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Mahatma Gandhi

By: History.com Editors

Updated: June 6, 2019 | Original: July 30, 2010

Revered the world over for his nonviolent philosophy of passive resistance, Mohandas Karamchand Gandhi was known to his many followers as Mahatma, or “the great-souled one.” He began his activism as an Indian immigrant in South Africa in the early 1900s, and in the years following World War I became the leading figure in India’s struggle to gain independence from Great Britain. Known for his ascetic lifestyle–he often dressed only in a loincloth and shawl–and devout Hindu faith, Gandhi was imprisoned several times during his pursuit of non-cooperation, and undertook a number of hunger strikes to protest the oppression of India’s poorest classes, among other injustices. After Partition in 1947, he continued to work toward peace between Hindus and Muslims. Gandhi was shot to death in Delhi in January 1948 by a Hindu fundamentalist.

Mohandas Karamchand Gandhi was born on October 2, 1869, at Porbandar, in the present-day Indian state of Gujarat. His father was the dewan (chief minister) of Porbandar; his deeply religious mother was a devoted practitioner of Vaishnavism (worship of the Hindu god Vishnu), influenced by Jainism, an ascetic religion governed by tenets of self-discipline and nonviolence. At the age of 19, Mohandas left home to study law in London at the Inner Temple, one of the city’s four law colleges. Upon returning to India in mid-1891, he set up a law practice in Bombay, but met with little success. He soon accepted a position with an Indian firm that sent him to its office in South Africa. Along with his wife, Kasturbai, and their children, Gandhi remained in South Africa for nearly 20 years.

Did you know? In the famous Salt March of April-May 1930, thousands of Indians followed Gandhi from Ahmadabad to the Arabian Sea. The march resulted in the arrest of nearly 60,000 people, including Gandhi himself.

Gandhi was appalled by the discrimination he experienced as an Indian immigrant in South Africa. When a European magistrate in Durban asked him to take off his turban, he refused and left the courtroom. On a train voyage to Pretoria, he was thrown out of a first-class railway compartment and beaten up by a white stagecoach driver after refusing to give up his seat for a European passenger. That train journey served as a turning point for Gandhi, and he soon began developing and teaching the concept of satyagraha (“truth and firmness”), or passive resistance, as a way of non-cooperation with authorities.

The Birth of Passive Resistance

In 1906, after the Transvaal government passed an ordinance regarding the registration of its Indian population, Gandhi led a campaign of civil disobedience that would last for the next eight years. During its final phase in 1913, hundreds of Indians living in South Africa, including women, went to jail, and thousands of striking Indian miners were imprisoned, flogged and even shot. Finally, under pressure from the British and Indian governments, the government of South Africa accepted a compromise negotiated by Gandhi and General Jan Christian Smuts, which included important concessions such as the recognition of Indian marriages and the abolition of the existing poll tax for Indians.

In July 1914, Gandhi left South Africa to return to India. He supported the British war effort in World War I but remained critical of colonial authorities for measures he felt were unjust. In 1919, Gandhi launched an organized campaign of passive resistance in response to Parliament’s passage of the Rowlatt Acts, which gave colonial authorities emergency powers to suppress subversive activities. He backed off after violence broke out–including the massacre by British-led soldiers of some 400 Indians attending a meeting at Amritsar–but only temporarily, and by 1920 he was the most visible figure in the movement for Indian independence.

Leader of a Movement

As part of his nonviolent non-cooperation campaign for home rule, Gandhi stressed the importance of economic independence for India. He particularly advocated the manufacture of khaddar, or homespun cloth, in order to replace imported textiles from Britain. Gandhi’s eloquence and embrace of an ascetic lifestyle based on prayer, fasting and meditation earned him the reverence of his followers, who called him Mahatma (Sanskrit for “the great-souled one”). Invested with all the authority of the Indian National Congress (INC or Congress Party), Gandhi turned the independence movement into a massive organization, leading boycotts of British manufacturers and institutions representing British influence in India, including legislatures and schools.

After sporadic violence broke out, Gandhi announced the end of the resistance movement, to the dismay of his followers. British authorities arrested Gandhi in March 1922 and tried him for sedition; he was sentenced to six years in prison but was released in 1924 after undergoing an operation for appendicitis. He refrained from active participation in politics for the next several years, but in 1930 launched a new civil disobedience campaign against the colonial government’s tax on salt, which greatly affected Indian’s poorest citizens.

A Divided Movement

In 1931, after British authorities made some concessions, Gandhi again called off the resistance movement and agreed to represent the Congress Party at the Round Table Conference in London. Meanwhile, some of his party colleagues–particularly Mohammed Ali Jinnah, a leading voice for India’s Muslim minority–grew frustrated with Gandhi’s methods, and what they saw as a lack of concrete gains. Arrested upon his return by a newly aggressive colonial government, Gandhi began a series of hunger strikes in protest of the treatment of India’s so-called “untouchables” (the poorer classes), whom he renamed Harijans, or “children of God.” The fasting caused an uproar among his followers and resulted in swift reforms by the Hindu community and the government.

In 1934, Gandhi announced his retirement from politics in, as well as his resignation from the Congress Party, in order to concentrate his efforts on working within rural communities. Drawn back into the political fray by the outbreak of World War II , Gandhi again took control of the INC, demanding a British withdrawal from India in return for Indian cooperation with the war effort. Instead, British forces imprisoned the entire Congress leadership, bringing Anglo-Indian relations to a new low point.

Partition and Death of Gandhi

After the Labor Party took power in Britain in 1947, negotiations over Indian home rule began between the British, the Congress Party and the Muslim League (now led by Jinnah). Later that year, Britain granted India its independence but split the country into two dominions: India and Pakistan. Gandhi strongly opposed Partition, but he agreed to it in hopes that after independence Hindus and Muslims could achieve peace internally. Amid the massive riots that followed Partition, Gandhi urged Hindus and Muslims to live peacefully together, and undertook a hunger strike until riots in Calcutta ceased.

In January 1948, Gandhi carried out yet another fast, this time to bring about peace in the city of Delhi. On January 30, 12 days after that fast ended, Gandhi was on his way to an evening prayer meeting in Delhi when he was shot to death by Nathuram Godse, a Hindu fanatic enraged by Mahatma’s efforts to negotiate with Jinnah and other Muslims. The next day, roughly 1 million people followed the procession as Gandhi’s body was carried in state through the streets of the city and cremated on the banks of the holy Jumna River.

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Mahatma Gandhi

Mahatma Gandhi was the primary leader of India’s independence movement and also the architect of a form of non-violent civil disobedience that would influence the world. He was assassinated by Hindu extremist Nathuram Godse.

(1869-1948)

Who Was Mahatma Gandhi?

Mahatma Gandhi was the leader of India’s non-violent independence movement against British rule and in South Africa who advocated for the civil rights of Indians. Born in Porbandar, India, Gandhi studied law and organized boycotts against British institutions in peaceful forms of civil disobedience. He was killed by a fanatic in 1948.

Early Life and Education

Indian nationalist leader Gandhi (born Mohandas Karamchand Gandhi) was born on October 2, 1869, in Porbandar, Kathiawar, India, which was then part of the British Empire.

Gandhi’s father, Karamchand Gandhi, served as a chief minister in Porbandar and other states in western India. His mother, Putlibai, was a deeply religious woman who fasted regularly.

Young Gandhi was a shy, unremarkable student who was so timid that he slept with the lights on even as a teenager. In the ensuing years, the teenager rebelled by smoking, eating meat and stealing change from household servants.

Although Gandhi was interested in becoming a doctor, his father hoped he would also become a government minister and steered him to enter the legal profession. In 1888, 18-year-old Gandhi sailed for London, England, to study law. The young Indian struggled with the transition to Western culture.

Upon returning to India in 1891, Gandhi learned that his mother had died just weeks earlier. He struggled to gain his footing as a lawyer. In his first courtroom case, a nervous Gandhi blanked when the time came to cross-examine a witness. He immediately fled the courtroom after reimbursing his client for his legal fees.

Gandhi’s Religion and Beliefs

Gandhi grew up worshiping the Hindu god Vishnu and following Jainism, a morally rigorous ancient Indian religion that espoused non-violence, fasting, meditation and vegetarianism.

During Gandhi’s first stay in London, from 1888 to 1891, he became more committed to a meatless diet, joining the executive committee of the London Vegetarian Society, and started to read a variety of sacred texts to learn more about world religions.

Living in South Africa, Gandhi continued to study world religions. “The religious spirit within me became a living force,” he wrote of his time there. He immersed himself in sacred Hindu spiritual texts and adopted a life of simplicity, austerity, fasting and celibacy that was free of material goods.

Gandhi in South Africa

After struggling to find work as a lawyer in India, Gandhi obtained a one-year contract to perform legal services in South Africa. In April 1893, he sailed for Durban in the South African state of Natal.

When Gandhi arrived in South Africa, he was quickly appalled by the discrimination and racial segregation faced by Indian immigrants at the hands of white British and Boer authorities. Upon his first appearance in a Durban courtroom, Gandhi was asked to remove his turban. He refused and left the court instead. The Natal Advertiser mocked him in print as “an unwelcome visitor.”

Nonviolent Civil Disobedience

A seminal moment occurred on June 7, 1893, during a train trip to Pretoria, South Africa, when a white man objected to Gandhi’s presence in the first-class railway compartment, although he had a ticket. Refusing to move to the back of the train, Gandhi was forcibly removed and thrown off the train at a station in Pietermaritzburg.

Gandhi’s act of civil disobedience awoke in him a determination to devote himself to fighting the “deep disease of color prejudice.” He vowed that night to “try, if possible, to root out the disease and suffer hardships in the process.”

From that night forward, the small, unassuming man would grow into a giant force for civil rights. Gandhi formed the Natal Indian Congress in 1894 to fight discrimination.

Gandhi prepared to return to India at the end of his year-long contract until he learned, at his farewell party, of a bill before the Natal Legislative Assembly that would deprive Indians of the right to vote. Fellow immigrants convinced Gandhi to stay and lead the fight against the legislation. Although Gandhi could not prevent the law’s passage, he drew international attention to the injustice.

After a brief trip to India in late 1896 and early 1897, Gandhi returned to South Africa with his wife and children. Gandhi ran a thriving legal practice, and at the outbreak of the Boer War, he raised an all-Indian ambulance corps of 1,100 volunteers to support the British cause, arguing that if Indians expected to have full rights of citizenship in the British Empire, they also needed to shoulder their responsibilities.

In 1906, Gandhi organized his first mass civil-disobedience campaign, which he called “Satyagraha” (“truth and firmness”), in reaction to the South African Transvaal government’s new restrictions on the rights of Indians, including the refusal to recognize Hindu marriages.

After years of protests, the government imprisoned hundreds of Indians in 1913, including Gandhi. Under pressure, the South African government accepted a compromise negotiated by Gandhi and General Jan Christian Smuts that included recognition of Hindu marriages and the abolition of a poll tax for Indians.

Return to India

In 1915 Gandhi founded an ashram in Ahmedabad, India, that was open to all castes. Wearing a simple loincloth and shawl, Gandhi lived an austere life devoted to prayer, fasting and meditation. He became known as “Mahatma,” which means “great soul.”

Opposition to British Rule in India

In 1919, with India still under the firm control of the British, Gandhi had a political reawakening when the newly enacted Rowlatt Act authorized British authorities to imprison people suspected of sedition without trial. In response, Gandhi called for a Satyagraha campaign of peaceful protests and strikes.

Violence broke out instead, which culminated on April 13, 1919, in the Massacre of Amritsar. Troops led by British Brigadier General Reginald Dyer fired machine guns into a crowd of unarmed demonstrators and killed nearly 400 people.

No longer able to pledge allegiance to the British government, Gandhi returned the medals he earned for his military service in South Africa and opposed Britain’s mandatory military draft of Indians to serve in World War I.

Gandhi became a leading figure in the Indian home-rule movement. Calling for mass boycotts, he urged government officials to stop working for the Crown, students to stop attending government schools, soldiers to leave their posts and citizens to stop paying taxes and purchasing British goods.

Rather than buy British-manufactured clothes, he began to use a portable spinning wheel to produce his own cloth. The spinning wheel soon became a symbol of Indian independence and self-reliance.

Gandhi assumed the leadership of the Indian National Congress and advocated a policy of non-violence and non-cooperation to achieve home rule.

After British authorities arrested Gandhi in 1922, he pleaded guilty to three counts of sedition. Although sentenced to a six-year imprisonment, Gandhi was released in February 1924 after appendicitis surgery.

He discovered upon his release that relations between India’s Hindus and Muslims devolved during his time in jail. When violence between the two religious groups flared again, Gandhi began a three-week fast in the autumn of 1924 to urge unity. He remained away from active politics during much of the latter 1920s.

Gandhi and the Salt March

Gandhi returned to active politics in 1930 to protest Britain’s Salt Acts, which not only prohibited Indians from collecting or selling salt—a dietary staple—but imposed a heavy tax that hit the country’s poorest particularly hard. Gandhi planned a new Satyagraha campaign, The Salt March , that entailed a 390-kilometer/240-mile march to the Arabian Sea, where he would collect salt in symbolic defiance of the government monopoly.

“My ambition is no less than to convert the British people through non-violence and thus make them see the wrong they have done to India,” he wrote days before the march to the British viceroy, Lord Irwin.

Wearing a homespun white shawl and sandals and carrying a walking stick, Gandhi set out from his religious retreat in Sabarmati on March 12, 1930, with a few dozen followers. By the time he arrived 24 days later in the coastal town of Dandi, the ranks of the marchers swelled, and Gandhi broke the law by making salt from evaporated seawater.

The Salt March sparked similar protests, and mass civil disobedience swept across India. Approximately 60,000 Indians were jailed for breaking the Salt Acts, including Gandhi, who was imprisoned in May 1930.

Still, the protests against the Salt Acts elevated Gandhi into a transcendent figure around the world. He was named Time magazine’s “Man of the Year” for 1930.

Gandhi was released from prison in January 1931, and two months later he made an agreement with Lord Irwin to end the Salt Satyagraha in exchange for concessions that included the release of thousands of political prisoners. The agreement, however, largely kept the Salt Acts intact. But it did give those who lived on the coasts the right to harvest salt from the sea.

Hoping that the agreement would be a stepping-stone to home rule, Gandhi attended the London Round Table Conference on Indian constitutional reform in August 1931 as the sole representative of the Indian National Congress. The conference, however, proved fruitless.

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Protesting "Untouchables" Segregation

Gandhi returned to India to find himself imprisoned once again in January 1932 during a crackdown by India’s new viceroy, Lord Willingdon. He embarked on a six-day fast to protest the British decision to segregate the “untouchables,” those on the lowest rung of India’s caste system, by allotting them separate electorates. The public outcry forced the British to amend the proposal.

After his eventual release, Gandhi left the Indian National Congress in 1934, and leadership passed to his protégé Jawaharlal Nehru . He again stepped away from politics to focus on education, poverty and the problems afflicting India’s rural areas.

India’s Independence from Great Britain

As Great Britain found itself engulfed in World War II in 1942, Gandhi launched the “Quit India” movement that called for the immediate British withdrawal from the country. In August 1942, the British arrested Gandhi, his wife and other leaders of the Indian National Congress and detained them in the Aga Khan Palace in present-day Pune.

“I have not become the King’s First Minister in order to preside at the liquidation of the British Empire,” Prime Minister Winston Churchill told Parliament in support of the crackdown.

With his health failing, Gandhi was released after a 19-month detainment in 1944.

After the Labour Party defeated Churchill’s Conservatives in the British general election of 1945, it began negotiations for Indian independence with the Indian National Congress and Mohammad Ali Jinnah’s Muslim League. Gandhi played an active role in the negotiations, but he could not prevail in his hope for a unified India. Instead, the final plan called for the partition of the subcontinent along religious lines into two independent states—predominantly Hindu India and predominantly Muslim Pakistan.

Violence between Hindus and Muslims flared even before independence took effect on August 15, 1947. Afterwards, the killings multiplied. Gandhi toured riot-torn areas in an appeal for peace and fasted in an attempt to end the bloodshed. Some Hindus, however, increasingly viewed Gandhi as a traitor for expressing sympathy toward Muslims.

Gandhi’s Wife and Kids

At the age of 13, Gandhi wed Kasturba Makanji, a merchant’s daughter, in an arranged marriage. She died in Gandhi’s arms in February 1944 at the age of 74.

In 1885, Gandhi endured the passing of his father and shortly after that the death of his young baby.

In 1888, Gandhi’s wife gave birth to the first of four surviving sons. A second son was born in India 1893. Kasturba gave birth to two more sons while living in South Africa, one in 1897 and one in 1900.

Assassination of Mahatma Gandhi

On January 30, 1948, 78-year-old Gandhi was shot and killed by Hindu extremist Nathuram Godse, who was upset at Gandhi’s tolerance of Muslims.

Weakened from repeated hunger strikes, Gandhi clung to his two grandnieces as they led him from his living quarters in New Delhi’s Birla House to a late-afternoon prayer meeting. Godse knelt before the Mahatma before pulling out a semiautomatic pistol and shooting him three times at point-blank range. The violent act took the life of a pacifist who spent his life preaching nonviolence.

Godse and a co-conspirator were executed by hanging in November 1949. Additional conspirators were sentenced to life in prison.

Even after Gandhi’s assassination, his commitment to nonviolence and his belief in simple living — making his own clothes, eating a vegetarian diet and using fasts for self-purification as well as a means of protest — have been a beacon of hope for oppressed and marginalized people throughout the world.

Satyagraha remains one of the most potent philosophies in freedom struggles throughout the world today. Gandhi’s actions inspired future human rights movements around the globe, including those of civil rights leader Martin Luther King Jr. in the United States and Nelson Mandela in South Africa.

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QUICK FACTS

• Name: Mahatma Gandhi
• Birth Year: 1869
• Birth date: October 2, 1869
• Birth City: Porbandar, Kathiawar
• Birth Country: India
• Gender: Male
• Best Known For: Mahatma Gandhi was the primary leader of India’s independence movement and also the architect of a form of non-violent civil disobedience that would influence the world. Until Gandhi was assassinated in 1948, his life and teachings inspired activists including Martin Luther King Jr. and Nelson Mandela.
• Civil Rights
• Astrological Sign: Libra
• University College London
• Samaldas College at Bhavnagar, Gujarat
• Nacionalities
• Interesting Facts
• As a young man, Mahatma Gandhi was a poor student and was terrified of public speaking.
• Gandhi formed the Natal Indian Congress in 1894 to fight discrimination.
• Gandhi was assassinated by Hindu extremist Nathuram Godse, who was upset at Gandhi’s tolerance of Muslims.
• Gandhi's non-violent civil disobedience inspired future world leaders like Martin Luther King Jr. and Nelson Mandela.
• Death Year: 1948
• Death date: January 30, 1948
• Death City: New Delhi
• Death Country: India

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CITATION INFORMATION

• Article Title: Mahatma Gandhi Biography
• Author: Biography.com Editors
• Website Name: The Biography.com website
• Url: https://www.biography.com/political-figures/mahatma-gandhi
• Access Date:
• Publisher: A&E; Television Networks
• Last Updated: September 4, 2019
• Original Published Date: April 3, 2014
• An eye for an eye only ends up making the whole world blind.
• Victory attained by violence is tantamount to a defeat, for it is momentary.
• Religions are different roads converging to the same point. What does it matter that we take different roads, so long as we reach the same goal? In reality, there are as many religions as there are individuals.
• The weak can never forgive. Forgiveness is the attribute of the strong.
• To call woman the weaker sex is a libel; it is man's injustice to woman.
• Truth alone will endure, all the rest will be swept away before the tide of time.
• A man is but the product of his thoughts. What he thinks, he becomes.
• There are many things to do. Let each one of us choose our task and stick to it through thick and thin. Let us not think of the vastness. But let us pick up that portion which we can handle best.
• An error does not become truth by reason of multiplied propagation, nor does truth become error because nobody sees it.
• For one man cannot do right in one department of life whilst he is occupied in doing wrong in any other department. Life is one indivisible whole.
• If we are to reach real peace in this world and if we are to carry on a real war against war, we shall have to begin with children.

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Biography Online

Mahatma Gandhi Biography

Mahatma Gandhi was a prominent Indian political leader who was a leading figure in the campaign for Indian independence. He employed non-violent principles and peaceful disobedience as a means to achieve his goal. He was assassinated in 1948, shortly after achieving his life goal of Indian independence. In India, he is known as ‘Father of the Nation’.

“When I despair, I remember that all through history the ways of truth and love have always won. There have been tyrants, and murderers, and for a time they can seem invincible, but in the end they always fall. Think of it–always.”

Short Biography of Mahatma Gandhi

Around this time, he also studied the Bible and was struck by the teachings of Jesus Christ  – especially the emphasis on humility and forgiveness. He remained committed to the Bible and Bhagavad Gita throughout his life, though he was critical of aspects of both religions.

Gandhi in South Africa

On completing his degree in Law, Gandhi returned to India, where he was soon sent to South Africa to practise law. In South Africa, Gandhi was struck by the level of racial discrimination and injustice often experienced by Indians. In 1893, he was thrown off a train at the railway station in Pietermaritzburg after a white man complained about Gandhi travelling in first class. This experience was a pivotal moment for Gandhi and he began to represent other Indias who experienced discrimination. As a lawyer he was in high demand and soon he became the unofficial leader for Indians in South Africa. It was in South Africa that Gandhi first experimented with campaigns of civil disobedience and protest; he called his non-violent protests satyagraha . Despite being imprisoned for short periods of time, he also supported the British under certain conditions. During the Boer war, he served as a medic and stretcher-bearer. He felt that by doing his patriotic duty it would make the government more amenable to demands for fair treatment. Gandhi was at the Battle of Spion serving as a medic. An interesting historical anecdote, is that at this battle was also Winston Churchill and Louis Botha (future head of South Africa) He was decorated by the British for his efforts during the Boer War and Zulu rebellion.

Gandhi and Indian Independence

After 21 years in South Africa, Gandhi returned to India in 1915. He became the leader of the Indian nationalist movement campaigning for home rule or Swaraj .

Gandhi also encouraged his followers to practise inner discipline to get ready for independence. Gandhi said the Indians had to prove they were deserving of independence. This is in contrast to independence leaders such as Aurobindo Ghose , who argued that Indian independence was not about whether India would offer better or worse government, but that it was the right for India to have self-government.

Gandhi also clashed with others in the Indian independence movement such as Subhas Chandra Bose who advocated direct action to overthrow the British.

Gandhi frequently called off strikes and non-violent protest if he heard people were rioting or violence was involved.

In 1930, Gandhi led a famous march to the sea in protest at the new Salt Acts. In the sea, they made their own salt, in violation of British regulations. Many hundreds were arrested and Indian jails were full of Indian independence followers.

“With this I’m shaking the foundations of the British Empire.”

– Gandhi – after holding up a cup of salt at the end of the salt march.

However, whilst the campaign was at its peak some Indian protesters killed some British civilians, and as a result, Gandhi called off the independence movement saying that India was not ready. This broke the heart of many Indians committed to independence. It led to radicals like Bhagat Singh carrying on the campaign for independence, which was particularly strong in Bengal.

In 1931, Gandhi was invited to London to begin talks with the British government on greater self-government for India, but remaining a British colony. During his three month stay, he declined the government’s offer of a free hotel room, preferring to stay with the poor in the East End of London. During the talks, Gandhi opposed the British suggestions of dividing India along communal lines as he felt this would divide a nation which was ethnically mixed. However, at the summit, the British also invited other leaders of India, such as BR Ambedkar and representatives of the Sikhs and Muslims. Although the dominant personality of Indian independence, he could not always speak for the entire nation.

Gandhi’s humour and wit

During this trip, he visited King George in Buckingham Palace, one apocryphal story which illustrates Gandhi’s wit was the question by the king – what do you think of Western civilisation? To which Gandhi replied

“It would be a good idea.”

Gandhi wore a traditional Indian dress, even whilst visiting the king. It led Winston Churchill to make the disparaging remark about the half naked fakir. When Gandhi was asked if was sufficiently dressed to meet the king, Gandhi replied

“The king was wearing clothes enough for both of us.”

Gandhi once said he if did not have a sense of humour he would have committed suicide along time ago.

Gandhi and the Partition of India

After the war, Britain indicated that they would give India independence. However, with the support of the Muslims led by Jinnah, the British planned to partition India into two: India and Pakistan. Ideologically Gandhi was opposed to partition. He worked vigorously to show that Muslims and Hindus could live together peacefully. At his prayer meetings, Muslim prayers were read out alongside Hindu and Christian prayers. However, Gandhi agreed to the partition and spent the day of Independence in prayer mourning the partition. Even Gandhi’s fasts and appeals were insufficient to prevent the wave of sectarian violence and killing that followed the partition.

Away from the politics of Indian independence, Gandhi was harshly critical of the Hindu Caste system. In particular, he inveighed against the ‘untouchable’ caste, who were treated abysmally by society. He launched many campaigns to change the status of untouchables. Although his campaigns were met with much resistance, they did go a long way to changing century-old prejudices.

At the age of 78, Gandhi undertook another fast to try and prevent the sectarian killing. After 5 days, the leaders agreed to stop killing. But ten days later Gandhi was shot dead by a Hindu Brahmin opposed to Gandhi’s support for Muslims and the untouchables.

Gandhi and Religion

Gandhi was a seeker of the truth.

“In the attitude of silence the soul finds the path in a clearer light, and what is elusive and deceptive resolves itself into crystal clearness. Our life is a long and arduous quest after Truth.”

Gandhi said his great aim in life was to have a vision of God. He sought to worship God and promote religious understanding. He sought inspiration from many different religions: Jainism, Islam, Christianity, Hinduism, Buddhism and incorporated them into his own philosophy.

On several occasions, he used religious practices and fasting as part of his political approach. Gandhi felt that personal example could influence public opinion.

“When every hope is gone, ‘when helpers fail and comforts flee,’ I find that help arrives somehow, from I know not where. Supplication, worship, prayer are no superstition; they are acts more real than the acts of eating, drinking, sitting or walking. It is no exaggeration to say that they alone are real, all else is unreal.”

