Mahatma Gandhi
2nd Oct 1869-30th Jan 1948 (79 Yrs)
Mahatma Gandhi
Gandhi's 11 Vows
Ahimsa
Nonviolence
Satya
Truth
Asteya
Non Stealing
Brahmacharya
Self Discipline
Aparigraha
Non-Possession
Sharirshrama
Bread Labor
Aswada
Control of the Palate
Sarvatra Bhayavarjana
Fearlessness
Sarva Dharma Samantva
Equality of All Religions
Swadeshi
Use Locally Made Goods
Sparshbhavana
Remove Untouchability
Ahimsa (Nonviolence)
• Ahimsa (Nonviolence)
• Ahimsa is not merely a negative state of harmlessness , but it is
positive state of love , of doing good even to the evil-doer. - Young
India,August 25, 1920
Ahimsa is a weapon of matchless potency. It is the summum bonum
of life. It is an attribute of the brave, in fact, it is their all. It does not
come within the reach of coward. It is no wooden or lifeless dogma,
but a living and life giving force. - Young India, Sept 6, 1926.
Ahimsa is not the way of the timid or cowardly. It is the way of the
brave ready to face death. He who perishes sword in hand is no
doubt brave; but he who faces death without raising his little finger
and without flinching, is braver. - Young India, Oct. 11, 1928
Satya (Truth)
• Satya (Truth)
Truth has no form. Therefore everyone one will form such
an idea or image of Truth as appeals to him, and there will
be as many images of Truth as there are men. These will be
true as long as they last. For they enable a man to obtain
everything he wants. - Diary of Mahadevbhai, p. 120 .
Truth should be Truth in thought, Truth in speech, and
Truth in action. To the man who has realised this Truth in its
fulness , nothing else remains to be known, because all
knowledge is necessarily included in it. What is not
included in it, is not truth and so not true knowledge. From Yeravda Mandir, p. 2.
Asteya (Non-stealing)
• Asteya (Non-stealing)
Non-stealing does not mean merely not to steal. To keep or
take anything which one does not is also stealing. And of
course, stealing is fraught with violence.- Bapu-keAashirvad, November 24, 1944.
We are not always aware of our real needs, and most of us
improperly multiply our wants and thus , unconsciously,
make thieves of ourselves. One who follows the observance
of Non-stealing will bring about a progressive reduction of
his own wants. Much of the distressing poverty in this
world has risen out of the breaches of the principle of Nonstealing.- From Yeravda Mandir, p. 20.
Brahmacharya (Self Discipline)
• Brahmacharya (Self Discipline)
Brahamchraya means control of all the organs of sense. He
who attempts to control only one organ, and allows all the
others free play is bound to find his effort futile .- Bapu's
Letters to Mira. P.257.
To hear suggestive stories with the ears, to see suggestive
sights with the eyes, to taste stimulating food with the
tongue, to touch exciting things with the hands, and at the
same time to expect to control the only remaining organ, is
like putting one's hands in the fire and expecting to escape
being hurt. Bapu's letters to Mira. P.257.
Aparigraha (Non-possession)
• Aparigraha (Non-possession)
• Non possession means that we should not hoard anything that we
do not need today. - Bapu-ke-Aashirvad, Nov. 25,1944.
The less you possess, the less you want , the better you are. And
better for what ? Not for your enjoyment of this life but for
enjoyment of personal service to your fellow beings ; service to
which you dedicate yourself ,body, soul and mind. - Mahatma Vol.
3, p.155.
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• When you dispossess yourself of everything you have, you really
possess all the treasures of the world. In other words , you really
get all that is in reality necessary for you., everything . If the food is
necessary, food will come to you.- My Philosophy of Life, p. 138
Sharirshrama (Bread Labour)
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Sharirshrama (Bread Labour)
Earn thy bread by the sweat of the brow- says Bible . Bread labour means that
everyone is expected to perform sufficient body-labour in order to entitle him to
his living. It is not ,therefore, necessary to earn one's living by bread labour ,taking
living' in its broader sense. But everyone must perform some useful body-labour.
