Like the three kinds of dukkha [sorrows], there are three kinds of peace [Shanti]: Peace with God, peace with creation (including fellow humans), and peace with oneself. For those who may not believe in God, this term could be replaced with others like Nature or Consciousness, though they may not fully capture the concept of God as a personal guide.
Mahatmaji began his journey with two key principles, Satya (truth) and Ahimsa (nonviolence), aiming to achieve all three dimensions of peace. He ultimately achieved a profound peace with God, yet he struggled to attain peace with creation and peace within himself. This struggle should not be viewed as a failure of his ideals, but rather as a mark of their intensity and sincerity. In his quest for Truth and Nonviolence, Gandhi constantly faced conflicts—internally with himself and externally with others. His own journey was a paradox of peace through conflict, as he became not only the tallest figure of his time but also a giant in all of history. Despite his imperfections and struggles, there has been no other figure before him, nor will there likely be one after him, who embodied such ideals with equal rigor.
Though he didn’t achieve perfect peace with others or within himself, Gandhi’s peace with God provided an anchor that guided him through all his trials and ordeals. This peace with God was not a static comfort; rather, it compelled him to continually confront injustice, whether through personal suffering or public confrontation. For Gandhi, this was the path to live as a true human, embodying the highest ideals of humanity even when that journey led to profound loneliness.
Therefore, if one were to look for direct teachings on peace in Gandhi’s writings, they would find few explicit messages. His ideal of peace emerges not through theory, but through his pursuit of Satya and Ahimsa. The cost was heavy, not only for himself but also for those around him, starting with his own family. He often demanded a level of sacrifice from others, sometimes implicitly, that reflected his own unrelenting commitment to his ideals. This cost is evident in both his Autobiography and the many biographies about him, which together paint a picture of a man willing to embrace suffering for a higher peace. To search for direct references to “peace” in his life is like searching for a needle in a haystack; the true essence of his message on peace lies in the struggles he endured and the sacrifices he made.
Critiques from Gandhi’s contemporaries and those close to him offer further insight into the weight of his ideals. Rajni Bakshi captures this in her account of Gandhi’s simplicity:
“Formal history… had done Gandhi an injustice. It lauded him for choosing to live in poverty. This entirely missed the essence of Gandhi’s striving. For one, Gandhi’s lifestyle decisions were small manifestations of a deep inner journey. They were not strategic moves aimed at any external audience. He liked the mud house because, for him, it was synonymous with indigenous creativity, not poverty and squalor…”1
Gandhi’s peace cannot be understood only by looking at the results of his actions; it must be viewed as an ongoing, internal transformation. I would rather close here by allowing Mahatmaji to “live in peace” within himself rather than projecting contemporary concerns onto his life. His message was timeless, offering not just a call to his era, but to every generation. Satya and Ahimsa—truth and nonviolence—are eternal ideals meant for every human seeking peace with God, with others, and with oneself. We may not replicate his achievements, but even occasional reflection on his life may inspire our own.
Jawaharlal Nehru captured Gandhi’s peace in a way few others could:
“…There were no rough edges or sharp corners about him, no trace of vulgarity or commonness, in which, unhappily, our middle classes excel. Having found an inner peace, he radiated it to others and marched through life’s tortuous ways with a firm and undaunted step.”2
Gandhi’s prediction about the price of peace also reflects his prophetic insight, as he foresaw the struggles that would accompany India’s independence. Despite humanity’s tendency to fall short of ideals, Gandhi lived as a true human, holding fast to Satya and Ahimsa as his path to peace with God, with creation, and within himself. As he lamented near the end of his life, though he wished to live up to 120 years, he preferred not to live to witness the dark future he predicted from the painful price of independence through partition:
“The purity of my striving will be put to the test only now. Today I find myself all alone… Even the Sardar and Jawaharlal think that my reading of the situation is wrong and peace is sure to return if partition is agreed upon… Nevertheless I must speak as I feel if I am to be a true and loyal friend to the Congress and to the British people…regardless of whether my advice is heeded or not. I see clearly that we are setting about this business the wrong way. We may not feel the full effect immediately, but I can see clearly that the future of independence gained at this price is going to be dark. I pray that God may not keep me alive to witness it…”3
Ultimately, this is the message in response to the question: “What did Mahatmaji teach about peace?” As my guru, I prefer to call him “Mahatmaji”—the Great Soul who walked among us.
