HOW IDEOLOGY OF GANDHI SHAPED

NATIONALISM
ABSTRACT
This paper offers a comprehensive analysis of the profound
impact of Mahatma Gandhi’s ideological framework on the
evolution and mobilization of the nationalist movement in
India. By delving into the intricate nuances of Gandhian
philosophy, particularly his propagation of Satyagraha
(truth-force), Ahimsa (non-violence) and Swaraj(self-rule),
this study eradicates how these tenets served as the guiding
principles for the Indian nationalist struggle against British
colonialism. Gandhi’s strategic implementation of non-
violent resistance as a means of political agitation, rooted in
the ancient Indian concept of Ahimsa. This approach
cultivated a collective consciousness among the populace,
fostering a sense of unity and resilience in the face of
oppressive colonial policies. Furthermore Gandhi’s emphasis
on swaraj not merely as political independence but as an
embodiment of self-reliance and self-governance instilled a
spirit of empowerment and autonomy within Indian
populace. Through an examination of Gandhi’s leadership,
characterized by his ability to mobilize mass participation
and foster a culture of inclusivity , this paper illustrates how
his transformative leadership style galvanized a fragmented
nation towards a unified struggle for freedom . It analyzes
the pivotal role played by the salt march civil disobedience
movements and the quit india movement as emblematic
demonstrations of Gandhi’s approach which facilitated
widespread public engagement and international
recognition of the Indian nationalist cause.
Moreover, this study highlights the enduring legacy of
Gandhi’s ideology in contemporary India, emphasizing it’s
enduring influence on the country’s socio-political landscape
and the continued relevance of his principles in fostering
communal harmony, social justice and democratic
governance. By tracing the research contributes to a
comprehensive understanding of the ideological
underpinnings that shaped India’s trajectory from colonial
subjugation to an independent nation.

INTRODUCTION
Mohandas Karamchand Gandhi, an eminent leader of the
Indian independence movement, espoused a philosophy
deeply rooted in the interconnected principles of Satya
(truth) and Dharma (justice). He advocated for Satyagraha, a
nonviolent resistance approach emphasizing the importance
of truth as a transformative force in the pursuit of justice. His
conception of social justice and equality was informed by the
notion of Sarvodaya, or the welfare of all, which underscored
the imperative of addressing the marginalized and
disenfranchised within society. Gandhi's ethical framework
continues to serve as a touchstone in contemporary
discussions on human rights, civil disobedience, and the
pursuit of social equity, echoing his enduring impact on the
global discourse on justice and equality.

Gandhi’s Philosophy of Truth and Non-

Violence
Mahatma Gandhi’s strong, idealist and strong political ideas
are very well known. It is popularly known as Gandhian
philosophy. He called his philosophy ‘ an experiment with
truth ’. He claimed not to have originated any new idea but
tried to apply the principle of truth which he believed were
everywhere in history to daily life problems. His philosophy
is one of the most important original contribution to political
thoughts and theory which also forms a background to
nationalist movements in India. He accepted Hindu texts
such as Vedas, Upanishads and Bhagwatgita. This does not
mean he did not regarded the scriptures of other religions as
sacred and holy. Gandhi also believed in idol worship, law of
Karma and reincarnation. Gandhi regarded Bhawatgita as ‘
the book par excellence for the knowledge of truth’. For him,
it was ‘Eternal Mother’. According to him, Gita teaches a
person the secret of non-violence. Teachings in Gita stands
for universal brotherhood and promotes selfless services.
‘Swadesi’ is based on the idea of Swadharma originated in
Gita.
 Idea of Truth
Truth was the greatest quality of Mahatma Gandhi. He thinks
of truth as the highest good, highest goal and the ultimate
moral standard. Truth that is ‘Satya’ was sacred to him. He
claimed that there is no religion greater than truthfulness
and righteous. There are multiple aspects through which
Gandhi sees truth. He sees truth not only in Metaphysical
sense but also in moral and spiritual sense. He thought truth
to be the foundation of morality and the supreme law of
morality. God was central in his philosophy. He believed that
‘Truth is God’ rather than ‘God is Truth’. According to him,
Satya that is derived from ‘Sat’ meaning which is ‘state of
being’, is the moral law. Nothing else exists in the reality
except Truth. He believed that these truths could be applied
to daily problems of life.
 Non-Violence
Ahimsa that is non-violence and truth both are twin
concepts in Gandhian philosophy. According to him, ‘Non
violence in politics is a new weapon in the process of
evolution’. Non-violence and also the other moral principles
are derived from the supreme law of morality- Truth. Truth
and Non-violence are the two sides of same coin. Non-
violence and truth goes hand in hand. Gandhi believed truth
to the end and non-violence is the means through which
truth can be achieved. Gandhi regards Ahimsa as the greatest
virtue a human can possess. Therefore, he considers truth
and non violence as the fundamental principles of existence.
The movement of nonviolence could have only worked as
a weapon for India’s independence movement if it met
certain requirements. This requirement included mass
participation. The non violent movement could have only
worked if the volunteers participating in movement were
well disciplined. Gandhi spent a lot of the time organizing
protest and the struggles for the cause of creating this
discipline. Gandhi also supported women’s participation for
the same cause. This satyagraha took many forms.

