Can you tell me the teaching of Mahatma Gandhi?

Question

Thanks a lot for all your good answers.

Namaste

Answer 1

as this question was asked under 'environment', I feel teachings of Gandhi can be described as follows:

a) He created a self-movement, where khadi was handmade. This is cotton. This enabled people to be environmentally conscious than using synthetic fibres like nylon.

b) He practised non-violent, thereby no wars using weapons. Gnerally, war with weapons cause a huge environmental problem, thus Gandhi avoided such environmental disaster

c) He walked and walked. Thus eliminating the need for cars, which are polluting and consuming huge fuels. This is saving the earth for global warming.

d) He was wearing few cloths, thus there is less water needed for cleaning the cloths, again water conservation and environmental protection measures were adopted by gandhi.

Answer 2

Mahatma Gandhi was the prominent leader in freedom fight. He knew that English rulers were very strong and would not allow any fighting by Indians. Gandhiji propogated non-violent attack over the British rules. Many leaders were opposed to this theory but ultimately,non-violance was successful. His teaching of opposing by non-violent ways was successful even in normal life as violance only brings distruction and more violance. Gandhiji strongly feels that opposition through non-violance bring  surprising  favourable result .But he was himself a legal  person and would know how to oppose. It is very useful tool in present democratic systems because violance will only result in destruction.Gandhiji also taught to be industrious which would help people forget fighting.

Answer 3

Teachings of Mahatma Gandhi can be divided into three:

1) Non Violence.

2) Truth.

3) Religion.

Non Violence : Gandhi promotes non-violence, or Ahimsa as a way of life that is generally the best course.Ahimsa is the greatest force, and any one no matter how physically strong or weak can wield it. It involves giving up the lure of life, and suffering if need be, to protect ideals or anything really. Suffering takes the place of violence, when there is no resistance to force offered, it ruins the effectiveness of that force.

Truth : Gandhi believed in perfect Truth that was beyond what imperfect humans could perceive.Gandhi saw Truth as God. Religion, and the search for God were his ways of searching for Truth.

Reliogion : "Religion is one tree with many branches. As branches, you may say religions are many, but as tree, religion is only one. "

As the quote above states, Gandhi viewed all religions as one. All great religions, he said, were getting at the same thing. Religions teach values, and promote good behavior as well as search for Truth. What matters is not which religion you choose, but that you try to be the best member of that faith you can be.

Answer 4

Non voilent non co-operation,love for all and uplift harijan.

Answer 5

Selfless service to the mankind. Every things springs up from this ideology.

Answer 6

non violence,Truth,religion.

Answer 7

when somebody slap you on one cheek than immediately produce him other cheek.

It is the simplest theory he adopted for the fight of independence independence of India. He forced the mighty England to come on the table for talk.

It is very common to protest nonviolently these days.But  nonviolence  sill more effective at present.

when all people will leave selfishness to some extent. The whole world became more beautiful.

at present it is only a way to live peacefully if we follow the theory of MAHATMA DANDHI

Answer 8

How much time do you have?  He became disgusted with the discrimination he encountered and decided to protest it peacefully - nonviolent protest.  Martin Luther King Jr based his racial equality protests after Ghandi.

There are thousands of books about Gandhi's life.  Read one.

Answer 9

how to be trader

Answer 10

Buy the book of my experiment of truth by Gandhi.

Answer 11

Truth

Gandhi dedicated his life to the wider purpose of discovering truth, or Satya. He tried to achieve this by learning from his own mistakes and conducting experiments on himself. He called his autobiography The Story of My Experiments with Truth.

Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and insecurities. Gandhi summarized his beliefs first when he said "God is Truth". He would later change this statement to "Truth is God". Thus, Satya (Truth) in Gandhi's philosophy is "God".

Nonviolence

The concept of nonviolence (ahimsa) and nonresistance has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist, Jain, Jewish and Christian contexts. Gandhi explains his philosophy and way of life in his autobiography The Story of My Experiments with Truth. He was quoted as saying:

    "When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers and for a time they seem invincible, but in the end, they always fall — think of it, always."

    "What difference does it make to the dead, the orphans, and the homeless, whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty and democracy?"

