Essay on Moral Values and Principles of Mahatma Gandhi
Millions of people are born, live, and die on this earth. Few people among us have become historically great in this crowd. It is because of their deeds and they have a unique identification. We should exemplar these personalities in our lives. Mahatma Gandhi is the name of inspiration to many of us, not only in India but also in the world. His great ideology and moral values have become a milestone in history.
Short and Long Essay on Moral Values and Principles of Mahatma Gandhi in English
A short and long essay will enlighten you with the moral values and principles of Mahatma Gandhi. It might be helpful to the students in writing essays, assignments, projects, etc. on this topic.
10 Lines Essay on Moral Values and Principles of Mahatma Gandhi (100-150 Words)
1) We all are aware of Mahatma Gandhi, a great Indian freedom fighter.
2) Gandhi Ji was a true follower of non-violence.
3) He taught that truth is the most powerful weapon that everyone should accept.
4) He produced Khadi using charkha which taught us to be self-dependent.
5) The life of Mahatma Gandhi inspires us to work hard.
6) He taught us the importance of Self-discipline in our life.
7) He spread the message of love, peace, and brotherhood in society.
8) Gandhi Ji also taught the importance of cleanliness.
9) Gandhi Ji was a supporter of equality and also fought against many injustices.
10) We should adopt the principles and moral values of Gandhi Ji in our life.
Short Essay (250 words)
Mahatma Gandhi is a name that is recognized not only in India but in different parts of the world. His outstanding qualities made him a great leader of India. He is popularly referred to as ‘Bapu’ or ‘Father of the nation’ in India. He also had a major role in making India from the clutches of Britishers.
Gandhian principles and morals aiming towards the transformation of the society
The set of principles and moral values of the life of Mahatma Gandhi were derived from his own life experiences. He wanted that everyone in this world must be treated equally. He was the follower of truth and ahimsa. He always made people understand that violence is not the solution to any problem in the world. Gandhiji was also active in politics and his principles and moral values made him the leader of the masses. He was the first to start the ‘Swadeshi’ movement in India so that the people of the nation must learn to become self-reliant. The main motive of Gandhiji was to inculcate humanity, truthfulness, and non-violence among the people of the nation. This would in turn help in transforming the society and the nation.
Gandhian ideology inculcates value education in students
Education is an essential tool for gaining knowledge. Education of students is incomplete without inculcation of values and ethics. The Gandhian principles and moral values are taught to the students by means of different activities and practical examples. This makes them understand and follow the moral values and principles given by Mahatma Gandhi. This inculcates value education in the students and is helpful for them in different stages of life.
Conclusion The life of Mahatma Gandhi and his ideologies is a great lesson for all of us. His great works make him an inspiration to millions of people in the world.
How the Moral Values and Principles of Mahatma Gandhi was a Practical Experience of His Own Life – Long Essay (1000 Words)
Mahatma Gandhi was a man of his own concepts, values, principles, and a great follower of truth and non-violence. There has been no other person born on this earth like him. He died in form of a body but his ideologies principles of life keep him still alive among us.
Mahatma Gandhi – The Father of the Nation
Mahatma Gandhi is popularly known as Bapu or Father of the Nation. His full name was Mohandas Karamchand Gandhi. He was the one who had greatly contributed to making India free from the long-lasting rule of Britishers. His services for the nation are unforgettable. He was a great leader and unique politician who used the weapon of truth and non-violence to win any battle by peace instead of rigorous war and bloodshed. He lived his life according to his own principles and values that are regarded to date.
Gandhian Principles Embedded with Moral Values
Gandhiji led and very simple life and dedicated most of the years of his life fighting for the rights of people. His life is full of inspirational principles and moral values. The principles he applied in his life were acquired from his own life experiences. We will be discussing the principles and values of Mahatma Gandhi.
- Ahimsa – According to Gandhiji, non-violence is the greatest weapon than the weapons used in violence. He said that we should be non-violent in our thoughts and actions. He was successful in attaining the support of the masses in the campaign of Independence for the nation by strictly following Ahimsa. He is known as the worshipper of Ahimsa. He said that involving violence would result in bloodshed and massive destruction. Ahimsa would be the perfect weapon for winning the battles by peace. He not only preached of ahimsa but also practiced the same in the struggle for independence. He advised the people participating in the Non-co-operation movement not to use any violent methods. He said to tackle the hatred of the Britishers in a peaceful manner rather than applying violent procedures.
- Truthfulness – Gandhiji was a great follower of honesty. He said that it is very necessary to be truthful in our life. We should never fear accepting the truth. According to him, non-violence can only be achieved by the value of honesty in our life. Gandhiji spent his whole life fighting for the rights of people so that they may get justice. It can also be said as the fight for the truth. He said that truth is the other name of God.
- Self-Reliant – Mahatma Gandhi focused on becoming self-reliant rather than depending on others for our needs. He started the Swadeshi movement that was meant for manufacturing goods in our nation and boycotting foreign manufactured products. An example of this was the initiation of the spinning of khadi by Charkha in our nation.
- Faith in God – Gandhiji had a deep faith in God. He said that we should never fear any man but God. He believed in one almighty power. The same can be observed in these lines- “Ishwar, Allah Tero Naam, sabko sanmati de Bhagwan”.
- Non Stealing – He said that the things that we are rewarded as a gift of our own effort are only ours. Everything that we gain by the wrong means or by violating other rights is not ours and is equivalent to stealing. We must believe in our hard work and acquire things that we really deserve.
- Self Discipline – Gandhiji said that we should think before we act. There must be a proper control in whatever we speak and act. One must realize the potentials and capabilities’ lying in us and the same is impossible without self-discipline i.e. control over our desires.