Gandhi’s View on Social Justice and

Equality
Social justice mean that all the members of the society
should benefit in the society. Gandhi was deeply influenced
by traditional Indian views and values in the society. He
believed in positive liberalism meaning that he accepted that
every man or woman should secure his or her freedom
through a means. He also accepted the idea of democratic
socialism meaning that society should not be monopolized
by only one section of society. Gandhi emphasized on the
upliftment of the weaker section. This is clearly visible when
we see the constitution of the Indian national congress. It
was an organization of middle class which later became an
organization of masses. Struggles were also organized for
the weaker class such as peasants movements and more.
Though Gandhi wanted economic development of weaker
section, he opposed large scale industries. He thought that
were not helpful in the moral development of an individual.
He believed it to be a place of exploitation of labour. He was
also against the concentration of wealth in only a fess hands.
Gandhi did not accept the idea of ‘untouchability’. He
believed it to be ‘an excrescene’. He thought of
‘untouchability’ as not an essential part of Hinduism.

Gandhian Movements
1. SWADESHI MOVEMENT
Satyagrah and Swadeshi are fundamental in Gandhi's
philosophy of life. The concept of Swadeshi was not an
exception. The concept of Swadeshi covered all aspects of
human life. Gandhi considered Swadeshi not just an economic
principle but it was meant for India's independence and
inspired nonviolent struggles worldwide.
 Gandhi's vision of Swadeshi :-
According to Gandhi, Swadeshi is not just an economic
principle, But a universal law grained in the basic nature of
human beings. It is self acting and restores balance when
neglected Swadeshi in its spiritual sense leads to the
emancipation of the by identifying with all the creation and
serving once immediate neighbours. It emphasizes the
importance of duty towards others and the oneness of
humanity .
 Economic aspects of Swadeshi :-
Gandhi strongly believed that Swadeshi had significant
implication in the field of economics. Emphasize the
importance of using goods produced by our immediate
neighbours and supporting local industry to elevate poverty.
Gandhi saw khadi a practical application of Swadeshi as it
promoted self sufficiency and decentralized production.
Khadi in his view was like the sun in a village solar system
with other industries supporting its growth.
 Political aspects of Swadeshi :-
Gandhi's vision of swadeshi in politics focused on
empowering people through self-governance. He proposed a
decentralized system called Panchayati Raj, where villages
would be governed by elected representatives. This system
emphasized individual freedom, non-violence, and perfect
democracy. Gandhi envisioned a society where individuals
are at the center, forming an oceanic circle of interconnected
villages. It was a departure from the pyramidical structure,
creating a more inclusive and harmonious society.
  Social dimensions of Swadeshi :-
Gandhi recognized the flaws in the caste system and fought
against untouchability, considering it a stain on Hinduism.
He advocated for the upliftment of the marginalized,
including Dalits, women, tribals, and lepers. Gandhi believed
that true swaraj could only be achieved by addressing the
issues faced by these vulnerable sections of society.
 Swadeshi in religion :-
Gandhi's swadeshi approach to religion emphasizes
embracing one's own religion while also drawing wisdom
from other faiths. It promotes harmony and unity among
different religious communities, which is crucial in today's
world. It's about enriching our own religion while respecting
and learning from others.
2. SATYAGRAHA/ NON VIOLENT RESISTANCE
Satyagraha, a term coined by Mahatma Gandhi, is a
philosophy and practice of nonviolent resistance. It is
rooted in the belief that truth (satya) and love (agraha)
are the ultimate forces that can bring about social and
political change. Satyagraha is not merely passive
resistance, but an active force that seeks to transform the
hearts and minds of both the oppressor and the
oppressed.
At its core, Satyagraha is a means to fight against injustice,
oppression, and exploitation. It is a way to challenge
unjust laws, policies, and systems through peaceful means.
Gandhi believed that violence only begets more violence,
and that true change can only be achieved through
nonviolence.
The practice of Satyagraha involves several key principles.
First and foremost is the commitment to truth.
Satyagrahis, those who practice Satyagraha, strive to
embody truth in their thoughts, words, and actions. They
are guided by a deep sense of integrity and honesty.
Another important principle of Satyagraha is nonviolence.
Satyagrahis refuse to use physical force or harm others,
even in the face of violence or aggression. Instead, they
rely on the power of love, compassion, and understanding
to overcome injustice. Nonviolence is not a sign of
weakness, but a demonstration of inner strength and
moral courage.
Satyagraha also emphasizes the importance of self-
suffering. Satyagrahis willingly endure hardships,
including physical abuse, imprisonment, and even death,
in order to stand up for what they believe is right. By
willingly accepting suffering, they aim to awaken the
conscience of the oppressor and inspire change.
In addition to these principles, Satyagraha encourages
dialogue and negotiation. Satyagrahis seek to engage in
constructive conversations with those in power, in order to
find peaceful resolutions to conflicts. They aim to build
bridges of understanding and empathy, rather than
perpetuating divisions.
Gandhi believed that Satyagraha is not limited to political
struggles, but can be applied to all aspects of life. He
encouraged individuals to practice Satyagraha in their
personal relationships, in their communities, and in their
daily interactions. Satyagraha, according to Gandhi, is a
way of life that promotes harmony, justice, and equality.
3. CIVIL DISOBEDIENCE MOVEMENT :-