– Gandhi Autobiography – The Story of My Experiments with Truth

Citation: Pettinger, Tejvan . “ Biography of Mahatma Gandhi” , Oxford, UK.  www.biographyonline.net 12th Jan 2011. Last updated 1 Feb 2020.

The Essential Gandhi

The Essential Gandhi: An Anthology of His Writings on His Life, Work, and Ideas at Amazon

Gandhi: An Autobiography – The Story of My Experiments With Truth at Amazon

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He stood out in his time in history. Non violence as he practised it was part of his spiritual learning usedvas a political tool. How can one say he wasn’t a good lawyer or he wasn’t a good leader when he had such a following and he was part of the negotiations thar brought about Indian Independance? I just dipped into this ti find out about the salt march.:)

• February 09, 2019 9:31 AM
• By Lakmali Gunawardena

mahatma gandhi was a good person but he wasn’t all good because when he freed the indian empire the partition grew between the muslims and they fought .this didn’t happen much when the british empire was in control because muslims and hindus had a common enemy to unite against.

I am not saying the british empire was a good thing.

• January 01, 2019 3:24 PM
• By marcus carpenter

Dear very nice information Gandhi ji always inspired us thanks a lot.

• October 01, 2018 1:40 PM

FATHER OF NATION

• June 03, 2018 8:34 AM

Gandhi was a lawyer who did not make a good impression as a lawyer. His success and influence was mediocre in law religion and politics. He rose to prominence by chance. He was neither a good lawyer or a leader circumstances conspired at a time in history for him to stand out as an astute leader both in South Africa and in India. The British were unable to control the tidal wave of independence in all the countries they ruled at that time. Gandhi was astute enough to seize the opportunity and used non violence as a tool which had no teeth but caused sufficient concern for the British to negotiate and hand over territories which they had milked dry.

• February 09, 2018 2:30 PM
• By A S Cassim

By being “astute enough to seize the opportunity” and not being pushed down/ defeated by an Empire, would you agree this is actually the reason why Gandhi made a good impression as a leader? Also, despite his mediocre success and influence as you mentioned, would you agree the outcome of his accomplishments are clearly a demonstration he actually was relevant to law, religion and politics?

• November 23, 2018 12:45 AM

Biography of Mohandas Gandhi, Indian Independence Leader

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Mohandas Gandhi (October 2, 1869–January 30, 1948) was the father of the Indian independence movement. While fighting discrimination in South Africa, Gandhi developed satyagrah a, a nonviolent way of protesting injustice. Returning to his birthplace of India, Gandhi spent his remaining years working to end British rule of his country and to better the lives of India's poorest classes.

Fast Facts: Mohandas Gandhi

• Known For : Leader of India's independence movement
• Also Known As : Mohandas Karamchand Gandhi, Mahatma ("Great Soul"), Father of the Nation, Bapu ("Father"), Gandhiji
• Born : October 2, 1869 in Porbandar, India
• Parents : Karamchand and Putlibai Gandhi
• Died : January 30, 1948 in New Delhi, India
• Education : Law degree, Inner Temple, London, England
• Published Works : Mohandas K. Gandhi, Autobiography: The Story of My Experiments with Truth , Freedom's Battle
• Spouse : Kasturba Kapadia
• Children : Harilal Gandhi, Manilal Gandhi, Ramdas Gandhi, Devdas Gandhi
• Notable Quote : "The true measure of any society can be found in how it treats its most vulnerable members."

Mohandas Gandhi was born October 2, 1869, in Porbandar, India, the last child of his father Karamchand Gandhi and his fourth wife Putlibai. Young Gandhi was a shy, mediocre student. At age 13, he married Kasturba Kapadia as part of an arranged marriage. She bore four sons and supported Gandhi's endeavors until her 1944 death.

In September 1888 at age 18, Gandhi left India alone to study law in London. He attempted to become an English gentleman, buying suits, fine-tuning his English accent, learning French, and taking music lessons. Deciding that was a waste of time and money, he spent the rest of his three-year stay as a serious student living a simple lifestyle.

Gandhi also adopted vegetarianism and joined the London Vegetarian Society, whose intellectual crowd introduced Gandhi to authors Henry David Thoreau and Leo Tolstoy . He also studied the "Bhagavad Gita," an epic poem sacred to Hindus. These books' concepts set the foundation for his later beliefs.

Gandhi passed the bar on June 10, 1891, and returned to India. For two years, he attempted to practice law but lacked the knowledge of Indian law and the self-confidence necessary to be a trial lawyer. Instead, he took on a year-long case in South Africa.

At 23, Gandhi again left his family and set off for the British-governed Natal province in South Africa in May 1893. After a week, Gandhi was asked to go to the Dutch-governed Transvaal province. When Gandhi boarded the train, railroad officials ordered him to move to the third-class car. Gandhi, holding first-class tickets, refused. A policeman threw him off the train.

As Gandhi talked to Indians in South Africa, he learned that such experiences were common. Sitting in the cold depot that first night of his trip, Gandhi debated returning to India or fighting the discrimination. He decided that he couldn't ignore these injustices.

Gandhi spent 20 years bettering Indians' rights in South Africa, becoming a resilient, potent leader against discrimination. He learned about Indian grievances, studied the law, wrote letters to officials, and organized petitions. On May 22, 1894, Gandhi established the Natal Indian Congress (NIC). Although it began as an organization for wealthy Indians, Gandhi expanded it to all classes and castes. He became a leader of South Africa's Indian community, his activism covered by newspapers in England and India.

In 1896 after three years in South Africa, Gandhi sailed to India to bring his wife and two sons back with him, returning in November. Gandhi's ship was quarantined at the harbor for 23 days, but the real reason for the delay was an angry mob of whites at the dock who believed Gandhi was returning with Indians who would overrun South Africa.

Gandhi sent his family to safety, but he was assaulted with bricks, rotten eggs, and fists. Police escorted him away. Gandhi refuted the claims against him but refused to prosecute those involved. The violence stopped, strengthening Gandhi's prestige.

Influenced by the "Gita," Gandhi wanted to purify his life by following the concepts of aparigraha  (nonpossession) and  samabhava  (equitability). A friend gave him "Unto This Last" by  John Ruskin , which inspired Gandhi to establish Phoenix Settlement, a community outside Durban, in June 1904. The settlement focused on eliminating needless possessions and living in full equality. Gandhi moved his family and his newspaper, the  Indian Opinion , to the settlement.

In 1906, believing that family life was detracting from his potential as a public advocate, Gandhi took the vow of  brahmacharya  (abstinence from sex). He simplified his vegetarianism to unspiced, usually uncooked foods—mostly fruits and nuts, which he believed would help quiet his urges.

Gandhi believed that his vow of  brahmacharya  allowed him the focus to devise the concept of  satyagraha  in late 1906. In the simplest sense,  satyagraha  is passive resistance, but Gandhi described it as "truth force," or natural right. He believed exploitation was possible only if the exploited and the exploiter accepted it, so seeing beyond the current situation provided power to change it.

In practice,  satyagraha  is nonviolent resistance to injustice. A person using satyagraha could resist injustice by refusing to follow an unjust law or putting up with physical assaults and/or confiscation of his property without anger. There would be no winners or losers; all would understand the "truth" and agree to rescind the unjust law.

Gandhi first organized satyagraha  against the Asiatic Registration Law, or Black Act, which passed in March 1907. It required all Indians to be fingerprinted and carry registration documents at all times. Indians refused fingerprinting and picketed documentation offices. Protests were organized, miners went on strike, and Indians illegally traveled from Natal to the Transvaal in opposition to the act. Many protesters, including Gandhi, were beaten and arrested. After seven years of protest, the Black Act was repealed. The nonviolent protest had succeeded.

After 20 years in South Africa, Gandhi returned to India. By the time he arrived, press reports of his South African triumphs had made him a national hero. He traveled the country for a year before beginning reforms. Gandhi found that his fame conflicted with observing conditions of the poor, so he wore a loincloth ( dhoti ) and sandals, the garb of the masses, during this journey. In cold weather, he added a shawl. This became his lifetime wardrobe.

Gandhi founded another communal settlement in Ahmadabad called Sabarmati Ashram. For the next 16 years, Gandhi lived there with his family.

He was also given the honorary title of Mahatma, or "Great Soul." Many credit Indian poet Rabindranath Tagore, winner of the 1913 Nobel Prize for Literature, for awarding Gandhi this name. Peasants viewed Gandhi as a holy man, but he disliked the title because it implied he was special. He viewed himself as ordinary.

After the year ended, Gandhi still felt stifled because of World War I. As part of  satyagraha , Gandhi had vowed never to take advantage of an opponent's troubles. With the British in a major conflict, Gandhi couldn't fight them for Indian freedom. Instead, he used satyagraha  to erase inequities among Indians. Gandhi persuaded landlords to stop forcing tenant farmers to pay increased rent by appealing to their morals and fasted to convince mill owners to settle a strike. Because of Gandhi's prestige, people didn't want to be responsible for his death from fasting.

When the war ended, Gandhi focused on the fight for Indian self-rule ( swaraj ). In 1919, the British handed Gandhi a cause: the Rowlatt Act, which gave the British nearly free rein to detain "revolutionary" elements without trial. Gandhi organized a hartal (strike), which began on March 30, 1919. Unfortunately, the protest turned violent.

Gandhi ended the  hartal  once he heard about the violence, but more than 300 Indians had died and more than 1,100 were injured from British reprisals in the city of Amritsar.  Satyagraha  hadn't been achieved, but the Amritsar Massacre  fueled Indian opinions against the British. The violence showed Gandhi that the Indian people didn't fully believe in satyagraha . He spent much of the 1920s advocating for it and struggling to keep protests peaceful.

Gandhi also began advocating self-reliance as a path to freedom. Since the British established India as a colony, Indians had supplied Britain with raw fiber and then imported the resulting cloth from England. Gandhi advocated that Indians spin their own cloth, popularizing the idea by traveling with a spinning wheel, often spinning yarn while giving a speech. The image of the spinning wheel ( charkha ) became a symbol for independence.

In March 1922, Gandhi was arrested and sentenced to six years in prison for sedition. After two years, he was released following surgery to find his country embroiled in violence between Muslims and Hindus. When Gandhi began a 21-day fast still ill from surgery, many thought he would die, but he rallied. The fast created a temporary peace.

In December 1928, Gandhi and the Indian National Congress (INC) announced a challenge to the British government. If India wasn't granted Commonwealth status by December 31, 1929, they would organize a nationwide protest against British taxes. The deadline passed without change.

Gandhi chose to protest the British salt tax because salt was used in everyday cooking, even by the poorest. The Salt March began a nationwide boycott starting March 12, 1930, when Gandhi and 78 followers walked 200 miles from the Sabarmati Ashram to the sea. The group grew along the way, reaching 2,000 to 3,000. When they reached the coastal town of Dandi on April 5, they prayed all night. In the morning, Gandhi made a presentation of picking up a piece of sea salt from the beach. Technically, he had broken the law.

Thus began an endeavor for Indians to make salt. Some picked up loose salt on the beaches, while others evaporated saltwater. Indian-made salt soon was sold nationwide. Peaceful picketing and marches were conducted. The British responded with mass arrests.

Protesters Beaten

When Gandhi announced a march on the government-owned Dharasana Saltworks, the British imprisoned him without trial. Although they hoped Gandhi's arrest would stop the march, they underestimated his followers. The poet  Sarojini Naidu  led 2,500 marchers. As they reached the waiting police, the marchers were beaten with clubs. News of the brutal beating of peaceful protesters shocked the world.

British viceroy Lord Irwin met with Gandhi and they agreed on the Gandhi-Irwin Pact, which granted limited salt production and freedom for the protesters if Gandhi called off the protests. While many Indians believed that Gandhi hadn't gotten enough from the negotiations, he viewed it as a step toward independence.

Independence

After the success of the Salt March, Gandhi conducted another fast that enhanced his image as a holy man or prophet. Dismayed at the adulation, Gandhi retired from politics in 1934 at age 64. He came out of retirement five years later when the British viceroy announced, without consulting Indian leaders, that India would side with England during  World War II . This revitalized the Indian independence movement.

Many British parliamentarians realized they were facing mass protests and began discussing an independent India. Although Prime Minister  Winston Churchill  opposed losing India as a colony, the British announced in March 1941 that it would free India after World War II. Gandhi wanted independence sooner and organized a "Quit India" campaign in 1942. The British again jailed Gandhi.

Hindu-Muslim Conflict

When Gandhi was released in 1944, independence seemed near. Huge disagreements, however, arose between Hindus and Muslims. Because the majority of Indians were Hindu, Muslims feared losing political power if India became independent. The Muslims wanted six provinces in northwest India, where Muslims predominated, to become an independent country. Gandhi opposed partitioning India and tried to bring the sides together, but that proved too difficult even for the Mahatma.

Violence erupted; entire towns were burned. Gandhi toured India, hoping his presence could curb the violence. Although violence stopped where Gandhi visited, he couldn't be everywhere.

The British, seeing India headed for civil war, decided to leave in August 1947. Before leaving, they got the Hindus, against Gandhi's wishes, to agree to a  partition plan . On August 15, 1947, Britain granted independence to India and to the newly formed Muslim country of Pakistan.

Millions of Muslims marched from India to Pakistan, and millions of Hindus in Pakistan walked to India. Many refugees died from illness, exposure, and dehydration. As 15 million Indians became uprooted from their homes, Hindus and Muslims attacked each other.

Gandhi once again went on a fast. He would only eat again, he stated, once he saw clear plans to stop the violence. The fast began on January 13, 1948. Realizing that the frail, aged Gandhi couldn't withstand a long fast, the sides collaborated. On January 18, more than 100 representatives approached Gandhi with a promise for peace, ending his fast.

Not everyone approved of the plan. Some radical Hindu groups believed that India shouldn't have been partitioned, blaming Gandhi. On January 30, 1948, the 78-year-old Gandhi spent his day discussing issues. Just past 5 p.m., Gandhi began the walk, supported by two grandnieces, to the Birla House, where he was staying in New Delhi, for a prayer meeting. A crowd surrounded him. A young Hindu named Nathuram Godse stopped before him and bowed. Gandhi bowed back. Godse shot Gandhi three times. Although Gandhi had survived five other assassination attempts, he fell to the ground, dead.

Gandhi's concept of nonviolent protest attracted the organizers of numerous demonstrations and movements. Civil rights leaders, especially Martin Luther King Jr. , adopted Gandhi's model for their own struggles.

Research in the second half of the 20th century established Gandhi as a great mediator and reconciler, resolving conflicts between older moderate politicians and young radicals, political terrorists and parliamentarians, urban intelligentsia and rural masses, Hindus and Muslims, as well as Indians and British. He was the catalyst, if not the initiator, of three major revolutions of the 20th century: movements against colonialism, racism, and violence.

His deepest strivings were spiritual, but unlike many fellow Indians with such aspirations, he didn't retire to a Himalayan cave to meditate. Rather, he took his cave with him everywhere he went. And, he left his thoughts to posterity: His collected writings had reached 100 volumes by the early 21st century.

• " Mahatma Gandhi: Indian Leader ." Encyclopaedia Britannica.
• " Mahatma Gandhi ." History.com.
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• What Was the Partition of India?
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Mahatma Gandhi Biography: From Humble Beginnings to Global Icon

Mahatma Gandhi, also known as Mohandas Karamchand Gandhi , was a prominent leader, political activist and spiritual guide in India’s struggle for independence from British rule. His life and teachings continue to inspire millions around the world, making him an icon of peace, nonviolence and social change. In this beginner’s guide, we’ll delve into various aspects of Mahatma Gandhi’s life, from his early days and remarkable achievements to his unique leadership style and profound influence on India’s history.

Mahatma Gandhi Biography

Mahatma Gandhi Early Life

First of all, let us trace the early life and background of Mahatma Gandhi . He was born on October 2, 1869, in the coastal city of Porbandar in present-day Gujarat, India. Gandhiji was from a simple family and his father was serving as the Chief Minister of the local princely state. As a young boy, he displayed an inclination towards truthfulness and moral values, which shaped the foundation of his character.

Achievements of Mahatma Gandhi

Second, the life of Mahatma Gandhi is replete with many achievements that shaped the course of India’s history. One of his most notable achievements was leading a non-violent civil disobedience movement against British colonial rule, known as the Salt March, which became a turning point in the fight for independence. Gandhi’s efforts also led to important reforms, such as the Civil Disobedience Movement, the Quit India Movement and the successful Dandi March, all of which contributed to India’s independence.

Mahatma Gandhi Leadership Style

Furthermore, Mahatma Gandhi’s leadership style was characterized by his unwavering commitment to truth, non-violence and self-discipline. He advocated “Satyagraha”, a unique philosophy of passive resistance where individuals peacefully protested against injustice and oppression. Gandhi believed that nonviolent resistance could bring about social change without resorting to violence, and he used this approach to organize the masses and challenge the British Raj.

Mahatma Gandhi nonviolent resistance

Furthermore, central to Mahatma Gandhi’s philosophy was the principle of nonviolent resistance. He believed that love and compassion could overcome hatred and violence, leading to a more harmonious society. Gandhiji’s nonviolent protests and hunger strikes gained widespread attention and support, forcing the British to engage in negotiations, and eventually India’s independence in 1947.

Mahatma Gandhi’s impact on India

Another important aspect of Mahatma Gandhi’s life was his profound influence on the history and culture of India. His tireless efforts in advocating human rights, promoting social equality and upliftment of the oppressed classes left an indelible mark on the nation. Gandhi’s teachings influenced various leaders and movements around the world, including Martin Luther King Jr., Nelson Mandela, and the Civil Rights Movement in the United States.

Continuing the legacy of Mahatma Gandhi

Finally, Mahatma Gandhi’s legacy lives on today and continues to inspire generations for truth, non-violence and social justice. His unwavering commitment to these principles not only transformed India but also served as a guiding light for the global fight against oppression and injustice. As we reflect on his life, we can draw valuable lessons from Mahatma Gandhi’s journey and apply them to our own lives, creating a better and more compassionate world for all.

Q1: When and where was Mahatma Gandhi born?

A1: Mahatma Gandhi was born on October 2, 1869, in Porbandar, a coastal town in present-day Gujarat, India.

Q2: What is Mahatma Gandhi’s full name?

A2: Mahatma Gandhi’s full name is Mohandas Karamchand Gandhi.

Q3: What were Mahatma Gandhi’s early life and upbringing like?

A3: Mahatma Gandhi hailed from a modest family and displayed a penchant for truthfulness and moral values from a young age. His father served as a chief minister in the local princely state.

Q4: What significant role did Mahatma Gandhi play in India’s independence movement?

A4: Mahatma Gandhi led various nonviolent civil disobedience movements against British colonial rule, including the Salt March and the Quit India Movement, which played a pivotal role in India’s struggle for independence.

Q5: What is the philosophy of nonviolent resistance, and how did Gandhi use it in his activism?

A5: The philosophy of nonviolent resistance, or “Satyagraha,” was central to Gandhi’s approach. He believed that peaceful protests and passive resistance could bring about societal change without resorting to violence.

Q6: What were Mahatma Gandhi’s notable achievements during his lifetime?

A6: Some of Mahatma Gandhi’s notable achievements include leading India to independence, advocating for human rights, promoting social equality, and inspiring civil rights movements globally.

Q7: How did Mahatma Gandhi’s leadership style differ from other leaders of his time?

A7: Gandhi’s leadership style was characterized by his unwavering commitment to truth, nonviolence, and self-discipline, setting him apart from many other leaders who used force or aggression.

Q8: How did Mahatma Gandhi’s teachings influence other global leaders and movements?

A8: Mahatma Gandhi’s principles of nonviolent resistance inspired leaders like Martin Luther King Jr. and Nelson Mandela, as well as civil rights movements in various parts of the world.

Q9: What were the major challenges faced by Mahatma Gandhi during his activism?

A9: Gandhi faced numerous challenges, including imprisonment, opposition from colonial authorities, and internal disagreements within the Indian National Congress.

Q10: How is Mahatma Gandhi remembered and celebrated today?

A10: Mahatma Gandhi is revered as the “Father of India” and is celebrated worldwide for his teachings on peace, nonviolence, and civil rights. His birthday, October 2, is observed as the International Day of Non-Violence.

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• Mahatma Gandhi Biography and Political Career

Biography of Mahatma Gandhi (Father of Nation)

Mohandas Karamchand Gandhi , more popularly known as Mahatma Gandhi . His birth place was in the small city of Porbandar in Gujarat (October 2, 1869 - January 30, 1948). Mahatma Gandhi's father's name was Karamchand Gandhi, and his mother's name was Putlibai Gandhi. He was a politician, social activist, Indian lawyer, and writer who became the prominent Leader of the nationwide surge movement against the British rule of India. He came to be known as the Father of The Nation. October 2, 2023, marks Gandhi Ji’s 154th birth anniversary , celebrated worldwide as International Day of Non-Violence, and Gandhi Jayanti in India.

Gandhi Ji was a living embodiment of non-violent protests (Satyagraha) to achieve independence from the British Empire's clutches and thereby achieve political and social progress. Gandhi Ji is considered ‘The Great Soul’ or ‘ The Mahatma ’ in the eyes of millions of his followers worldwide. His fame spread throughout the world during his lifetime and only increased after his demise. Mahatma Gandhi , thus, is the most renowned person on earth.

Education of Mahatma Gandhi

Mahatma Gandhi's education was a major factor in his development into one of the finest persons in history. Although he attended a primary school in Porbandar and received awards and scholarships there, his approach to his education was ordinary. Gandhi joined Samaldas College in Bhavnagar after passing his matriculation exams at the University of Bombay in 1887.

Gandhiji's father insisted he become a lawyer even though he intended to be a docto. During those days, England was the centre of knowledge, and he had to leave Smaladas College to pursue his father's desire. He was adamant about travelling to England despite his mother's objections and his limited financial resources.

Finally, he left for England in September 1888, where he joined Inner Temple, one of the four London Law Schools. In 1890, he also took the matriculation exam at the University of London.

When he was in London, he took his studies seriously and joined a public speaking practice group. This helped him get over his nervousness so he could practise law. Gandhi had always been passionate about assisting impoverished and marginalised people.

Mahatma Gandhi During His Youth

Gandhi was the youngest child of his father's fourth wife. Mohandas Karamchand Gandhi was the dewan Chief Minister of Porbandar, the then capital of a small municipality in western India (now Gujarat state) under the British constituency.

Gandhi's mother, Putlibai, was a pious religious woman.Mohandas grew up in Vaishnavism, a practice followed by the worship of the Hindu god Vishnu, along with a strong presence of Jainism, which has a strong sense of non-violence.Therefore, he took up the practice of Ahimsa (non-violence towards all living beings), fasting for self-purification, vegetarianism, and mutual tolerance between the sanctions of various castes and colours.

His adolescence was probably no stormier than most children of his age and class. Not until the age of 18 had Gandhi read a single newspaper. Neither as a budding barrister in India nor as a student in England nor had he shown much interest in politics. Indeed, he was overwhelmed by terrifying stage fright each time he stood up to read a speech at a social gathering or to defend a client in court.

In London, Gandhiji's vegetarianism missionary was a noteworthy occurrence. He became a member of the executive committee in joined the London Vegetarian Society. He also participated in several conferences and published papers in its journal. Gandhi met prominent Socialists, Fabians, and Theosophists like Edward Carpenter, George Bernard Shaw, and Annie Besant while dining at vegetarian restaurants in England.

Political Career of Mahatma Gandhi

When we talk about Mahatma Gandhi’s political career, in July 1894, when he was barely 25, he blossomed overnight into a proficient campaigner . He drafted several petitions to the British government and the Natal Legislature signed by hundreds of his compatriots. He could not prevent the passage of the bill but succeeded in drawing the attention of the public and the press in Natal, India, and England to the Natal Indian's problems.

He still was persuaded to settle down in Durban to practice law and thus organised the Indian community. The Natal Indian Congress was founded in 1894, and he became the unwearying secretary. He infused a solidarity spirit in the heterogeneous Indian community through that standard political organisation. He gave ample statements to the Government, Legislature, and media regarding Indian Grievances.

Finally, he got exposed to the discrimination based on his colour and race, which was pre-dominant against the Indian subjects of Queen Victoria in one of her colonies, South Africa.

Mahatma Gandhi spent almost 21 years in South Africa. But during that time, there was a lot of discrimination because of skin colour. Even on the train, he could not sit with white European people. But he refused to do so, got beaten up, and had to sit on the floor. So he decided to fight against these injustices, and finally succeeded after a lot of struggle.

It was proof of his success as a publicist that such vital newspapers as The Statesman, Englishman of Calcutta (now Kolkata) and The Times of London editorially commented on the Natal Indians' grievances.

In 1896, Gandhi returned to India to fetch his wife, Kasturba (or Kasturbai), their two oldest children, and amass support for the Indians overseas. He met the prominent leaders and persuaded them to address the public meetings in the centre of the country's principal cities.

Unfortunately for him, some of his activities reached Natal and provoked its European population. Joseph Chamberlain, the colonial secretary in the British Cabinet, urged Natal's government to bring the guilty men to proper jurisdiction, but Gandhi refused to prosecute his assailants. He said he believed the court of law would not be used to satisfy someone's vendetta.

Political Teacher of Mahatma Gandhi

Gopal Krishna Gokhale was one of the prominent political teachers and mentors of Mahatma Gandhi. Gokhale, a renowned Indian nationalist leader, played a significant role in shaping Gandhi's political ideology and approach to leadership. He emphasized the importance of nonviolence, constitutional methods, and constructive work in achieving social and political change. Gandhi referred to Gokhale as his political guru and credited him with influencing many of his principles and strategies in the Indian freedom struggle. Gokhale's teachings and guidance had a profound impact on Gandhi's development as a leader and advocate for India's independence.

Death of Mahatma Gandhi

Mahatma Gandhi's death was a tragic event and brought clouds of sorrow to millions of people. On the 29th of January, a man named Nathuram Godse came to Delhi with an automatic pistol. About 5 pm in the afternoon of the next day, he went to the Gardens of Birla house, and suddenly, a man from the crowd came out and bowed before him.