- Equality and Brotherhood – Gandhiji raised his voice against discrimination and the practice of untouchability. He fought for these people. According to him, we are created by one God and therefore equal. We should never discriminate against anyone on the basis of caste, creed, or religion. He wanted people to live with unity and brotherhood and respect all the religions.
- Respect for Every Living Organism – We should have respect for every organism on this earth.
- Satyagraha – The different freedom struggles and mass movements led by Gandhiji were linked with non violence. He wanted to end all difficulties and attain freedom in a peaceful way. He used ahimsa as a weapon for the hatred and violence of the Britishers. The peaceful and harmless response to the violent attacks, injustice and destruction is Satyagraha. He used the method of fasting but never took the help of violent methods.
Were the Moral Values and Principles of Mahatma Gandhi a Practical Experience of His Own Life?
Mahatma Gandhi was a political leader and believed greatly in God. He never did anything to gain power or supremacy like the leaders do. He was the leader of the people. He cared for humanity and thus fought against the injustice done with the people. Truth and non-violence were his weapons. It is very difficult to follow ahimsa in every condition but Gandhiji never followed the path of violence. He also gave a lot of importance to health and cleanliness. The most interesting fact is that most of the things he preached in his life were from the practical experiences of his life. These principles are important in all the aspects of life like social, economic, educational, political, etc.
The teaching of Mahatma Gandhi is all based on the real-life incidences in his life. He was a great social reformer did a lot of effort for the welfare of the disadvantaged groups in the society. His principles have been a pioneer of transformation in society. The moral values and principles will be guiding us in our life forever.
FAQs: Frequently Asked Questions
Ans . He was entitled with Mahatma during 1914 in South Africa.
Ans . Mahatma Gandhi led Dandi March on 12 March 1930.
Ans . The essential condition of Satyagraha was non-violence.
Ans . The newspaper named ‘Harijan’ was started by Mahatma Gandhi in 1933.
Ans . The autobiography of Mahatma is “The story of My Experiments with Truth”.
Essay on Mahatma Gandhi
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Essay on Moral Values and Principles of Mahatma Gandhi for Students
The following content is ideal for all class students, parents and teachers who are searching for Essay on Moral Values of Mahatma Gandhi
10 LINES on Moral Values and Principles of Mahatma Gandhi lines for Classes
- Mahatma Gandhi was a great leader who taught us the importance of moral values and principles in our lives.
- He believed in the principle of non-violence and encouraged people to solve their problems peacefully.
- Gandhi taught us to treat every human being with respect and dignity, irrespective of caste, religion, or social status.
- He believed in the power of truth and honesty.
- He always encouraged people to speak the truth.
- Gandhi also emphasised the importance of simplicity in life.
- He encouraged people to work hard and be self-reliant.
- Gandhi believed in the concept of self-discipline and taught us to control our thoughts and actions.
- He told the importance of education and believed that it was the key to personal and social development.
- Gandhi taught us to be kind and compassionate towards all living beings, including animals.
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Essay on Moral Values and Principles of Mahatma Gandhi for Classes 3 and 4 – 100 Words
Mahatma Gandhi was a great leader and his moral values and principles still inspire people across the world. Some of his key principles were non-violence, truthfulness, simplicity, self-discipline, and respect for diversity. He believed that violence only increases violence and that conflicts could be resolved through peaceful means. Gandhi highlighted the importance of truthfulness in all aspects of life. Self-discipline was another important principle for Mahatma Gandhi. He believed that one should have control over one’s own thoughts and actions. Simplicity was another core value that he lived by throughout his life. He believed in leading a simple lifestyle and avoiding materialistic pursuits.
Essay on Moral Values and Principles of Mahatma Gandhi for Classes 5 and 6 – 150 Words
Mahatma Gandhi was not only a political leader but also a symbol of moral values. He believed in truth, non-violence, compassion, and humility. Gandhi believed in the power of truth and always spoke his mind fearlessly. He believed that non-violence is the greatest force for good and it can bring about lasting change in society. He lived a simple life with respect for all forms of life. One of the most important moral principles he addressed was self-discipline or ‘self-rule’. True freedom comes from within when one has complete control over one’s own thoughts and actions. He highlighted the importance of equality among all individuals. He didn’t believe in caste, creed or religion. He fought against untouchability and discrimination against women throughout his life. Mahatma Gandhi’s morals were deeply rooted in spirituality. True spirituality is considered as an essential part of human existence. His teachings are still relevant today as we struggle to live together harmoniously in diverse societies around the world.
Essay on Moral Values and Principles of Mahatma Gandhi – 250 Words
Mahatma Gandhi is known as one of the most influential figures in Indian history and a leader. He advocated for non-violent civil disobedience to attain independence for India. His philosophy of non-violence, honesty, truthfulness, and compassion has inspired millions around the world. Gandhi placed immense importance on ahimsa or non-violence as a means to resolve conflicts peacefully without any loss of life or property. Mahatma Gandhi believed that morality was not something that could be imposed upon individuals through laws or rules but should be cultivated through self-discipline and introspection. For him, moral values were rooted in spirituality and inner peace which he called “Satyagraha”. Satyagraha means holding onto Truth even when it seems impossible. In today’s fast-paced world where people are driven by greed and selfishness, Mahatma Gandhi’s message of morality is more relevant than ever before. We need leaders who realise these values in their personal lives as well as in their public roles if we are to build a society based on justice and equity. The teachings of Mahatma Gandhi serve as an eternal reminder of what it truly means to lead a meaningful life filled with purpose, integrity, and compassion. In conclusion, Mahatma Gandhi remains an icon of moral excellence whose teachings continue to inspire generations across the globe. He saw morality as an integral component necessary for building strong societies founded on justice, equality to support freedom, independence, secularism and socialism etc.