Young India, Nov. 5, 1925.
The economics of Bread labour are the living way of life . It means that every man
has to labour with his body for his food and clothing. If I can convince the people
of the value and necessity of bread-labour, there never will be any want of bread
and cloth. - Harijan, Sept. 7, 1947.
The idea is that every healthy individual must labour enough for his food and his
intellectual faculties must be exercised not in order to obtain a living or amass a
fortune, but only in the service of mankind. If this principle is observed
everywhere, all men would be equal, none would starve and world would be saved
from a sin.- Harijan, Aug 3, 1935.
Aswada (Control of the Palate)
• Aswada (Control of the Palate)
• Unless we are satisfied with foods that are necessary for the proper
maintenance of our physical health, and unless we are prepare to
rid ourselves of stimulating heating and exciting condiments that
we mixed with food. We will certainly not be able to control the
over-abundant, unnecessary, and exciting stimulation that we may
have. If we do not do that, the result naturally is that we abuse
ourselves, and become less than animals and brutes. - Speeches &
Writings of Mahatma Gandhi. p. 384
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• The diet should be healthy and well-balanced. The body was never
meant to be treated as a refuse-bin. Food is meant to sustain the
body. - My Philosophy of Life.p.111
Sarvatra Bhayavarjana (Fearlessness)
• Sarvatra Bhayavarjana (Fearlessness)
• Fearlessness should connote absence of all kinds of fear fear of death, fear of bodily injury, fear of hunger, fear of
insults, fear of public disapprobation, fear of ghosts and evil
spirits, fear of anyone's anger. Freedom from all these and
other such fears constitute fearlessness. - Bapu - Ke
Ashirwad. Nov 26, 1944
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• Fearlessness does not mean arrogance and aggressiveness.
That in itself is a sign of fear. Fearlessness presupposes
calmness and peace of mind. For that it is necessary to
have a living faith in God. - Harijan, Nov. 3, 1946.
Sarva Dharma Samantva
(Equality of the Religions)
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Sarva Dharma Samantva (Equality of the religions)
Religions have been interwoven . One sees a special quality in every one of them .
But no one religion is higher than another. All are complimentary to one another
.Since this is my belief, the speciality of any one religion cannot run counter to
another, cannot be at variance with universally accepted principles. Harijanbandhu, March 19, 1933.
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For I believe in the fundamental truth of all great religions of the world. I believe
that they are all God-given, and I believe that they
were necessary for the people to whom these religions were revealed. And I
believe that, if only we could all of us read the scriptures of the different faiths
from the standpoint of the followers of those faiths we should find that they were
at bottom all one and were all helpful to one another.- Harijan, Feb. 16, 1934 .
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Just as men have different names and faces, these religions also are different. But
just as men are all human in spite of their different names and forms, just as leaves
of a tree though different as leaves are the same as the leaves of the same tree ,
all religions though different are the same. We must treat all religions as equals. Harijanbandhu, July 22, 1934.
Swadeshi (Use Locally Made Goods)
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Swadeshi (Use Locally Made Goods)
Swadeshi is that sprit in us which requires us to serve our immediate neighbours before others ,
and to use things produced in our neighbourhood in preference to those more remote. So doing,
we cannot serve humanity to the best of our capacity, we cannot serve humanity by neglecting our
neigbours. - Young India, April 20 1919.
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It is sinful to buy and use articles made by sweated labour. It is sinful to eat American wheat &and
let my neighbour, the grain dealer starve for want of custom. Similarly, it is sinful for to wear the
latest finery of Regent Street when I know that if I had but worn the things woven by the
neighbouring spinners and weavers, that would have clothed me, and fed and clothed them. Young India, Oct. 13, 1921.
My definition of Swadeshi is well known . I must not serve my distant neighbour at the expense of
the nearest. It is never vindictive or punitive. It is in no sense narrow , for I buy from every part of
the world what is needed for my growth. I refuse to buy from anybody anything, however nice or
beautiful, if it interferes with my growth or injures those whom Nature has made my first care. Young India, March 12, 1925.
Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings
to the exclusion of the more remote& I should use only things that are produced by my immediate
neighbours and serve those industries by making them efficient and complete where they might be
found wanting. It is suggested that such Swadeshi , if reduced to practice, will lead to the
millennium. - Speeches and Writings of Mahatma Gandhi.
Sparshbhavna (Untouchability)
• Sparshbhavna (Untouchability)
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• Untouchability means pollution by the touch of certain persons in reason
of their birth in a particular state or family. It is an excrescence. In the
guise of religion, it is always in the way, and erupts religion. - From Yeravda
Mandir, p. 31
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• Removal of untouchability means love for, and service of, the whole world
and thus merges into Ahimsa. Removal of untouchability spells the
breaking down of barriers between man and man and between the
various orders of Being. -From Yeravda Mandir, p.33
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• I consider untouchability to be a heinous crime against humanity. It is not
a sign of self-restraint, but an arrogant assumption of superiority. - Young
India, Dec. 8, 1920
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Gandhi's Views On Truth
Truth (Meaning of Truth)
• Gandhi's Views On Truth
Truth (Meaning of Truth)
• I deal with truth first of all, as the Satyagraha Ashram owes
its very existence to the pursuit and the attempted practice
of truth.
• The word satya (Truth) is derived from Sat which means
'being'. Nothing is or exists in reality except Truth. That is
why Sat or Truth is perhaps the most important name of
God, In fact it is more correct to say that Truth is God than
to say God is truth. But as we cannot do without a ruler or a
general, such names of God as 'King' or 'Kings' or ' The
Almighty' are and will remain generally current. On deeper
thinking, however it will be realized that Sat or Satya is the
only correct and fully sign fact name for God.
Truth-Continued
• And where there is Truth, there is also is knowledge
which is true. Where there is no Truth, there also is
knowledge which is true. Where there is no Truth,
there can be no true knowledge. That is why the word
Chit or knowledge is associated with the name of God.
And where there is true knowledge, there is always
bliss. (Ananda). There sorrow has no place. And even
as Truth is eternal, so is the bliss derived from it. Hence
we know God as Sat-Chit-ananda, one who combines
in Himself Truth, Knowledge and Bliss.
• Devotion to this Truth is the sole justification for our
existence. All our activities should be centered in Truth.
Truth should be the very breath of our life.
Truth
• When once this stage in the pilgrim's progress is reached, all other
rules of correct living will come without effort, and obedience to
them will be instinctive. But without Truth it is impossible to
observe any principles or rules in life.
• Generally speaking observation of the law of Truth is understood
merely to mean that we must speak the Truth. But we in the
Ashram should understand the word Satya or Truth in a much wider
sense. There should be truth in thought, truth in speech, and truth
in action. To the man who has realized this truth in its fullness,
nothing else remains to be known , because all knowledge is
necessary included in it. What is not included in it is not truth, and
so not true knowledge; and there can be no inward peace without
true knowledge. If we once learn how to apply this never failing test
of Truth, we will at once able to find out what is worth doing, what
is worth seeing, what is worth reading.
Truth
• But how is one to realize this Truth, which may be likened to the
philosophers stone or the cow of plenty? By single minded devotion
(abhyasa ) and indifference to all other interests in life (vairagya) replies
the Bhagvat Gita. In spite, however of such devotion, what may appear as
Truth to one person will often appear as untruth to another person. But
that need not worry the seeker. Where there is honest effort, it will be
realized that what appear to be different truths are like the countless and
apparently different leaves of the same tree. Does not God himself appear
to different individuals in different aspects? Yet we know that He is one.