The Salt Satyagraha, also known as the Salt March or

Dandi March, was a significant civil disobedience
movement led by Mahatma Gandhi in India. It took place
from March to April 1930 and was a powerful protest
against the British salt tax.
The movement began with a letter sent by Gandhi to the
Viceroy of India, Lord Irwin, on January 31, 1930. In the
letter, Gandhi outlined eleven demands, with the abolition
of the salt tax being the most prominent. He gave the
British government a deadline of March 11 to fulfill the
demands, or else the Indian National Congress would
initiate a civil disobedience campaign.
On March 12, 1930, Gandhi and a group of 78 trusted
volunteers, including men and women, set out on a march
from Sabarmati Ashram in Ahmedabad to the coastal
village of Dandi in Gujarat. The march covered a distance
of over 240 miles, and it attracted attention and support
from people all across India.
The purpose of the march was to break the salt law
imposed by the British government, which prohibited
Indians from producing salt and forced them to buy it
from the British at a high tax. Gandhi believed that salt
was a basic necessity of life and that Indians should have
the right to produce and use it freely.
The march itself was a powerful act of nonviolent
resistance. Gandhi and his followers walked for about 24
days, covering a long and arduous journey. They faced
numerous challenges, including harsh weather conditions
and opposition from the British authorities. Yet, they
remained steadfast in their commitment to nonviolence
and their cause.
Finally, on April 6, 1930, Gandhi and his followers reached
Dandi. In a symbolic act of defiance, Gandhi ceremonially
violated the salt law by picking up a handful of salt from
the seashore. This act marked the beginning of the Civil
Disobedience Movement and inspired millions of Indians
to join the struggle for independence.
The Salt Satyagraha had several key features that set it
apart from previous movements. It was the first
nationwide movement in India, with participation not only
from urban areas but also from rural villages. Women
played a significant role in the movement, with prominent
figures like Kasturba Gandhi, Kamladevi Chattopadhyay,
Avantikabai Gokhale.