Then Godse fired three bullets at his chest and stomach, who was Mahatma Gandhi. Gandhi was in such a posture that he to the ground. During his death, he uttered: “Ram! Ram!” Although someone could have called the doctor in this critical situation during that time, no one thought of that, and Gandhiji died within half an hour.

How Shaheed Day is Celebrated at Gandhiji’s Samadhi (Raj Ghat)?

As Gandhiji died on January 30, the government of India declared this day as ‘Shaheed Diwas’.

On this day, the President, the Vice-President, the Prime Minister, and the Defence Minister every year gather at the Samadhi of Mahatma Gandhi at the Raj Ghat memorial in Delhi to pay tribute to Indian martyrs and Mahatma Gandhi, followed by a two-minute silence.

On this day, many schools host events where students perform plays and sing patriotic songs. Martyrs' Day is also observed on March 23 to honour the lives and sacrifices of Sukhdev Thapar, Shivaram Rajguru, and Bhagat Singh.

Gandhi believed it was his duty to defend India's rights. Mahatma Gandhi had a significant role in attaining India's independence from the British. He had an impact on many individuals and locations outside India. Gandhi also influenced Martin Luther King, and as a result, African-Americans now have equal rights. Peacefully winning India's independence, he altered the course of history worldwide.

FAQs on Mahatma Gandhi Biography and Political Career

1. What was people's reaction after Nathuram Godse killed Mahatma Gandhi?

When Nathuram Godse killed Mahatma Gandhi, people shouted to kill Nathuram. After killing Mahatma Gandhi, Nathuram Godse tried to kill himself but could not do so since the police seized his weapons and took him to jail. After that, Gandhiji's body was laid in the garden with a white cloth covered on his face. All the lights were turned off in honour of him. Then on the radio, honourable Prime minister Pandit Nehru Ji declared sadly that the Nation's Father was no more.

2. How vegetarianism impacted Mahatma Gandhi’s time in London?

During the three years he spent in England, he was in a great dilemma with personal and moral issues rather than academic ambitions.

The sudden transition from Porbandar's half-rural atmosphere to London's cosmopolitan life was not an easy task for him. And he struggled powerfully and painfully to adapt himself to Western food, dress, and etiquette, and he felt awkward.

His vegetarianism became a continual source of embarrassment and was like a curse to him; his friends warned him that it would disrupt his studies, health, and well-being. Fortunately, he came across a vegetarian restaurant and a book providing a well-defined defence of vegetarianism.

His missionary zeal for vegetarianism helped draw the pitifully shy youth out of his shell and gave him a new and robust personality. He also became a member of the London Vegetarian Society executive committee, contributing articles to its journal and attending conferences.

3. Who was the first person to write a biography of Mahatma Gandhi (Father of The Nation)?

Christian missionary Joseph Doke had written the first biography of Bapu. The best part is that Gandhiji had still not acquired the status of Mahatma when this biography was written.

4. Who was Gandhiji’s favorite writer?

Gandhiji’s favorite writer was Leo Tolstoy.

5. What is Mahatma Gandhi’s date of birth?

Mahatma Gandhi's date of birth is October 2, 1869. We celebrate every year on October 2nd as Mahatma Gandhi Jayanti.

6. Which are the famous Mahatma Gandhi books?

Mahatma Gandhi authored several influential books and writings that have left a lasting impact on the world. Some of his famous books include:

Autobiography

Hind Swaraj or Indian Home Rule

Satyagraha in South Africa

Young India

The Essential Gandhi

These books reflect Gandhi's deep commitment to nonviolence, truth, and social justice, making them essential reads for those interested in his life and principles.

Mahatma Gandhi

Mahatma Gandhi   Biography

Mohandas Karamchand Gandhi, also known as Mahatma Gandhi, was a Hindu thinker, lawyer, and politician, born on October 2, 1869, in Porbandar, India . He was called against his will by the poet Rabindranath Tagore, “Mahatma” which means Great Soul.

Gandhi led India to independence from the British Raj without using violence. His name will be eternally associated with the doctrine of peaceful resistance.

Gandhi had a great influence since he was little, and he learned from a very young age to fast to purify himself, to not harm any living being, to tolerate other religious beliefs, and to be a vegetarian. He was the youngest of the three sons of the union between Karamchand Gandhi and Putlibai.

Gandhi was a withdrawn young man, silent and not at all brilliant in school. At the age of thirteen, his parents, following the Hindu custom, married him to a girl of his age called Kasturbai, with whom from the age of six he was already committed without having any idea.

In 1884, his father, Karamchand Gandhi, died, and his mother would die six years later.

As Gandhi’s school grades did not improve, in 1888, his family decided to send him to London to obtain a law degree; he was nineteen years old and had just been a father for the first time. In the English capital, he began to frequent the Theosophists, who initiated him in the reading of the first Indian classic, the Bhagavad Gita – which is part of the Mahabharata, the sacred book of the Hindus – which he would consider “the best book to find the truth” for the knowledge of the truth. In London, Gandhi also began to know about Christ, and for a time he was fascinated by the Christian belief and even hesitated between Hinduism and it. “The Sermon on the Mount” by Jesus inspired his ideals of nonviolence.

In 1893, Gandhi sailed to South Africa to work. Gandhi always said that the most decisive experience of his life, which led him to be a political leader of the first magnitude and a tenacious defender of human equality and fraternity, was while traveling on a train from Durban to Pretoria, in South Africa. In the middle of the tour, a white man entered his inn and ordered him to go to the baggage car, which was the place reserved for the “Blacks” Gandhi, who had a first-class ticket, refused. The man called the police and Gandhi was expelled from the train in the middle of the night. Since then, Mahatma Gandhi decided to fight against any form of colonialism and racism with the weapons of nonviolence.

After his work, Gandhi was about to return to India when he learned about the law to withdraw the right of suffrage to Hindus, so he decided to delay his departure for a month to organize the resistance of his countrymen. Gandhi trained his countrymen in the doctrine of Satyagraha (The Creed of Nonviolence). The Satyagraha would be edited sometime later to achieve the political force that showed in the fight for the independence of India.

Gandhi entered politics because he believed that religion was the foundation of everything and wanted to use his moral principles to all aspects of life. That is why he was so extreme in the defense of nonviolence, as his phrase shows:

“My national service is part of my training to free my soul from the bondage of the body.” Mahatma Gandhi

His way of thinking must have been influenced by his family and social context in which he grew up and developed. Despite his failures, Gandhi became one of the most important historical figures of the twentieth century. His example inspired several leaders that looked for freedom such as Nelson Mandela and Martin Luther King. Most of Gandhi’s ideas and practices continue to be analyzed and used throughout the world by environmental groups and anti-globalization organizations.

In 1906, he made his vow of sexual abstinence, and also he started a passive resistance and spent four months in jail. Seven years later, in 1913, he received another nine months in prison for the epic march of Natal (South Africa). After Gandhi left South Africa, the politicians who had battled strongly started admiring him. Even today, thanks to Gandhi’s legacy, the South African Indians enjoy privileges that the black population has not been able to achieve.

The return of Mahatma Gandhi to India in 1915 coincides with the outbreak of the First World War. It was then that Europe experienced the peak of the political violence of Hitler and Mussolini when Gandhi sowed in his campaigns of civil disobedience one of the greatest political successes of the twentieth century: the peaceful independence of India. Gandhi used his fine psychology, to his extensive knowledge of the British mentality: in the name of Fair Play, he renounces fighting against the English while the war lasts. While announcing his intention not to fight against England, he creates a farm in the city of Ahmedabad, an apparently almost monastic institution where he gathers his disciples. Wherever those peaceful communities of vegetarian mystics emerge, it appears later under the direction of Gandhi, a gigantic revolution.

Since the American Civil War, England is left without cotton and India becomes the first exporter of this product. India exports raw cotton and Britain converts it into cloth, thus giving work to the English working population. When an Indian purchases Western dresses, he is paying the price in gold for the cotton he grows. That is why Gandhi fought against the British textile industry; that is why he asked for the return of the craftsman yarn, which is why he forbids the use of Western garments. That is why he created the farm in Ahmedabad, that monasticism that is the powder keg of a great revolution.

The end of the First World War brought an essential change in the policy of British colonies. If in the Bihar campaign all the proposals of Gandhi had been heard in favor of the peasants, the scene was very different by 1919. Many Indians were imprisoned, and in the province of Punjab, a strong terrorist movement was organized. From that year Gandhi increased his political campaign, showing decidedly his intention to achieve independence.

Years after the massacre, Gandhi became the undisputed nationalist leader, achieving the presidency of the Indian National Congress. The great campaigns of civil disobedience were launched. Thousands of Indians filled the prisons and Gandhi himself was arrested in March 1922. Ten days later he started “the Great Judgment”; the British judge had to sentence him to six years in prison. Gandhi on the other hand, accepts “As an honor” the sentence. When he became ill in prison, in 1923, the entire European press launched a campaign in his favor, and the viceroy decided to let him go free.

The “Salt March ” was Gandhi’s first great battle for independence. On March 12, 1930, in which, along with 78 worshipers, he left Sabarmati and traveled 390 km by walking for 24 days, followed by a growing number of admirers. He reached the sea and grabbed a handful of salt, symbolic act with which he invited the population to oppose the British monopoly of salt. Thus began the campaign of civil disobedience. And from the prison of Yervada, where he had been exiled again, he made in 1932 a “fast unto death.” The outbreak of the Second World War in the year 1939-1945. Britain pressured and exhausted by the United States, in February 1947 trusted the cousin of King George VI and great-grandson of Queen Victoria, Lord Mountbatten, the negotiation of Indian independence with Jinnah (head of the Muslim League) and Gandhi. In just seven months, India regained the freedom they had lost three centuries ago. Mahatma Gandhi had several attacks by fanatical Hindu and Muslim extremists. During his last days in Delhi he made a fast to reconcile the two communities, which was affecting his health. Even so, he left again in public a few days before his death.

On January 30, 1948, when Gandhi was addressing the crowd in New Delhi, Hindu extremist Nathuram V. Godse came up to him and took advantage of the confusion and shot him three times. Gandhi muttered “Hei, Rama” (Oh, God) and died.

THE NINE GUIDELINES OF THE SATYAGRAHA

• A Satyagrahi , that is, a civilian resistance, will not feel anger.
• He will suffer the rage of his opponent.
• By doing so, he will withstand the assaults of his opponent, he will never retreat; but he will not submit, for fear of punishment or something similar, to any order expressed with anger.
• When any person with authority tries to arrest a civilian resistant, he will voluntarily lend himself to arrest, and will not resist the theft of his property when the authorities want to confiscate it.
• If a civilian resistant has some property in his possession as trustee, he will refuse to surrender it, although in defending it he may lose his life. In no case shall he retaliate.
• No retaliation includes insulting and cursing.
• Therefore, a civilian resistant will never insult his opponent, and therefore he will not take part in any of the new insults that are contrary to the spirit of Ahimsa.
• A civilian resistant will not salute the United Kingdom flag, nor insult her or the officers, English or Indians.
• In the course of the fight, if someone insults or assaults an officer, the resistant civilian should protect said officer or officers from the insult or the attack even with his life.

“I am just a poor lost soul who strives to be totally good. ” Mahatma Gandhi

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Robert Oppenheimer

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Robert Oppenheimer Biography

Julius Robert Oppenheimer (April 22, 1904 – February 18, 1967) was a physicist widely acknowledged as the father of atomic bomb . He was born in New York City, United States. Oppenheimer is renowned for his pivotal role in the development of the Manhattan Project during World War II, which culminated in the creation of the first atomic bombs.

Early years

Robert Oppenheimer was an American theoretical physicist, scientist, and university professor. He was the son of German-born Julius S. Oppenheimer and artist Ella Friedman. Coming from a wealthy and educated family in New York, his father was a Jewish owner of a significant fortune amassed through his textile factory. This allowed Oppenheimer to enjoy certain comforts and attend the best schools in the city.

In this regard, he was educated at the Ethical Culture School in New York, where he excelled as the top student, with some teachers even asserting that he was better than many of them. Upon graduating from school, he enrolled at Harvard University , where he stood out in all areas, from chemistry to Eastern philosophy, Greek, and Latin, completing his studies at the age of 21.

After some time, Robert Oppenheimer decided to delve into the world of physics, capitalizing on both his aptitude for the subject and its burgeoning prominence across Europe. He moved to England, where he worked with Ernest Rutherford and J. J. Thomson. Alongside these two great scientists, he felt somewhat inadequate, as he believed his performance did not meet the required standards. However, Oppenheimer did not give up.

With the passage of time, he learned from his mentors, and by 1925, feeling more adapted, he began researching atomic energy and secondary-atomic particle energy processes at the Cavendish Laboratory.

A year later, he was at the University of Göttingen , collaborating with Max Born to develop his classical contribution to molecular quantum theory, known in physics as the “Born-Oppenheimer method”. He returned to his home country to teach theoretical physics at the California Institute of Technology and the University of Berkeley between 1929 and 1942. Oppenheimer was a highly political person. Therefore, in the 1930s, he decided to align himself with communist students to support the Republic during the Spanish Civil War, but certain actions led to the demise of his sympathy for the Communist Party.

Contribution to the Manhattan Project

General Leslie Groves alongside Oppenheimer in the development of the Manhattan Project (Circa 1944)

The civil and political situation in Europe was becoming increasingly dangerous. By 1939, Albert Einstein and Leo Szilard warned the U.S. government about the dangers of nuclear energy falling into the hands of the Nazis. In response, President Franklin Roosevelt initiated the project for creating the atomic bomb, which was initially under military control, led by General Leslie Groves, an engineer known for overseeing construction projects, including the Pentagon. Later, Oppenheimer was brought on board to manage the administration of the project, which culminated in the construction of the atomic bomb by 1945.

Oppenheimer’s most significant contribution to the Manhattan Project was his leadership and effective coordination among diverse teams of scientists. His vision and problem-solving skills were crucial in overcoming the scientific and technological challenges involved in building an atomic bomb. He supervised the design and testing of the first atomic bombs, including the successful detonation of the plutonium bomb at the Trinity test site in New Mexico on July 16, 1945.

This American physicist had the support of many prominent figures in science, such as the great scientist Werner Heisenberg , Erwin Schrödinger, Max Born, Wolfgang Pauli, Paul Dirac, and Enrico Fermi , with whom he also developed close friendships. The work carried out by these scientists on quantum physics provided significant support for his own research. He gained valuable insights into quantum and relativistic physics, which kept him abreast of new scientific developments. He made contributions to the application of quantum theory to the concept of electron spin.

In his role as the director of the Institute for Advanced Study in Princeton, he fostered discussion and research in quantum and relativistic physics. In 1953, his past ties with the Communist Party led to certain defamation issues. As a result, he was called to a security hearing where the accusation was dismissed, but his access to military secrets was still prohibited. One of the institutions that attacked the scientist the most was the Federation of American Scientists. Oppenheimer was humiliated, and his communications were monitored. Nine years later, President John F. Kennedy , in an effort to rectify this mistake, awarded him the Enrico Fermi Award , granted by the Atomic Energy Commission , which he received from President Johnson himself.

“Now I Am Become Death, the Destroyer of Worlds”.

Oppenheimer, confessed to President Harry Truman, that he was not entirely comfortable with the fate of the atomic bomb. After some time, the Cold War erupted, and the Soviet Union announced its possession of an atomic weapon. In response, the United States decided to develop an even more powerful weapon. They approached Oppenheimer to lead the Atomic Energy Commission, but he declined the offer, resulting in his removal from the position. However, he remained the director at the Institute for Advanced Study, thanks to the support given by Einstein , Von Neumann , and Bohr.

After this event, his life took a different turn as he decided to distance himself from the laboratories and leaned towards writing about the studies conducted throughout his scientific career. Notable works include “Science and the Common Understanding” (1954) and a book related to electrodynamics (published posthumously in 1970). In the aftermath of the events in Japan and the grave consequences the atomic bomb had on humanity, he made several proposals aimed at internationally regulating the use of atomic energy to ensure peace.

He staunchly opposed the creation of the hydrogen bomb. However, despite his efforts and those of the General Advisory Committee of the Atomic Energy Commission , its development continued. Disheartened, Oppenheimer made the decision to retire from Princeton in 1966 . A year later, on February 18, 1967, he passed away from throat cancer.

Filmography

Visual works inspired by Robert Oppenheimer:

• “Fat Man and Little Boy” (1989): Oppenheimer was portrayed by Dwight Schultz in this film.
• “One Day” (1989): The scientist was portrayed by David Strathairn.
• “Oppenheimer” (2023): The biography of Julius Robert Oppenheimer was brought to the screen in this movie, based on the biographical work “American Prometheus” by author Kai Bird. The character of Julius Robert Oppenheimer was played by Cillian Murphy and directed by Christopher Nolan.

History of Threads

Threads (July 5, 2023) is an application and social media developed by the Meta group, designed to compete with Twitter. While it shares some features with Twitter, it has its own distinctive approach. This application has been specifically designed to share text-based updates and engage in interactive public conversations.

What is Threads?

Threads is a new application and social network created by the Instagram team, which is part of the Meta group, led by billionaire entrepreneur Mark Zuckerberg . The launch of Threads has had a positive impact on the market, as Meta’s stocks experienced an increase of nearly 3% during an unfavorable session on Wall Street. Furthermore, in after-hours trading, the stocks continued to rise, increasing by almost 1%. This indicates a favorable reception from investors and the market.

The application has been specifically designed to share moments through text-based updates. It provides a unique and standalone space for real-time posting and engaging in public conversations. With the new application, you have the opportunity to follow and connect with friends and creators who share your same or similar interests, including the people you follow on Instagram.

Threads has been developed with the aim of competing with Twitter and presents features and similarities that go beyond simple text sharing. Just like on Twitter, in this new app, users can create threads, share photos, videos, and links. The application is currently available for launch on iOS and Android devices. It is worth noting that currently, an Instagram account is required to access the app.

Mark Zuckerberg and his Meta team have taken advantage of the recent changes in Twitter following the acquisition by Elon Musk . Twitter has reduced some of its security options, reserving them exclusively for users who purchase Twitter Blue. Meta has identified this gap and has seized the opportunity to attract users to join Threads. The new application stands out for maintaining a wide variety of security controls and providing a safe experience for users.

“The idea is to build an open and friendly space for communities”- Adam Mosseri.

Differences between Threads and Twitter

• Threads currently follows the same security policies as Instagram.
• In Threads , it is not possible to save posts as drafts. You must share posts immediately or delete them.
• Threads does not have a set limit on the number of posts that can be viewed. There is no maximum limit on viewed posts in Threads, unlike the recent limitation imposed by Twitter of 600 posts.
• The new social media does not yet have direct messaging, unlike Twitter.

How to create an account on Threads?

To get started, you need to go to the mobile device’s app store and search for “Instagram Threads”. Once found, click on download and install the application. Once installed, open the app and access Threads using your Instagram username.

Next, complete your personal information and adjust the security options according to your preferences. Once this process is done, you will be ready to explore the application, change your profile picture, and start following people and topics that interest you.

It should be noted that automatically, anyone under the age of 16, or under the age of 18 in certain countries, their profile will be set to private when joining Threads.

When Instagram users sign up for this new social network, they receive a Threads badge on their Instagram profile. This badge displays a number indicating the sequence in which they created their account on this new app.

How is Threads used?

Threads offers a user interface similar to that of Twitter, allowing users to interact with other users’ posts from the “Home” section. Additionally, through the search icon, it is possible to find other users on this red social.

In the “Home” section, you will find posts from the people you follow, as well as recommended content from new creators that you have yet to discover. Posts have a limit of 500 characters and can include links, photos, and videos up to five minutes in length. Additionally, you have the option to easily share a Threads post to your Instagram Story or share it as a link on the platform of your choice.

To create a thread in this app, simply click on the notebook icon. Once you have written your message, publish it and continue with the text at the bottom. Just like on Instagram, the heart icon shows recent activity on your account, allowing you to see feedback and interaction with your posts.

Similarly, it is important to note that if you block an account on Threads, the same account will also be blocked on Instagram. This means that blocking actions are applied collectively on both platforms.

How to delete an account on Threads?

It is important for users to note that if they wish to delete their account on Threads, it is likely that their Instagram account will also be deleted. Currently, the only available option is to temporarily deactivate the account on this application, but it can only be permanently deleted if you delete your Instagram account.

Metallica history

Metallica is an American thrash metal band from Los Angeles and based in San Francisco. It is considered one of the leading groups in the subgenre and throughout its 35-year career it has won numerous awards, including 9 Grammys, 2 American Music Awards, 2 MTV awards, 2 Billboard awards, and a star on the Hollywood Walk of Fame.

1980 – Beginnings

The history of the band begins in 1980 when Lars Ulrich, the son of tennis player Torben Ulrich, placed an ad in the magazine Recycler looking for a guitarist for a metal band influenced by the British New Wave of Heavy Metal. James Hetfield responded to the ad and joined Ulrich as the first members of the band. Ron McGovney joined as bassist and Lloyd Grant as lead guitarist. With this first formation, the band recorded its first demo, Hit the Lights, considered one of the first thrash metal songs. However, they soon realized that the lineup was not working and Lloyd was replaced by Dave Mustaine.

Despite the early disastrous performances due to the lack of experience of the members, the band continued and released No Life ’till Leather, showing a more aggressive sound. Additionally, Ron McGovney was replaced by Cliff Burton as bassist and Dave Mustaine was replaced by Kirk Hammett due to his alcohol addiction. Since then, James Hetfield has taken on both the role of rhythm guitarist and singer.

1983 – Release of ‘Kill ‘Em All’

With this new lineup and having Johnny Zazula as their manager, t he band released in 1983 Kill ‘Em All, which gained notoriety in the metal scene and sold more than 300,000 copies. After a tour of the United States and a concert in Holland where they reached their largest audience to date, with 5,000 people, the band released the album Ride the Lightening with Megaforce Records in 1984, which received critical acclaim for its melodic sound.

“1991 – Release of the ‘The Black Album'”

After this work, the band released Master of Puppets in 1986 and embarked on a promotional tour that was cut short by an accident in which the bassist Cliff Burton died. After reflecting on their future, the band incorporated Jason Newsted and recorded …And Justice for All, an album with a denser sound that, despite its commercial success and a Grammy nomination, received criticism for being unoriginal and moving away from heavy metal. However, it wouldn’t be until the release of their album Metallica in 1991, known as The Black Album, that they reached great success, selling half a million copies in the first week of sales in the United States and reaching the top of the Billboard chart. This work led to two similar albums, Load in 1996 and ReLoad in 1997, which received negative reviews for their proximity to alternative rock and their distance from traditional heavy metal, disappointing their older fanbase.

“2001 – Documentary, Tours, Awards”

In 2001, Jason Newsted left the band and Metallica struggled to find a suitable replacement for some time. Therefore, they had to record their next album, St. Anger, with their producer Bob Rock playing bass. However, Robert Trujillo soon joined the band’s lineup. Three years later, the documentary Some Kind of Monster was released, which portrays the recording process of the last album and the internal conflicts that the band had with Dave Mustaine. After a tour in 2006 in which they played Master of Puppets again to celebrate its 20th anniversary, and the release of a compilation of their videos titled The Videos, Metallica was inducted into the Rock and Roll Hall of Fame. Later, they released Death Magnetic in 2008 and the conceptual album Lulu in 2011, which was poorly received by their fans. In 2012, the band founded their own record label, Blackened, and performed a concert in Antarctica to raise awareness about polar melting and environmental crisis . In 2016, they released Hardwired… to Self-Destruct. Currently, the band is still active.

Biography of Cleopatra

Cleopatra (69 BC – August 12, 30 BC) was the last Queen of Egypt, belonging to the Ptolemaic dynasty. She was born in Alexandria, Egypt. Her father was Ptolemy XII and her mother was Cleopatra V Tryphena. Cleopatra married her brother Ptolemy XIII, as a strategy to maintain the reign, then they both inherited the throne in 51 BC. Cleopatra is said to have possessed exceptional beauty. Her father was not well-liked by his people as he showed little interest in the problems of the Egyptian people, He was a corrupt ruler who squandered the kingdom’s money on lavish parties.

She was able to maintain her throne thanks to the Roman help she received in exchange for her continuous bribes and promises of various tributes. The Romans supported the king because he promised them easy access to the gold and wealth of Egypt. In each conflict, Rome played the role of arbitrator in the popular uprising, Ptolemy, went to Rome in search of military aid to suppress it. His wife Cleopatra and one of her daughters were left as regents of the country, then his wife died. The Alexandrians placed Queen Berenice IV on the throne and sent a delegation to Rome to arbitrate the conflict between father and daughter.

Soon after, Ptolemy XII was able to defeat the army of Archelaus, second husband of Berenice IV, and was returned to the throne. To ensure power, he had his daughter Berenice executed, it was the year 55 BC. The king died four years later, leaving the throne to his daughter Cleopatra VII Philopator and his son Ptolemy XIII Dionysus II. Cleopatra was the first of this dynasty to learn to speak the Egyptian language; she also learned Greek, Hebrew, Syrian and Aramaic and possibly Latin. She was also educated in literature, music, political science, mathematics, astronomy and medicine.

The situation in Egypt was becoming worse, farmers suffered severe famines, the Egyptian currency was weakening and the slow bureaucracy was hindering recovery: the country was becoming increasingly dependent on Rome. In response, farmers staged uprisings and created bands of outlaws that caused great harm; Additionally, the royal family also did not have good relations. Her younger sister Arsinoe, disagreed with her policy of helping the Romans and wanted to reach the throne. Ptolemy XIII, very young and manipulable, was practically handled by three advisors who forced him to expel his sister from the throne by overthrowing her with a command led by his advisors Potino and Aquilas.

Cleopatra attempted to regain power, gathering a good army for this purpose, although she did not succeed. Soon conflicts broke out between the two brothers and spouses, which led to the overthrow of Cleopatra. However, when the Roman civil wars began: Julius Caesar went to Egypt and helped Cleopatra in the conflict with her brother. During the Alexandrian War, both Pompey and Ptolemy XIII died, and the legendary Alexandria Library was burned.