But Truth is the right designation of God. Hence there is nothing wrong in
every man following Truth according to his lights. Indeed it is his duty to
do so. Then if there is a mistake on the part of any one so following Truth
it will be automatically set right. For the quest of Truth involves tapas self
suffering, sometimes even unto death. There can be no place in it even a
trace of self interest. In such selfless search for Truth nobody can lose his
bearings for long. Directly he takes to the wrong path he stumbles, and is
thus redirected to the right path. Therefore the pursuit of Truth is true
bhakti (devotion). It is the path that leads to God. There is no place in it for
cowardice, no place for defeat. It is the talisman by which death itself
becomes the portal to life eternal.
Truth
• In this connection it will be well to ponder over
the lives and examples of Harishchandra, Prahlad,
Ramchandra, Imam Hussain, the Christians saints,
etc. How beautiful it would be if all of us, young
and old, men and women devoted ourselves
wholly to Truth in all that we might do in our
walking hours, whether working, eating, drinking,
or playing till dissolution of the body makes us
one with Truth? God as Truth has been for me a
treasure beyond price; may He be so to every one
of us.
1942 - 'QUIT INDIA MOVEMENT',
Gowalia Tank Maidan, Bombay
• Quit India Resolution
• On July 14th 1942, the Congress Working Committee
approved the resolution which declared "the
immediate ending of the British rule in India is an
urgent necessity both for the sake of India and for
the success of the cause of United Nations." And it
declared that free India "will assure the success by
throwing his great resources in the struggle for
freedom and against the aggression of Nazism,
Facism and imperialism".
1942 - 'QUIT INDIA MOVEMENT',
• In March 1942, British Government sent Sir
Stafford Cripps to India with proposal for a
new constitution. This proposal were found
unsatisfactory and were rejected both by the
Congress & Muslim league.
• In May 1942, Gandhi called on Britain to
"leave India to God. If this is too much then
leave her to anarchy."
1942 - 'QUIT INDIA MOVEMENT',
• The historic session of the All India Congress
Committee began on the 7th August 1942 and
was concluded after midnight of 8th/9th August
1942 at Gowalia Tank Maidan, Mumbai.
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• The resolution was passed unanimously. The
resolution which came to be known as 'Quit India
Resolution' created on 'electrifying atmosphere'
in the country.
1942 - 'QUIT INDIA MOVEMENT',
• Gandhi conferred with his colleagues for the
appropriate slogan for the movement against
British to leave India. One of them suggested
'Get Out'. Gandhi rejected it as being impolite.
Rajagopalachari suggested 'Retreat' or
'Withdraw'. That too was not acceptable.
Yusuf Meheraly presented Gandhi a bow with
a inscription bearing 'Quit India'. Gandhi said
in approval, 'Amen'. That is how the historic
slogan was selected.
Gandhiji Mantra –Do or Die
• Gandhi in his stirring speech told the people
"There is a mantra, short one, that I give you.
You imprint it on your heart and let every
breath of yours give an expression to it. The
mantra is "do or die".
1942 - 'QUIT INDIA MOVEMENT',
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In early hours of 9th August, all the top leaders - Gandhi, Nehru, Patel, Azad were arrested
and Congress was declared an unlawful organization.
With the arrest of all the national leaders, there was nobody to guide the popular agitation.
There were hartals and riots by the crowd. Even the private cars were not allowed to proceed
unless there was a Gandhi cap on the head of at least one of the passengers.
The Government issued an order banning public processions, meetings & assemblies. Despite
the police warning large crowd had gathered at Gowalia Tank Maidan. Aruna Asaf Ali hoisted
the Indian flag.
Lathi charge and tear gas was used by the police to disperse the crowd which had gathered at
Gowalia Tank Maidan. The national flag was pulled down and volunteers who went to its
rescued were beaten off.
The Congress Radio, as it termed itself, calling on 42.34 metres was perhaps the only one
and first of its kind in India. It broadcasted the news of underground activity and directed the
freedom fighters in their struggle. It was located 'somewhere in Bombay' and was frequently
moved from place to place. The brain behind this brilliant activity was Dr. Usha Mehta, she
was then a girl student in Bombay, who later rose to be a distinguished professor of Politics in
University of Bombay. She was also Chairman of Mani Bhavan Gandhi Sangrahalaya and
Gandhi Smarak Nidhi.