Essay on Moral Values and Principles of Mahatma Gandhi for Classes 5 and 6 – 300 Words
Mahatma Gandhi was a man who lived his life based on strong moral values and principles. He believed that every individual should live their life with honesty, integrity, and compassion towards others. For him, the path of truth and non-violence were essential components of living an ethical life. Gandhi’s belief in non-violence has been one of his most important contributions to humanity. He believed that violence only causes more violence. Through Peaceful ways, we can resolve conflicts. His philosophy inspired many leaders around the world during the civil rights movement, including Martin Luther King Jr. Another important moral value for Gandhi was that he lived a life so simple. He led a simple lifestyle himself, wearing traditional Indian clothing and leading a frugal life without any luxuries or material possessions. One of the most important moral values is that Gandhi was truthful. He believed in speaking the truth no matter what the consequences may be. For him, honesty was one of the important pillars on which society should be built. Mahatma Gandhi also placed huge importance on compassion and empathy towards others’ suffering. According to him, every human being should work to reduce others’ pain as much as possible. His humility made him relatable to people from all walks of life. Furthermore, Gandhi also emphasised the importance of self-discipline as he believed this would lead to personal growth and success both spiritually and professionally. By practising self-control over our thoughts, words, and actions we are better able to achieve our goals while staying true to our core values. In conclusion, Mahatma Gandhi’s teachings continue to inspire generations even after his death because they promote values like love for fellow beings irrespective of social status or caste discrimination-free society equality between men & women etc., which remain relevant even today amidst changing times!
Essay on Moral Values and Principles of Mahatma Gandhi for Senior Students- 400 + Words
Mahatma Gandhi, one of the most reviled figures in Indian history, was not just a political leader but also a personification of moral values and principles. He was Known for his non-violent approach to activism. He inspired millions around the world with his ideals of truthfulness, compassion, and integrity.
Who was Mahatma Gandhi?
Mahatma Gandhi was an Indian independence activist, who is widely recognized as one of the greatest and most influential leaders in modern history. Born on 2nd October 1869 in Porbandar, a coastal town in present-day Gujarat, he grew up to become a politically important figure and social reformer. Gandhi’s early years were marked by his love for truth and justice, which shaped his worldview on morality and ethics. He studied law in London and later worked as a lawyer in South Africa where he developed his philosophy of nonviolent resistance or Satyagraha. Upon returning to India, Gandhi became actively involved in the Indian freedom struggle against British colonial rule. He led several successful campaigns such as the Salt March that resulted in India gaining its independence from Britain. Throughout his life, Mahatma Gandhi remained committed to promoting peace and tolerance among people of different faiths and cultures. His teachings on non-violence have inspired countless individuals around the world including civil rights leader Martin Luther King Jr., and anti-apartheid revolutionary Nelson Mandela among others.
What were Gandhi’s views on morality and ethics?
Morality- Mahatma Gandhi was a man of high moral character, and his views on morality and ethics were deeply rooted in his spiritual beliefs. For him, morality was not just a set of rules or principles to be followed; it was a way of life that reflected one’s innermost values. Self-Realisation- According to Gandhi, the ultimate goal of human life is to attain self-realisation or enlightenment. This can only be achieved by living a moral and ethical life, based on truthfulness, non-violence, compassion, and service to others. Introspection and Meditation- Gandhi believed that true morality comes from within oneself rather than being imposed from external sources such as religion or society. He saw each individual as having a natural sense of right and wrong which could be cultivated through introspection and meditation. Truthfulness- For Gandhi, truthfulness was the foundation of all moral behaviour. He believed that one should always speak the truth regardless of the consequences. Non-violence too played an important role in his philosophy as he saw it as another evidence of truthfulness. Mahatma Gandhi’s views on morality were founded upon deep spiritual beliefs centred around truthfulness and nonviolence.
How did Gandhi’s beliefs shape his actions?
Gandhi’s beliefs had an intense impact on his actions and the course of India’s fight for independence. One of Gandhi’s core principles was nonviolence, which he believed could bring about change without resorting to aggression or hatred. This belief in non-violence led him to undertake various forms of peaceful resistance, such as civil disobedience and hunger strikes. He believed that these methods would not only help achieve political goals but also promote spiritual growth among individuals. Another important principle for Gandhi was self-reliance, which he called “swaraj.” He encouraged Indians to become more self-sufficient by promoting local industries and rejecting foreign goods. This idea aimed at reducing India’s dependence on British rule. Furthermore, Gandhi emphasised the importance of equality and social justice. He fought against caste discrimination and worked towards empowering women through education. His views on these issues were ahead of his time, inspiring future generations. It is evident that Gandhi’s beliefs shaped every aspect of his life and work towards achieving a free India based on moral values rather than violence or oppression.
What lessons can we learn from Gandhi about morality and ethics?
Mahatma Gandhi’s life and teachings offer a number of lessons about morality and ethics. These are the lessons which we can apply in our daily lives. One of the most important lessons is the power of non-violence. Gandhi showed us that violence only leads to more violence. Another lesson we can learn from Gandhi is the importance of self-discipline. He believed that a person must have control over their thoughts, words, and actions to win the world. Gandhi also believed in treating everyone with respect, regardless of their background or social status. He advocated for equality among all people and fought against discrimination based on caste or religion. Gandhi emphasised the value of simplicity and living a sensible lifestyle. He also encouraged others to live simple lives. There are many valuable lessons we can learn from Mahatma Gandhi about morality and ethics such as non-violence, self-discipline, respect for others, and simplicity.
