The Mind Of Mahatma Gandhi
The Mind of MahatmaGandhiEncyclopedia of Gandhi’s ThoughtsCompiled & Edited by: R. K. Prabhu & U. R. RaoWith Foreword by: Acharya Vinoba Bhave & Dr. S. RadhakrishnanPrinted & Published by:Jitendra T DesaiNavajivan Mudranalaya,Ahmedabad 380 014 (INDIA)
The Mind of Mahatma GandhiFOREWORDTO THE REVISED EDITIONIt gives me pleasure that a new, revised and enlarged edition of The Mind ofMahatma Gandhi, edited by Shri Prabhu and Shri Rao is being published by theNavajivan Trust. The first two editions of the book were very popular and itstranslations had appeared in several languages.In the new edition, Gandhiji's thoughts in the last few years of his life havebeen incorporated. Thus the book has been brought up-to-date."Who, indeed, can claim to know the mind of the Great?" is a famous sayingof the Poet Bhavabhuti. Gandhiji was a great man; nevertheless, he had laidbare his mind in its fullness before the world. For his part, he had permitted nosecrecy. Even so, I must confess, the last chapter of his life, which I havecalled the "Swarga-rohan Parva", or the chapter of the "Ascent to Heaven",remains a mystery to me. Indeed, in my eyes, it stands equal to the last phaseof Lord Krishna's leela. To unravel its mystery, it may become necessary forGandhiji himself to be born again. Till then, I hope, this book will be anessential help for understanding Gandhiji's mind to those who are striving toestablish Sarvodaya and are searching for Truth.KishanganjVictory to the World!Purnea DistrictBiharVlNOBAMay 12, 1966www.mkgandhi.orgPage 2
The Mind of Mahatma GandhiFOREWORDTO THE FIRST AND SECOND EDITIONSOnly now and again does there arise above the common level some rarespirit, who, having thought about God more deeply, reflects more clearly thedivine purpose and puts into practice more courageously the divine guidance.The light of such, shines like a strong beacon on a dark and disordered world.Gandhi belongs to the race of the prophets who have the courage of the heart,the courtesy of the spirit and the laughter of the unafraid. Through his life andteaching, he bears testimony to the values for which this country has stood forages, faith in spirit, respect for its mysteries, the beauty of holiness, theacceptance of life's obligations, the validity of character, values which areneither national nor international, but universal.There are many who dismiss Gandhi as a professional politician who bunglesat critical moments. In one sense politics is a profession and the politician isone trained to transact public business in an efficient manner. There is anothersense in which politics is a vocation and the politician is one who is consciousof a mission to save his people and inspire them with faith in God and love ofhumanity. Such a one may fail in the practical business of government, butsucceed in filling his fellows with an invincible faith in their common cause.Gandhi is essentially a politician in the second sense. He has firm faith that wecan build a world without poverty and unemployment, without wars andbloodshed, if only we get anchored in the world of spirit. He says: 'The world oftomorrow will be, must be, a society based on non-violence. It may seem adistant goal, an unpractical utopia. But it is not in the least unobtainable, sinceit can be worked from here and now. An individual can adopt the way of life ofthe future—the non-violent way—without having to wait for others to do so.And if an individual can do it, cannot whole groups of individuals? Wholenations? Men often hesitate to make a beginning because they feel that theobjective cannot be achieved in its entirety. This attitude of mind is preciselywww.mkgandhi.orgPage 3
The Mind of Mahatma Gandhiour greatest obstacle to progress—an obstacle that each man, if he only willsit, can clear away.’1There is a common criticism that Gandhiji's vision outsoars his perceptionthat he proceeds on the comfortable but incorrect assumption that the worldconsists of saints. This is a misrepresentation of Gandhi's views. He knows thatlife at best is a long second best, a perpetual compromise between the idealand the possible. The kingdom of God knows no compromise, no practicallimitations. But here on earth there are the pitiless laws of nature. We have tobuild an ordered cosmos on the basis of human passions. Through effort anddifficulty, ideals struggle to realization. Though Gandhi feels that non-violenceis the ideal of a civilized society, he permits the use of force. 'If one has notthe courage, I want him to cultivate the art of killing and being killed, ratherthan in a cowardly manner flee from danger.’2 ‘The world is not entirelygoverned by logic. Life itself involves some kind of violence and we have tochoose the path of least violence.’3 In the progress of societies three stages aremarked, the first where the law of the jungle prevails, where we have violenceand selfishness; the second where we have the rule of law and impartial justicewith courts, police and prisons, and the third where we have non-violence andunselfishness, where love and law are one. The last is the goal of civilizedhumanity and it is brought nearer by the life and work of men like Gandhi.There is so much misunderstanding today about Gandhi's views and ways ofthinking. This book, where we find collected together the relevant extractsfrom Gandhi's own writings on the central principles of his faith and conduct,will help to make Gandhi's position clearer to the modern mind.BenaresS. Radhakrishnan4 April 19451. Liberty, London, 19312. Harijan, 15-1-1938, p. 4183. Harijan, 28-9-1934, p. 259www.mkgandhi.orgPage 4