Why Was Gandhi Never Awarded the
Nobel Peace Prize?
• Up to 1960, the Nobel Peace Prize was awarded almost
exclusively to Europeans and Americans. In retrospect, the
horizon of the Norwegian Nobel Committee may seem too
narrow. Gandhi was very different from earlier laureates.
He was no real politician or proponent of international law,
not primarily a humanitarian relief worker and not an
organiser of international peace congresses. He would have
belonged to a new breed of laureates.
• There is no hint in the archives that the Norwegian Nobel
Committee ever took into consideration the possibility of
an adverse British reaction to an award to Gandhi. Thus it
seems that the hypothesis that the Committee's omission
of Gandhi was due to its members' not wanting to provoke
British authorities, may be rejected.
Why Was Gandhi Never Awarded the
Nobel Peace Prize?
• In 1947 the conflict between India and Pakistan and Gandhi's prayermeeting statement, which made people wonder whether he was about to
abandon his consistent pacifism, seem to have been the primary reasons
why he was not selected by the committee's majority. Unlike the situation
today, there was no tradition for the Norwegian Nobel Committee to try to
use the Peace Prize as a stimulus for peaceful settlement of regional
conflicts.
• During the last months of his life, Gandhi worked hard to end the violence
between Hindus and Moslems which followed the partition of India. We
know little about the Norwegian Nobel Committee's discussions on
Gandhi's candidature in 1948–other than the above quoted entry of
November 18 in Gunnar Jahn's diary–but it seems clear that they seriously
considered a posthumous award. When the committee, for formal
reasons, ended up not making such an award, they decided to reserve the
prize, and then, one year later, not to spend the prize money for 1948 at
all. What many thought should have been Mahatma Gandhi's place on the
list of laureates was silently but respectfully left open.
1948: A Posthumous
Award Considered
• 1948: A Posthumous Award Considered
• Mahatma Gandhi was assassinated on 30 January 1948, two days
before the closing date for that year's Nobel Peace Prize
nominations. The Committee received six letters of nomination
naming Gandhi; among the nominators were the Quakers and Emily
Greene Balch, former laureates. For the third time Gandhi came on
the Committee's short list – this time the list only included three
names – and Committee adviser Seip wrote a report on Gandhi's
activities during the last five months of his life. He concluded that
Gandhi, through his course of life, had put his profound mark on an
ethical and political attitude which would prevail as a norm for a
large number of people both inside and outside India: "In this
respect Gandhi can only be compared to the founders of religions."
1948: A Posthumous
Award Considered
• Nobody had ever been awarded the Nobel Peace Prize
posthumously. But according to the statutes of the Nobel
Foundation in force at that time, the Nobel Prizes could, under
certain circumstances, be awarded posthumously. Thus it was
possible to give Gandhi the prize. However, Gandhi did not belong
to an organization, he left no property behind and no will; who
should receive the Prize money? The Director of the Norwegian
Nobel Institute, August Schou, asked another of the Committee's
advisers, lawyer Ole Torleif Røed, to consider the practical
consequences if the Committee were to award the Prize
posthumously. Røed suggested a number of possible solutions for
general application. Subsequently, he asked the Swedish prizeawarding institutions for their opinion. The answers were negative;
posthumous awards, they thought, should not take place unless the
laureate died after the Committee's decision had been made.
1948: A Posthumous
Award Considered
• On November 18, 1948, the Norwegian Nobel Committee decided
to make no award that year on the grounds that "there was no
suitable living candidate". Chairman Gunnar Jahn wrote in his diary:
"To me it seems beyond doubt that a posthumous award would be
contrary to the intentions of the testator." According to the
chairman, three of his colleagues agreed in the end, only Mr.
Oftedal was in favour of a posthumous award to Gandhi.