Cleopatra was first and foremost a solution for Julius Caesar, and also his lover, she tried to use her influence over Caesar to restore Egypt’s hegemony in the Eastern Mediterranean as an ally of Rome; the situation intensified when she had a son with Julius Caesar: Caesarion. When Julius Caesar was assassinated in 44 BC, Cleopatra attempted to seduce his immediate successor: consul Mark Antony. Being allies, they imposed their force in the East, creating a new Hellenistic kingdom that managed to conquer Armenia in 34.

Cleopatra, in addition to being a skilled ruler, was also known for her beauty and intelligence. She was fluent in several languages, including Egyptian, Greek, Hebrew, Syrian, and Aramaic, and was well-educated in literature, music, politics, mathematics, astronomy, and medicine. She used her charm and wit to strategically seduce powerful men in order to maintain control of her kingdom. She had a son, Cesarian, with Julius Caesar and later became the lover of Mark Antony. However, after the defeat of their alliance and the death of Antony, she was captured by Augustus and brought to Rome as a war trophy.

In the face of this situation, Cleopatra had herself bitten by an asp to end her life. Augustus took advantage of the situation to also murder her son Cesarión, thus extinguishing the Ptolemaic dynasty and later annexing Egypt to the Roman Empire. Cleopatra’s life inspired many writers, painters, sculptors and filmmakers. For example, between 1540 and 1905, over 200 plays, five operas and five ballets emerged. Let’s mention some important literary works: Cleopatra and Mark Antony (1606) by William Shakespeare, All for Love (1678) by the Englishman John Dryden and Caesar and Cleopatra (1901) by George Bernard Shaw. Even one of the comics of the popular Asterix the Gaul was dedicated to her.

Cleopatra has been the subject of many paintings and sculptures. Additionally, her life has been depicted in films, such as Cléopâtre (1899) and the famous and controversial 1963 production directed by Joseph L. Mankiewicz: Cleopatra, starring Elizabeth Taylor. Another production, Marco Antonio y Cleopatra was released in 1972. A more recent, less ambitious film was Cleopatra (1999). Later, the British Museum dedicated an exhibition to Cleopatra, sparking an interesting debate about her beauty.

Grupo Firme

History of Grupo Firme

Grupo Firme is a musical group of Mexican regional music from Tijuana . It was created in 2014 and its members are: Eduin Cazares (leader and vocalist); Joaquín Ruiz (bass guitar); Jhonny Caz (vocalist), Abraham Hernández (second voice); Christian Téllez (bass); Dylan Camacho (accordion); and Fito Rubio (drums). Initially they made themselves known on social networks with some covers and in 2017 they made their debut with their first album Past, Present, Future. In 2018, their first hits, Pídeme, El Roto and Juro Por Dios came out and a year later they became famous with the hit El Amor No Fue Pa’ Mi, among other hits. Currently they are seen as the new fashionable group.

The beginnings

United by their love of music and coming from different parts of Mexico, the seven members of the group met in Tijuana. They grew up and began their careers in this city as members of different groups, although they knew each other from their work in the artistic industry. The founders of the group were Eduin and Joaquín , who coincidentally joined various groups before founding the group in early 2013 or 2014.

Joaquín and Eduin started in the group Reto Sierreño, then moved on to the groups Aventado2 de Tijuana and Los 4 de la frontera, and finally coincidentally joined the group Fuerza Oculta. This last group became, after some changes, the Grupo Firme , although it was initially called Grupo Fuerza. Because many groups had the same name, the members decided to opt for a synonym and chose “Firme”.

This is how Grupo Firme was born, with Eduin as the vocalist and leader, Joaquín on the bass guitar, Abraham and Jhonny as second voice, Christian on the bass, Dylan on the accordion, and Fito on the drums.

With the help of their manager and representative Isael Gutiérrez, who is also the head of the Music VIP Entertainment label, the group took its first steps in bars and events. At the same time, they made themselves known on social networks and other platforms by uploading covers of recognized artists, such as Los Tigres del Norte , José Alfredo Jiménez, Los Tucanes de Tijuana, and others. Often, the group uploaded songs at the request of the public, so they didn’t take long to have their own fanbase.

Grupo Firme: debut and career

In April 2017, after three years of performances and covers on social media, the group released its debut album, “Past, Present, Future” . This album consisted of twelve songs, highlighting “De Sol a Sol”, “Metas Cumplidas”, “Perdóname”, and “El de los Huaraches”. Although the album was not very successful, it managed to make the group known. A few months later, the group returned with “El Barco” (2017) , a fifteen-song album with the tracks “El Bueno de Tijuana”, “Dile”, “Gente de Verdad”, and “La Interezada”.

In addition, that year, the group collaborated with Los Buitres de Culiacán Sinaloa on the album “En Vivo Desde Tijuana los Buitrones y los Firmes” (2017). Success finally arrived in 2018 with the singles “Pídeme”, “El Roto”, and “Juro Por Dios”. That year, the group was quite active, releasing singles, collaborations, and making several appearances. They even went to Colombia, where they were well received and recorded their “En Vivo desde Medellín Colombia” (2018). The album, which included the tracks “El Teclas”, “El Peña”, and “El Flaquito”, was quite popular within and outside of Mexico.

The group finally achieved fame in 2019 thanks to the releases of “Me Cansé de Amarte” and the hit “El Amor No Fue Pa’ Mí” (ft. Banda Coloso). Later came the successful “El Muelas”, “En Realidad” with Banda Coloso, “Lujos y Secretos” with Quinto V Imperio, and “Porque Te Quiero” with Luis Alfonso Partida “El Yaki”. They also released that year the singles “Qué Me Vas A Dar Si Vuelvo”, “El Panal”, and “A Ti Te Conviene” with Calibre 50 .

The successes continued in 2020. The group began the year by releasing the single “La Estoy Pasando Mal” , and later collaborating with Enigma Norteño on the song “Mi Pretexto de Borracho”. Later they appeared on the single “Yo Diría” by Uziel Payan and collaborated with Marca MP on “El Güero”. In March, “Acábame de Matar” was released and in April they premiered “Quiero Pistear” with Luis Ángel “El Flaco”.

Their second live album, “En Vivo Desde Anaheim, CA”, was released in July of this year , including their biggest hits: “Pídeme”, “Que Me Vas a Dar Si Vuelvo”, “El Roto”, “Descuide”, “Porque Te Quiero”, “El Amor No Fue Pa’ Mí”, among others.

In 2022, the news is released that the band, Grupo Firme, breaks the attendance record with more than 280,000 people in Mexico City’s Zócalo. In this way, this renowned band surpasses the record that belonged to Vicente Fernández, who had 217,000 people. Prior to these last two, Justin Bieber and Shakira had the record, with the attendance of 210,000 people present in the Zócalo.

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Mahatma Gandhi: Biography, Beliefs, Religion

The biography of Mahatma Gandhi presents an intricate journey of a man deeply rooted in his beliefs and principles. His life story showcases a blend of spiritual, philosophical, and political endeavors that had profound impacts within and beyond religion. Across diverse contexts, Gandhi’s name resonates with notions of peace, nonviolence, and resilience. Dive into the comprehensive narrative of this influential figure and understand the ethos that defined his path.

Table of Contents

Biography Summary

Early Life and Education Mohandas Karamchand Gandhi, better known as Mahatma Gandhi, was born on October 2, 1869, and tragically died on January 30, 1948. A beacon of peace and nonviolence, Gandhi was an exemplary figure who battled colonial subjugation and heralded India’s independence from oppressive British rule. His unwavering dedication to nonviolent resistance was instrumental in inspiring movements for civil rights and freedom on a global scale.

South African Sojourn

In the coastal state of Gujarat, within a devout Hindu family, Gandhi’s roots were planted. His legal proficiency was honed at the Inner Temple, London, where he achieved his accolade of being called to the bar in June 1891 at the age of 22. Struggling to cultivate a successful law practice in India, Gandhi sought opportunities in South Africa in 1893, representing an Indian merchant in legal matters. South Africa became his home for 21 years, where he not only nurtured a family but also cultivated the strategy of nonviolent resistance as a weapon against injustice and discrimination.

Return to India and National Leadership

1915 marked his return to India, and at 45, Gandhi embarked on a mission to consolidate peasants, farmers, and laborers, championing causes against discrimination and excessive land tax. Steering the Indian National Congress in 1921, his leadership illuminated paths toward mitigating poverty, broadening women’s rights, fostering religious and ethnic harmony, and terminating untouchability. With the embodiment of swaraj or self-rule as his objective, Gandhi became a paragon of simplicity, adopting a lifestyle resonating with the underprivileged.

Defiance Against British Rule

In a defining moment of defiance against British rule, Gandhi spearheaded the 400 km Dandi Salt March in 1930, challenging the stringent British salt tax. His clarion call for the British to “Quit India” echoed through the nation in 1942. Despite numerous incarcerations in South Africa and India, Gandhi’s spirit remained unyielding.

Partition and the Struggle for Peace

As the winds of freedom began to blow across the Indian subcontinent in the early 1940s, they carried with them the storms of partition, driven by the burgeoning demand for a separate Muslim homeland. The twilight of British rule in August 1947 unfurled the dawn of independence, heralding the birth of India and Pakistan. A crucible of turbulence, upheaval, and religious animosity ensued, marring the euphoria of emancipation with the stains of violence and bloodshed.

Gandhi, who envisioned an India resonating with religious pluralism, became a crucible of solace and peace, endeavoring tirelessly to assuage the tempests of violence and discord. Embarking on several hunger strikes, his life became an epitome of sacrifice aimed at halting the horrific religious carnage. His journey, however, was tragically ended by the bullets of Nathuram Godse, a militant Hindu nationalist, on January 30, 1948.

Remembered and revered as the Father of the Nation in the tapestry of post-colonial India, Gandhi’s legacy is enshrined in his unyielding devotion to peace and nonviolence. The global canvas commemorates his birth on October 2 as Gandhi Jayanti and the International Day of Nonviolence, celebrating the luminary who illuminated pathways towards peace, tolerance, and harmony.

Early Life and Background

Mohandas Karamchand Gandhi was born on October 2, 1869, in Porbandar, a coastal town on the Kathiawar Peninsula in the then princely state of Porbandar, part of the Kathiawar Agency of the British Raj. He was born into a Gujarati Hindu Modh Bania family with a prominent status in the region. His father, Karamchand Uttamchand Gandhi (1822–1885), held the esteemed Porbandar state’s dewan (chief minister) position, contributing actively to the governance and administration despite having a modest educational background.

The familial lineage of the Gandhis originated from Kutiana village in what was then the Junagadh State. Karamchand, Gandhi’s father, was particularly experienced in state administration, and his influential tenure included a remarriage with Putlibai (1844–1891), who became an essential figure in the family and Gandhi’s life. This union produced several children, with Mohandas being the youngest, born in a rather humble setting within the Gandhi family residence.

Childhood Influences and Education

Gandhi’s early years were marked by a blend of traditional Indian stories and diverse religious exposure, pivotal in shaping his moral compass and philosophical standings. His internalization of truth and love as supreme virtues was profoundly influenced by epic Indian classics, leaving an indelible mark on his conscience and thought processes. A salient feature of Gandhi’s upbringing was the eclectic religious atmosphere at home, rooted in Hindu traditions, enriched with teachings from various texts like the Bhagavad Gita, the Bhagavata Purana, and several others, offering him a well-rounded spiritual foundation.

A strategic relocation occurred in 1874 when Karamchand moved to Rajkot, assuming the role of a counselor to its ruler, ensuring a degree of security and prestige despite its lesser stature than Porbandar. Gandhi commenced his formal education in Rajkot, engaging in fundamental studies, including arithmetic, history, and the Gujarati language, at a school close to his residence. Furthering his education, he joined Alfred High School, where his academic journey was characterized as average, marked by a noticeable reservation and lack of interest in physical games and activities.

Personal Life and Marriage

Aligning with the prevailing customs of the region, Gandhi, at the age of 13, entered into an arranged marriage in May 1883 with Kasturbai Gokuldas Kapadia, commonly referred to as Kasturba or Ba. Traditional practices marked this marital union, and the initial phases saw Gandhi battling internal feelings of jealousy and possessiveness alongside navigating the typical aspirations and challenges faced by adolescents.

The demise of Karamchand in late 1885 and the death of Gandhi’s firstborn in the same period marked a phase of profound sorrow and loss for Gandhi. Overcoming these personal challenges, Gandhi and Kasturba went on to have four more sons: Harilal (born in 1888), Manilal (born in 1892), Ramdas (born in 1897), and Devdas (born in 1900).

Gandhi’s pursuit of higher education saw him graduate from high school in Ahmedabad in November 1887 and enroll at Samaldas College in Bhavnagar State in January 1888. However, his stint at Samaldas College was short-lived, resulting in a return to his family in Porbandar, marking a temporary pause in his educational journey.

Education: Law Student in London

The pivotal chapter of Mohandas Karamchand Gandhi’s life unfolded when he embarked on a journey to London to delve into legal studies. Driven by advice from Mavji Dave Joshiji, a close Brahmin priest and confidant of the Gandhi family, the voyage was set into motion amidst familial uncertainties and emotional deliberations. Kasturba, Gandhi’s wife, had recently given birth to their first surviving son, Harilal, in July 1888, and the familial reservations, primarily from his mother Putlibai and uncle Tulsidas, weighed heavily against the backdrop of traditional and ethical considerations.

On August 10, 1888, an 18-year-old Gandhi embarked on his journey from Porbandar to Mumbai (then known as Bombay), facing a storm of warnings and skepticism from his community, which fervently questioned the moral implications of his travel to the West. Despite assurances of his unwavering adherence to his vows and cultural norms, Gandhi faced social repercussions, culminating in his excommunication from his caste. Undeterred, Gandhi sailed from Mumbai to London on September 4, 1888, entering a new phase of his life marked by exploration and academic pursuits.

In London, Gandhi’s academic journey found its path in illustrious institutions like the University College, London, where, under the tutelage of scholars like Henry Morley, he immersed himself in studies involving English literature from 1888 to 1889. His legal aspirations were channeled through his enrollment at the Inns of Court School of Law at Inner Temple, fostering his aim of becoming a barrister. London presented a tableau of challenges and avenues, resurrecting his childhood traits of shyness and introversion. His inclination towards personal improvement saw him engage in public speaking forums, which significantly aided in diminishing his reticence, cultivating a foundation crucial for his future legal practices.

Gandhi’s London sojourn was also marked by a conscientious engagement with the societal canvas of the city, particularly the impoverished communities in London’s Docklands. His empathetic involvement became notably evident during a trade dispute in 1889, where dockworkers spearheaded a movement demanding equitable pay and improved working conditions, eliciting solidarity from various sectors, including seamen, shipbuilders, and factory workers. This convergence of collective voices found resolution through successful negotiations, facilitated notably by the mediation efforts of Cardinal Manning. This instance found Gandhi, accompanied by an Indian acquaintance, expressing gratitude towards the cardinal, reflecting his appreciation and respect for efforts fostering justice and welfare in society.

Vegetarianism and Committee Work

During his period of residence in London, Mohandas Karamchand Gandhi’s lifestyle and commitments were profoundly molded by a vow of ethical and cultural fidelity to his mother. In an attempt to assimilate into the English societal fabric, Gandhi adopted local customs of the period, engaging in activities such as dancing lessons. However, his initial experiences, particularly concerning dietary habits, were marred by a struggle with the limited vegetarian options available, leaving him often in discomfort and hunger.

His culinary explorations eventually led him to some of London’s vegetarian establishments, where his ideological perspective was further enriched by literary influences such as the works of Henry Salt. Such exposures paved the way for Gandhi’s active involvement in the London Vegetarian Society (LVS), where he was elected to its executive committee, serving under the leadership of Arnold Hills, a prominent industrialist and the society’s president.

In the sociocultural spheres of society, Gandhi played a pivotal role in extending its influence, contributing to establishing a new chapter in Bayswater. His interactions within the society were characterized by diverse intellectual engagements, including associations with members of the Theosophical Society, an organization founded in 1875 dedicated to promoting universal brotherhood and an in-depth exploration of Buddhist and Hindu literature. This confluence of ideas and philosophies prompted Gandhi towards an enhanced engagement with sacred texts like the Bhagavad Gita, fostering a nuanced understanding and appreciation of its teachings both in original and translated forms.

Ethical Debates within the Society

Gandhi’s tenure at the LVS was also marked by notable disagreements, symbolizing his early forays into challenging authoritative perspectives despite an innate shyness and a general disposition to avoid confrontations. A significant episode of difference emerged between Gandhi and Hills concerning the LVS membership of Thomas Allinson, who was at the center of a debate due to his advocacies related to newly emerging birth control methodologies.

Gandhi’s interactions with Hills, characterized by mutual respect and productivity, faced divergent views regarding the ethical considerations surrounding vegetarianism and broader moral paradigms. Hills, a figure of significant societal standing, marked by accomplishments in industrial enterprises and sports, and a benefactor of LVS, upheld a perspective linking vegetarianism closely with broader moral constructs, positioning it as a movement reflecting Puritan societal values.

The deliberations reached a point of formal discussions and voting within the committee, testing Gandhi’s capacities to articulate and defend his viewpoints amidst personal reservations and shyness. Despite personal ideological differences, Gandhi’s defense of Allinson reflected a nuanced appreciation of individual rights to differing opinions within the collective organizational framework.

A documented reflection of this episode is captured in Gandhi’s autobiographical work, An Autobiography, Vol. I , where he articulated a strong advocacy for allowing diverse viewpoints within society, even if they did not necessarily align with commonly upheld moral perspectives. The culmination of these debates saw the exclusion of Allinson from society after a voting process. Still, the episode unfolded without animosities, maintaining the ethos of respect and dignified disagreements within the society’s operational dynamics.

Admittance to the Bar

In the legal progression of Mohandas Karamchand Gandhi’s life, a pivotal milestone was achieved when he was called to the bar at 22 in June 1891. Gandhi embarked on his journey back to India from London after this significant professional attainment. Upon his return, he was confronted with the sad news of his mother’s demise during his stay in London, a fact his family had kept concealed.

Seeking to establish his professional foothold, Gandhi initially ventured into setting up a law practice in Bombay. However, these attempts did not fructify successfully, owing to psychological barriers that hindered his ability to cross-examine witnesses effectively. Consequently, Gandhi transitioned back to Rajkot, where he engaged in drafting petitions for litigants as a means of earning a living. This career phase was challenged when confrontations with a British officer, Sam Sunny, interrupted his professional pursuits.

Professional Opportunity in South Africa

The year 1893 marked a turning point in Gandhi’s career when a business proposition from Dada Abdullah, a Muslim merchant rooted in Kathiawar, was presented to him. Abdullah, well-established in the shipping industry in South Africa, was searching for a lawyer to represent his distant cousin in Johannesburg, expressing a preference for an individual sharing a Kathiawari heritage.

Negotiations regarding the professional compensation for the proposed assignment resulted in an offer of a total salary amounting to £105. When adjusted for inflation and currency valuation of the period, this would be approximately equivalent to $17,200 in 2019. In addition to the salary, provisions were made for covering travel expenses associated with the assignment. Gandhi’s acceptance of this offer was marked by the understanding that it would entail a commitment of at least a year in the Colony of Natal, South Africa, which was also under the dominion of the British Empire.

This professional opportunity signified a transformative phase in Gandhi’s legal career, marking the initiation of his impactful journey in South Africa, where his experiences and contributions would profoundly shape his ideological and activist orientations.

Civil Rights Journey in South Africa (1893–1914)

Mohandas Karamchand Gandhi’s odyssey as a civil rights activist unfolded in South Africa, a journey that spanned 21 years, commencing in April 1893, when a 23-year-old Gandhi set sail to represent Abdullah’s cousin in a legal case. His initial arrival in South Africa was marred by discrimination and racial prejudice due to his ethnic origin and skin color.

This phase of history was notably marked by the unveiling of a bronze statue commemorating Gandhi’s centenary at the Pietermaritzburg Railway Station by Archbishop Desmond Tutu in June 1993. The location had historical significance as the site where Gandhi was ousted from a train due to his refusal to vacate the first-class compartment, a space designated exclusively for Europeans. This incident was instrumental in propelling Gandhi to commit to civil rights activism, catalyzing his resolve to challenge and protest against racial injustices.

His initial perception was of self-identification primarily as a Briton, with his Indian identity being secondary. However, the extensive and entrenched discriminatory practices he experienced and witnessed were pivotal in reshaping his self-perception and ideological orientations. His advocacy extended beyond personal experiences, propelling initiatives aimed at confronting and challenging legislative and systemic manifestations of discrimination against the Indian community in South Africa.

A significant landmark in his South African journey was the conclusion of the Abdullah case in May 1894. However, Gandhi’s intent to return to India was altered by emergent political developments, specifically discriminatory legislative proposals. This prompted an extension of his stay, marking an enhanced engagement in organized activism, notably through the founding of the Natal Indian Congress in 1894. His strategic advocacy included petitions to British officials, such as Joseph Chamberlain, the British Colonial Secretary, seeking to reconsider discriminatory legislative provisions.

Gandhi’s journey also featured participation in the Boer War (1899–1902), where he played a role in forming the Natal Indian Ambulance Corps, engaging in humanitarian services in the conflict zones. This participation was emblematic of Gandhi’s multifaceted activism, integrating pursuits of civil rights advocacy with humanitarian contributions, seeking to challenge prevailing stereotypes and prejudices against the Indian community.

The evolution of his unique methodological approach to civil rights activism culminated in the conceptualization of Satyagraha, or devotion to truth, a form of nonviolent protest. This philosophy was first formally deployed in mass demonstrations against the Transvaal government’s discriminatory registration laws in 1906. The strategic evolution of Gandhi’s activism, characterized by nonviolent protests and civil disobedience, was further informed by cross-cultural intellectual engagements, such as correspondences with Leo Tolstoy.

The legacy of Gandhi’s South African sojourn constituted a transformative impact on his philosophical and strategic approaches to civil rights activism, contributing foundational elements to his subsequent influential role in India’s struggle for independence upon his return in 1915.

European, Indian, and African Intersectionality

Mohandas Karamchand Gandhi’s transformative journey as a civil rights activist in South Africa evolved over the critical years from 1893 to 1914. During these defining decades, Gandhi navigated the tumultuous waters of racial discrimination, political awakening, and profound personal and ideological evolution.

Initially, Gandhi’s primary focus was directed towards the racial injustices faced by the Indian community. The formation of the Natal Indian Congress marked his entrance into the political arena. This political emergence was fueled by personal experiences of racial discrimination and victimization, driving him to channel his energies toward resisting and combating the prevalent racial prejudices and violations of rights. Gandhi’s experiences were characterized by overt racism, reflected in societal attitudes and systemic practices, where he was subjected to derogatory labels and overt expressions of racial hate.

Complexities and evolving perspectives marked the trajectory of Gandhi’s activism. His initial outlook exhibited racial bias, as illustrated in his initial speeches and legal advocacies where distinctions were made between the Indian and African communities. An exemplification of this is visible in his legal briefs prepared in 1895 and speeches made in September 1896, where he delineated the Indian society from the African population in the context of civil rights and societal positioning.

However, a transformative shift became apparent in Gandhi’s perspectives and actions as history unfolded. His activism began to encompass broader horizons, embodying a more inclusive approach toward resisting racial discrimination faced by Africans and Indians. Notable instances of this evolving solidarity included his participation in the Bambatha Rebellion in 1906, where, despite initial reservations, he contributed by forming a volunteer stretcher-bearer unit comprising both Indian and African individuals.

In a reflection of his expanding vision and activism, by 1910, Gandhi’s Indian Opinion newspaper began to address and highlight the racial injustices faced by the African community under the colonial regime inclusively. This period also saw the establishment of Tolstoy Farm near Johannesburg in 1910, a commune that symbolized Gandhi’s commitment to peaceful resistance and his developing philosophies of nonviolent activism.

Prominent figures such as Nelson Mandela have subsequently recognized and admired Gandhi’s contributions to fighting racism in Africa. His legacy in South Africa has been commemorated post-1994 by recognitions and monuments heralding him as a national hero, symbolizing his significant role in the broader struggles against racial discrimination and apartheid.

Through historical lenses, Gandhi’s journey in South Africa emerges as a tapestry woven with threads of complexities, transformative evolutions, and pivotal contributions towards resisting racial prejudices and promoting civil rights, leaving behind a legacy interlinked with the multifaceted histories of European, Indian, and African communities in the country.

Indian Independence Movement (1915–1947)

In 1915, Mohandas Karamchand Gandhi returned to India, answering a patriotic call from Gopal Krishna Gokhale, as communicated through C.F. Andrews. This period marked the beginning of Gandhi’s intensive involvement in India’s fight for independence, bringing him a global stature as a profound nationalist, theorist, and formidable community organizer.

In the formative years of his involvement, Gandhi became affiliated with the Indian National Congress (INC). This monumental partnership was orchestrated primarily through the guidance of Gokhale, a distinguished Congress leader renowned for his tempered and measured approach toward political activism. Gokhale’s strategy was rooted in the principles of moderation and adherence to working within the confines of the existing political structures and systems.

Gandhi’s leadership emerged as transformative, recalibrating the liberal foundations laid by Gokhale within the spectrum of British Whiggish traditions to resonate more profoundly with the Indian context. In asserting his growing prominence and leadership, Gandhi spearheaded the Congress with escalating fervor post-1920. His stewardship reached a pivotal milestone on January 26, 1930, when the INC proclaimed India’s independence, marking an audacious stance in their struggle.

Despite the British authority’s non-recognition of this proclamation, it ushered in an era of negotiations and incremental recognitions, wherein the INC began participating in provincial governments by the late 1930s. However, the political landscape was marked by tumult and evolving complexities. In September 1939, a unilateral declaration of war against Germany by the Viceroy exacerbated tensions, prompting Gandhi and the INC to withdraw their support from the Raj.

The historical juncture of 1942 was marked by Gandhi’s vigorous demand for immediate independence, which was met with stringent British repression, resulting in the incarceration of Gandhi and many INC leaders. Concurrently, diverging pathways were being carved by the Muslim League, who, in contrast to Gandhi’s vision, collaborated with the British and championed the establishment of a distinct Muslim state of Pakistan.

The culmination of these struggles and negotiations came to a head in August 1947, witnessing the partitioning of the Indian subcontinent into India and Pakistan. This partition unfolded under conditions and terms that Gandhi found profoundly disagreeable, marking a significant historical distinction in India’s arduous journey toward independence.