The Mind of Mahatma GandhiPREFACETO THE REVISED EDITIONTo judge a great man or to decide his place in history, during his life-time,is not easy. Gandhiji had once observed: “Solon found it difficult to pronounceon a man's happiness during his life; how much more difficult it must be toadjudge on a man's greatness?”1 On another occasion, speaking of himself, hehad said: “It will be time enough to pronounce a verdict upon my work aftermy eyes are closed, and this tabernacle is consigned to the flames.”2 Nineteenyears have now passed since he died—a martyr.His death was mourned by the entire world, surely as no other death inhuman history. Grief at his passing away was enhanced by the manner of it. Asone observer put it, his assassination would be remembered for centuries tocome. The Hearst Press of the United States believed that its emotional impactupon the world at the time had no parallel in human annals since the similarmartyrdom of Lincoln. It could aptly be said also of Gandhiji that “he nowbelongs to the Ages”. One recalls Jawaharlal Nehru's memorable words on thatsomber night: “Alight has gone out of our lives”, a sentiment which the NewYork Times, on January 31, 1948, underscored, adding that it remained for theinexorable hand of history to write down the rest. What, then, will history'sverdict be on Gandhiji?If contemporary opinion is to be regarded, Gandhiji would be placed side byside with the greatest men of human history. While E. M. Forster believed thathe was likely to be considered the greatest man of our century, Arnold Toynbeeis convinced that he certainly is. Dr. J. H. Holmes offered a more concreteestimate when he described Gandhiji as “the greatest Indian since Gautamathe Buddha and the greatest man since Jesus Christ”. In the hearts of hispeople, however, he is likely to be enshrined as the Mahatma, or, moreendearingly, as Bapu—the 'Father of the Nation' who led it to freedom—througha bloodless revolution.www.mkgandhi.orgPage 5
The Mind of Mahatma GandhiWhat attributes in Gandhiji constituted the fibre of greatness? He was notmerely a great man; rather, he was both a great and a good man—acombination which, as a critic put it—is too rarely achieved and too littleappreciated. One recalls George Bernard Shaw's laconic comment: “It isdangerous to be too good.”History will also record that this little man held tremendous—almostunparalleled—sway over the minds of his fellow men. Strangely, for thatcommand was backed by no sanctions of temporal power or the might of arms.The clue to this enigma, if enigma it was, lay in Gandhiji's personal characterand example, according to Lord Halifax who, as Viceroy during the days ofGandhiji's Salt Satyagraha, came very close to understanding him. It was thatstrength of character and of practice, as distinguished from precept, thatenabled Gandhiji to influence so deeply the thought of his generation. Indeed,Prof. L. W. Grensted holds that Gandhiji's greatness lay not in his achievement,but in his character. To this Philip Noel-Baker would add purity of motive andselfless devotion to the cause in which he believed.But this, surely, is not all the reason for Gandhiji's unprecedentedascendancy. Reginald Sorensen, to cite again contemporary testimony,believed that if Gandhiji exercised an influence beyond calculation not only inIndia but upon our modern age, it was because he bore witness to the power ofthe spirit and sought to implement it in his political activities. Here, then, inhis reaffirmation of faith in the human spirit as well as in his introduction ofspiritual values and techniques in mundane matters lies the uniqueness ofGandhiji. It is in this context that Dr. Francis Neilson says of Gandhiji: “ADiogenes in action, a St. Francis in humility, a Socrates in wisdom, he revealsto the world the utter paltriness of the methods of the statesman who reliesupon force to gain his end. In this contest, spiritual integrity triumphs over thephysical opposition of the forces of the State.”3Gandhiji had pitted against the organized might of the State the purestrength of Non-Violence and Truth. And he had won. But the gospel of Nonviolence and Truth which he had preached and practiced was no newwww.mkgandhi.orgPage 6