• Later, there have been speculations that the committee members
could have had another deceased peace worker than Gandhi in
mind when they declared that there was "no suitable living
candidate", namely the Swedish UN envoy to Palestine, Count
Bernadotte, who was murdered in September 1948. Today, this can
be ruled out; Bernadotte had not been nominated in 1948. Thus it
seems reasonable to assume that Gandhi would have been invited
to Oslo to receive the Nobel Peace Prize had he been alive one
more year.
This Is The Famous Quotation About Customer By Gandhiji
(But there is no source anywhere in his writing in 100 volumes of
collected works)
• A Customer is the most important visitor on our
premises.
He is not dependent on us.
We are dependent on him.
He is not an interruption on our work.
He is the purpose of it.
He is not an outsider on our business.
He is a part of it.
We are not doing him a favour by serving him.
He is doing us a favor by giving us an opportunity
to do so.
Seven Social Sins By Mahatma Gandhi
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Politics without Principle
Wealth Without Work
Pleasure Without Conscience
Knowledge without Character
Commerce without Morality
Science without Humanity
Worship without Sacrifice
- Young India, 22-10-1925
Gandhiji-Short Chronological Events
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2 October, 1869
Birth at Porbunder in Gujarat (Sudamapuri, Kathiawad)
1883
Married Kasturba
4th September, 1888
Left for London to study Law
12 January, 1891
Passed the Law examination
10-11 June, 1891
Called to the British Bar and enrolled in the High Court
12 June, 1891
Set sail for home
6 July, 1891
In India, introduced to Raychandbhai (Whom Gandhiji regarded as his Guru)
16 November, 1891
Applied for enrollment in the Bombay High Court
24 May, 1892
Came to Bombay to start practice in the High Court as Barrister
April, 1893
Representing a Porbunder firm set sail for South Africa
June, 1893
At Pietermaritzberg station Gandhiji was ordered to go into the van compartment of the train although he held a
first class ticket. On his refusal, a constable was brought and he was forcibly ejected, his bundles pitched out after
him. He was left to shiver in the waiting room all night.
Gandhiji-Chronology
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22 May, 1894
Proposed an Organisation to watch the interest of Indians and to oppose colour
bar against them in South Africa.
22 August, 1894
Founded Natal Indian Congress to fight colour prejudice
3 September, 1894
Admitted to Natal Supreme Court despite opposition by Natal Law Society
17 October, 1899
Out break of Boer War and Gandhiji joined Ambulance Corps
18 October, 1899
Started for India assuring to return to South Africa in his service were to be needed
27 December, 1901
Moved a resolution on South Africa at Calcutta Congress session.
20 November, 1902
At the growing pressure from Indians in South Africa, returned to South Africa
1903
Founded Transvaal British India Association
Gandhiji-Chronology
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1 October, 1904
Took over entire management responsibility of ‘Indian Opinion’
Nov.-Dec., 1904
Founded Phoenix settlement
September, 1906
Started Passive Resistance Movement
13-22November, 1909
Wrote ‘Hind Swaraj’ in Gujarati on board S.S.Kildonan Castle on the way to South Africa from London
9 January, 1915
Returned to India
25 May, 1915
Founded Satyagraha Ashram at Kochrab, Ahemadabad
April, 1917
Champaran Satyagraha
1918
Ahemadabad mill workers & Kheda Peasant Satyagraha
13 April, 1919
Massacre at mass meeting at Jallianwala Bagh, Amritsar, Gandhiji implored people to be calm
8 October, 1919
First issue of ‘Young India’ under Gandhiji’s Editorship
1920-21
Khilafat and non-Co-operation Movement
5 February, 1922
Chauri Chaura incident and withdrawal of Non Co-operation
Gandhiji-Chronology
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10 March, 1922
Arrested. On 21 March sent to Yervada Jail. Remained in jail till March 1924.
17 September, 1924
Started 21 days fast for Hindu-Muslim unity
December, 1924
Presided over the Belgaum Congress
December, 1928
Attended Calcutta Congress where a draft Constitution of India was adopted on 31 December, 1928
December, 1929
Gandhiji’s resolution on Complete Independence was adopted at open session of Lahore Congress
along with immediate boycott of legislatures.