Throughout these pivotal decades (1915–1947), Gandhi’s leadership, principles, and strategies remained at the epicenter of India’s unwavering quest for independence, shaping the historical and political trajectories of the nation’s liberation movements.

Role in World War I

In the crucial phases of World War I, particularly in April 1918, Mohandas Karamchand Gandhi found himself amidst a crucial historical conundrum. Invited by the Viceroy to partake in a War Conference held in Delhi, Gandhi embarked on a path distinctly divergent from his prior pacifist positions. In this period, unlike his previous involvements, such as during the Zulu War of 1906 and the initial stages of World War I in 1914—where his contributions were chiefly aligned with non-combatant roles, primarily recruiting volunteers for the Ambulance Corps—Gandhi sought to mobilize Indian individuals for active combat roles.

Through a leaflet disseminated in June 1918, titled “Appeal for Enlistment,” Gandhi elucidated his perspective, emphasizing the necessity for Indians to be adept in martial self-defense and bear arms if needed. He asserted that such preparedness was integral to the broader objectives of national strength and autonomy. However, a nuanced aspect of his position was elucidated in a letter addressed to the Viceroy’s private secretary, where Gandhi clarified his adherence to non-violence, stating unequivocally that he would abstain from harming any individual, irrespective of their alignment as a friend or foe.

The internal complexities and ethical inquiries surrounding Gandhi’s involvement in war recruitment processes surfaced prominently. Critical discussions and deliberations emerged, particularly concerning the unity of Gandhi’s proactive war recruitment strategies with his philosophical underpinning of ‘Ahimsa’ or non-violence. Such reviews underscored substantial discussions, reflecting the coherence and consistency of Gandhi’s principles and practical enactments.

By July 1918, a discerning admission emanated from Gandhi, illuminating the challenges and reluctances encountered in the recruitment endeavors. His written reflections documented a palpable absence of successful recruitments, attributing the hesitations to the prevailing fears of mortality and harm amongst the individuals approached for enlistment in the war efforts.

Gandhi’s involvement in the World War I recruitment spheres delineates a significant facet of historical examinations, delineating the intersections of ethical philosophies and the pragmatic difficulties of political and wartime landscapes. Throughout this period, the dynamism and debates surrounding Gandhi’s roles and stances remained imbued with multifaceted considerations and evolving strategic adaptations.

Champaran Agitations: Nonviolent Protests

1917, a significant chapter in the Indian independence movement unfolded in Bihar, with Mahatma Gandhi at the forefront – the Champaran agitation. This initiative marked Gandhi’s profound intervention in aligning with the local peasantry against the predominant Anglo-Indian plantation proprietors supported by the regional administrative mechanisms. The agrarian communities were subjected to compulsions predominantly geared towards cultivating indigo (Indigofera sp.), a crop integral to producing indigo dye. The essence of the conflict resonated with the imposition of fixed price mechanisms and the declining commercial viability of the indigo crops over the preceding two decades.

This scenario spurred discontent among the peasants, culminating in a collective appeal to Gandhi, who was stationed at his ashram in Ahmedabad then. With a strategic inclination towards nonviolent resistance, Gandhi orchestrated movements that took the administrative echelons by surprise, effectively garnering substantial concessions and alleviations in favor of the aggrieved agrarian communities.

Kheda Agitations: Mobilization and Advocacy

The subsequent year, 1918, witnessed another significant manifestation of resistance, this time in Kheda, which was beleaguered by the adversities of floods and famine. In this context, demands surfaced from the peasantry, advocating for tangible relief from incumbent tax impositions. Gandhi, channeling the ethos of non-cooperation, transitioned his operational base to Nadiad. A synergistic amalgamation of established supporters and newly recruited volunteers marked this phase, with notable personalities such as Vallabhbhai Patel contributing to the momentum.

A multifaceted approach characterized the agitation, with strategies such as signature campaigns gaining prominence. The central ethos resonated with a commitment to non-payment of revenue, underscored by the plausible threats of consequent land confiscations, and this period also witnessed the emergence of social boycotts targeting revenue-associated administrative officials such as mamlatdars and talatdars within the district spheres.

A period extending over five months marked consistent administrative reluctance to accommodate the demands of the agitation. However, a transformative shift occurred towards the end of May 1918, marking significant governmental concessions. Key adaptations included the suspension of revenue collections and facilitating conditions conducive to alleviating the tax burden, persisting until the resolution of the famine adversities. In this nuanced negotiation landscape, figures such as Vallabhbhai Patel emerged as pivotal representatives of the farmer communities, contributing to the advocacy and negotiation processes that led to the release of prisoners and the realization of crucial concessions.

Khilafat Movement: The Interplay of Politics and Communal Harmony

The Khilafat Movement emerged as a formidable political force post-World War I in 1919, positioning Gandhi, then 49, at the intersection of an intricate matrix involving British imperialism and the multifaceted dynamics of Hindu-Muslim relations in India. Gandhi embarked on an endeavor to solicit political cooperation from the Muslim community, an initiative contextualized within the broader resistance against British colonial rule. The strategy included aligning with the Ottomans, who had faced defeat in World War I.

Before this phase, the subcontinent was marred by communal tensions and disturbances, with religiously motivated riots, such as those witnessed between 1917-1918, illustrating the volatile Hindu-Muslim relations. Gandhi had previously manifested support for the British during the War, a stance reflective of both material and human resource contributions, including the mobilization of Indian soldiers for the European war fronts.

Motivations underpinning Gandhi’s supportive gestures were significantly influenced by British assurances of conceding Swaraj (self-government) to the Indian populace post-war. However, the actual reciprocations from the British governance structures were marked by minor reformative gestures, falling short of the anticipations for self-government, leading to Gandhi’s disillusionment.

Responding to the evolving political landscape, Gandhi articulated his commitment to a satyagraha (civil disobedience) approach. The British administrative response was characterized by the introduction of the Rowlatt Act, legislation that imbued the colonial apparatus with extensive powers, including provisions for indefinite detentions devoid of judicial oversight or requiring trials.

The Khilafat Movement period witnessed Gandhi navigating the complexities of Hindu-Muslim collaboration. This collaboration was visualized as a pivotal foundation for facilitating collective political advancements against British rule. The movement, spearheaded by Sunni Muslim leadership such as the Ali brothers, positioned the Turkish Caliph as a symbolic fulcrum of Islamic solidarity and advocacy for Islamic legal frameworks after the Ottoman Empire’s decline in World War I.

Gandhi’s association with the Khilafat Movement cultivated varied outcomes, including enhanced support from the Muslim community. However, it also elicited skepticism and reservations from Hindu luminaries, notably figures such as Rabindranath Tagore, who questioned the broader implications of recognizing the Sunni Islamic Caliph in Turkey.

Intermittent phases of communal harmony and political solidarity against the British characterized the trajectory of the movement. The joint participation of diverse communities in the Rowlatt satyagraha is noteworthy, bolstering Gandhi’s stature and political leadership.

However, the unfolding political scenarios also witnessed strategic divergences and contestations, exemplified by figures like Muhammad Ali Jinnah. Jinnah’s perspectives gravitated towards constitutional negotiations with the British, diverging from Gandhi’s mass agitation strategies. This led to the crystallization of independent support bases and evolving political paradigms, contributing to subsequent historical trajectories, including the demands for separate geopolitical entities, notably West and East Pakistan.

The movement culminated in a decline around 1922, coinciding with the cessation of the non-cooperation activity, marked by Gandhi’s arrest. This period also witnessed the resurgence of communal conflicts, evidencing the fragility of the Hindu-Muslim unity fostered during the movement and signaling the complexities and challenges characterizing the political and communal landscapes of the period.

Non-Cooperation Movement: A Paradigm Shift in India’s Struggle for Independence

The Non-Cooperation Movement was a significant chapter in India’s freedom struggle, orchestrated by Mohandas Karamchand Gandhi. Inspired by the ideologies articulated in his book Hind Swaraj (1909), Gandhi, at the age of 40, proclaimed that the sustenance of British rule in India was facilitated through the cooperation of the Indian populace. Gandhi espoused the philosophy that refusing this cooperation would be instrumental in dismantling British rule, heralding the advent of Swaraj (Indian Independence).

A momentous event unfolded in Madurai on September 21, 1921, when Gandhi adopted the loincloth, symbolizing his solidarity with the impoverished masses of India. A crescendo in political activities also marked this period. In February 1919, Gandhi, employing cable communication, cautioned the Viceroy of India against enacting the Rowlatt Act, pledging the initiation of civil disobedience in retaliation. Undeterred by this warning, the British administration proceeded to pass the legislation.

On March 30, 1919, this scenario culminated in a tumultuous episode where British law officers resorted to firing upon an unarmed assemblage of individuals participating in a satyagraha in Delhi peacefully protesting against the Rowlatt Act. This incident catalyzed agitation, culminating in significant unrest and riots.

A profound testament to Gandhi’s philosophy was exhibited on April 6, 1919, when he implored a gathering to embody the principles of non-violence and peace in expressing their opposition to British policies, notwithstanding the violent tendencies of the opposition. His strategic foresight in advocating the boycott of British goods was a nuanced approach aimed at undermining the economic foundations of British rule.

The historic Jallianwala Bagh massacre occurred on April 13, 1919, marking a grim chapter in the struggle, where a multitude, including women and children, faced indiscriminate firing commanded by British Indian Army officer Reginald Dyer. The aftermath of this incident saw Gandhi emphasizing non-violence and love as the cornerstone of the Indian response to British atrocities.

Evolving strategically, Gandhi endeavored to recalibrate the focus towards Swaraj and political independence, catalyzed by the cumulative impact of the ongoing events, notably the massacre and subsequent British responses. By 1921, Gandhi emerged as a pivotal figure in the Indian National Congress, reorganizing the political landscape and intertwining the Non-Cooperation Movement’s objectives with the Khilafat Movement’s aspirations.

Advocating a comprehensive non-cooperation strategy, Gandhi encouraged the boycott of foreign goods, mainly British, promoting instead the adoption of Swadeshi products such as khadi. He encouraged widespread participation in spinning khadi as an expression of support for the independence movement. His broader vision also encompassed the boycott of British institutions, urging a collective renunciation of governmental employment and British honors and titles.

The resonance of the Non-Cooperation Movement traversed various strata of Indian society, manifesting in a groundswell of support and participation. This phase saw Gandhi facing arrest on March 10, 1922, and subsequent imprisonment following a sedition trial. His imprisonment marked a period of factional divisions within the Indian National Congress, signifying variances in strategic approaches towards the British.

Post 1922, the movement encountered challenges, including the dissipation of Hindu-Muslim unity, epitomized by the decline of the Khilafat Movement and the emergence of divergent political factions. Gandhi was released from imprisonment in February 1924, having served a portion of his sentence, signifying the conclusion of this chapter of the freedom struggle.

Salt Satyagraha (Salt March)

Pursuit of swaraj.

Following his premature release from incarceration for political dissent in 1924, Mahatma Gandhi remained resolute in his quest for Swaraj or self-rule. He orchestrated a pivotal resolution in December 1928 at the Calcutta Congress, demanding the British government to endow India with dominion status. Gandhi warned that failure to consent to this demand would usher in a new epoch of non-cooperation, with the ultimate goal of absolute independence for India.

His prior endorsements, such as the support for World War I and the unsuccessful Khilafat Movement—which sought to safeguard the Ottoman Caliphate—did foster some internal criticisms and skepticism from contemporaries like Subhas Chandra Bose and Bhagat Singh. These individuals questioned his commitment to non-violence and his broader ideological framework.

Manifestation of Resistance: The Unfurling of the Flag and the Ultimatum

The British government’s reluctance and subsequent lack of a favorable response to Gandhi’s demands culminated in symbolic acts of defiance. On December 31, 1929, the Indian flag was proudly unfurled in Lahore, symbolizing a collective yearning for autonomy. Furthermore, Gandhi spearheaded a grand commemoration on January 26, 1930, in Lahore, marking it as India’s Independence Day—a day echoed by many Indian organizations in a symphony of solidarity.

The saga of resistance further unfolded as Gandhi embarked on the Salt Satyagraha in March 1930—a profound manifestation of civil disobedience against the oppressive British salt tax. He ceremoniously dispatched a poignant letter to Lord Irwin, the then Viceroy of India, on March 2, 1930. The letter, a tapestry of condemnation, depicted British rule as an economic and political scourge that had subjugated and impoverished millions.

The Odyssey of Defiance: March to Dandi

In a defiant odyssey from March 12 to April 6, 1930, Gandhi, accompanied by a cadre of 78 volunteers, embarked on a 388-kilometer march from Ahmedabad to Dandi, Gujarat. This monumental march, which spanned 25 days and covered 240 miles, was punctuated by Gandhi’s interactions with colossal crowds, wherein he sowed the seeds of resistance and non-cooperation.

Gandhi’s journey culminated in a symbolic act of making salt, thereby transgressing the draconian salt laws imposed by the British. The aftermath saw his internment on May 5, 1930, invoking regulations established in 1827.

The Echo of Non-violence: The Dharasana Satyagraha

Even in Gandhi’s absence, the flame of resistance continued to blaze. On May 21, 1930, protestors assembled at the Dharasana salt works. A hallowed silence marked the scene as the protestors, armed with the armor of non-violence, advanced towards the enclosure. They were met with a storm of violence as British officials unleashed a torrent of brutality, leaving many battered and bruised.

This spectacle of peaceful protest juxtaposed against the brutality of authority marked a pivotal moment in the struggle, capturing global attention and shaking the foundations of British dominion.

Women in the Satyagraha: An Unfurling Feminine Force

Gandhi’s call for resistance also echoed within the corridors of feminine solidarity. Despite initial reservations and conditional participation based on familial consent and logistical considerations, women surged forward in defiance. Their participation, marked by courage and conviction, carved spaces of protest and resistance within India’s broader spectrum of public life.

The fabric of the Satyagraha was thus woven with threads of diverse participation, embodying a collective spirit of resistance against the yoke of imperial oppression. This tapestry of non-cooperation and defiance underscored the Indian struggle, leaving an indelible mark on the historical chronicle of India’s journey to independence.

The Embodiment of a Folk Hero

Cultural resonance in andhra pradesh.

In the intricate tapestry of India’s struggle for independence, Mahatma Gandhi emerged as a seminal figure, weaving threads of cultural and mythological relevance into the fabric of political activism. In the 1920s, the Indian National Congress ingeniously harnessed the vernacular potency of Telugu language plays in Andhra Pradesh, infusing them with narratives intertwined with Indian mythology and legends, which were then seamlessly interlaced with Gandhi’s transformative ideologies. Such creative endeavors portrayed Gandhi as a divine messenger, akin to revered nationalist leaders and saints from India’s illustrious past. This portrayal resonated profoundly with the peasants, who were deeply entrenched in the rich soils of traditional Hindu culture. Consequently, Gandhi metamorphosed into a folk hero, an ethereal figure bathed in the aura of sacrality, particularly in the Telugu-speaking villages.

The Philosophical Foundations: Soul Force vs. Brute Force

The global appeal of Gandhi’s philosophies was pivotal in sculpting his widespread following. According to scholars like Dennis Dalton, Gandhi’s criticisms of Western civilization, which he depicted as marinated in “brute force and immorality,” instead of his portrayal of Indian civilization as a beacon of “soul force and morality,” struck a powerful chord. These profound ideas, curated with notions of vanquishing hate with the weaponry of love, found expression in his pamphlets, dating back to the 1890s in South Africa. Here, amidst the Indian indentured workers, Gandhi’s ideologies found fertile ground, resulting in a blooming popularity.

Geographic Overtures: Connecting Rural India

The topographic canvas of Gandhi’s activism was vast and vividly rural. His journeys, an odyssey through the diverse rural landscapes of the Indian subcontinent, were marked by a strategic utilization of cultural symbols and terminologies. Employing phrases imbued with cultural and religious resonance, such as Rama-rajya from the epic Ramayana, and evoking paradigmatic icons like Prahlada, Gandhi enriched his concepts of Swaraj and Satyagraha with a potent cultural ethos. These ideological seeds, though seemingly esoteric beyond the Indian landscapes, found deep roots within the native soils of Indian cultural and historical values.

A Confluence of Ideas and Tradition

Gandhi’s inaugural visit to Odisha on an unrecorded date in 1921 was marked by a significant congregation alongside the Kathajodi River, symbolizing his outreach and deep connections with diverse regional identities. Through the harmonization of cultural symbols, traditional ethos, and innovative political philosophies, Gandhi became not just a political leader but a reflection of the people’s values and aspirations, metamorphosing into an embodiment of a collective conscience and a resonating folk hero in the annals of Indian history.

Negotiations and Opposition

The gandhi-irwin pact.

In a pivotal negotiation moment in India’s freedom struggle, the British government, represented by Lord Irwin, engaged in talks with Mahatma Gandhi. The consequential Gandhi-Irwin Pact was formalized in March 1931. A cornerstone of this agreement was the British government’s commitment to release all incarcerated political activists. This decision was counterbalanced by Gandhi’s pledge to suspend the civil disobedience movement temporarily.

Following the pact, Gandhi, embodying the sole representation of the Indian National Congress, was extended an invitation to the Round Table Conference in London. This gathering, however, did not meet the expectations of the Indian nationalists. Rather than pivoting towards discussions on the transfer of power and the realization of India’s independence, the conference seemed to be nestled in deliberations focused on the Indian princes and minorities.

Transition in British Stance

Following Lord Irwin, his successor, Lord Willingdon, espoused a rigorous position, acting with renewed vigor against the aspirations of an independent India. This phase saw a strategic tightening of control over the nationalist movements, marked by repressive measures aimed at subduing the voices clamoring for freedom. Gandhi, symbolic of the freedom struggle, was trapped in the web of arrest again as the authorities sought to diminish his influence by severing his connections with the masses.

Churchill’s Perspective

Winston Churchill, who would later ascend as the Prime Minister of Britain, emerged as a vociferous critic of Gandhi and his vision for India’s future. Positioned outside the corridors of power during this period, Churchill articulated his criticisms with striking vigor and candidness. His speeches reverberated with a distinctive aversion towards Gandhi, whom he dismissed as a “seditious Middle Temple lawyer,” metamorphosing into a fakir. Churchill’s rhetoric, infused with scathing comments, portrayed Gandhi as a nefarious figure, orchestrating movements with “seditious aims” and labeled him as a “Hindu Mussolini.”

Churchill’s adversarial stance against Gandhi was not confined to the British Isles but found resonance in international arenas, including the European and American press. His efforts to politically isolate Gandhi were met with a spectrum of responses. While his critiques found sympathetic ears, they also inadvertently bolstered support for Gandhi, creating a nuanced global perspective on the Indian freedom struggle.

The unfolding political sagas of negotiations, marked by the Gandhi-Irwin Pact, and opposition, epitomized by Churchill’s critiques, painted a complex canvas of the struggle for India’s independence. Each stroke, whether diplomatic engagements or the enthusiasm of opposition, shaped the contours of this historical journey toward freedom.

Round Table Conferences: 1931-1932

Deliberations and disagreements.

Between 1931 and 1932, pivotal discussions unfolded at the Round Table Conferences, engaging key figures such as Mahatma Gandhi in dialogues with the British government. Gandhi, aged around 62 at that time, carried the mantle of aspirations for constitutional reforms, visualizing them as foundational steps towards the cessation of British colonial rule and the inception of Indian self-governance.

The British delegates, however, navigated the discussions with a vision anchored in retaining the colonial grip over the Indian subcontinent. Their proposition involved constitutional refinements modeled after the British Dominion, advocating for establishing separate electorates delineated by religious and societal stratification.

Diverging visions surfaced as the British questioned the Indian National Congress and Gandhi’s capacity to be the comprehensive voice of India’s multifaceted society. In a strategic maneuver, they incorporated diverse religious leaders, including representatives from Muslim and Sikh communities, and Dr. B.R. Ambedkar as the spokesperson for the Dalits or the “untouchables,” encouraging a discourse enriched by diverse societal and religious nuances.

Steadfast in his principles, Gandhi countered proposals advocating constitutional provisions delineated by communal identities. He envisaged the potential repercussions of such provisions as detrimental, fostering divisions and hindering the unifying spirit essential for a collective struggle against colonial rule.

Residing Amongst the Common People

An illustrative episode during these deliberations was Gandhi’s solitary voyage outside India between 1914 and his demise in 1948. Opting against the allure of luxurious accommodations in London’s West End, Gandhi chose proximity to the working-class populace residing in East End’s Kingsley Hall. This decision mirrored his intrinsic alignment with the grassroots, reflecting his life and struggles in India.

Protests and The Poona Pact

After his return to India, after the Second Round Table Conference, Gandhi spearheaded a renewed wave of Satyagraha. Following his arrest, his unwavering spirit was confined within the walls of Yerwada Jail, Pune.

A significant constitutional development during his incarceration was the British government’s enactment of legislation ushering in separate electorates for the “untouchables,” famously termed the Communal Award. Propelled by a spirit of protest, Gandhi embraced a fast-unto-death in prison, catalyzing a potent wave of public outcry. This led to consultative resolutions involving Dr. B.R. Ambedkar, resulting in the transformative Poona Pact, which replaced the initial Communal Award.

The Round Table Conferences emerged as crucibles of intense deliberations and diverging visions, navigating the turbulent terrains of constitutional reforms amidst India’s freedom struggle. Key protagonists such as Gandhi, embodying the spirit of nonviolent resistance, navigated these discussions with a vision of a united struggle against colonial rule, leading to significant historical milestones like the Poona Pact.

The Dynamics of Congress Politics: 1934-1938

Gandhi’s resignation and its implications.

In a strategic repositioning, Mahatma Gandhi resigned from the membership of the Indian National Congress in 1934. This was not a manifestation of dissent against the party’s stances. Instead, Gandhi’s resignation was imbued with a vision of revitalizing the party’s internal dynamics. He envisioned that his absence would dismantle the overshadowing influence of his immense popularity, facilitating a more vibrant and pluralistic participation from diverse factions within the Congress. These factions encapsulated a spectrum of ideological orientations, including communists, socialists, trade unionists, students, religious conservatives, and proponents of pro-business philosophies.

Gandhi also sought to strategically preclude the potential utilization of his leadership status for propagandist objectives by the Raj. This was emblematic of his nuanced approach to ensuring that his leadership did not inadvertently become a conduit for the Raj’s propaganda machinery.

Resurgence in Active Politics

Gandhi’s re-engagement with active politics unfurled in 1936, synchronized with Jawaharlal Nehru’s ascendancy to the Congress presidency and the significant Lucknow session of the Congress. Gandhi’s focus remained unwaveringly anchored on the imperative of attaining independence, prioritizing it over deliberations speculating on India’s prospective future post-independence.

In a paradigm of ideological diversities, Gandhi did not impose constraints on Congress to adopt socialism as an aspirational objective. However, the political landscape was characterized by emergent contentions, most notably with Subhas Chandra Bose. Bose, elected as the president of the Congress in 1938, epitomized a contrasting ideological orientation, reflecting skepticism towards nonviolence as a fundamental instrument of protest.

Ideological Clashes and Resignations

An ideological clash crescendoed between Gandhi and Bose, culminating in the electoral realm, with Bose securing a second presidential term despite Gandhi’s endorsement of Bhogaraju Pattabhi Sitaramayya. In reflecting on the significance of the election, Gandhi interpreted Sitaramayya’s defeat as a personal loss. This period witnessed a tumultuous phase of All-India leaders resigning from a collective dissent against Bose’s deviation from the foundational Gandhian principles. These resignations underscored the profound ideological variances within the Congress, delineating the contours of a complex and dynamic political landscape during this historical juncture.

The period between 1934 and 1938 was emblematic of the multifaceted dynamics and ideological diversities within the Indian National Congress. Gandhi’s strategies, resignations, and ideological disagreements were reflective of a vibrant yet tumultuous phase in the evolution of the Congress and the broader contours of India’s freedom struggle.

World War II and the Evolution of the Quit India Movement

Initial resistance and opposition.

During the crucible of World War II, Mahatma Gandhi emerged as a staunch opponent of extending any form of support to the British war endeavor. Anchoring his resistance was a nuanced political rationale; Gandhi firmly believed that it was incongruous for India to contribute to a war that was ostensibly waged for the preservation of democratic freedoms while such freedoms remained elusive within India itself. This position catalyzed a spectrum of reactions, leading to a robust movement against Indian participation in the war.

The Pinnacle of Non-Cooperation: The Quit India Movement

In a historical address delivered in Bombay in August 1942, Gandhi underscored the urgency of British exit from India, inaugurating the Quit India Movement. This clarion call for liberation resonated with a spectrum of responses. While it orchestrated a symphony of collective action against British imperialism, it also faced opposition from various factions, notably leading to the mass incarceration of Congress leaders and the tragic loss of over 1,000 Indian lives in the tumult of the movement.

Gandhi’s advocacy was articulated with a profound philosophical coherence. He urged the Indian populace to abstain from initiating violence against the British, emphasizing a readiness to endure suffering and embrace martyrdom if confronted with violence from the British regime.

Arrest and Imprisonment

A profound challenge beset the movement with Gandhi’s arrest and subsequent two-year imprisonment in the Aga Khan Palace in Pune. This period was marked by deep personal losses for Gandhi, including the demise of his secretary, Mahadev Desai, and his wife, Kasturba Gandhi, on February 22, 1944. Amidst these tribulations, Gandhi navigated the complexities of political communication, including interactions with British journalists such as Stuart Gelder, leading to various nuances and controversies in representing Gandhi’s positions.

Political Transitions and Dialogues

Gandhi’s release on May 6, 1944, marked his reentry into a dynamically transformed political landscape. A significant feature of this transformation was the ascendency of the Muslim League and the intensification of dialogues around the prospect of partition. Protracted discussions, notably with Muhammad Ali Jinnah, unfolded against this backdrop, with Gandhi advocating for a vision of a united and pluralistic India, encompassing the diversity of its religious communities.