Mahatma Gandhi was not just a political leader but also a moral and ethical philosopher who inspired millions with his principles and values. He believed in the power of non-violence, truthfulness, compassion, humility and simplicity. These values helped him to lead India to independence from British rule. Gandhi’s teachings on morality and ethics are still relevant today. They remind us that we must strive for goodness, kindness and justice in all our actions. We can learn from his life how to live an honest, simple and fulfilling life without compromising on our principles.
1. Is Mahatma Gandhi’s values and principles diminishing and portrayed in a negative way? Answer – Not at all! Mahatma Gandhi’s values and principles are still alive, respected, and appreciated by many people around the world. His message of peace and non-violence is still relevant today. As long as we continue to remember his moral values and principles, they will not diminish or lose their importance in any way. Though there are a few people who are over-smart and want to show that they know more than anyone. For such people, there is no good principle. Such people may criticize the values. 2.What was Mahatma Gandhi’s philosophy on moral values and code of conduct? Answer – Mahatma Gandhi was a strong advocate of non-violence, justice, and truth. He believed that people should live their lives with the highest moral values, such as courage, kindness, truthfulness, and empathy. He also believed in the power of forgiveness, selflessness, and service to others. He advocated for a life lived in harmony with nature and promoted satyagraha (insistence on truth) as a form of civil disobedience against oppression. His fundamental principles of morality include ahimsa (non-violence), swadeshi (self-sufficiency) and Sarvodaya (the welfare of all). 3.What are some of Mahatma Gandhi’s principles? Answer – Mahatma Gandhi’s principles were founded on truth, non-violence, and equality. He believed in the power of peaceful protest, ethical and moral responsibility, respect for all life, and self-sacrifice in service to others. He also preached truthfulness and humility as keys to a fulfilling life. In his practice of Satyagraha, he emphasised that civil disobedience is only justified when used as a last resort to fight injustice.
4.Who was Mahatma Gandhi and what were his principles? Answer – Mahatma Gandhi was a political and spiritual leader who played a significant role in India’s struggle for independence from British colonial rule. He was born on October 2, 1869, in Porbandar, India, and was assassinated on January 30, 1948, in New Delhi, India. Gandhi’s principles were rooted in his philosophy of nonviolence, which he called Satyagraha, his deep commitment to social justice and his belief in the equality of all people, regardless of their race, caste, or religion, believed in the importance of simplicity and self-sufficiency.
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The Need for Kindness and Compassion - Embodying the Values of Mahatma Gandhi
Foreword by Shri Ramesh Pokhriyal 'Nishank', Hon'ble Minister of HRD.
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Moral Values; It’s power and Mahatma Gandhi
by Prof. Dr. Yogendra Yadav
Sep 12, 2012
Prof. Dr. Yogendra Yadav
Gandhi Research Foundation, Jalgaon, Maharashtra, India
Contact No.- 09404955338, 09415777229
Moral Values; It’s power and Mahatma Gandhi
Mahatma Gandhi had a great power of moral. His all suggestions to Indian people were depend on it. He wrote about in it in his many letters and articles. Morality and power are often taken to be opposites, with morality grounded in altruism and a commitment of the common good, and power located in self-interest. Our contention is that moral power, seemingly an oxymoron, is actually a widely present and important factor in social and political life. Moral power is the degree to which an actor, by virtue of his or her perceived moral stature, is able to persuade others to adopt a particular belief or take a particular course of action. We argue that moral power is a function of whether one is perceived as morally well-intentioned, morally capable, and whether one has moral standing to speak to an issue. In this paper, we introduce the concept of moral power, situate it theoretically, offer a theory of how it is generated, and give a range of examples to illustrate its relevance. Mahatma Gandhi described, “We saw that the value of money consists in its power to command the labour of men. If that labour could be had without payment, there should be no further need of money. Instances are known where human labour can be had without payment. We have considered examples which show that moral power is more effective than the power of money. We also saw that man’s goodness can do what money cannot do. There exist men in many parts of England who cannot be beguiled with money. Moreover, if we admit that wealth carries with it the power to direct labour, we shall also see that the more intelligent and moral men are, the greater is the wealth amassed. It may even appear on a fuller consideration that the persons themselves constitute the wealth, not gold and silver. We must search for wealth not in the bowels of the earth, but in the hearts of men. If this is correct, the true law of economics is that men must be maintained in the best possible health, both of body and mind, and in the highest state of honour. A time may also come when England, instead of adorning the turbans of its slaves with diamonds from Golconda and thus sporting her wealth, may be able to point to her great men of virtue, saying, in the words of a truly eminent Greek, This is my wealth.”1
Mahatma Gandhi described, “It is open to satyagrahis to form small groups of men and women to whom they may read this class of literature. The object in selected prohibited literature is not merely to commit a civil breach of the law regarding it, but it is also to supply people with clean literature of a high moral value. It is expected that the Government will confiscate such literature. Satyagraha is and has to be as independent of finance as possible. When, therefore, copies are confiscated, satyagrahis are required to make copies of prohibited literature them or by securing the assistance of willing friends and to make use of it until it is confiscated by giving readings to the people from it. It is stated that such readings would amount to dissemination of prohibited literature. When whole copies are exhausted by dissemination or confiscation, satyagrahis may continue civil disobedience by writing out and distributing extracts from accessible books.”2
