Mahatma (the great soul) Gandhi's vision stands for "ahimsa" (non-violence) and ‘Satyagraha’ (holding of the truth). It is absolutely the beacon of his spirituality. His searches for peace and bliss are within the realm of ahimsa and satyagraha. Although his works are confined to the political movement for India's freedom as the political leader, his lifelong practise is enshrined as the political saint of India( according to Swami Yogananda Paramhans). His devotion and self-sacrifice for the universe are the revelation of his sainthood.
We see that Mahatma Gandhi's appearance was a radiation of physical, mental, and spiritual health, like that of a saint. No other leader like him in the world occupies the hearts of millions because he was the "great soul". His "Satyagraha" has been the most famous movement so far as human civilization is concerned.
He observed eleven vows in a spirit of humility: "Nonviolence; Truth; Non-Stealing; Celibacy; Non-Possession; Body-Labor; Control of the Palate; Fearlessness; Equal Respect for All Religions; Swadeshi; Freedom from Untouchability". This saint was able to detach his mind from the senses at will. His style says so. He had about fifty years of public service, along with imprisonment and other harsh realities in the political world, which had increased 'his balance, open-mindedness, sanity, and humorous appreciation of the quaint human spectacle'. To him, every living being in this world needs a kindly touch of beauty.
Like his many noble deeds, 'the protection of cows is a passion with Gandhi'. He explained, "The cow to me means the entire sub-human world, extending man's sympathies beyond his own species. Man is enjoined, through the cow, to realise his identity with all that lives. Why the ancient Rishis selected the cow for apotheosis is obvious to me. The cow in India was the best comparison; she was the giver of plenty. Not only did she give milk, but she also made agriculture possible. The cow is a poem of pity; one reads pity in the gentle animal. She is the second mother to millions of humans. Protection of the cow means protection of the whole dumb creation of God. The appeal of the lower order of creation is all the more forceful because it is speechless'. He is the symbol of stark simplicity and evidence of self-sacrifice. 'He did not renounce wealth and love; they renounced him’.”
According to his view, ‘ahimsa’ means 'the avoidance of harm to any living creature in thought or deed'. To him, love is the only way to overcome any type of obstacle. He explained this beautiful idea with the following example, 'I could not kill a cobra without violating two of my vows- fearlessness, and non-killing. I would rather try inwardly to calm the snake by vibrations of love. I cannot possibly lower my standards to suit my circumstances'.
To him, non-violence is the law of life, and the law of love is "a far greater science than any modern science.' ‘It is man's highest conscience’. ' To him, forgiveness is holiness, and it is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. Thus, non-violence is the natural outgrowth of the law of forgiveness and love’. That’s why he proclaimed, "One should be prepared, like Jesus, to shed his own, not others', blood. Eventually, there will be less blood split in the world".
‘His nationalism was as broad as the universe. It included the well-being of the whole world’. His nonviolent weapons—non-cooperation—were against injustice. His dedication for untouchables was so fearless that he said, "If there be a rebirth in store for me, I wish to be born a pariah in the midst of pariahs, because thereby I would be able to render them more effective service'. This exceptional man, as well as a gentle prophet, believes in the inherent nobility of man. Failure never made him disappointed.
He wrote, "Even if the opponent plays him false twenty times, the Satyagrahis is ready to trust him the twenty-first time, for an implicit trust in human nature is the very essence of the creed'. He declared, ' I am fighting for nothing less than world peace; if the Indian movement is carried to success on a nonviolent Satyagraha basis, it will give a new meaning to patriotism and, if I may say so in all humility, to life itself'.
Lastly, we may quote Lao-tzu: "The more weapons of violence, the more misery to mankind; the triumph of violence ends in a festival of mourning'. As F. D. Roosevelt pointed out, 'victory and defeat were alike sterile. That lesson the world should have learned after the Great War I.
But today’s India, as well as the rest of the world, is more aggressive. Violence has become the weapon of choice for buying peace. The whole world might be faced with another war of greed and intolerance. Then, what would be the lesson of Gandhiji?
He observed eleven vows in a spirit of humility: "Nonviolence; Truth; Non-Stealing; Celibacy; Non-Possession; Body-Labor; Control of the Palate; Fearlessness; Equal Respect for All Religions; Swadeshi; Freedom from Untouchability". This saint was able to detach his mind from the senses at will. His style says so. He had about fifty years of public service, along with imprisonment and other harsh realities in the political world, which had increased 'his balance, open-mindedness, sanity, and humorous appreciation of the quaint human spectacle'. To him, every living being in this world needs a kindly touch of beauty.
Like his many noble deeds, 'the protection of cows is a passion with Gandhi'. He explained, "The cow to me means the entire sub-human world, extending man's sympathies beyond his own species. Man is enjoined, through the cow, to realise his identity with all that lives. Why the ancient Rishis selected the cow for apotheosis is obvious to me. The cow in India was the best comparison; she was the giver of plenty. Not only did she give milk, but she also made agriculture possible. The cow is a poem of pity; one reads pity in the gentle animal. She is the second mother to millions of humans. Protection of the cow means protection of the whole dumb creation of God. The appeal of the lower order of creation is all the more forceful because it is speechless'. He is the symbol of stark simplicity and evidence of self-sacrifice. 'He did not renounce wealth and love; they renounced him’.”
According to his view, ‘ahimsa’ means 'the avoidance of harm to any living creature in thought or deed'. To him, love is the only way to overcome any type of obstacle. He explained this beautiful idea with the following example, 'I could not kill a cobra without violating two of my vows- fearlessness, and non-killing. I would rather try inwardly to calm the snake by vibrations of love. I cannot possibly lower my standards to suit my circumstances'.
To him, non-violence is the law of life, and the law of love is "a far greater science than any modern science.' ‘It is man's highest conscience’. ' To him, forgiveness is holiness, and it is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. Thus, non-violence is the natural outgrowth of the law of forgiveness and love’. That’s why he proclaimed, "One should be prepared, like Jesus, to shed his own, not others', blood. Eventually, there will be less blood split in the world".
‘His nationalism was as broad as the universe. It included the well-being of the whole world’. His nonviolent weapons—non-cooperation—were against injustice. His dedication for untouchables was so fearless that he said, "If there be a rebirth in store for me, I wish to be born a pariah in the midst of pariahs, because thereby I would be able to render them more effective service'. This exceptional man, as well as a gentle prophet, believes in the inherent nobility of man. Failure never made him disappointed.
He wrote, "Even if the opponent plays him false twenty times, the Satyagrahis is ready to trust him the twenty-first time, for an implicit trust in human nature is the very essence of the creed'. He declared, ' I am fighting for nothing less than world peace; if the Indian movement is carried to success on a nonviolent Satyagraha basis, it will give a new meaning to patriotism and, if I may say so in all humility, to life itself'.
Lastly, we may quote Lao-tzu: "The more weapons of violence, the more misery to mankind; the triumph of violence ends in a festival of mourning'. As F. D. Roosevelt pointed out, 'victory and defeat were alike sterile. That lesson the world should have learned after the Great War I.
But today’s India, as well as the rest of the world, is more aggressive. Violence has become the weapon of choice for buying peace. The whole world might be faced with another war of greed and intolerance. Then, what would be the lesson of Gandhiji?
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