The Aftermath of the War

The terminal phase of World War II heralded shifts in the political configurations, with indications of the impending transfer of power into Indian hands becoming increasingly discernible. Gandhi’s leadership navigated these complexities, eventually leading to the cessation of the movement and the release of approximately 100,000 political prisoners. This epoch in history thus marked a confluence of resistance, negotiation, and the relentless quest for India’s freedom, reflecting the multifaceted dynamics of the Quit India Movement in the broader canvas of the struggle for Indian independence.

Partition and Independence: Gandhi’s Vision and Struggles

Unfolding dialogues and disagreements.

During the epoch of India’s imminent independence, Mahatma Gandhi steadfastly opposed the partitioning of the Indian subcontinent along religious demarcations. A pivotal moment unfolded in September 1944, when Gandhi engaged in dialogues with Muhammad Ali Jinnah, advocating for unity amidst the brewing sectarian divisions. Championing a strategy of cooperation and plebiscite, Gandhi proposed a provisional government comprising the Indian National Congress and the All-India Muslim League, envisioning a subsequent resolution of the partition question through democratic consultations in Muslim-majority districts.

The Onset of Direct Action Day: August 16, 1946

A significant historical juncture was marked by Direct Action Day on August 16, 1946. Championed by Jinnah, this day epitomized the intensification of demands for a partitioned Indian subcontinent. In the historical fabric of these developments, the city of Calcutta became an epicenter of communal conflagrations, witnessing significant upheavals, loss of life, and the unsettling turmoil of communal violence. The enforcement machinery exhibited a considerable lack of intervention, with historical accounts noting the absence of policing mechanisms in managing and mitigating conflict escalations during this period.

Negotiations, Criticisms, and British Perspectives

The political atmosphere was imbued with intricate negotiations and various perspectives, including those of Archibald Wavell, the Viceroy and Governor-General of British India, until February 1947. The interplay of dialogues, criticisms, and apprehensions marked this phase. Wavell’s critiques articulated a portrayal of Gandhi’s intentions and strategies, emphasizing a perception of Gandhi as primarily driven by objectives oriented towards eliminating British influence and establishing a predominantly Hindu governance structure.

The Contours of Partition and Independence

Historical narrations emphasize that tumultuous disagreements, intense violence, and the massive displacement of populations across the reconfigured borders of India and Pakistan marked the unfolding of partition. The magnitude of the humanitarian crisis was enormous, with the migration of 10 to 12 million individuals and significant loss of life keeping the landscapes of partition.

August 15, 1947: A Day of Solemn Reflection

The historic day of India’s independence on August 15, 1947, was marked by Gandhi’s deep reflections, acts of fasting, and appeals for peace amidst the pervasive atmosphere of communal unrest. Gandhi’s presence in Calcutta symbolized a beacon of peace advocacy, channeling efforts towards mitigating the religious violence that had engulfed various regions.

Gandhi’s journeys through the tumultuous pathways of partition and independence embodied a persistent vision for unity, democratic consultations, and peace. His leadership navigated the complexities of negotiations, critiques, and the profound challenges of communal violence, reflecting a multifaceted engagement with the historical transformations of his times.

A historical tragedy unfolded on January 30, 1948, as the sun set, marking an unforgettable loss. At 5:17 pm, within the serene surroundings of the Birla House garden (now Gandhi Smriti), Mahatma Gandhi, accompanied by his grandnieces, was ambushed by an act of violent extremism. Nathuram Godse, propelled by a radical Hindu nationalist ideology, unleashed three bullets into Gandhi’s chest, culminating in the tragic demise of a global apostle of peace and non-violence.

After the act of assassination, a cloud of sorrow and disbelief permeated the national consciousness. The solemn announcements and expressions of grief were epitomized by Prime Minister Jawaharlal Nehru’s poignant address to the nation, communicating the enormity of the loss and the ensuing darkness experienced by millions.

The Assassination

In the aftermath of the tragic event, an immediate process of legal scrutiny and justice was initiated. Prominent among the accused were individuals such as Nathuram Vinayak Godse and Vinayak Damodar Savarkar, whose affiliations were traced to radical Hindu nationalist organizations. The judiciary process commenced on May 27, 1948, under the vigilance of Justice Atma Charan. The legal proceedings were meticulous, involving comprehensive testimonies and evidentiary presentations, culminating on February 10, 1949.

Verdicts and Sentencing

The outcome of the judicial proceedings led to pronounced verdicts, with diverse sentencing outcomes for the accused individuals. Godse and Narayan Apte faced the gravest consequences, receiving capital punishment sentences. Conversely, acquittals and varying degrees of imprisonment were apportioned to other individuals involved in the conspiracy.

The Funeral

An extraordinary display of national and global mourning marked Gandhi’s mortal departure. The funeral procession, a solemn journey spanning five miles, witnessed the participation of over a million individuals, reflecting the profound respect and reverence towards Gandhi’s legacy. Notably, the global diaspora, including communities within London, converged in expressions of grief and remembrance, reflecting the universal impact of Gandhi’s life and principles.

The physical departure of Mahatma Gandhi was marked with a solemn and significant cremation ceremony on January 31, 1948, at Rajghat, New Delhi. The event became a confluence of grief and reverence, attended by distinguished national leaders, including Jawaharlal Nehru, Louis and Edwina Mountbatten, Maulana Azad, Rajkumari Amrit Kaur, and Sarojini Naidu. Devdas Gandhi, Gandhi’s son, had the poignant honor of lighting the funeral pyre, signifying a profoundly personal and national farewell.

Distribution and Immersion of Ashes

Following Hindu traditions, the ashes of Mahatma Gandhi were ceremoniously distributed into various urns, which found their resting places across diverse geographies of India and the world. A significant portion of his ashes were immersed at the Sangam in Allahabad on February 12, 1948. Intriguingly, some parts of his ashes embarked on global journeys, finding resting places near the Nile River in Uganda, symbolized with a memorial plaque, and as far away as the Self-Realization Fellowship Lake Shrine in Los Angeles. Various other urns found their sanctified spaces in places significant to Gandhi’s life and struggle, including Pune and Girgaum Chowpatty, where specific immersion ceremonies were conducted in subsequent years, the last of which was conducted on January 30, 2008.

Memorials: Preserving the Legacy

The legacy of Mahatma Gandhi is preserved and commemorated through various memorials established in places intertwined with his life’s journey and sacrifices. Gandhi Smriti, the former Birla House, stands as a poignant tribute to his final moments, preserving the historical significance of his assassination. Raj Ghat, situated near the Yamuna River in New Delhi, has become an enduring place of remembrance, symbolizing the nation’s collective homage. The memorial at Raj Ghat is marked by a simple yet profound black marble platform engraved with the words “Hē Rāma” (हे ! राम), believed to be Gandhi’s last utterances, perpetuating the spiritual essence of his life’s philosophy and eternal departure.

Principles, Practices, and Beliefs

Examination and interpretation.

The principles, practices, and beliefs of Mahatma Gandhi have been the focal point of extensive analysis and interpretation by scholars and political analysts globally. Gandhi’s life, articulated through his profound statements and letters, has woven a tapestry of philosophical insights deeply influenced by cultural, historical, and personal paradigms.

Truth and Satyagraha: Ethical Cornerstones

Central to Gandhi’s philosophy was the pursuit of truth (Satya), which he meticulously cultivated throughout his life. This unwavering commitment evolved into the nonviolent resistance movement known as Satyagraha. This pivotal concept was first politically manifested in September 1920, during a session of the Indian Congress, where Gandhi meticulously articulated the “Resolution on Non-cooperation.”

The concept of Satyagraha reverberated profoundly within the cultural and spiritual ethos of the Indian populace, elevating Gandhi’s stature to that of a Mahatma or a “Great Soul.” Gandhi’s philosophical underpinnings were firmly rooted in ancient Indian traditions, drawing inspiration from Vedantic principles of self-realization, non-violence (ahimsa), and universal love. His convictions were further enriched by elements from Jainism and Buddhism, synthesizing a political philosophy that prioritized moral integrity and ethical action.

Spiritual Synthesis: The Convergence of Divine and Ethical Realms

Gandhi’s spiritual articulation evolved, reflecting a convergence of divine and ethical realms. His philosophical journey culminated in the realization that “Truth is God,” positioning truth (Satya) as the ultimate divine reality. This alignment resonated with the Advaita Vedanta tradition, identifying a non-dual universal essence pervading all life and existence.

Satyagraha: A Nonviolent Crusade

Satyagraha emerged as a universal force, embodying passive resistance and a determined non-cooperation towards oppression. It was characterized by a soul force seeking to eliminate antagonisms, aiming to purify and transform the oppressor spiritually. This ethical architecture, championed by Gandhi, advocated moral ascendance through the endurance of suffering, heralding the progression of individual and societal ethos.

While universally inclusive, Satyagraha’s philosophy also encountered diverging perspectives and criticisms from various quarters. Notably, there were objections from prominent personalities, such as Muslim leaders like Jinnah and socio-political reformers like Ambedkar, who presented alternative viewpoints based on varying political, religious, and social considerations.

Nonviolence: A Philosophical Imperative

While nonviolence (ahimsa) became synonymous with Gandhi’s philosophy, its application was deeply nuanced. While valuing nonviolence as an exemplary virtue, Gandhi also demonstrated a readiness to adopt a stance of valor over submission in the face of dishonor or adversity. This nuanced stance on non-violence was not merely a strategic choice but a reflection of Gandhi’s broader philosophical and ethical convictions.

Historical and Global Resonance

Gandhi’s ideological contributions have left an indelible mark on historical and global landscapes, guiding movements and inspiring leaders across diverse temporal and geographical realms. His teachings, underscored by nonviolence and moral righteousness principles, continue to resonate as guiding beacons in the global discourse on justice, ethics, and humanitarianism.

Legacy and Influence

Mahatma Gandhi holds a preeminent position as a stalwart who led the Indian independence movement against British rule, earning himself a significant place in the annals of modern Indian history. Esteemed American historian Stanley Wolpert lauded Gandhi as “India’s greatest revolutionary nationalist leader,” equating his historical magnitude to that of the Buddha.

Gandhi’s honorific title, “Mahatma,” derived from the Sanskrit words ‘maha’ (Great) and ‘atma’ (Soul), became synonymous with his identity. It was publicly conferred upon him in a farewell meeting at Town Hall, Durban, in July 1914. The esteemed poet Rabindranath Tagore is credited with bestowing this title on him by 1915.

His influence permeates the global landscape, with numerous streets, roads, and localities named in his honor, predominantly in India. Landmarks such as M.G. Road in various Indian cities, Gandhi Market in Mumbai, and Gandhinagar, the capital of Gujarat—his birth state, celebrate his enduring legacy. His impact was further commemorated through the issuance of stamps by over 150 countries as of 2008. Remarkably, in October 2019, approximately 87 countries, including Russia, Iran, and Turkey, released commemorative stamps marking the 150th birth anniversary of Gandhi.

His legacy shaped global history and inspired leaders and movements worldwide. Icons of the civil rights movement in the United States, such as Martin Luther King Jr. and James Lawson, cultivated their philosophies of non-violence from Gandhi’s teachings. Nelson Mandela , the torchbearer against apartheid in South Africa, and other global figures like Steve Biko and Václav Havel also drew profound inspiration from Gandhi’s principles of peaceful resistance.

Prominent personalities like physicist Albert Einstein and political activist Farah Omar from Somaliland were captivated by his philosophy. Notable European philosopher Romain Rolland penned a book titled Mahatma Gandhi in 1924, delineating his admiration and respect for Gandhi’s ideals. The interconnected spheres of environmental and technological philosophies have recently rejuvenated interest in Gandhi’s perspectives in the wake of climate change debates.

Historical landmarks have also immortalized Gandhi’s legacy. For instance, in September 2020, the Florian asteroid 120461 was named in his honor. Subsequent memorials, such as the statues erected in Astana in October 2022 and at the United Nations headquarters in New York on December 15, 2022, underscore his indelible mark on history and global peace movements.

Internationally renowned personalities, ranging from British musician John Lennon to former U.S. President Barack Obama , have voiced their reverence for Gandhi’s ideologies. Obama notably proclaimed Gandhi as a significant source of inspiration in a public interaction in September 2009.

In summary, Mahatma Gandhi’s life, philosophies, and strategies for peaceful resistance remain luminous beacons of inspiration and have been instrumental in sculpting the moral and ethical frameworks of various global leaders and movements. His legacy, interwoven with the principles of non-violence and moral integrity, continues reverberating through contemporary discourses on justice, peace, and humanitarianism.

Mahatma Gandhi’s biography is a remarkable symphony of his beliefs, religion, and unyielding movements for justice and freedom. His enduring legacy, a testament to the power of peaceful resistance, continues to guide and inspire people worldwide toward hope, inspiration, and moral victory.

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Mahatma Gandhi Biography: Family, Education, History, Movements, and Facts

Mahatma gandhi's life and methods of struggle impact people now also. the greatness of a man is realized when his life influences people to change for the better, and so was mahatma gandhi's life. after decades of his death, after reading about him, people drastically changed their lives for the better. let's have a look at mahatma gandhi's life, movements, famous quotations written by him, etc. find out about him this martyr's day.

Mohandas Karamchand Gandhi or  Mahatma Gandhi was a renowned freedom activist and an authoritative or powerful political leader who played an essential role in India's struggle for Independence against British rule of India. He was also considered the father of the country. No doubt, he also improved the lives of India's poor people. His birthday is celebrated every year as Gandhi Jayanti. His ideology of truth and non-violence influenced many and was also adopted by Martin Luther and Nelson Mandela for their struggle movement.

Mahatma Gandhi Biography

In South Africa for about 20 years, Mahatma Gandhi protested against injustices and racial discrimination using the non-violent method of protests. His simplistic lifestyle won him, admirers, both in India and the outside world. He was popularly known as Bapu (Father).

Mahatma Gandhi: Early Life and Family Background

He was born on 2 October, 1869 in Porbandar, Gujarat. His father’s name was Karamchand Gandhi and his mother’s name was Putlibai. At the age of 13, Mahatma Gandhi was married to Kasturba which is an arranged marriage. They had four sons namely Harilal, Manilal, Ramdas and Devdas. She supported all the endeavors of her husband until her death in 1944.

His father was Dewan or Chief Minister of Porbandar, the capital of a small principality in Western British India (Now Gujarat State). Mahatma Gandhi was the son of his father's fourth wife Putlibai, who belonged to an affluent Vaishnava family. Let us tell you that in his earlier days, he was deeply influenced by the stories of Shravana and Harishchandra as they reflected the importance of truth.

Mahatma Gandhi: Education 

When Gandhi was 9 years old he went to a local school at Rajkot and studied the basics of arithmetic, history, geography, and languages. At the age of 11, he went to a high school in Rajkot. Because of his wedding, at least about one year, his studies were disturbed and later he joined and completed his schooling. He joined Samaldas college in Bhavnagar in 1888 at Gujarat. Later, one of his family friends Mavji Dave Joshi pursued further studies i.e. law in London. Gandhiji was not satisfied with his studies at Samaldas College and so he became excited by the London proposal and managed to convince his mother and wife that he will not touch non-veg, wine, or women.

Off to London

In the year 1888, Mahatma Gandhi left for London to study law. Thereafter 10 days after arrival, he joined the Inner Temple, one of the four London law colleges, and studied and practiced law. In London, he also joined a Vegetarian Society and was introduced to Bhagavad Gita by some of his vegetarian friends. Later, Bhagavad Gita set an impression and influenced his life.

Top 55 Mahatma Gandhi Quotes for Inspiration and Motivation

Mahatma Gandhi: In South Africa

In May 1893 he went to South Africa to work as a lawyer. There he had a first-hand experience of racial discrimination when he was thrown out of the first-class apartment of the train despite holding the first-class ticket because it was reserved for white people only and no Indian or black was allowed to travel in the first class. This incident had a serious effect on him and he decided to protest against racial discrimination. He further observed that this type of incident was quite common against his fellow Indians who were derogatorily referred to as coolies.

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On  22 May 1894  Gandhi established the  Natal Indian Congress (NIC)  and worked hard to improve the rights of Indians in South Africa. In a short period, Gandhi became a leader of the Indian community in South Africa.  Tirukkural ancient Indian literature, originally written in Tamil and later translated into various languages. Gandhiji was also influenced by this ancient book. He was influenced by the idea of Satyagraha which is a devotion to truth and in 1906 implemented a non-violent protest. He returned to India in 1915, after spending 21 years of his life in South Africa, and no doubt, there he fought for civil rights and at this time he was transformed into a new person.

Mahatma Gandhi: Role in the Indian Independence Movement

In 1915 , Gandhiji returned to India permanently and joined the Indian National Congress with Gopal Krishna Gokhale as his mentor.

Gandhi's first major achievement was in 1918 when he led the Champaran and Kheda agitations of Bihar and Gujarat. He also led Non-Cooperation Movement, Civil Disobedience Movement, Swaraj, and Quit-India movement against the British government.

Gandhi-Irwin Pact

Mahatma Gandhi: Satyagraha

Gandhi identified his overall method of non-violent action as Satyagraha. Gandhiji's Satyagraha influenced eminent personalities such as Nelson Mandela and Martin Luther in their struggle for freedom, equality, and social justice. Mahatma Gandhi's Satyagraha was based on true principles and non-violence.

"Live as if you were to die tomorrow. Learn as if you were to live forever." - Mahatma Gandhi

READ|  Champaran Satyagraha of Mahatma Gandhi

Mahatma Gandhi: Death

Mohandas Karamchand Gandhi was assassinated on  30 January 1948 by Nathuram Godse. Godse was a Hindu nationalist and a member of the Hindu Mahasabha. He accused Gandhi of favoring Pakistan and was opposed to the doctrine of non-violence.

Mahatma Gandhi: Literary works

Gandhi was a prolific writer. Some of his literary works are as follows:

• Hind Swaraj, published in Gujarati in 1909. 

• He edited several newspapers which included Harijan in Gujarati, in Hindi and the English language; Indian Opinion, Young India, in English, and Navajivan, a Gujarati monthly. 

• Gandhi also wrote his autobiography, The Story of My Experiments with Truth.

• His other autobiographies included: Satyagraha in South Africa, Hind Swaraj or Indian Home Rule.

Gandhi Jayanti Quiz: GK Questions and Answers About Mahatma Gandhi

Mahatma Gandhi: Awards

• In  1930 , Gandhi was named the Man of the Year by Time Magazine.

• In  2011 , Time magazine named Gandhi as one of the top 25 political icons of all time.

• He did not receive the Nobel Peace Prize despite being nominated five times between 1937 and 1948.

• The Government of India institutionalized the annual Gandhi Peace Prize to distinguished social workers, world leaders, and citizens. Nelson Mandela, the leader of South Africa's struggle against apartheid was a recipient of the award.

"Happiness is when what you think, what you say, and what you do are in harmony." - Mahatma Gandhi

Mahatma Gandhi: Film

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

Therefore, Mahatma Gandhi will be remembered forever as he spread the message of non-violence, truth, and faith in God, and also he fought for India's Independence. His methods inspired various leaders, and youth not only in India but also outside of India. In Indian history, he is considered the most prominent personality and as the simplest person who wears a dhoti. He spread the message of swaraj and taught Indians how to become independent.

• According to Britannica, "The United Nations declared Gandhi's birthday, October 2nd, as the International Day of Non-violence in 2007."
• While the world knows him as Mahatma Gandhi, a beacon of nonviolent resistance and Indian independence, his journey began with a more humble name: Mohandas Karamchand Gandhi. Born in 1869, Mohandas' life took a pivotal turn when he encountered the title that would forever shape his legacy: Mahatma.
• In 1883, at the tender age of 13, Mohandas Gandhi's life took a significant turn when he was arranged to marry Kasturba Makhanji, who was also 13 at the time.
• In 1930, the world watched with bated breath as India's independence movement gained momentum under the leadership of Mahatma Gandhi. His unwavering commitment to nonviolent resistance, his charisma, and his ability to mobilise millions made him the Person of the Year by the Time Magazine. 
• A lifelong vegetarian, Mr. Gandhi's meals centered on fresh vegetables, curd, fruits, seeds, and nuts.

READ| Journey of Mahatma Gandhi from South Africa to India

Get here current GK and GK quiz questions in English and Hindi for India , World, Sports and Competitive exam preparation. Download the Jagran Josh Current Affairs App .

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Short Bio » Civil Rights Leader » Mahatma Gandhi

Mahatma Gandhi

Mohandas Karamchand Gandhi was the preeminent leader of the Indian independence movement in British-ruled India. Mohandas Karamchand Gandhi was born on 2 October 1869 to a Hindu Modh Baniya family in Porbandar (also known as Sudamapuri ), a coastal town on the Kathiawar Peninsula and then part of the small princely state of Porbandar in the Kathiawar Agency of the Indian Empire. Employing nonviolent civil disobedience, Gandhi led India to independence and inspired movements for civil rights and freedom across the world.

Gandhi famously led Indians in challenging 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. One of Gandhi’s major strategies, first in South Africa and then in India, was uniting Muslims and Hindus to work together in opposition to British imperialism. In 1919–22 he won strong Muslim support for his leadership in the Khilafat Movement to support the historic Ottoman Caliphate. By 1924, that Muslim support had largely evaporated.

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” at the end of 1999. The Government of India awarded 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, was a prominent non-Indian recipient. In 2011, Time magazine named Gandhi as one of the top 25 political icons of all time. Gandhi did not receive 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, though he made the short list only twice, in 1937 and 1947.

Indians widely describe Gandhi as the father of the nation. In 2007, the United Nations General Assembly declared Gandhi’s birthday 2 October as “the International Day of Nonviolence.

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Mahatma Gandhi

Mahatma Gandhi: 12 Most Important Achievements

by World History Edu · April 4, 2020

Mahatma Gandhi’s achievements

Mahatma Gandhi was a renowned Indian civil rights activist and undoubtedly India’s greatest leader of the 20th century. Born Mohandas Karamchand Gandhi, Gandhi was best known for his non-violent approach and civil disobedience tactics during his hay days of political activism. Starting his professional life as a civil rights lawyer in Apartheid South Africa , Gandhi would go on to fight very hard to win independence for India from Great Britain. This biography provides detailed information about the 12 most important accomplishments of Mahatma Gandhi.

Quick Facts about Mahatma Gandhi

Birth Day and Place – October 2, 1869 at Porbandar, Porbandar State, British-controlled India

Death – January 30, 1948 at New Delhi, India

Born – Mohandas Karamchand Gandhi

Family – Gujarati Hindu Modh Baniya

Mother – Putlibai Gandhi

Father – Karamchand Gandhi (1822 – 1885) (chief minister of Porbandar state)

Siblings – 5 siblings, including 2 step sisters

Education – LL.B. from University College London

Spouse – Kasturba Gandhi (from 1883 to 1944)

Children – Harilal, Manilal, Ramdas, Devdas

Office held – President of the Indian National Congress

Most Known For – India’s Independence Struggle, Second Most Renowned Time Person of the 20 th Century (behind Albert Einstein),

Other names – Bapu ji (Papa), Gandhi ji, “Father of the Nation”

Major Achievements of Mahatma Gandhi

He was a vocal civil rights advocate in South Africa

After his law studies in London and a call to the bar (in 1891), Mahatma Gandhi took up a job as a lawyer for an Indian trader and businessman in Johannesburg, South Africa. He moved to Africa because he was unable to establish a thriving law practice in his home country, India. Simply put, South Africa offered him the best opportunity to practice law.

His over two-decade stay in South Africa was instrumental in shaping the person that he became. It was in South Africa that Gandhi truly came out of his shell, refining his political and social views about his environment.

While in South Africa, Gandhi received the harshest form of discrimination due to the color of his skin. On several occasions, he refused backing down and conforming to the discriminatory laws of the country. For his individual nonviolent protests on buses and trains, he was beaten a number of times. In one instance, a judge in Durban even ordered him to take off his turban. He refused complying with the judge’s order.

Shortly after his employment contract expired in Johannesburg, he chose to remain in South Africa. Gandhi’s goal was to stay and fight against a newly passed discriminatory law that infringed on voting rights of Indians living in South Africa. In spite of his hard-fought efforts, the bill was passed in 1896.

Founded the Natal Indian Congress

Mahatma Gandhi achievements

While in South Africa, Gandhi also worked to unite Indians from all spheres of work. His civil rights activism garnered him a lot of attention. His efforts also helped shed light on the deplorable condition handed out to Indians living in South Africa. Many of his activism was carried out under the Natal Indian Congress, which he established in 1894. During his fight for civil rights in the country, he was on the receiving end of abuses and very bad words such as “parasite”, “canker”, and “semi-barbarous”.

Fought to change how the world perceived people of color

Some historians have stated that Mohandas Gandhi devoted all of his attention only to Indians while in South Africa. He had very little, if anything, to say about the deplorable conditions of Africans in the country. Some scholars have even accused him of fueling offensive stereotypes against Africans. He once called the Africans “Kaffir”, a highly offensive term.

However, South Africa’s anti-apartheid icons such as Nelson Mandela and Desmond Tutu begged to differ. According to Mandela, several Africans benefited from the civil rights activism of Gandhi. It has been stated that he lent his voice to the Zulus when Britain declared war on the Zulu Kingdom in 1906. He was quick to deploy his ambulance unit to the aid of the several injured Zulu fighters. His stretcher-bearer services were not only restricted to people of color fighting in the war. Gandhi and his corps saved the lives of many wounded British soldiers as well.

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Served as a paramedic during the Second Boer War (1899 – 1902)

In 1900, Mahatma Gandhi volunteered to serve in the British army in their war efforts against the Boers. He established the Natal Indian Ambulance Corps, a group of stretcher-bearers. By so doing, he was able to dispel commonly held stereotypical notions that Hindus were unable to carry out brave and manly jobs in the military or emergency care giving.

The corps had more than a thousand Indians sign up. They played a crucial role and supported the British Empire in their fight against the Boers. Many of them even had ample training and certification, serving gallantly on the battle field.

Their defining moment of achievement came when they served right in the thick of things at the Battle of Colenso and Spion Kop. Gandhi and his men saved many British soldiers’ lives by carrying them across a rugged terrain to a hospital that was miles away. For his efforts in the corps, the British Empire awarded Gandhi and a few members from corps the Queen’s South Africa Medal.