The Mind of Mahatma Gandhiphilosophy. He had indeed admitted, nay even claimed, that it was “as old asthe hills”. Only, he had resurrected that philosophy and used it on a new plane.In conformity with his belief that Truth, as a living principle, has growth and assuch, is bound to reveal to any earnest votary of it, newer and newer facets ofit, he claimed to have discovered new dimensions and new potencies in theprinciple of Non-violence. True, that principle was only the obverse of that ofTruth; but, for that very reason, inseparable from it. Gandhiji had made it hislife-mission to bring home to his fellow men all over the world the convictionthat there is no salvation for them, whether as individuals, communities ornations, unless they tread the path of Non-violence and Truth.That path in politics implied—and implies—what one critic put as arevolution much more radical than any other, because it meant that we mustchange the whole order of personal or political life, or change nothing. But, forGandhiji there was or could be no wall of separation between the personal andthe public, the inner and the outer life of man. In this respect he stood clearlyapart from and above most of the world's politicians and statesmen. Andtherein lay the secret of his strength.Gandhiji has himself observed that whatever power, whatever influence hehad possessed or exercised had been derived from religion. Stafford Cripps hadperhaps this fact in mind when he remarked that there has been no greaterspiritual leader in the world of our time. Manchester Guardian, on January 31,1948, summed up this aspect of Gandhiji's personality when it wrote: “He is,above all, the man who revived and refreshed our sense of the meaning andvalue of religion. Though he had not the all-comprehending intellect or theemotional riches which can construct a new philosophy or a new religion, yetthe strength and purity of his moral urge were clearly derived from deepreligious feelings.”The world today admittedly stands on the verge of disaster that may well beirretrievable. The reason: the constant ideological conflict, the fierce racehatreds that may lead to wars more terrible than any in history, and the ation,involvingthepossibilityofPage 7
The Mind of Mahatma Gandhiunimaginable destruction. Thus situated, mankind has to make its choice—forits sheer survival—between the moral and the material forces. The latter areleading humanity headlong on the road to self-annihilation. Gandhiji shows theother road, because he represents the moral forces. Maybe, it is no new road.But it is the road which the world has either forgotten so long or has not hadthe courage to take, and which it can now ignore only at the cost of its veryexistence.Here in this book of his own words, the Mahatma speaks, and speaks forhimself, with no interpreter between him and the reader, for none ficultyinunderstanding him. Note, for instance, Horace Alexander's statement that, insome ways, Gandhiji's deep metaphysical reasonings could be very baffling tothe Anglo-Saxon mind. This volume offers basic material for understandingGandhiji's mind on matters moral, social, political and spiritual. The advancedstudent of psychology, however, may need to probe deeper into thefundamental origins and sources of Gandhiji's motivation and conduct. To himthis work can only be a source of reference.The present revised and enlarged edition appears over twenty years afterthe earlier ones. It incorporates what they could not: the thought andphilosophy of Gandhiji's crucial final years: 1946-48, when he rose to the transcendental heights of the human spirit—above caste, creed, party, and evencountry. Then he belonged, more truly than ever, to all humanity. For, in thoseyears which led him inevitably to the supreme denouement of martyrdom indefence of his faith, he preached and practiced the religion of humanity, thereligion by which alone mankind can survive. And it is because of this that theviews and opinions which he had expressed in those last year’s assume for usand posterity a sanctity and a valedictory finality which make themindispensable to the comprehension of the totality of his mind. Theirassimilation in the present volume has involved the introduction of some newchapters and the enlargement of several of the old ones.www.mkgandhi.orgPage 8
The Mind of Mahatma GandhiAgain, the earlier editions suffered somewhat from the exclusion largely, ifnot wholly, of most of his thoughts on problems of purely Indian interest. Thiswas done on grounds both of limitations of space and the needs of the widerreadership abroad. The defect needed to be remedied if the personality andvision of Gandhiji had to be understood in their fullness. In his eyes, India had amission for the world, and he had wanted her to be at once the example andthe exponent of his philosophy. This India of his dreams is now presented in analmost entirely new section: “Freedom and Democracy”.There has also been a noticeable re-organization and re-arrangement of thematerial which is calculated to fulfill better the aim and purpose of the book.The compilers' grateful acknowledgments are due and are here made to