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

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

In applying these principles, Gandhi did not balk from taking them to their most logical extremes. In 1940, when invasion of the British Isles by n**i Germany looked imminent, Gandhi offered the following advice to the British people.

    "I would like you to lay down the arms you have as being useless for saving you or humanity. You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions.... If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourselves, man, woman, and child, to be slaughtered, but you will refuse to owe allegiance to them."

However, Gandhi was aware that this level of nonviolence required incredible faith and courage, which he realized not everyone possessed. He therefore advised that everyone need not keep to nonviolence, especially if it were used as a cover for cowardice:

    "Gandhi guarded against attracting to his satyagraha movement those who feared to take up arms or felt themselves incapable of resistance. 'I do believe,' he wrote, 'that where there is only a choice between cowardice and violence, I would advise violence.'"

    "At every meeting I repeated the warning that unless they felt that in non-violence they had come into possession of a force infinitely superior to the one they had and in the use of which they were adept, they should have nothing to do with non-violence and resume the arms they possessed before. It must never be said of the Khudai Khidmatgars that once so brave, they had become or been made cowards under Badshah Khan's influence. Their bravery consisted not in being good marksmen but in defying death and being ever ready to bare their b*****s to the bullets."

Vegetarianism

As a young child, Gandhi experimented with meat-eating. This was due partially to his inherent curiosity as well as his rather persuasive peer and friend Sheikh Mehtab. The idea of vegetarianism is deeply ingrained in Hindu and Jain traditions in India, and, in his native land of Gujarat, most Hindus were vegetarian and so are all Jains. The Gandhi family was no exception. Before leaving for his studies in London, Gandhi made a promise to his mother, Putlibai and his uncle, Becharji Swami that he would abstain from eating meat, taking alcohol, and engaging in promiscuity. He held fast to his promise and gained more than a diet: he gained a basis for his life-long philosophies. As Gandhi grew into adulthood, he became a strict vegetarian. He wrote the book The Moral Basis of Vegetarianism and several articles on the subject, some of which were published in the London Vegetarian Society's publication, The Vegetarian .

Having also read and admired the work of Henry Stephens Salt, the young Mohandas met and often corresponded with the vegetarian campaigner. Gandhi spent much time advocating vegetarianism during and after his time in London. To Gandhi, a vegetarian diet would not only satisfy the requirements of the body, it would also serve an economic purpose as meat was, and still is, generally more expensive than grains, vegetables, and fruits. Also, many Indians of the time struggled with low income, thus vegetarianism was seen not only as a spiritual practice but also a practical one. He abstained from eating for long periods, using fasting as a form of political protest. He refused to eat until his death or his demands were met. It was noted in his autobiography that vegetarianism was the beginning of his deep commitment to Brahmacharya; without total control of the palate, his success in Bramacharya would likely falter.

Brahmacharya

When Gandhi was 16 his father became very ill. Being very devoted to his parents, he attended to his father at all times during his illness. However, one night, Gandhi's uncle came to relieve Gandhi for a while. He retired to his bedroom where carnal desires overcame him and he made love to his wife. Shortly afterward a servant came to report that Gandhi's father had just died. Gandhi felt tremendous guilt and never could forgive himself. He came to refer to this event as "double shame." The incident had significant influence in Gandhi becoming celibate at the age of 36, while still married.

This decision was deeply influenced by the philosophy of Brahmacharya—spiritual and practical purity—largely associated with celibacy and asceticism. Gandhi saw brahmacharya as a means of becoming close with God and as a primary foundation for self realization. In his autobiography he tells of his battle against lustful urges and fits of jealousy with his childhood bride, Kasturba. He felt it his personal obligation to remain celibate so that he could learn to love, rather than lust. For Gandhi, brahmacharya meant "control of the senses in thought, word and deed."

Simplicity

Gandhi earnestly believed that a person involved in social service should lead a simple life which he thought could lead to Brahmacharya. His simplicity began by renouncing the western lifestyle he was leading in South Africa. He called it "reducing himself to zero," which entailed giving up unnecessary expenditure, embracing a simple lifestyle and washing his own clothes. On one occasion he returned the gifts bestowed to him from the natals for his diligent service to the community.