CRITICS ON GANDHI’S IDEOLOGY

Criticism of Mahatma Gandhi's ideology is a subject of
historical and philosophical analysis. Mahatma Gandhi, a
prominent leader in Indian Independence Movement is
known for his principles of non violence, civil
disobedience and his role in achieving India's
independence from British colonial rule. However, his
ideologies and actions have also faced significant criticism
from various personalities. Here are some :-
B.R. AMBEDKAR
Ambedkar and Gandhi did share many things in common
but there also existed some sharp differences in their
approaches to social reforms and details which related to
political freedom. The ideology of Gandhi varied from
Ambedkar's, for Gandhi social, economic and moral
freedom was more important than political freedom.
Ambedkar criticized his ideology
 SEPARATE ELECTORATES :-
One of the most important areas of contradiction between
B.R. Ambedkar and Gandhi was the issue of separate
electorates for Dalits { scheduled castes}. Ambedkar
believed that separate electorates were essential to
protect the political representation of marginalized Dalit
community. He saw this as a necessary step to ensure that
Dalits, who had historically been oppressed and excluded
from mainstream political processes could have a right in
their own governance . Gandhi on the other hand opposed
this and advocated for the joint electorate. He believed
such separation would lead to further division of united
India . This disagreement had lead to debates between
two of them.
 POONA PACT :-
The poona pact of 1932 reflects differences between two
of them. In this pact Gandhi undertook fast unto death to
force Ambedkar to compromise and agree to reserved
seats for Dalits with joint electorate. Somehow Ambedkar
agreed to the terms but he believed that he had been
forced into coming to conclusion that did not protected
political rights of Dalits.
 CASTE SYSTEM :-
Another major ideological difference was their approach
to caste system. Gandhi believed in reforming caste
system from within. He wanted a transformation through
non violent means which was encouraging upper caste to
change their attitude and behavior. Whereas Ambedkar
had more radical stance on this. He argued that caste
system was oppressive and discriminatory in nature and it
needed to be completely annihilated, not just reformed. He
saw caste system as social evil that needed to be
eradicated through drastic measures.
 FASTING AS A POLITICAL TOOL :-
Gandhi had a unique way of employing fasting as political
tool to achieve his goals. Ambedkar criticized this tactic.
He saw it as a form of emotional blackmail and unfair way
to resolve disputes. Ambedkar believed that these
negotiations should be based on reasoned and fair
arguments.
SUBHAS CHANDRA BOSE
 APPROACH TO FREEDOM :-
Gandhi was a proponent of non violence, civil
disobedience. His ideology of ‘Ahimsa’ emphasized the
moral power of truth and non violence as means to
challenge and eventually overthrow British rule. He
 believed that India’s spiritual strength and moral purity
will lead to independence. Whereas Bose leaned towards a
more militant approach. He argued that passive resistant
may not be sufficient to confront British colonial rule.
 ATTITUDE TOWARDS NEGOTIATIONS :-
Gandhi used to believe in making negotiations with british
authorities. He believed in peaceful discussions and
agreement to achieve independence from british while bose
was unsure about effectiveness of these negotiations alone.
 ECONOMIC AND SOCIO-POLITICAL VISION :-
Both personalities aimed for social justice and economic
development, but their approaches varied. Gandhi rooted for
self sufficiency through promotion of cottage industries. He
believed that economic self dependence was crucial element.
Whereas Bose has leaned towards socialist principles and
favoured centralized planning. He believed that strong,
centralized government was essential to address India’s
socio- economic challenges.
Even though the ideologies of these personalities
differentiated their main goal was to achieve independence
from british colonial rule. There were differences between
tactics and strategies but aim was the same.
CONCLUSION
Mahatma Gandhi played a pivotal role in Independence. His
ideology had a great and lasting impact on shaping
nationalism in India. He always had faith in non-violence and
his emphasis on swaraj or self rule inspired lots of people
and brought them together to fight for nation while being
non-violent. His commitment to ‘Ahimsa’ was cornerstone of
his ideology. His commitment to non violence set moral
standards. Gandhi’s concept of civil disobedience was
another important element of his ideology. He encouraged
Indians to not to co-operate with them. This protest involved
peaceful strikes. His ideology of civil disobedience, non
violence, and swaraj deeply shaped nationalist movement in
India. His ideology emphasized on unity among Indians. He
was a proponent of Hindu-Muslim unity. Though there were
some critics of his ideology and strategies , he played vital
role in Independence. His legacy continues to be source of
inspiration not only in India but all over the world.

REFERENCES
1. Understanding Gandhi’s vision of Swadeshi by Siby K.
Joseph
2. Gandhian philosophy of satyagraha by Ramananda
Choudhary
 3. Comparitive study: B.R. Ambedkar and Mahatma Gandhi
by M. Sampathkumar
4. B.R. Ambedkar: A Rebel-Liberal in Gandhian Universe
by Bidyut Chakrabarty
5. Gandhi and Bose by Nikhil Katra

Prepared by :-
(philosophy dept.)
1. Rakhi Solanke (23/0846)
2. Chetali Morwal (23/0487)
3. Anshuma Barod (23/0299)
4. Anushka Kasana (23/0495)