Relating to duty or obligation; pertaining to those intentions and actions of which right and wrong, virtue and vice, are predicated, or to the rules by which such intentions and actions ought to be directed; relating to the practice, manners, or conduct of men as social beings in relation to each other, as respects right and wrong, so far as they are properly subject to rules. Conformed to accepted rules of right; acting in conformity with such rules; virtuous; just; as, a moral man. Mahatma Gandhi described, “The Khilafat issue is a splendid opportunity as much as a grave problem. It is the latter because on it hangs the future peace of eight crores of Muslims and therefore of the whole of India. It is a splendid opportunity because, if the Muslims use wisdom in solving the problem, their moral power will increase and India will come to enjoy a moral empire; Hindu-Muslim unity will increase, both Hindus and Muslims will grow stronger, their moral level will rise and the English will stop looking down upon us as an inferior race. Friendship is possible only between equals. The English do not regard us as their equals; even we consider ourselves as their inferiors. And, therefore, we, Hindus and Muslims, should solve this problem and ensure that the three become equals. The sword makes men equal. After fighting with one another like so many bulls, till they all get exhausted, the opponents salute each other and become friends. Anyone who shows weakness will humiliate himself. The other method is, instead of using physical force against the opponent, to employ soul-force and win ascendancy over him. This ascendancy is accepted not out of fear but out of love, and so both become equals. One does not consider it humiliating to admit another’s moral superiority. The other takes no pride in being morally superior. Hence both be-have respectfully towards each other. We must give up the very thought of overcoming the English by the sword.”3
Mahatma Gandhi described, “I say “nearly ready”, for non-payment is intended to transfer the power from the bureaucracy into our hands. It is, therefore, not enough that the peasantry remains non-violent. Non-violence is certainly nine-tenths of the battle, but it is not all. The peasantry may remain non-violent, but may not treat the untouchables as their brethren; they may not regard Hindus, Mussulmans, Christians, Jews, Parsis, as the case may be, their brethren; they may not have learnt the economic and the moral value of the charkha and the khaddar. If they have not, they cannot gain swaraj. They will not do all these things after swaraj, if they will not do them now. They must be taught to know that the practice of these national virtues means swaraj.”4
Mahatma Gandhi described, “Another Jatha of 500 has surrendered peacefully when it was intercepted in its progress to the Gangsar Gurudwara and placed under arrest by the Nabha authorities. If we had not become used to such arrests and the like, they would create a sensation in the country. Now they have become ordinary occurrences and excite little curiosity and less surprise or pain. Their moral value increases in the same ratio as popular interest in them seems to have died. These arrests, when they cease to be sensational, also cease to afford intoxication. People who court arrest in the absence of excitement allow themselves to be arrested because of their unquenchable faith in silent but certain efficacy of suffering undergone without resentment and in a just cause. The Sikhs have been conducting the Gurudwara movement by the Satyagraha method now for the last four years. Their zeal is apparently undiminished in spite of the fact that most of their leaders are in jail. Their suffering has been intense.”5
Mahatma Gandhi described, “They have an immense moral value for me, but I do not regard everything said in the Bible as the final word of God or exhaustive or even acceptable from the moral standpoint. I regard Jesus Christ as one of the greatest teachers of mankind, but I do not consider him to be the only son of God. Many passages in the Bible are mystical. For me the letter killed the spirit give life”6 Mahatma Gandhi described, “The only objection that has been urged by its critics is that the wheel does not pay. But even if it pays only one pice per day, it does pay when we remember that our average income is six pice per day against the fourteen rupees and six rupees per day respectively of the average American and the average Englishman. The spinning-wheel is an attempt to produce something out of nothing. If we save sixty crores of rupees to the nation through the spinning-wheel, as we certainly can, we add that vast amount to the national income. In the process we automatically organize our villages. And as almost the whole of the amount must be distributed amongst the poorest of the land, it becomes a scheme of just and nearly equal distribution of so much wealth. Add to this the immense moral value of such distribution, and the case for the charkha becomes irresistible.”7
Mahatma Gandhi described, “They may both be substantial sciences; but they are sciences which I think we should avoid. As a matter of fact I do not attach so much value to things pertaining to the body as the wish to exhaust every available means for sustaining1 the body or for keeping it in order as it has only a very limited importance in the scheme of life. I apply also equally limited means and therefore continually exclude those means which may seem to me to be of doubtful moral value. So then, if I err at all, I shall err on the right side. Excess care of the body and explorations into astrology and what not for the sake of that caretaking means going further away from his Maker, and seems like putting the shadow before the substance.”8 Mahatma Gandhi described, “If your parents insist upon your marriage how could they permit you to go to the Sabarmati Ashram? And then I must warn you against drawing a flattering picture of the Ashram. It is a place for toilers, those who believe in the necessity and the moral value of labouring with their hands and feet. Then English is rarely spoken there. Knowledge of Hindi is an absolute necessity.”9
Mahatma Gandhi described, “It is quite true that I place khaddar first and then only untouchability and temperance. All these came at the end of the speech I gave to the students of Vellore, in which I made a fervent appeal for purity of life and told them that without purity of life all their learning would be as dust and probably a hindrance to the true progress of the world. Then I took up these three things and a few more by way of illustration. Throughout 35 years’ unbroken experience of public service in several parts of the world, I have not yet understood that there is anything like spiritual or moral value apart from work and action.”10
Moral values are the standards of good and evil, which govern an individual’s behavior and choices. Individual’s morals may derive from society and government, religion, or self. When moral values derive from society and government they, of necessity, may change as the laws and morals of the society change. An example of the impact of changing laws on moral values may be seen in the case of marriage. Mahatma Gandhi described, “People worship morality, although they follow consciously or unconsciously a path that deviates from it. They are tired of the blind forces of authority; they have become impatient. And, in their impatience, although they may forget that the remedy adopted by them is even more dangerous than the disease itself, they are eager for reforms and for moral power. Though devotees of truth and non-violence like myself can see that morality will not be attained by their means, they are also aware that, if those in authority do not take this warning, destruction awaits them. It is necessary for rulers to take this warning. Let not perversity foreboding destruction prevail with them. I am kept alive by my unwavering faith that India will never take to the path leading to moral death. May the rulers prove my faith to be correct?”11