Gandhi spent one day of each week in silence. He believed that abstaining from speaking brought him inner peace. This influence was drawn from the Hindu principles of mauna .On such days he communicated with others by writing on paper. For three and a half years, from the age of 37, Gandhi refused to read newspapers, claiming that the tumultuous state of world affairs caused him more confusion than his own inner unrest.

After reading John Ruskin's Unto This Last, he decided to change his lifestyle and create a commune called Phoenix Settlement.

Upon returning to India from South Africa, where he had enjoyed a successful legal practice, he gave up wearing Western-style clothing, which he associated with wealth and success. He dressed to be accepted by the poorest person in India, advocating the use of homespun cloth (khadi). Gandhi and his followers adopted the practice of weaving their own clothes from thread they themselves spun, and encouraged others to do so. While Indian workers were often idle due to unemployment, they had often bought their clothing from industrial manufacturers owned by British interests. It was Gandhi's view that if Indians made their own clothes, it would deal an economic blow to the British establishment in India. Consequently, the spinning wheel was later incorporated into the flag of the Indian National Congress. He subsequently wore a dhoti for the rest of his life to express the simplicity of his life.

Faith

Gandhi was born a Hindu and practised Hinduism all his life, deriving most of his principles from Hinduism. As a common Hindu, he believed all religions to be equal, and rejected all efforts to convert him to a different faith. He was an avid theologian and read extensively about all major religions. He had the following to say about Hinduism:

    "Hinduism as I know it entirely satisfies my soul, fills my whole being ... When doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon, I turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of tragedies and if they have not left any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita."

Gandhi wrote a commentary on the Bhagavad Gita in Gujarati. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional introduction and commentary. It was published with a Foreword by Gandhi in 1946.

Gandhi believed that at the core of every religion was truth and love (compassion, nonviolence and the Golden Rule). He also questioned hypocrisy, malpractices and dogma in all religions and was a tireless social reformer. Some of his comments on various religions are:

    "Thus if I could not accept Christianity either as a perfect, or the greatest religion, neither was I then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I could not understand the raison d'etre of a multitude of sects and castes. What was the meaning of saying that the Vedas were the inspired Word of God? If they were inspired, why not also the Bible and the Koran? As Christian friends were endeavouring to convert me, so were Muslim friends. Abdullah Sheth had kept on inducing me to study Islam, and of course he had always something to say regarding its beauty."

    "As soon as we lose the moral basis, we cease to be religious. There is no such thing as religion over-riding morality. Man, for instance, cannot be untruthful, cruel or incontinent and claim to have God on his side."

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

Later in his life when he was asked whether he was a Hindu, he replied:

    "Yes I am. I am also a Christian, a Muslim, a Buddhist and a Jew."

In spite of their deep reverence to each other, Gandhi and Rabindranath Tagore engaged in protracted debates more than once. These debates exemplify the philosophical differences between the two most famous Indians at the time. On January 15, 1934, an earthquake hit Bihar and caused extensive damage and loss of life. Gandhi maintained this was because of the sin committed by upper caste Hindus by not letting untouchables in their temples (Gandhi was committed to the cause of improving the fate of untouchables, referring to them as Harijans, people of Krishna). Tagore vehemently opposed Gandhi's stance, maintaining that an earthquake can only be caused by natural forces, not moral reasons, however repugnant the practice of untouchability may be.

Answer 12

in three words.... non-violence and satyagraha

Answer 13

GIVE TO THE WORLD THE BEST YOU HAVE and THE BEST WILL COME BACK TO YOU..

Answer 14

Gandhi ji's whole teaching is in one song!!

Vaishnav Jan to tene kahiye je Pid paraayi jaane re!!

     Means A ascetic person is that who is empathize the agony of others.!!

     Non violance

     Full co-operation and co-ordination for well being

     No flirting

     No stealing

     No lieing

     No teasing

     Exceptional ideaological principle on which one's credo can be based that is the only the thing that will last and will last for a exceptionally long period. So, Nothing to say, You will have a Non-thanastic existance in the world as Commemorebillia of world or society when your Physical existance will be ephemeristic.

   That is the Short and sweet Essence of the whole big task, try to epitomise here.