Protested against economic marginalization of rural farmers

After returning to India in 1915, Gandhi quickly devoted his life to championing the doctrine of Satyagraha (“devotion to the truth”) and nonviolent forms of protests in his country.

In 1917 for example, he got heavily involved in the Champaran agitations. He sought to replicate the methods that he used in South Africa in India. The Champaran agitations saw peasants, laborers, and farmers lock horns with their British landlords and the local administration.

The farmers resisted efforts to force them to grow Indigofera, a crop that was used for Indigo dye. The crop’s price were steadily declining, hence the farmers refused growing them. Additionally, some farmers were forced to receive a fixed price for the produce. The protest began in earnest at Ahmedabad. Gandhi took the fight to the British landlords and protested in a nonviolent manner until the authorities gave in to some of the farmers’ demands.

It has been estimated that several hundreds of thousands of people died before and in the immediate aftermath of partition of India as religious riots became the order of the day. And had Gandhi not intervened, the deaths could have been way more than that figure. He was against partitioning British India, saying that the partition on basis of religion could plunge the country into a civil war. Image: Mahatma Gandhi quote

Opposed intolerable land tax and discriminatory policies

Shortly after the Champaran agitations, Mahatma Gandhi was at it again, getting involved in the Kheda agitations of 1918. The district of Kheda in Gujarat was reeling from floods and famine and as such, the farmers wanted reliefs in the form tax breaks from the British government. To their dismay, Britain turned a blind eye to Kheda’s woes.

Gandhi and Vallabhbhai Patel organized communities in the district and protested for some economic reliefs to be given to the peasants in the region. He encouraged the peasants not to pay any taxes to the authorities even though they risked having their lands seized.

After about six months, the authorities gave in to the demands of Gandhi and the protesters. Following the protests in Kheda district, Mahatma Gandhi’s reputation skyrocketed. He was remarkably successful at getting the entire country to support Kheda during the agitations. As part of the concessions, Britain agreed to release all the prisoners that were arrested during the protests. Also, the lands that were seized from the farmers were returned to them.

Worked hard to bridge the divide between Hindus and Muslims

Mahatma Gandhi pictured with Muslim League leader Muhammad Ali Jinnah in 1944

He devoted his life to the pursuit of a united front in India in order to fight against British imperialism. In a bid to win the support of Muslims, he took to supporting the Ottomans just after World War One .

Additionally, Gandhi and Britain went into an agreement during WWI. He agreed to recruit Indian soldiers to help Britain during WWI. In exchange, Britain would grant India self-rule and government (swaraj) after the war was over. Britain failed to relinquish its hold on British India. Instead, Britain offered only a minuscule set of reforms to Indians.

It was this betrayal that prompted Gandhi to begin his civil disobedience and protest (satyagraha). Britain responded with the Rowlatt Act, which barred Indians from engaging in any form of civil disobedience. Culprits were arrested and sentenced to prison often with no trial.

In view of those developments, he reached out to the Muslims and tried to corporate with them in the fight against Britain. He worked extensively with the Sunni Muslims and the Khilafat movement, an organization that was in bed with the Ottomans.

This move of Gandhi drew sharp criticism from influential Hindus in the society. They were against all sorts of cooperation with the Sunni Muslims. Regardless, his cooperation with the Muslims catapulted him into the most prominent Indian civil rights activist at the time. His efforts also helped reduce tensions between Hindus and Muslims.

Championed Satyagraha and the Non-Cooperation Movement in India

Mahatma Gandhi believed that British rule in India thrived because Indians cooperated with Britain. He reasoned that should that cooperatin come to an end, British rule in India would end. So he sought to halt all forms of cooperation with Britain.

This stance of his came after Britain failed to heed his protest against the passage of the Rowlatt Act, a very discriminatory law that economically and politically disenfranchised Indians. Upon the passage, he galvanized his nation and rallied scores of people to engage in what is termed as satyagraha, peaceful protest. Additionally, he entreated his fellow Indians to boycott English goods and services. He admonished the usage of violence to voice one’s dissent. In April 1919, he was arrested for defying an order to enter Delhi.  Shortly after his arrest, there were massive protests and riots all across the country. Those protests culminated in the Jallianwala Bagh massacre of April 13, 1919. On that day, scores of Indians were shot down by British officers under the command of Reginald Dyer.

Gandhi was disheartened by the horrific events that took place Jallianwala. He criticized his fellow Indians for resorting to violent protests against Britain. He vehemently rejected such moves and called for only peaceful forms of protests. To put an end to the violence, he engaged in a series of fasting rituals, which almost killed him. Shortly after that, the riots in the country abated and a modicum of law and order was restored.

Leader of the Indian National Congress

By 1921, Mahatma Gandhi’s appeal to his fellow Indians had shot up. Buoyed on by this, he was elected leader of the Indian National Congress. In that role, he reorganized the Congress and made it more effective in the pursuit of India’s independence.

Campaigning on themes such as Swaraj (i.e. self-rule) and independence for India, Gandhi encouraged Indians to boycott foreign-manufactured goods, especially British-made products. He sought to make India unattractive for Britain by going after the revenue streams.

He also became associated with khadi (homespun cloth), refusing to wear any British-made clothes. He even took to spinning khadi himself. Additionally, he asked his fellow Indians not to stay away from British institutions, businesses and courts.

All his nonviolent protests aimed to hurt Britain politically and economically. For this, he was arrested in March 1922. He was charged with sedition and slapped with a six-year prison sentence. His release came after about two years on health grounds. He briefly suffered from appendicitis.

Opposed the Salt Tax in 1930

Mahatma Gandhi marched from Ahmedbad to Dandi in order to protest against the Salt Tax

For close to half a century, Britain had imposed draconian tax laws on British India in terms of the production and distribution of salt. Those oppressive tax laws came under immense opposition from Indians in 1930. In April that year, Mahatma Gandhi organized a protest march that saw him march a distance of about 388 kilometers (241 miles) from Ahmedabad to Dandi.

He was able to rally several thousands of people to his cause in the struggle against the salt tax. The march, which took place between March 12 and April 6, later became known as the Dandi Salt March.

And even though he and the protesters were beaten, none of them raised a hand to fend of the attacks by the police. They remained defiant, writhing in complete pain and agony. Some of them had their skulls fractured, others were beaten unconscious. At the end of the day, a couple of protestors succumbed to their injuries and died.

To add insult to injury, Britain proceeded to imprison at least 50,000 people, including Jawaharlal Nehru , one of Gandhi’s closest friends and later Prime Minister of India.

In a letter to Lord Irwin, the viceroy of India, Gandhi criticized Britain’s extreme exploitation of Indian farmers and the intolerable taxes imposed on the poor.

His struggles for political and economic independence for India brought him into confrontation with political leaders in London such as Sir Winston Churchill and Lord Birkenhead. Lord Irwin and Churchill in particular were against India gaining independence. Irwin used force and arrests to quell Gandhi’s independence struggle. As for Churchill, the future World War II (WWII) hero even called Gandhi a “Hindu Mussolini”.

Champion women’s rights and empowerment

Women were not left out of Gandhi’s nonviolence protests and marches. He encouraged women to join in the protests. By so doing, Gandhi was able to give women some say in the political arena. It also boosted the confidence and dignity of women. During the Salt Tax March, Gandhi marched hand in hand with several women. Soon, many Indian women signed up to join Gandhi’s struggle for India’s independence. Many of those women suffered similar fates as the ones suffered by their male counterparts, receiving physical abuse from the authorities.

Mahatma Gandhi quotes

He was instrumental in breaking the hold Britain had on India

In his Quit India speech in Mumbai in 1942, Gandhi called on all Indians to united towards a common purpose – the independence of India. Following that speech, he was arrested, along with all the the members of the Congress Working Committee. An additional 100,000 or so Indians were put behind bars without any trial.

Angered by those arrests, numerous violent protests erupted across the country. Many lives were lost as well. Gandhi did come out to reject those protests, stating that they went against everything that he stood for. A few months before the end of WWII , Britain eventually released Gandhi. It had become clear as the day that British India couldn’t remain a colony of Britain. All political prisoners were released.

Fought to gain Independence for India

Owing to a disagreement with the leader of the All-India Muslim League Muhammad Ali Jinnah , several Muslims and Hindus died in the months prior to partition and independence. There were many protests across India. In Muslim dominated areas, Hindus were attacked, beaten and killed by Muslims. Likewise in Hindu-dominated areas, Muslims were assaulted and killed. Gandhi worked very hard to bring the tensions down.

The Indian Independence Bill, which came into effect on the stroke of midnight on August 15, 1947, gave Indians their independence, ending about two centuries of British rule.

Although Gandhi described the momentous occasion as “noblest act of the British nation”, he was dismayed by some of the terms that came with the independence bill. British India was hastily partitioned into two – Hindu-dominated India and Muslim-dominated Pakistan. The partition, which was done on the basis of religion, caused a lot of displacement and religious violence, especially in Punjab and Bengal.

Mahatma Gandhi appealed to his countrymen to end the senseless bloodshed and religious violence, which ultimately claimed at least 200,000 lives. In an effort to rein in the violence, he used fasting to appeal to his country.

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Mahatma Gandhi’s legacy

For many years, Mohandas Gandhi collaborated with many independence activists like Jawaharlal Nehru to secure India’s independence in 1947. Gandhi opposed British rule using nonviolent protests.

Because he was at the forefront in India’s pursuit for independence, Gandhi is commonly described as the “Father of the Nation”. Outside India, his life-time commitment to lifting people out of poverty and non-violent approach to civil rights activism earned him enormous praises. Mahatma Gandhi has often been described as a “Great Soul” or the “Venerable one”.

Many have claimed that the Dandi Salt March of 1930 had huge influences on the likes of Rev. Dr. Martin Luther King, Jr. , America’s most renowned civil rights activist of the 20 th century.

To this day, Mahatma Gandhi’s life and the achievements that he chalked serve as an inspiration to countless number of people across the world. And that inspiration transcends ethnic, racial and political divide.

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Mahatma Gandhi : Biography, Movements, Education, Birth Date & History

Mohandas Karamchand Gandhi , popularly known as Mahatma Gandhi, rose to fame as a leading figure in India’s struggle for independence from British colonial rule. Through his writings, speeches, and historical accounts of his actions, Mahatma Gandhi inspired countless individuals to re-examine their lives and embrace the path of non-violence, justice, and social change.

Mohandas Karamchand Gandhi or  Mahatma Gandhi  was a famous freedom activist and one of the powerful political leader who played a critical role in India’s struggle for Independence against Britishers. He was also considered as the father of the country. Mahatma Gandhi  ( Mohandas Karamchand Gandhi) , he was born on October 2, 1869, in Porbandar, India , and died on January 30, 1948, in Delhi . he was an Indian lawyer, politician, social activist, and writer who became the leader of the nationalist movement against Britishers in India. Mahatma Gandhi is internationally respected for his philosophy of nonviolent protest (satyagraha) to gain political and social progress.

In this article, we have covered Mahatma Gandhi’s Biography. His early life, education, birth date, death date, political contributions, Famous Quotes, Ideologies, essay and many more.

Let’s get a closer look at Life of Mahatma Gandhi.

Mohandas Karamchand Gandhi – Biography, Education, Birth Date

Table of Content

• Early Life of Mahatma Gandhi

Education of Mohandas Karamchand Gandhi

• Impact Made by Mahatma Gandhi in South Africa
• Return of Mahatma Gandhi to India

Early Movements by Mahatma Gandhi in India

Political campaigns of mahatma gandhi in india.

• Leadership Role of Mohandas Gandhi in Freedom Struggle
• Mahatma Gandhi: Death and Events in Aftermath

Mohandas Karamchand Gandhi Notable Works

Ideologies of mohandas karamchand gandhi, mahatma gandhi biography.

Mahatma Gandhi’s life and methods of struggle have had a profound and lasting impact on people to date. He was born on 2 October 1869, in Porbandar, a coastal town in Gujarat, India.

Full Name:  Mohandas Karamchand Gandhi Birth Date:  2 October, 1869 Place of Birth:  Porbandar, Gujarat Death Date:  30 January, 1948 Place of Death:  Delhi, India Cause of Death:  Shot by Gun or assassination Father name:  Karamchand Gandhi Mother name:  Putlibai Gandhi Nationality:  Indian Spouse:  Kasturba Gandhi Children:  Harilal Gandhi, Manilal Gandhi, Ramdas Gandhi and Devdas Gandhi Professions:  Lawyer, Politician, Activist, Writer

The following are the Notable works (Books) of Mahatma Gandhi:

He had been in South Africa for about 20 years, Mahatma Gandhi protested against unfairness and racial discrimination using the non-violent way of protests. His simplistic lifestyle admired, both in India and the outside world. He was also popularly known as Bapu (Father).

Mahatma Gandhi ( Early Life and Family)

A famous and revered figure in Indian history, Mahatma Gandhi was born on 2 October 1869 in the coastal town of Porbandar in Gujarat, India. He was the youngest of four children born to Karamchand Gandhi, who served as the Diwan of Porbandar, and his wife Putlibai. Despite his illustrious future, Mohandas Karamchand Gandhi was shy and introverted during his formative years, which put him at a distance from his peers. Mahatma Gandhi had a deep influence of Shravna and Harishchandra.

His father was Dwan (Chif Minister of Probandar). Mahatma Gandhi was the son of his father’s fourth wife whose name was Putlbai. She belonged to an Vaishnava family.

In November 1887, the 18-year-old Gandhi  graduated from high school in Ahmedabad.  and In January 1888, he enrolled at Samaldas College in Bhavnagar State , The following is the Education of Mahatma Gandhi and his early Acedemia:

Gandhi’s Formative Years in Porbandar and Rajkot

Mahatma Gandhi received his early education in Porbandar and later in Rajkot, where his father worked as a Dewan. Although he did not demonstrate exceptional academic ability, his family and teachers recognized his natural curiosity and passion for learning. His Hindu mother, a religious woman of great spiritual power, played a pivotal role in instilling values such as truth, compassion, and self-restraint in the young Mohandas Karamchand Gandhi.

Gandhi’s Further Education

In 1888, Gandhi embarked on a journey to London to study law in college at the University of London. Initially, Mohandas Karamchand Gandhi faced difficulties in adjusting to the new environment, which affected her learning. However, he soon became more interested in religious and philosophical works of different cultures and beliefs. Gandhi’s extensive reading covered Hinduism, Buddhism, Christianity, and Islam, focusing primarily on the Bhagavad Gita.

Mahatma Gandhi in South Africa

In 1893, Gandhiji embarked on a journey to South Africa, initially on account of the legal case of the plaintiff, Dada Abdullah. Little did he know that this migration would become a pivotal chapter in the history of his life and human rights.

When Mohandas Karamchand Gandhi arrived in South Africa, he faced the harsh reality of apartheid, a system of racial discrimination targeting blacks and Indians, and the injustices he witnessed stirred in him a deep sense of responsibility. Instead of returning to India, Mahatma Gandhi chose to stay in South Africa, determined to inspire and empower Indian communities to fight for their rights.

Moderate Phase (1894 – 1906)

Mahatma Gandhi formed the Natal Indian Congress during this phase, to unite various Indian groups in South Africa to disseminate information and promote unity among Indians.

Phase of Passive Resistance (1906 – 1914)

During this crucial phase, Gandhi introduced the concept of Satyagraha, which advocated non-violent resistance against injustice. He established Tolstoy Farm as a shelter for satyagrahi families. Mohandas Karamchand Gandhi and his followers faced imprisonment for their acts.

After an unwavering commitment and several negotiations, an agreement was finally reached. The government agreed to address the major grievances of Indian communities and promised a more compassionate approach to immigration.

Gandhi’s time in South Africa laid the foundation for his future endeavors in India. The lessons Mahatma Gandhi would learn and the principles established in the anti-apartheid struggle would become an integral part of his philosophy of nonviolent protest and social justice, shaping the course of history in South Africa and India.

Mahatma Gandhi in India

In 1915, Mohandas Karamchand Gandhi returned to his native land, India, and became actively involved in the Indian nationalist movement. His most important role in India’s freedom struggle against British rule was an unwavering commitment to nonviolent resistance as a radical form of political protest.

Gandhi’s journey from his early life and education to his experiences in South Africa and his subsequent leadership of the Indian independence movement represents a remarkable transformation driven by his commitment to justice, truth, and non-violence.

After Mahatma Gandhi returned from South Africa in 1915, his early movements in India laid the foundation for his reforms in the country’s struggle for independence. Guided by his political mentor Gopal Krishna Gokhale, Mohandas Karamchand Gandhi embarked on a journey that would define India’s destiny.

Establishment of Sabarmati Ashram (1916)

In Ahmedabad, Mahatma Gandhi established the Sabarmati Ashram, where his followers could embrace the principles of truth and non-violence that he held in high esteem.

Champaran Satyagraha (1917)

The Champaran Satyagraha was the first blow to Gandhi’s civil disobedience . Rajkumar Shukla’s plea compelled Gandhi to investigate the plight of indigo farmers in Bihar. Mohandas Karamchand Gandhi began passive resistance or civil disobedience in response to the fact that these peasants were subject to the tinkatia system which required them to grow indigo on a large portion of their land.

Prominent leaders like Rajendra Prasad and Anugraha Narayan Sinha joined him to advocate for the rights of indigo farmers. Eventually, through Gandhiji’s negotiations, the British put an end to this policy and the victimized peasants got compensation for paying illegal wages.

Kheda Satyagraha (1918)

The Kheda Satyagraha was Gandhi’s first non-cooperation movement . Kheda in Gujarat had suffered a severe drought in 1918, leaving them unable to pay exorbitant taxes imposed by the British due to crop failures and epidemic outbreaks Mahatma Gandhi rallied around these farmers afterwards and demanded that the proceeds be withheld.

The party saw young leaders like Sardar Vallabhbhai Patel and Indulal Yagnik as ardent followers of Mohandas Karamchand Gandhi. Eventually, the government relented and adopted a policy of tax exemptions in 1919 and 1920 and the re-admission of confiscated properties.

Ahmedabad Mill Strike (1918)

Mohandas Karamchand Gandhi was the first to go on a hunger strike during the Ahmedabad Mill Strike. Intervened in a dispute between mill owners and workers in cutting epidemic wages. Workers demanded a 50% wage increase, while employers were only willing to accept a 20% wage increase. Activists led by Anusuiya Sarabai sought Gandhi’s help.

He urged them to beat them without resorting to violence and began a fast unto death. The mill owners eventually agreed to appeal, and the strike was settled with a 35% wage increase. These early movements exemplified Mahatma Gandhi’s commitment to nonviolent resistance and civil disobedience, laid the groundwork for later efforts in India’s freedom struggle, and highlighted the power of peaceful protest and the importance of solidarity needed in the face of injustice.

Gandhi’s political journey in India lasted decades, marked by a unique doctrine of nonviolent protest and civil disobedience. Mohandas Karamchand Gandhi returned to India in 1915 and took an active part in the Indian National Congress, a movement dedicated to Indian independence.

Non-Cooperation Movement

One of Gandhi’s major forays into Indian politics was the launch of the Non-Cooperation Movement in the 1920s . The group’s initial aim was to avoid British objects and institutions, including schools and civil servants. It became a larger movement and more involved in all sections of society.

Mahatma Gandhi’s cry for non-violent protest and civil disobedience resonated deeply with a society that was subject to British subjugation and yearned for self-government. The movement was a spectacular success. It forced the British government to make concessions, including the release of political prisoners and the repeal of the Rowlatt Act, a law that gave the British the right to imprison individuals without trial.

Nevertheless, the group witnessed a few riots, especially the Chauri Chaura incident . In the process, a group of protesters set fire to a police station, leaving 22 police officers tragically dead. In response to these riots, Mohandas Karamchand Gandhi acted to end the Movement in 1922, as he felt that the riots went against his creed of non-violence but that the movement had already aroused a surge in nationalist interest in India, which paved the way for subsequent campaigns.

The Salt Satyagraha, Dandi March, and Civil Disobedience Movement

Later, Gandhi’s most important political endeavor materialized with the Salt Satyagraha of 1930, colloquially known as the Dandi March . The main goal of the campaign was to oppose the British salt tax, a symbol of British subjugation. Accompanied by a group of devoted followers, Mohandas Karamchand Gandhi embarked on a 240-mile journey from Sabarmati Ashram to the coastal village of Dandi. There, they ignored British law by extracting salt from seawater.

This seemingly simple act of salt-making was illegal under British rule, a direct affront to British sovereignty. The Salt Satyagraha proved a great success, capturing the hearts and minds of the Indian people. Its pitch meant wider dividends and forced the British administration to bend to some concessions. In addition, it inflamed the spirit of civil disobedience, inspiring movements such as boycotts of foreign clothing and mass refusal to pay taxes.

The Quit India Movement

In 1942, Mahatma Gandhi launched his final political crusade, the Quit India Movement . The aim of this important campaign was unequivocal – to force the British to leave India immediately, without a date. Mohandas Karamchand Gandhi kind of advocated after non-violent protest and civil disobedience. The group attracted people from all walks of life, including a broad Indian population.

The Quit India Movement stands as one of the most important political movements in Indian history. It represented the culmination of India’s freedom struggle and laid the foundation for India’s eventual independence in 1947. However, the campaign was not without violence and witnessed extreme violence and brutal repression at the hands of the British authorities. Thousands were imprisoned and tragically lost their lives.

Mahatma Gandhi’s political career in India symbolized his singular philosophy of nonviolent protest and civil disobedience. These efforts were made to challenge British domination and take India to independence. Gandhi’s enduring legacy continues to inspire individuals around the world and inspire them to uphold justice and equality through peaceful means.

Mohandas Gandhi leadership Role

The history of Gandhi’s extraordinary leadership reveals that the Salt March of 1930 was one of his most famous campaigns. This dramatic event came as a peaceful protest precisely against the imposition of the British salt duty, an unfair tax that caused great hardship to the Indian people.

Mohandas Karamchand Gandhi, accompanied by a group of devoted followers, embarked on a 240-mile trek from Sabarmati to Dandi. There, in open defiance of British rule, they laboriously produced their salt.

Mahatma Gandhi’s principle of work and non-violent protest left an indelible impression not only on the borders of India but also across the world. His influence resonated deeply and served as a source of inspiration for countless other leaders and professionals. Icons like Martin Luther King Jr. and Nelson Mandela used his ideas and methods to fight for civil rights and national independence.

However, amid this respect and universal acclaim, Gandhi was assassinated by a Hindu nationalist for strongly opposing his policy of religious tolerance on 30 January 1948. Mahatma Gandhi’s death was a great loss and was deeply felt by India and the world, however, his legacy will last forever.

Gandhi’s philosophy of nonviolent protest fuels the spirit of individuals around the world who are making a concerted effort to initiate social change through peaceful means. His life and teachings are celebrated in India every year on Gandhi Jayanti, his birth anniversary, a national holiday honouring his enduring legacy.

Mahatma Gandhi’s Death

The world was plunged into sorrow on 30 January 1948, when Mahatma Gandhi, the revered father of the Indian nation, met his tragic end. His assassination sent shockwaves rippling across the globe, sparking an outpouring of grief and indignation throughout India.

Nathuram Godse, a Hindu nationalist who vehemently opposed Gandhi’s principles of non-violence and his tireless efforts to foster unity between Hindus and Muslims, perpetrated this heinous act. As Gandhi embarked on his customary walk to the evening prayer meeting in New Delhi, Godse approached and, at point-blank range, fired three fatal shots.

News of Gandhi’s demise spread like wildfire, evoking profound sadness and disbelief among millions worldwide. In India, the government declared a National Day of Mourning, and the nation came to a standstill. Schools, businesses, and government offices shuttered their doors, and the streets filled with mourners paying their heartfelt tributes to their departed leader.

The reverberations of Mahatma Gandhi’s death transcended India’s borders, resonating globally. Leaders from various countries, including the United States and the United Kingdom, extended condolences and honored Gandhi’s enduring legacy of non-violence and social justice.

Gandhi’s passing marked an epochal moment in Indian history, signifying the conclusion of an era. Yet, his legacy of non-violent resistance, along with his unwavering dedication to social justice and equality, continues to ignite the spirits of people around the world to this very day.

Mahatma Gandhi’s views on religion and society developed during his time in South Africa from 1893 to 1914. He refined these principles during India’s freedom struggle Gandhi drew inspiration from sources like the Bhagavad Gita, Jainism, Buddhism, the Bible, and teachings by Gopal Krishna Gokhale.

These ideas were elaborated by Gandhi’s followers, especially Vinoba Bhave and Jaiprakash Narayan in India. Outside the borders of India, individuals like Martin Luther King Jr. and Nelson Mandela also contributed to these ideas. Some of the major ideas of Mohandas Karamchand Gandhi are:

Mahatma Gandhi Quotes

The Following are the quote of Mahatma Gandhi:

“Be the change that you wish to see in the world.”

“You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.”

“See the good in people and help them.”

“An ounce of patience is worth more than a tonne of preaching.”

“In a gentle way, you can shake the world.”

“The greatness of a nation and its moral progress can be judged by the way its animals are treated.”

“A man is but a product of his thoughts. What he thinks he becomes.”

“An eye for an eye only ends up making the whole world blind.”

Mahatma Gandhi – FAQs

1. who was mahatma gandhi and his role in the indian independence movement.

Mahatma Gandhi was a famous leader for advocating non-violent protest during India’s freedom struggle.

2. Where was Mahatma Gandhi’s birthplace?

Mahatma Gandhi was born in Porbandar, a coastal town in Gujarat, India.

3. What were the basic principles and beliefs of Mahatma Gandhi?

Gandhi’s core principles include non-violence, truth and civil disobedience.

4. What was the Salt March and how did it contribute to India’s independence?

The Salt March, also known as the Dandi March, was a 240-mile march led by Gandhi in 1930 to protest against the British salt tax. It was a symbol of protest against British tyranny. The movement mobilized Indians and inspired many acts of civil disobedience, eventually leading to India’s independence in 1947.

5. What was the relationship of Mahatma Gandhi with other Indian independence leaders?

Gandhi worked with leaders like Jawaharlal Nehru and Sardar Patel in India’s freedom struggle.

6. Which newspaper did Mohandas Karamchand Gandhi start in South Africa?

Gandhiji founded the newspaper “Indian Opinion” in South Africa.