thepublishers of all the books, periodicals etc., from which the material has had tobe drawn in the preparation of this volume. The compilers are deeply gratefulto Acharya Vinoba Bhave for writing a foreword of great significance to the newedition.It remains only to add a personal note. This preface appears; it will be seen,under the initials of only one of the compilers. For, the other is no more. R. K.Prabhu, life-long student and faithful exponent of Gandhiji's teachings, friend,philosopher and guide to many including his collaborator, passed away onJanuary 4. This was before the preface to the new edition could be drawn upand the book itself published. For much of what has been written here,therefore, the responsibility is that of the surviving compiler; likewise, theblame for that which ought to have been said, but is not. Yet, bothresponsibility and blame stand somewhat mitigated in that the present writerhad recourse to the random jottings and lucubrations, as Prabhu called them,conveyed in his letters almost to the last day.For thirty years the present writer has been privileged to enjoy Prabhu'sfriendship and, for quite some of them, active collaboration with him. Notribute that he can pay, therefore, may be adequate in his own eyes: for asimilar reason, none that he pays may appear wholly impartial in those of thereaders.www.mkgandhi.orgPage 9
The Mind of Mahatma GandhiPrabhu was the originator of the "grand" Gandhi project which was toencompass this and several other volumes of Gandhiji's thought and philosophy.Only three, however, could materialize from the joint labours. Fortunately,Prabhu by himself produced several others big and small, all published byNavajivan. It is for the serious student of Gandhian literature to evaluatePrabhu's contribution to it. His collaborator must content himself withacknowledging his debt to one who gave him his inspiration, initiation andassociation.Two very special and unsolicited observations as to Prabhu's place in thefield of Gandhi compilations may, however, be cited here. One, Gandhiji's own,made to the compilers during a memorable interview on June 27, 1944, at theNature Cure Clinic in Poona: “You are saturated with the spirit of my writings.”The other by a notable philosopher-interpreter of Gandhiji: Dr. SarvepalliRadhakrishnan who, in a personal message of condolence on Prabhu's death,wrote: “The publication of his work on Gandhiji will be a good reminder to usall of his main life-interest.”U. R. R.New DelhiJanuary 13, 19671. Harijan, 10-12-1938, p. 3772. Young India, 4-4-1929, p. 1073. S. Radhakrishnan : Mahatma Gandhi; Essays and Reflections on His Life and Work, GeorgeAllen & Unwin, London, (1949), p. 537www.mkgandhi.orgPage 10
The Mind of Mahatma GandhiPREFACETO THE FIRST AND SECOND EDITION‘GANDHI is an enigma.’ How often does one hear this said, not only bypeople who are critical of his utterances and doings, but even by those closelyassociated with him! This is the more surprising because, for the past fiftyyears, he has had almost no private life. He is scarcely ever alone, and works,talks, meditates, prays and eats in the company of his followers. When hesleeps, it is in the open air in a dormitory, seldom in a room of his own.That there have been contradictions in his life Gandhiji has often admitted.Far from excusing himself for them, he has stated, ‘I have never made a fetishof consistency. I am a votary of truth and I must say what I feel and think at agiven moment on the question, without regard to what I may have said beforeon it. As my vision gets clearer, my views must grow clearer with dailypractice.’1 He believed that his inconsistencies have been merely apparent.‘There is, I fancy, a method in my inconsistencies,’2 he has written. Some of hisinconsistencies spring from that spirit of compromise which is an inalienablepart of his spiritual make-up. ‘All my life,’ he has remarked, ‘the veryinsistence on truth has taught me to appreciate the beauty of compromise.’3 Itis his homage to truth that leads him to recognize the truth in the viewpointsof others. At the same time he holds that there are eternal principles whichadmit of no compromise and that one must be prepared to lay down one's lifein their practice.The riddle of Gandhiji's mind is the riddle of his soul. ‘Le coeur a ses raison,que la raison ne connait point.’4 His philosophy has to be synthesized fromscattered writings and utterances. He has never sat down to write a completestatement of his creed, and the very title of his autobiography, The Story of MyExperiments with Truth, shows that he considers himself a mere seeker, readyand anxious to share his experiences with others, but claiming no finality forhis own conclusions. He is often accused of irresponsibility for the way in wh
The Mind of Mahatma Gandhi www.mkgandhi.org Page 4 our greatest obstacle to progress—an obstacle that each man, if he only wills it, can clear away.’1 There is a common
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