Mahatma Gandhi described, “The physical and moral value of fasting is being more and more recognized day by day. A vast number of diseases can be more surely treated by judicious fasting than by all sorts of nostrums including the dreadful injections dreadful not because for the pain they cause but because of the injurious by-products which often result from their use. More mischief than we are aware of is done by the drug treatment. But not many cases of harm done by fasting can be cited. Increased vitality is almost the universal experience of those that have fasted. For real rest body and mind is possible only during fasting. Suspension of daily work is hardly rest without the rest that the over-taxed and overworked digestive apparatus needs in a multitude of cases. The moral effect of fasting, while it is considerable, is not so easily demonstrable. For moral results there has to be perfect co-operation from the mind. And there is danger of self-deception. I know of many instances in which fasting undertaken for moral results has been overdone.” 12
Mahatma Gandhi described, “It has come to be recognized that khadi as such had no politics in it, and that whilst there may be two opinions about its economic value, its undoubted moral value may not be ignored by any educationist. Unquestionably it has its political side, but so have many others very important questions at present engaging the attention of the people as well as the Government. Hindu-Muslim unity and untouchability are pre-eminently social questions, but they have today a political importance of the first magnitude, and they are items in the forefront of the Congress programme.”13
In past generations, it was rare to see couples who lived together without the benefit of a legal matrimonial ceremony. In recent years, couples that set up household without marriage are nearly as plentiful as traditional married couples. But, not only are such couples more plentiful, they are also more accepted by other individuals in our society. In earlier society, the laws and morals simply came from the Roman system of law, which was largely based on the Ten Commandments. Mahatma Gandhi described, “The impatience of some sisters to join the good fight is to me a healthy sign. It has led to the discovery that however attractive the campaign against the salt tax may be, for them to confine themselves to it would be to change a pound for a penny. They will be lost in the crowd; there will be in it no suffering for which they are thirsting. In this non-violent warfare, their contribution should be much greater than men’s. To call woman the weaker sex is a libel; it is man’s injustice to woman. If by strength is meant brute strength, then indeed is woman less brute than man. If by strength is meant moral power, then woman is immeasurably man’s superior. Has she not greater intuition, is she not more self-sacrificing has she not greater powers of endurance, has she not greater courage? Without her man could not be. If non-violence is the law of our being, the future is with woman.”14
This is clearly demonstrated in the behavior of older infants and young toddlers. If a child has been forbidden to touch or take a certain object early on, they know enough to slowly look over their shoulder to see if they are being observed before touching said object. There is no need for this behavior to be taught; it is instinctive. Once, however, any form of discipline is applied to modify the child’s behavior, the child now gains the capacity within himself to distinguish his right behavior from his wrong behavior. Now, the child can make correct choices based on his own knowledge. The choices that are made by an individual from childhood to adulthood are between forbidden and acceptable, kind or cruel, generous or selfish. A person may, under any given set of circumstances, decide to do what is forbidden. If this individual possesses moral values, going against them usually produces guilt. Mahatma Gandhi described, “The renters too expected that like last year the congress activities would soon be interfered with by the police and so they did not themselves do anything at first to interfere with the volunteers. But now they realize that the Truce has put an end to the old order to things. They are consequently in a fright. They have begun to make strong representations to Government demanding either police interference or writing off of dues. Both Government officials and renters are thus opening their eyes to the reality of the moral power of picketing and the implications of the Truce. Both Government officials and renters have, therefore, it seems, resolved on new tactics. There is almost by concerted action a number of cases cropping up everywhere of rowdyism to intimidate volunteers. Besides rowdyism, which might be expected, the renters whether instigated or encouraged by officials or not, I cannot yet say, are bringing up false charges through private complaints in order to get fines and imprisonments imposed on the workers and sympathizers and worry and tire out the Congress organizations. And magistrates, too, imagine that they should support the liquor-shop men. Further, even where they know the cases are false, they dare not expose themselves to the suspicion that they favour the Congress and do not support the revenue.”15
Religions have built-in lists of do’s and don’ts, a set of codes by which its adherents should live. Individuals who are followers of a particular religion will generally make a show of following that religion’s behavioral code. It is interesting to note that these codes may widely vary; a person whose religion provides for polygamy will experience no guilt at having more than one spouse while adherents to other religions feel they must remain monogamous. Christianity goes beyond all other religions in that it is more than just a system of do’s and don’ts; it is a relationship with the living God through His Son, Jesus Christ. A Christian’s set of moral values go beyond society’s mores and selfish instincts. Christians ideally behave correctly because they love God and want to please Him. This is at once a high calling and a low position. It is a high calling because God has required that all who love Him should keep His commandments; therefore it is an act of obedience. Mahatma Gandhi described, “All the Indians, be they caste Hindus or Muslims or followers of some other faith, should declare with one voice that whoever may be the President they will all salute him. This is real moral power. All the rest is falsehood. If such a girl of my dreams becomes President, I shall be her servant and I shall not expect from the Government even my upkeep. I shall make Jawaharlal, Sardar Patel and Rajendra Babu her ministers and therefore her servants.”16
