्न आंहुति� क� ल�कर गां�̀धी� क� बय�न न� कई टे9क�क�र? क1 आंल�चंन� क� आंकर्पिर्ष6� तिकय�.[70] मो�र्टिटे6न

ब�बर (Martin Buber), ज� क1 स्वय� यहूदा9 र�ज्य क� एक तिवर�धी� ह� न� गां�̀धी� क� २४ फरवर� , १९३९ क� एक ��क्ष्णी

आंल�चंन�त्मोक पत्र लिलख�. ब�बर न� दृढ़�� क� स�थे कह� तिक अ�ग्र�ज? द्वा�र� भा�र��य ल�गां? क� स�थे ज� व्यावह�र तिकय�

गांय� वह न�जिजय? द्वा�र� यहूदिदाय? क� स�थे तिकए गांए व्यावह�र स� क्षिभान्न ह&, इसक� अल�व� जब भा�र��य उत्प�डोन क�

लिशांक�र थे�, गां�̀धी� न� क$ छो अवसर? पर बल क� प्रय�गां क� समोथे4न तिकय�.[71]

गां�̀धी� न� १९३० मो< जमो4न� मो< यहूदिदाय? (persecution of the Jews in Germany) क� उत्प�डोन क� सत्य�ग्रह

(Satyagraha) क� भा��र ह� स�दार्णिभा6� कह�. नवम्बर १९३८ मो< उपर�तिव� यहूदिदाय? क� न�ज� उत्प�डोन क� लिलए उन्ह?न�

अहिंह6स� क� उप�य क� स$झे�य�:

आंभा�स ह��� ह& तिक यहूदिदाय? क� जमो4न उत्प�डोन क� इति�ह�स मो< क�ई स�मो�न���र नह�. प$र�न� जमो�न� क� ��न�शां�ह

कभा� इ�न� प�गांल नह� हुए जिज�न� तिक तिहटेलर हुआं और इस� व� धी�र्मिमो6क उत्स�ह क� स�थे कर�� ह� तिक वह एक ऐस�

अनन्य धीमो4 और ज�गां� र�ष्ट्र क� प्रस्�$� कर रह� ह& जिजसक� न�मो पर क�ई भा� अमो�नव�य�� मो�नव�य�� क� तिनयमो बन

ज��� ह& जिजस� अभा� और भातिवष्य मो< प$रुस्कB � तिकय� ज�य�गां�. ज�तिहर स� ब�� ह& तिक एक प�गांल परन्�$ तिनडोर य$व� द्वा�र�

तिकय� गांय� अपर�धी स�र� ज�ति� पर अतिवश्वसन�य उग्र�� क� स�थे पड़ो�गां�.यदिदा कभा� क�ई न्य�यस�गां� य$द्ध मो�नव�� क�

न�मो पर , �� एक प$र� कlमो क� प्रति� जमो4न� क� ढा9ठा उत्प�डोन क� खिखल�फ य$द्ध क� प�णी4 रूप स� उलिचं� कह� ज� सक��

ह�.पर मो� तिकस� य$द्ध मो< तिवश्व�स नह� रख��. इस� य$द्ध क� नफ�-न$कस�न क� ब�र� मो< चंचं�4 मो�र� अधिधीक�र M�त्र मो< नह� ह&.

परन्�$ जमो4न� द्वा�र� यहूदिदाय? पर तिकए गांए इस �रह क� अपर�धी क� खिखल�फ य$द्ध नह� तिकय� ज� सक�� �� जमो4न� क�

स�थे गांठाब�धीन भा� नह� तिकय� ज� सक�� यह क& स� ह� सक�� ह� तिक ऐस� दा�शां? क� ब�चं गांठाब�धीन ह� जिजसमो� स� एक

न्य�य और प्रज���त्र क� दा�व� कर�� ह� और दूसर� जिजस� दा�न? क� दुश्मोन घ�तिर्ष� कर दिदाय� गांय� ह&?"[72][73]

दाभि�ण अफ्री�क� क# प्रा�र�भि�क ल#खे

गां�̀धी� क� दाक्षिMणी अफ्री1क� क� ल�कर शां$रुआं�� ल�ख क�फ1 तिवव�दास्पृदा ह� ७ मो�चं4 , १९०८ क�, गां�̀धी� न� इ�तिडोयन

ओतिपतिनयन (Indian Opinion) मो< दाक्षिMणी अफ्री1क� मो< उनक� क�र�गां�र ज�वन क� ब�र� मो< लिलख� "क�तिफर शां�सन मो< ह�

असभ्य ह� - क& दा9 क� रूप मो< �� और भा�. व� कष्टदा�यक, गां�दा� और लगांभागां पशां$ओं क1 �रह रह�� ह�."[74] १९०३ मो<

अप्रव�स क� तिवर्षय क� ल�कर गां�̀धी� न� दिटे_पणी� क1 तिक "मो� मो�न�� हू` तिक जिज�न� व� अपन� ज�ति� क1 शां$द्ध�� पर