7. When did Gandhiji start civil disobedience in South Africa?

Gandhiji launched a campaign of civil disobedience in South Africa while advocating for Indian rights.

8. When did Mohandas Karamchand Gandhi first return to India from South Africa?

Gandhiji returned back to India from South Africa in 1915, and became actively involved in the Indian nationalist movement.

9. When did Mahatma Gandhi discover the Harijan Sevak Sangh?

Gandhiji founded the Harijan Sevak Sangh in 1932 to promote social equality and uplift the marginalised.

10. What is the legacy of Mahatma Gandhi today?

Gandhi’s legacy will live on in promoting peace, human rights and social justice around the world.

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Time Is Running Out for Rahul Gandhi’s Vision for India

But in this year’s elections, the scion of India’s most storied political family is still trying to unseat Modi — and change the nation’s course.

India’s National Congress Party leader Rahul Gandhi, as his Bharat Jodo Nyay Yatra (Unite India March for Justice) passed through Varanasi. Credit... Chinky Shukla for The New York Times

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By Samanth Subramanian

Samanth Subramanian is a writer and journalist based in London. He has covered Indian politics, culture and the rise of Hindu nationalism for The New Yorker, The Guardian and The New York Times.

• Published April 20, 2024 Updated April 22, 2024

Rahul Gandhi stood in a red Jeep, amid a churning crowd in Varanasi, trying to unseat the Indian government with a microphone in his hand. “The mic isn’t good,” he said. “Please quiet down and listen.” It was the morning of Feb. 17 — Day 35 of a journey that began in the hills of Manipur, in India’s northeast, and would end by the ocean in Mumbai, in mid-March. In total, Gandhi would cover 15 states and 4,100 miles, traveling across a country that once voted for his party, the Indian National Congress, almost by reflex. No longer, though. For a decade, the Congress Party has been so deep in the political wilderness, occupying fewer than a tenth of the seats in Parliament, that even its well-wishers wonder if Gandhi is merely the custodian of its end.

Listen to this article, read by Vikas Adam

Gandhi called his expedition the Bharat Jodo Nyay Yatra — roughly, the Unite India March for Justice. He never said it in so many words, but the yatra was an appeal to voters to deny Prime Minister Narendra Modi and his Bharatiya Janata Party a third straight term in parliamentary elections starting on April 19. Congress, the only other party with a national presence, is the fulcrum of an anti-B.J.P. coalition. Indian pundits and journalists bicker about many things, but on this point they’re unanimous: Only a miracle will halt the B.J.P. Still, it falls to Gandhi, steward of his enfeebled party, to try.

The speech lasted barely 15 minutes. Gandhi is a fidgety orator, unable to shrug off the routine disturbances of a rally. He kept calling for silence, and scolding overzealous policemen regulating the mob. He didn’t ramble, exactly, but eddied around the point he wanted to make. “This is a country of love, not of hate,” he said. He talked of two Indias, populated respectively by the millionaires and the impoverished. He laid into TV news channels, many of which have been captured by oligarchs prospering under the B.J.P.: “They won’t show the farmers, or the workers or the poor,” he said. “But they will show Narendra Modi 24 hours a day.” Then he helped onto his Jeep a member of the audience, a young man who complained that, despite spending hundreds of thousands of rupees on his education, he still had no job. His is a common story in Modi’s India. Two out of every five recent college graduates are out of work, and young people make up 83 percent of the unemployed. To his crowd, Gandhi called out: “These are the two issues facing India: unemployment and — ?” He received only a tepid response of “poverty.” When he finished, there was no applause.

The crush of people at the rally was suffocating, although in India a crowd is no index of popularity. People may gawk and then go vote for the other guy — and Gandhi is, after all, one of the country’s most recognizable men. Officially, he is no longer his party’s president, but he is undoubtedly its face. At 53, with a well-salted beard and serious eyes, he’s too old to be called Congress’s “scion,” but he still wears the sheen of dynasty. His great-grandfather, the unflinchingly secular Jawaharlal Nehru, was India’s first prime minister. His grandmother, Indira, and his father, Rajiv, both became prime ministers; both were assassinated. His mother, Sonia, steered Congress into government in 2004 and 2009, but declined the top post. Then, on the heels of several corruption scandals, the mighty party — 140 years old next year — came unstuck. Out of 543 seats in the lower house of Parliament, Congress holds just 46, compared to the B.J.P.’s 288. Gandhi embodies all this history: the triumphs as well as the failures. For the crowds, that is the fascination he exerts.

One of Modi’s successes has been not just to trounce the Congress Party but also to persuade people that the party has weakened India and emasculated its Hindus. Through his cult of personality, Modi is fulfilling a century-old project, recasting India as a Hindu nation, in which minorities, particularly Muslims, live at the sufferance of the majority. Emblematic of this is a new law offering fast-tracked citizenship to people fleeing Pakistan, Bangladesh or Afghanistan — as long as they aren’t Muslim. It is the B.J.P.’s totemic achievement: the use of religion to decide who can be called “Indian.” Opposing this law or indeed resisting the B.J.P. in any way has proved difficult. Investigating agencies mount flimsy cases against critics of the government, as Amnesty International has frequently noted. (Amnesty itself halted its work in India in 2020, in the midst of what it later called an “incessant witch hunt” by the government.) Activists are regularly imprisoned, sometimes on the basis of planted evidence; journalists are sent to jail or otherwise bullied so frequently that India has slipped to 161st out of 180 countries in the World Press Freedom Index , just three spots above Russia. Pliant courts often endorse it all. Such is the mood in India that one of the plainest sentences in Congress’s election manifesto is also one of its most resonant: “We promise you freedom from fear.”

As the election neared, the quelling of dissent grew more visible still. This year, in an unprecedented move, Modi’s administration arrested two chief ministers of states run by small opposition parties. (One stepped down hours before his arrest.) In both instances, the government claimed corruption, but many critics noted that the arrests were uncannily timed to pull two popular politicians out of campaign season in states where the B.J.P. has struggled. Income-tax authorities froze Congress’s bank accounts, supposedly over a late filing. “It has been orchestrated to cripple us in the elections,” Gandhi told reporters. If so, it feels like overkill, because it is common wisdom that Congress can’t win. Those who want nothing to do with the B.J.P. watch Gandhi with conflicted anguish. He is, by all accounts, sincere, empathetic and committed to a pluralistic India. This is a man who forgave his father’s killers, and who said on the sidelines of a private New York event last year, according to one of those present: “I don’t hate Modi. The day I hate, I will leave politics.” But he’s also the latest in a lineage under whom Congress grew undemocratic and sometimes wildly corrupt. The great liberal hope is that Gandhi can achieve contradictory things: use his dynastic privilege to resuscitate his party, and dissolve the dynasty at the same time.

That’s a steep demand, but Gandhi’s priorities are altogether more Himalayan. “He doesn’t say it,” Sitaram Yechury, the general secretary of the Communist Party of India (Marxist) who knows Gandhi well, told me, “but he’s modeling himself after Mahatma Gandhi. He doesn’t want to take any position of power.” In January, Gandhi told his colleagues that he has “one foot in and one foot out of the party,” and that he plans to be “a bridge to activists outside.” As he explained it then, the B.J.P., with its undiluted majoritarianism, “is a political-ideological machine. It can’t be defeated by a political machine alone.” His role, as he sees it, is to be the counter ideology — to go out into the country, rouse Indians to the dangers of the B.J.P. and offer them his dream of a fairer, more tolerant India instead.

The yatra is a well-worn exercise in Indian politics. Its most famous practitioner, Mahatma Gandhi, returned from South Africa in 1915 hungering to know more about his country. Go travel the land, one of his mentors told him, “with eyes and ears open, but mouth shut.” After using the yatra to gain an education, he employed it for political purpose. In 1930, he walked 240 miles to the Arabian Sea to protest the British monopoly on salt; hundreds of people joined him, and he spoke to thousands en route. On reaching the beach, he scooped out a fist of salty sand and announced he had broken the monopoly, setting off a wave of civil disobedience. There have been plenty of other yatras since. In 1983, Smita Gupta, a retired journalist who was then a cub reporter, walked part of a 2,650-mile yatra by a politician named Chandra Shekhar, as he tried to enlist support against Indira Gandhi. As Gupta recalled, for people who live far from the centers of power, “when a politician descends from the skies and comes to your home, it’s a big deal — I was swept away.”

Rahul Gandhi conceived of his yatra much as Chandra Shekhar did: as a way to counter the ideology of a seemingly immovable leader. There’s no place more vital for this project than Uttar Pradesh, the state through which I trailed him in February. With its 80 parliamentary seats and 240 million people, many living on incomes lower than the sub-Saharan average of $1,700 a year, Uttar Pradesh is electorally pivotal. Excelling here isn’t a guarantee of securing power in Delhi, but it’s as close to ironclad as it gets. It’s also the state that produced the Gandhis. When Nehru, born in Uttar Pradesh, ran for Parliament from a constituency near his hometown, Congress shared one advantage with other parties in post-colonial countries: the glory of having led the freedom struggle. That kept for surprisingly long without spoiling. Nehru’s heirs — Indira, then her son Rajiv, then his wife, Sonia — all won election after election from their constituencies in Uttar Pradesh. Rahul Gandhi once called Uttar Pradesh his karmabhoomi , a Sanskrit word for the land of one’s momentous actions.

But Uttar Pradesh also became the land where Congress was fated to fail. Today it’s the roiling heart of the B.J.P.’s Hindu nationalism. Varanasi, Hinduism’s most sacred city, lies near the state’s eastern border, and Modi chose to represent it in Parliament — a crafty choice for a man wishing to be hailed as a defender of his faith. Around 40 million Muslims live in the state, and under its B.J.P. chief minister, they’re increasingly being erased from public life. One law jeopardizes their right to marry whom they wish. Other regulations have constricted the meat trade, in which many Muslims work. Islamic schools are in danger of being banned outright. By painting Muslims as trespassers, the B.J.P. licenses violence against them, sometimes even explicitly. (In 2015, a man was beaten to death by his Hindu neighbors in his village in western Uttar Pradesh, on the rumor that he had slaughtered a cow. The men accused of his murder have since been freed on bail and the case is still unresolved.) More than any other part of India, Uttar Pradesh shows what the B.J.P. has wrought and how successful it has been. In 2019, during the last national election, the B.J.P. swept 62 of the state’s 80 seats. Congress won just one.

A few years ago, Gandhi decided that his party needed a way to mobilize people against the B.J.P., settling on a yatra as a means to that end. He embarked on his first, walking up the spine of India, in late 2022. Even the plainness of his attire — sneakers, loosefitting trousers, white polo shirt — was a rebuke to the Olympian vanity of Modi, who once had his own name stitched, in tiny letters, to form the pinstripes of a suit. The yatras felt like campaigns, yet Gandhi’s team insists that they were not about projecting him as prime minister but rather a form of ideological resistance, almost above politics. (His staff politely refused my repeated requests for an interview.)

The Congress Party found itself divided over Gandhi’s approach. Salman Khurshid, a Congress veteran, worried that the party has strayed from bread-and-butter political strategy. We were in his office in Delhi, and he kept looking dolorously at his phone, which never stopped ringing. It was the feverish middle of the election season, and Congress was picking its candidates and negotiating alliances with other parties. Gandhi had to weigh in, Khurshid said: “We’d like him to be within shouting distance. He’s a thousand kilometers away.” Khurshid wished for a more customary system, the sort that promised, say, a 20-minute appointment at 10 a.m. to talk about three things. “That’s how ordinary political parties work,” he said. “He wants an extraordinary political party.”

Sometimes, Gandhi’s team told Khurshid and others to come on the yatra and talk to Gandhi on the bus. But it wasn’t sufficient, Khurshid told me. “There’s never enough time.” The yatra involved a lot of stopping and starting and stopping again, as I discovered. Two or three times a day, Gandhi’s Jeep — and its caravan of police cars, S.U.V.s and a vehicle bearing a device labeled “Jammer” — inched through a town, halting at a crossroads for a speech. Then the convoy would hasten to its next engagement, trying to cover vast Uttar Pradesh distances through dense Uttar Pradesh traffic, and always behind schedule. The day ended in a cordoned-off campsite, where everyone slept in shipping containers fitted with bunks. Here, in his own enclosure, Gandhi hobnobbed with local Congress functionaries or practiced jiu-jitsu with his instructor.

In Prayagraj, where we headed after Varanasi, it’s possible to traverse the distance between the party’s zenith and its rock bottom in a single evening. First, Gandhi made a speech outside Anand Bhavan, an ancestral family home, an eggshell-white mansion on an emerald lawn. Anand Bhavan is now a museum, but its chief relic is intangible: the promise of Nehruvian secularism, circa 1947. Then, while leaving Prayagraj, we passed the high court that invalidated Indira Gandhi’s election in 1975 on the grounds of electoral malpractice. The verdict provoked her to impose a state of emergency — a suspension of civic rights — for nearly two years, tarnishing Congress and strengthening its competitors. By this time too, the party had wrapped itself feudally around the dynasty. Any emergent leaders with their own base were subdued or cast off because they threatened the Gandhis. By the late 1980s, other politicians had clawed voters away from Congress by courting specific groups — members of a caste, say, or as with the B.J.P. and Hindus, of a religion.

As Congress faltered, its workers joined rival parties, including the B.J.P. In India, party workers don’t just canvass voters — they step in for an insufficient state. If a farmer needing a loan is turned away by the bank manager, or if a woman can’t pay the cost of treatment for her sick daughter, party workers use their contacts to help. These services are performed in the hope that the favors will be returned every five years, come the election. “The average party worker needs, say, 10,000 rupees a month to run his home,” an old Congress hand in Varanasi, who asked not to be named for fear of professional reprisal, told me. “If their party can’t get to power, how will they get paid? They’ll go work for whoever is most likely to win.”

Gilles Verniers, a political scientist, recounted taking his Ashoka University class on a trip to Lucknow, Uttar Pradesh’s capital, on the day votes were counted in a state election in 2017. He distributed his pupils among the headquarters of various parties, but by midmorning, the students at the Congress office called him. “They said: ‘Can we go elsewhere?’” Verniers told me. “ ‘There’s no one here, everybody left.’ The party knew they were getting spanked, but at least you could stick around, thanking workers, encouraging them. There was no one to even make tea.” Today, the Varanasi representative told me, “we just hope to God we win even one seat in Uttar Pradesh.”

Gandhi entered politics with several lifetimes’ worth of trauma packed into his 33 years. When he was 14, two of his grandmother’s bodyguards shot her dead — revenge for an assault she ordered upon a Sikh temple to root out separatist militants sheltering within. The bodyguards had taught a young Rahul how to play badminton. Seven years later, while he was a student at Harvard, his father, Rajiv, was killed by a suicide bomber — revenge again, this time by a separatist group in Sri Lanka, where he had sent Indian troops to aid the government. It became difficult for Rahul Gandhi to be Rahul Gandhi: to trust people or go anywhere ungirded by security. For a while it didn’t seem inevitable that he would choose politics. Later he would say that he made the decision on a train just as it entered Prayagraj, when he was taking his father’s cremated remains to pour into the Ganges River.

Smita Gupta, the former journalist, attended one of Gandhi’s earliest rallies, in an Uttar Pradesh town called Farrukhabad, in 2004. The road was so crowded that a 15-minute drive took three hours. Gandhi arrived in a Jeep, smiling and dimpling and waving. As he walked to the dais, the barricades broke from the masses of excited people pushing against them. “He was swept away, sailing with the crowd,” Gupta said. Soon after Congress won that election, Gandhi took charge of the party’s junior wing. The transition to the dynasty’s next generation seemed underway, and he exhibited the air of someone who knew he was the man for the job.

At the time, Gandhi often showed little patience with the orthodox figures of politics. Pratap Bhanu Mehta, a political scientist at Princeton, who met Gandhi back then, recalled that he made minimal eye contact and seemed distracted — unable even to feign interest as politicians usually do so well. A journalist who met Gandhi privately told me that he was, as the saying goes, eager to tell you what you thought: “It was: ‘You don’t know how the Congress works. Let me tell you.’ Or, ‘I’ll tell you about India and Pakistan.’” In his memoir “A Promised Land,” Barack Obama compared Gandhi, whom he met in 2010, to “a student who’d done the coursework and was eager to impress the teacher but deep down lacked either the aptitude or the passion to master the subject.” One of Gandhi’s colleagues admits he used to be “very anxious and pushy” back in the day. “He has calmed down over a period of time.”

He had to. Congress isn’t a party you can change in a hurry. Its ways are too ossified, and it is honeycombed with fiefs. When Gandhi wanted Congress to field new faces in elections, he pushed for candidates to be selected through an internal voting system, rather like a primary. According to one former party consultant, senior politicians, worried about losing their tickets, complained to his mother, Sonia, the Congress president. Khurshid, one of the old guard, told me: “Everything that destroys democracy got in there — money, muscle, power.” It resulted in “the dedicated warriors of the Congress at the youth level” being sidelined. The primaries never took off. In 2018, Gandhi wanted young chief ministers in three states where Congress had won state elections. He didn’t get his way. But at least Gandhi tried something, a consultant to Congress told me. “If you leave it to these other guys,” he said, “they will not even change the curtains in the party office.”

These exasperations may have amplified a hesitancy about power and responsibility that Gandhi seemed always to harbor. In 2009, he declined the offer to be a cabinet minister. Perhaps even then he saw his role as that of a moral authority outside the government, Yechury said. On becoming the party’s vice president, Gandhi gave not a stirring speech but a somber one, recalling the assassinations in his family and counseling his party that “power is poison.” In 2017, he became the party’s president, but after Congress lost the 2019 election, he quit the post. According to two Congress sources, he expected other top party leaders to feel accountable and step down as well. No one did.

In a party often pilloried for being dynastic, Gandhi has been unable to stamp his will on Congress. One friend of the family described Gandhi as “timid.” When his 2022 yatra went through the state of Kerala, Yechury, the Communist leader, considered walking with him, but members of Congress’s Kerala unit protested: The Communists were their chief rivals in the state, and this show of solidarity — even against the B.J.P., a common antagonist — wouldn’t do at all. Yechury couldn’t understand it. Gandhi might not be the party’s president, but there’s no doubt he is its presiding force, Yechury said. Why didn’t he just hold fast?

Two years ago, during a protest in Delhi, Gandhi and dozens of his Congress colleagues were detained by the police. One of those present, who asked not to be named because he was not authorized to speak publicly, told me that several senior leaders were held together, and Gandhi had “really frank and open conversations” with them. A couple of these leaders “got aggressive, saying, ‘You have to take charge,’ persuading him to take back the party presidency, accusing him of running away from responsibility.” It was high-octane drama: “What do you do when you’re detained, man? We were there for six hours. He couldn’t go anywhere.” The Congress worker remembers Gandhi saying then: “I know what I have to do. My job is to do mass outreach. You guys handle the party.”

Gandhi’s two yatras have unfolded in the shadow of another, some 30 years ago — one that ultimately helped bring Modi to power. Riding in a Toyota decked out as a chariot, a B.J.P. leader named Lal Krishna Advani rode through northern and central India, advertising one of his party’s priorities: the claim that, 450 years earlier in the town Ayodhya, a Mughal ruler had knocked down a temple to build a mosque. Advani promised his audiences that the B.J.P. would restore the temple to that very spot. Two years later, the foot soldiers of the B.J.P. and other right-wing groups razed the mosque, triggering not just riots that killed 2,000 people but also a deep fracture in Indian society. After that, the B.J.P. regularly listed the construction of a temple in its election manifestos, harvesting votes out of the religious polarization around the issue. In 2019, mere months after Modi won his second term, the Supreme Court ruled that the mosque’s demolition was illegal, and that there was no evidence it had been built by knocking down a Hindu shrine. Yet the judges allowed a new temple to be erected on the site, legitimizing the majority’s abuse of disputed medieval history to its own retributive ends. In January, that temple was consecrated. Modi presided over the rites, as if he were head priest rather than prime minister.

Congress didn’t send any representatives to the temple’s inauguration, and I had expected Gandhi to speak about Ayodhya, which lies, after all, in Uttar Pradesh. But he barely mentioned it, even in Varanasi, a city facing a potential reprise of Ayodhya. The morning after his speech there, I visited a quarter called Pilikothi, following a sequence of lanes, each framed by so many tall tenements that there was something canyonlike about them. It was a Sunday, but Pilikothi echoed with the tack-tack of sari looms. The sound drifted into the basement in which Abdul Batin Nomani, the mufti of Varanasi, sat at a low desk. Behind him were shelves of theological volumes. When he pulled a book out to illustrate a point, his hand didn’t hesitate for a second.

The title of mufti, or jurist, has been in Nomani’s family since 1927, and he has filled the role for more than two decades. In that time, he said, the B.J.P. has spread so much hate that it has corroded even the possibility of amicable relations between Hindus and Muslims. You can be arrested for offering the namaz in public, or for being a Muslim man marrying a Hindu woman, or for running your butcher shop during Hindu festivals. You could be lynched on a whisper that you’re carrying beef, or have your house bulldozed on suspicion of being a rioter, or be hunted by mobs goaded by B.J.P. politicians calling for murder. Nomani told me about the head of a Hindu monastery nearby, and how they would invite one another to their religious functions. “Then, slowly, his mind turned,” Nomani said. “He must have been convinced that to talk to people like me is wrong.”

Nomani heads the committee of the Gyanvapi Mosque, another centuries-old structure that the Hindu right aims to replace with a temple. Weeks before I met Nomani, a court allowed Hindus to worship in the mosque’s basement, similar to what happened in Ayodhya in 1986. Varanasi’s Muslims are fearful, Nomani said. Wouldn’t the same cascade of consequences ensue? Wouldn’t other mosques surely follow? When the yatra swung by, Nomani told a local Congress representative he would welcome a meeting with Gandhi. It never transpired. Nomani wondered why Gandhi didn’t even speak about the issue and directly confront the B.J.P.’s divisive politics. “Someone could have called and reassured us: ‘Don’t worry, we’re with you,’” Nomani said. He regards Gandhi with sympathy. “I believe he wants to do the right thing, and that he is against this culture of hate,” he said. “But he’s weak. His party is weak. He can’t do anything.”

From Prayagraj, the yatra headed to Amethi, a town a couple of hours to the north. I had last visited in 2009, when it was still a stronghold of Congress’s first family, and I remembered the fields of winter mustard, yellow till the horizon, on the town’s outskirts and the wishbone layout of its three main roads. Gandhi won resoundingly that year. But in 2014, when his margin shrank, he must have seen the incoming tide of Hindu nationalism. Sanjay Singh, a local Congress worker, recalled that, on vote-counting day, Gandhi sounded dispirited as the results trickled in, telling his colleagues “the politics of this state is beyond my understanding.” In 2019, the B.J.P. flipped Amethi. If Gandhi hadn’t simultaneously run from another seat, in Kerala, he wouldn’t be in Parliament at all.

The yatra’s schedule included an evening rally, so I spent the afternoon in Singh’s house in a village nearby. A stern-eyed man with a ramrod bearing, he wore a spotless white shirt and trousers, and he had tucked a Congress streamer around his neck like a cravat. He lamented Congress’s loss of Amethi, but he wasn’t surprised. Between 2014 and 2019, Gandhi visited Amethi less and less, dispatching his advisers instead. Still, Singh felt almost guilty that Amethi voted for the B.J.P. Last year he had a chance to meet Gandhi, he said, and asked him to run from Amethi again: “I told him, ‘Whatever mistake we made, we’re ready to rectify.’” A few weeks after I met Singh, though, Gandhi declared that he would stick to his constituency in Kerala.

For the rally, the party had set up rows of chairs in a field, but the audience started dribbling out almost as soon as it began. By the time Gandhi was midway through his speech, only half the chairs were occupied. He talked about China, and riots in faraway Manipur, and the B.J.P.’s cronyism. Standing next to me, a policewoman told a videographer, “He isn’t talking about Amethi at all.” The only cheers came when he raised the plight of India’s poorer castes — the very people who made up most of his audience. As he had done throughout the yatra, he warned them they’d never get very far in the B.J.P.’s India. He may well be right, but I remembered something Mehta told me. Modi’s narrative of a resurgent Hinduism, however hollow, makes people feel good about themselves, Mehta said. “Rahul’s narrative does the opposite.”

The next day, something interrupted the yatra’s staid choreography. We were in Raebareli, the one Uttar Pradesh constituency still with the Congress Party. Halfway through his address, Gandhi invited a young man onto his Jeep to quiz him about his prospects. The man introduced himself as Amit Maurya, but he was barely audible, so Gandhi said, paternally but lightly, “First, learn how to handle a microphone.”

“I’m a little anxious, sir.”

“Don’t worry,” Gandhi replied. “You’re a lion.”

Either it was the pressure of the moment or the unchecking of a dam of frustration, but Maurya burst into tears.

In the week’s most genuine moment, Gandhi seemed nonplused, as if he didn’t know what to do with this political gift. Instinctively, he folded Maurya into an embrace and kept his arm around the sobbing man. Still, he just couldn’t abandon his routine — the statistics he’d memorized, the thesis presentation mode he was in. But even if his speech didn’t change, he sounded more passionate — angry, even — about the inequities he had lined up to narrate to his crowd.

Well after the yatra’s end, when summer hammers down and ballot machines appear in schools and colleges and municipal buildings, Gandhi may at least be able to count on Maurya’s vote. But who knows. Elections are subject to every manner of caprice, and the B.J.P. has shown itself to be peerless at swaying India’s voters. Out of hubris or audacity, Gandhi wants to persuade people to consider lofty things like morality and love, indispensable values that nonetheless make for nebulous campaign platforms. He doesn’t mind if it takes years, and perhaps he doesn’t mind if he loses his party in the process. In that time, though, he risks seeing his idea of India extinguished altogether.

Samanth Subramanian, who has written frequently for the magazine, is the author of several books, including “This Divided Island: Life, Death and the Sri Lankan War” and “A Dominant Character: The Radical Politics and Restless Politics of J.B.S. Haldane,” a New York Times Notable Book of 2020. Chinky Shukla is a documentary photographer based in New Delhi. Her work focuses on cultural assimilation, memory and the environment.

Read by Vikas Adam

Narration produced by Tanya Pérez

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