Mahatma Gandhi described, “I compared them today with the sewing-machine and clearly realized the moral value of manual work. Though I look upon the sewing-machine as an invaluable benefit, I do not regard it as a source of peace. When you work on it, you naturally wish to increase the speed and in the end the brain is bound to get tired. But once a person has acquired control over the takli, time passes more peacefully for him as he works on it than for the driver of a bullock-cart. This is my experience, though I have not become an expert spinner as yet I must wait and see what experience I have when I have acquired perfect control over the takli. Kakasaheb, too, spins on it, but he has not discovered its secret yet.”17
“It should be remembered that when khadi was not half as good as it is now and when there was much less variety, it was much dearer than under the new scale and there was hardly any complaint against the prices then ruling. Whilst the buyers have been benefiting all these many years, the spinners had till now practically no benefit whatsoever in the shape of rise in wages. They were dumb and helpless. They could not declare a strike against the Association. In the very nature of things, they could not combine, being so scattered for the betterment of wages or anything else. They were in such need of even PIES that they could not make any effective protest. If now the conscience of a few of us has begun to rebel against the wretchedly low wage given to the spinners, we deserve help from the buyers who have hitherto enjoyed the privilege of reduction in prices. The difficulty of poor buyers is obvious. But the value of khadi lies in its social and moral value.”18
“There should therefore be some authoritative body that would revise all that passes under the name of scriptures, expurgate all the texts that have no moral value or are contrary to the fundamentals of religion and morality, and present such an edition for the guidance of Hindus. The certainty that the whole mass of Hindus and the persons accepted as religious leaders will not accept the validity of such authority need not interfere with the sacred enterprise. Work done sincerely and in the spirit of service will have its effect on all in the long run and will most assuredly help those who are badly in need of such assistance.”19
“India’s sympathy can give no effective help as her enmity can do no harm to any person or nation so long as India is herself not free. Nevertheless Pandit Jawaharlal with his international outlook and generosity has accustomed us to express our sympathy to nations in distress without expectation of like return. We lose nothing by expressing sympathy even though we realize that it can cut no ice. If Russia has no thought of India today, in the long run she is bound to recognize the utterly unselfish character of our sympathy. It should not be forgotten that sympathy without ability to render effective help has its own moral value.”20
“Every one of you should understand the significance of moral worth. Moral worth is easily distinguished from material worth. The one leads to devotion to moral value, the other to Mammon worship. What distinguishes man from the four-footed beast is merely the recognition of moral worth, i. e., the greater the moral worth of a person the greater his distinction. If you believe in this ideal, you should ask yourselves why you are here and what you are doing. Every worker must have, of course, food, clothing, etc., for himself and his dependants. But you do not belong to Visva-Bharati merely because Visva-Bharati feeds clothes and finds creature comforts for you. You belong to it because you cannot do otherwise, because you’re moral worth increases day by day by working for its ideals. Therefore, every defect that crops up, every difficulty that obstructs its working will be found to be ultimately traceable to some defect in your outlook in regard to moral worth. I have been connected with many institutions for over sixty years and I have come to the conclusion that every difficulty in their working was traceable to a defect in the understanding of moral values.”21
- Indian Opinion, 27-6-1908
- VOL. 17: 26 APRIL, 1918 - APRIL, 1919 392
- Navajivan, 21-3-1920
- Young India, 26-1-1922
- Young India, 17-4-1924
- Young India, 25-2-1926
- Young India, 17-2-1927
- LETTER TO DR. M. S. KELKAR; June 16, 1927
- LETTER TO KAMALA DAS GUPTA; July 30, 1927
- Young India, 15-9-1927
- Navajivan, 29-1-1928
- Young India, 29-3-1928
- Young India, 24-10-1929
- Young India, 10-4-1930
- VOL. 52 : 29 APRIL, 1931 - 1 JULY, 1931 338
- Prarthana Pravachan–I, pp. 199-202
- LETTER TO NARANDAS GANDHI; June 22/23, 1930
- Harijan, 4-7-1936
- Harijan, 28-11-1936
- Harijan, 26-7-1942
- Visva-Bharati News, Vol. XIV, No. 9
- Gandhi and Leadership
- Mahatma Gandhi's Leadership - Moral And Spiritual Foundations
Example Of The Values And Values Of Mahatma Gandhi
Mahatma Gandhi changed India’s history forever through disobedience. Even though he disobeyed the law he had a good reason to. India was under the British rule and the people were doing as british were telling them to do because they had no other option. Gandhi was the one who didn’t do as the british said, but instead stood against it because he knew that what they were doing was unfair. As he have said, “A man who was completely innocent, offered himself as a sacrifice for the good of others, including his enemies, and became the ransom of the world. It was a perfect act”. He disobeyed the british laws to free
Why Was Gandhi Considered A Success
The life of Gandhi can be considered a success for many reasons. The first reason he is considered an accomplished leader is due to the government reforms that he championed. While applying principles of nonviolence, he was influential in shifting the British rule to grant India its independence. Likewise, Gandhi used his influence to calm civil unrest through fasting; additionally, he led nonviolent marches of thousands of Indian citizens. His life echoes the words of Socrates, “a good man is not harmed in life death or death.” Moreover, his influence only grew as he was tormented in life and his spirit continues to illuminate in the souls of million even in his death. He believed God is truth and he lived a simple life of civility and
Mahatma Gandhi Dbq
Mohandas Gandhi was born in 1869 in the Indian coastal city of Porbandar (Background Essay). He then studied law in London, where he noticed that Indians were expected to imitate their rulers, the Englishmen (Background Essay). Gandhi wanted all people to live free, even those imposed by India’s caste system so he decided to take action in a peaceful manner (Background Essay). By doing so he was able to gain India’s independence in 1947 (Background Essay). This caused Gandhi to be known as “ Mahatma” or “ Great Soul” because he was able to do it without violence (Background Essay). Gandhi’s nonviolent movement worked because he accepted the consequences to his actions, strived for fairness to all mankind, and didn’t think of the British as enemies.