तिवश्व�स कर�� ह� उ�न� हमो भा�...हमो मो�न�� ह� तिक दाक्षिMणी अफ्री1क� मो< ज� गां�र� ज�ति� ह& उस� ह� श्र�ष्ट ज�ति� ह�न�

चं�तिहए."[75] दाक्षिMणी अफ्री1क� मो< अपन� समोय क� दा�र�न गां�̀धी� न� ब�र-ब�र भा�रति�य? क� अश्व��? क� स�थे स�मो�जिजक

वगां�करणी क� ल�कर तिवर�धी तिकय�, जिजनक� ब�र� मो< व� वणी4न कर�� ह� तिक " तिनस�दा�ह प�णी4 रूप स� क�तिफर? स� श्र�ष्ठा ह�".[76]

यह ध्य�न दा�न� य�ग्य ह� तिक गां�̀धी� क� समोय मो< क�तिफर क� व�4मो�न मो< (a different connotation)इस्��मो�ल ह� रह� अथे4

स� एक अलगां अथे4 थे� (its present-day usage). गां�̀धी� क� इन कथेन? न� उन्ह< क$ छो ल�गां? द्वा�र� नसलव�दा9 ह�न� क�

आंर�प क� लगां�न� क� मो�क� दिदाय� ह&.[77]

इति�ह�स क� दा� प्र�फ़� सर स$र�न्द्र भा�न� और गां$ल�मो व�ह�दा, ज� दाक्षिMणी अफ्री1क� क� इति�ह�स पर मोह�र� रख�� ह�, न�

अपन� मो�लग्रन्थ दा मो�हिंक6गां ऑफ़ अ प�लिलदिटेकल रिरफ�मो�4र : गां�̀धी� इन स�ऊथे अफ्री1क� ,१८९३ - १९१४ मो< इस तिवव�दा

क1 ज��चं क1 ह&.(नई दिदाल्ल�:मोन�हर,२००५).[78] अध्य�य एक क� क� न्द्र मो<,"गां�̀धी�, औपतिनव�लिशांक स्थिkति� मो< जन्मो�

अफ्री1क1 और भा�र��य" ज� तिक "श्व�� आंधिधीपत्य" मो< अफ्री1क1 और भा�र��य समो$दा�य? क� स�ब�धी? पर ह& �थे� उन

न�ति�य? पर जिजनक1 वजह स� तिवभा�जन हुआं(और व� �क4 दा��� ह� तिक इन समो$दा�य? क� ब�चं स�घर्ष4 ल�जिजमो� स� ह&) इस

सम्बन्ध क� ब�र� मो< व� कह�� ह�, "य$व� गां�̀धी� १८९० मो< उन तिवभा�ज�य तिवचं�र? स� प्रभा�तिव� थे� ज� तिक उस समोय प्रबल

थे3."[79] स�थे ह� स�थे व� यह भा� कह�� ह�, "गां�̀धी� क� ज�ल क� अन$भाव न� उन्ह< उन ल�गां? तिक स्थिkति� क� प्रति� अधी�क

स�व�दानशां�ल बन� दिदाय� थे�...आंगां� गां�̀धी� दृढ़ ह� गांए थे�; व� अफ्री1तिकय? क� प्रति� अपन� अक्षिभाव्यालिक्तू मो< प�व�4ग्रह क� ल�कर

बहु� कमो तिनणी�4यक ह� गांए, और वBह� स्�र पर समो�न क�रणी? क� तिबन्दुओं क� दा�खन� लगां� थे�. ज�ह�न्सबगां4 ज�ल मो<

उनक� नक�र�त्मोक दृधिष्टक�णी मो< ढा9ठा अफ्री1क1 क& दा9 थे� न तिक आंमो अफ्री1क1."[80]

दाक्षिMणी अफ्री1क� क� प�व4 र�ष्ट्रपति� (President of South Africa) न�ल्सन मो�डो�ल� गां�̀धी� क� अन$य�य� ह�,[42] २००३ मो<

गां�̀धी� क� आंल�चंक? द्वा�र� प्रति�मो� क� अन�वरणी क� र�कन� क1 क�लिशांशां क� ब�वज�दा उन्ह?न� उस� ज�ह�न्सबगां4

(Johannesburg) मो< अन�वB� तिकय�.[77] भा�न� और व�ह�दा न� अन�वरणी क� इदा4-तिगांदा4 ह�न� व�ल� घटेन�ओं पर दा मो�हिंक6गां

ऑफ़ अ प�लिलदिटेकल रिरफ�मो�4र : गां�̀धी� इन स�ऊथे अफ्री1क�, १९१३-१९१४ मो< दिटे_पणी� तिकय� ह&. अन$भा�गां " दाक्षिMणी

अफ्री1क� क� लिलए गां�̀धी� क� तिवर�स�" मो< व� लिलख�� ह� " गां�̀धी� न� दाक्षिMणी अफ्री1क� क� सति�य क�य4क��4ओं क� आंन� व�ल�

प�दिढाय? क� श्व�� अधिधीपत्य क� ख़त्मो करन� क� लिलय� प्र�रिर� तिकय�. यह तिवर�स� उन्ह< न�ल्सन मो�डो�ल� स� ज�ड़ो�� ह�..मो�न�

यह तिक जिजस कमो क� गां�̀धी� न� शां$रू तिकय� थे� उस� मो�डो�ल� न� खत्मो तिकय�."[81] व� ज�र� रख�� ह� उन तिवव�दा? क� हव�ल�

दा��� हुए ज� गां�̀धी� तिक प्रति�मो� क� अन�वरणी क� दा�र�न उठा� थे�.[82] गां�̀धी� क� प्रति� इन दा� दृधिष्टक�णी? क� प्रति�ति�य� स्वरुप,

भा�न� और व�ह�दा �क4 दा��� ह� : व� ल�गां क� दाक्षिMणी अफ्री1क� मो< र�गांभा�दा क� पr�� अपन� र�जन&ति�क उद्दों�श्य क� लिलए गां�̀धी�

क� सह� ठाहर�न� चं�ह�� ह� व� उनक� ब�र� मो< कई �थ्य? क� नजर�दा�ज कर�� हुए क�रन मो< क$ छो ज्य�दा� मोदादा नह� कर��;

और ज� उन्ह< क� वल एक नस्लव�दा9 कह�� ह� व� भा� ग़ल� बय�न� क� उ�न� ह� दा�र्ष� ह�/तिवकB ति� क� उ�न� ह� दा�र्ष� ह�."[83]

र�ज्यु द्विवर�धी�

गां�̀धी� र�ज तिवर�धी� (anti statist) उस रूप मो< थे� जह�̀ उनक� दृधिष्टक�णी उस भा�र� क� ह� ज� तिक तिकस� सरक�र क�

अधी�न न ह�.[84] उनक� तिवचं�र थे� तिक एक दा�शां मो< सच्चा� स्वशां�सन (self rule) क� अथे4 ह& तिक प्रत्यक व्यालिक्तू ख़$दा पर

शां�सन कर�� ह� �थे� क�ई ऐस� र�ज्य नह� ज� ल�गां? पर क�न�न ल�गां$ कर सक� .[85][86] क$ छो मो�क? पर उन्ह?न� स्वय� क�

एक दा�शां4तिनक अर�जक��व�दा9 कह� ह& (philosophical anarchist).[87] उनक� अथे4 मो< एक स्व��त्र भा�र� क�

अब्धिस्�त्व उन हज�र? छो�टे� छो�टे� आंत्मोतिनभा4र समो$दा�य? स� ह& (स�भाव�à टे�लस्टे�य क� तिवचं�र) ज� तिबन� दूसर� क� अड़ोचंन

बन� ख़$दा पर र�ज्य कर�� ह�.इसक� यह मो�लब नह� थे� तिक तिaदिटेशां? द्वा�र� k�तिप� प्रशां�शांतिनक ढा��चं� क� भा�रति�य? क�

k�न���रिर� कर दा�न� जिजसक� लिलए उन्ह?न� कह� तिक हिंह6दुस्��न क� इ�गांलिलस्��न बन�न� ह&.[88] तिaदिटेशां ढा�गां क� स�सदा9य

��त्र पर क�ई तिवश्व�स न ह�न� क� क�रणी व� भा�र� मो< आंज�दा9 क� ब�दा क��ग्र�स प�टे� क� भा�गां कर प्रत्यM ल�क��त्र

(direct democracy) प्रणी�ल� क� [89] k�तिप� करन� चं�ह�� थे�.[90]

गां��धी� जी� क� आंल�चंन�

गां��धी� क� लिसद्ध�न्�? और करन� क� ल�कर प्रयà उनक1 आंल�चंन� भा� क1 ज��� ह&। उनक1 आंल�चंन� क� मो$ख्य तिबन्दु ह�-

दा�न� तिवश्वय$द्ध? मो< अ�ग्र�ज? क� स�थे दा�न�

खिखल�फ� आंन्दा�लन ज&स� स�म्प्रदा�धियक आंन्दा�लन क� र�ष्ट्र�य आंन्दा�लन बन�न�

सशांस्त्र ��प्तिन्�क�रिरय? क� अ�ग्र�ज? क� तिवरुद्ध हिंह6स�त्मोक क�यi क1 तिनन्दा� करन�

गां��धी� - इरतिवन समोझे��� - जिजसस� भा�र��य �प्तिन्�क�र� आंन्दा�लन क� बहु� धीक्क� लगां�।

भा�र��य र�ष्ट्र�य क��ग्र�स क� अध्यM पदा पर स$भा�र्ष चंन्द्र ब�स क� चं$न�व पर न�ख$शां ह�न�

चं�र�चं�र� क��डो क� ब�दा असहय�गां आंन्दा�लन क� सहस� र�क दा�न�

भा�र� क1 स्व��त्र�� क� ब�दा न�हरू क� प्रधी�नमो�त्र� क� दा�व�दा�र बन�न�

स्व��त्र�� क� ब�दा प�तिकस्��न क� ५५ कर�ड़ो रूपय� दा�न� क1 जिजदा पर अनशांन करन