26 January, 1930
Pledge of Independence day taken all over India
19 February, 1930
All India Congress Committee adopted Civil Disobedience programme
12 March, 1930
At 6.30 a.m. with 78 Ashramaties Gandhiji started his famous Dandi March to break the Salt Law
4 May, 1930
Arrested and taken to Yervada jail
Gandhiji-Chronology
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26 January, 1931
Released from Jail
5 March, 1931
Gandhi-Irwin Pact was announced
29 March, 1931
Left for London to attend Round Table Conference
5 December, 1931
Decided to restart Non Co-operation Movement
4 January, 1932
Started fast against separate electorate for the Harijans
8 May, 1933
Started 21 days fast for the improvement of Harijan’s condition and was released at 6 p.m. from jail
31 July, 1933
Individual Civil Disobedience started
1 August, 1933
Arrested and remained in Jail till 23 Aug.1933
17 September, 1934
Stated “I am going to resign from the Congress”
28 October, 1934
Declared his intention to retire from Congress
1936
Founded Sevagram Ashram at Wardha
1937
Wardha Scheme of Education
Gandhiji-Chronology
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May & Oct-Nov, 1938
North West Frontier tours
3 March, 1939
Started fast unto death at Rajkot and on settlement of the issue ended fast on 7 March, 1939
15 October, 1940
Started Anti-war individual Satyagraha with Vinoba as the first Satyagrahi
15 January, 1942
‘My political successor is Jawaharlal’ Gandhiji said.
5 March, 1942
Cripps arrives
30 March, 1942
The idea of ‘Quit India’ burst upon Gandhiji
8 March, 1942
Addressed All India Congress Committee of Bombay and Quit India resolution was passed.
9 August, 1942
Arrested and taken to Agakhan Palace-Jail
15 August, 1942
Lighted the pyre of Mahadev Desai, his secretary who died in Jail
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Gandhiji-Chronology
10 February, 1943
Started fast in Agakhan Palace-Jail
3 March, 1943
Ended fast-in-Jail
22 February, 1944
At 7.35 p.m. Kasturba died. The saree woven from yarn spun by Gandhiji was wrapped round her body
6 May, 1944
Released from Jail
March, 1945
Cabinet Mission
Jan-July, 1945
Simla Conference
1946
Cabinet plan accepted
10 October, 1946
In Naokhali and other districts in East Bengal inhuman atrocities started
6 November, 1946
Left Calcutta for Naokhali by a special train
Jan-Dec., 1947
Toured troubled areas of Bengal, Bihar & Delhi
Gandhiji-Chronology
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15 August, 1947
At Calcutta, fasted as country was cut into two pieces
13 January, 1948
Started fast in Delhi against communal riots
16 January, 1948
‘I do not with to live if peace is not established in India and Pakistan’
18 January, 1948
Broke fast by taking orange juice from Maulana Azad
20 January, 1948
A bomb exploded during prayer
27 January, 1948
Wrote that Congress should cease as political body & should devote on his
way to evening prayer ground at Birla House, Delhi.
• 30th January 1948, Gandhiji, on his way to the prayer meeting at Birla
House, New Delhi, fell to the bullets fired by Nathuram Vinayak Godse.
Mahatma Gandhi an Incarnation?
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Mahatma Gandhi :
Was not the leader of any Party
Does not belong to any Organization
Was not the leader of any Army
He did not own any Property
There was no Will
He took the responsibility to work hard for the
Independence of India,People followed him
Mahatma Gandhi An Incarnation?
• He did not gain anything except satisfaction of
Achieving the freedom to the people of India
• Can we believe that there was a time that
there lived a person by name Gandhi who
walked on this planet and lived a great life of
values in this world
• Pause –Think- Of Any One who lived like him ?
• Who is he? Is He an Avatar of God ?