Nonviolence And Racial Equality
Gandhi was an Indian lawyer, politician, social activist and writer who would lead the independence movement of India to free the country of British rule (“Mahatma Gandhi,” 2017). He would prove that a single person could change the course of history and take on the entire British Empire. Gandhi’s principles of nonviolence and civil disobedience are attributed to his success in gaining independence for India. The act of passive resistance allowed Gandhi to generate more support for his movement for independence while making it difficult for the British to find reasons to arrest them. He argued that although violence could be more effective than peaceful
Gandhi Speech Outline
He was considered the beacon of hope for the oppressed and is to thank for India’s freedom today
Compare And Contrast Gandhi And Martin Luther King Jr
When he was born Great Britain was in control of India. He was born into a rich and wealthy family, he had left India to study law in London. Then after World War 1 had ended Gandhi has started a non-violent organization, his goal was to gain independence from Great Britain. He knew if he had tried to protest on the streets he would be sent to jail many times and would be beaten up harshly; however, he still done this knowing the consequences. When people in India had started to learn about the things that were happening they had started to agree with him and started to agree with his ideas. Then soon the whole world had known about the things that were happening in India. Martin Luther King Jr. was very influenced by Gandhi and he learned a lot from what he had done. About 60,000 people had joined his famous Salt March to allow India to make their own salt from
Mahatma Gandhi Dbq Essay
British rule was tough on many Indians. Gandhi, an Indian born lawyer, believed in freedom and peace for his people. He once experienced racism when he was kicked out of a train in Europe. He changed people’s point of view without breaking the law, which was tough for him. Gandhi made his nonviolent movement work through the use of determination, peaceful civil disobedience, and being a powerful leader.
Impact Of Gandhi On Civil Disobedience
His overall goal was to make India independent from the British. He was extremely strict about the way which he carried himself and his day to day behavior. He lived an extremely simple life and completely self-reliant lifestyle to show that India too could do the same. Gandhi served to inspire others to follow in his footsteps. He made his own clothes, took a vow of abstinence, and was vegetarian his whole life.
Mahatma Gandhi Research Paper
Aroused by the massacre of Amritsar in 1919, Gandhi devoted his life to gaining India’s independence from Great Britain. As the dominant figure used his persuasive philosophy of non-violent confrontation, he inspired political activists with many persuasions throughout the world (Andrews 23). Not only was Mahatma Gandhi a great peacemaker, but also his work to achieve freedom and equality for all people was greatly acknowledged. Gandhi’s unconventional style of leadership gained him the love of a country and eventually enabled him to lead the independence movement in India.
Comparing Henry David Thoreau, Mohandas K. Gandhi, And Nelson Mandela
Gandhi believed everybody was their own god, he changed many peoples mind about religion and the people that follow him love the idea that nobody was wrong or right, it was just naturally done. "This is my hope and my prayer. I wash these words of mine reached every corner of the land," these are the words by Gandhi. I believe that he had the right to think however he wanted no matter if society though it was wrong or
Gandhi, Mahatma Gandhi, Harriet Tubman, And Oprah
Mahatma Gandhi enacted change by striving to end racial injustice. He did this to show that anyone of any race or religion should have equal rights. According to “Satyagraha: Gandhi’s Legacy”, it states, “Gandhi developed his philosophy of “Satyagraha,” or resistance through non-violent civil disobedience to defend his rights and the rights of all Indians and non-whites” (Studysync Editors). Gandhi himself had been faced with discrimination. However, instead of ignoring the situation, Gandhi took a stand and did what was right to ensure equality among all people. The Studysync Editors stay, “As had been the case in the southern United States, Indians and other non-white people were forced to ride at the back of trains, use separate facilities, and were treated as second-class citizens. Gandhi believed that this was wrong”. With his opinions in mind, Gandhi decided to get his beliefs out by starting non-violent protest. As the leader he was, he lead many protests that included: unfair taxes and oppressive discrimination, as well as alleviating poverty, helping in the women’s liberation movement, and ending caste discrimination. Studysync Editors wrote, “Gandhi's work inspired large-scale global change. Resistance to British involvement in South Africa and in India helped to inspire a movement of decolonization all over the world. Several political and spiritual leaders were inspired by Gandhi's work…”. Gandhi’s influence to the civilization was a huge turning point for those of the non-white race. By his assiduous act and hope of impact, Gandhi didn’t just catch the eye of the discriminated but also the attention of others. Mahatma Gandhi is remembered today as one of the most
Compare And Contrast Gandhi And Martin Luther King
He accomplished goals by making significant public displays that caught the public’s attention without being destructive or violent. Gandhi is famous for speaking softly to his subordinates and carrying himself with a sense of purpose and kindness towards all individuals.
Once again, he wanted to show to his friends, comrades and all India that they needed to free there self from the cast segregation, and have a respect for all humans at the same time they were searching from freedom. He taught them that no job or task, therefore man was less important that another, and dignity is not related to money or status.
The Wallenberg Effect
He succeeded at changing laws by developing his people and by setting the example for them to follow. He gave the villagers a direction in which to go and demonstrated how to get that way but then let them do it on their own in order to sustain the positive change. By educating the people about morals and values, Gandhi brought his followers up to be leaders themselves. By living with the people, Gandhi was able to discuss his morals and values and created a reason for them to thrive and do well. He created a sense of pride for their heritage and gave them a meaning for existence. With all of Gandhi’s actions, his transformational and servant leadership methods brought about radical social change and India was ultimately freed from British
Gandhi's Civil Disobedience Movement
Mohandas Gandhi was known all over the world for his nonviolent philosophy of passive resistance. He returned to India from South Africa in 1914 and within years he emerged as a key figure in the Indian struggle for independence. Gandhi had the mindset that he was prepared to die in order to achieve this goal. Throughout…...Gandhi positively affected human society when completing his lifetime goals which were ending untouchability, uniting Hindus and Muslims in India and gaining independence from the British.
- Mohandas Karamchand Gandhi
- Mission statement