In every reflection on India, history, politics, economics, and religion, Gandhi’s name inevitably appears. Inspired by this, I asked an AI a question: Who would be the one outstanding human in the entire history of the world till now? After considering various figures, the AI, relying purely on data, gave this response about Gandhi:
“If we focus specifically on someone who upheld ideals through personal example, particularly in social justice, compassion, and nonviolent resistance, Mahatma Gandhi stands out as an individual who embodied his principles. Gandhi not only believed in nonviolence, truth, and simplicity, but he also rigorously lived by these ideals in a highly public and personal way. His philosophy of Satyagraha (truth-force or soul-force) was a revolutionary approach to resistance, based on the belief that love and truth have the power to bring about social change without violence.” 4
Gandhi’s influence extended far beyond India’s independence movement. His commitment to nonviolence and his philosophy of peaceful protest inspired global figures such as Martin Luther King Jr. and Nelson Mandela. Gandhi’s life demonstrated that it’s possible to pursue justice with compassion and humility, often sacrificing personal comfort and security in the process. His dedication to uplifting the poor, promoting religious tolerance, and fostering social harmony have made his example a timeless ideal of integrity in the pursuit of justice.
Conclusion
Gandhi’s enduring message on peace transcends time and place, urging humanity to adopt nonviolence and seek justice without resorting to hatred or war. His life and teachings are a beacon for all who wish to build a more compassionate and harmonious world, a vision where peace is not just the absence of conflict, but the presence of truth, understanding, and love.
Final Thought on Nobel
As we reflect on Mahatma Gandhi’s profound teachings on peace, it’s worth considering a notable contrast. Alfred Nobel, the founder of the Nobel Prize, amassed his fortune from the invention of dynamite, a tool that, while groundbreaking, was also heavily used in warfare. His invention’s destructive power led him to feel deep remorse, especially after a premature obituary dubbed him the “merchant of death.” Moved by this regret, Nobel decided to dedicate the majority of his wealth to establish the Nobel Prizes, aiming to reward those whose work contributes positively to humanity and peace.
This decision, born from a recognition of the harm caused by his own inventions, highlights an essential truth: true peace arises not from the power to destroy, but from the willingness to acknowledge our past actions and seek redemption through constructive, nonviolent means. Gandhi’s commitment to peace—rooted in nonviolence, truth, and justice—was an embodiment of this very transformation that Nobel himself sought. In a world where violence and war often overshadow the pursuit of peace, both Gandhi’s life and Nobel’s actions remind us that the most profound path to peace is through conscious choices, reflection, and a commitment to positive change.
Yet, despite his profound impact on global peace movements, Gandhi was never awarded the Nobel Peace Prize—a decision that remains a point of contention. Many believe he was unjustly overlooked, given his unwavering commitment to non-violence and humanity’s betterment. Some argue that Alfred Nobel, who created the Peace Prize partly as a redemptive gesture for his fortune made through the arms trade, would have found Gandhi an ideal recipient. However, my view is that Gandhi’s legacy transcends awards. By not awarding the Nobel Peace Prize to Mahatmaji, his unique place in history stands unparalleled—towering above those who received it. Rather than an injustice, this omission seems, in hindsight, a greater honor, setting him apart as a figure whose contributions to humanity need no external validation.
Note: I have read several books by Mahatma Gandhi, including his Autobiography, as well as numerous biographies and works that delve into specific aspects of his life and philosophy. Below, I list the works I’ve studied on Mahatmaji so far. Additionally, I’ve gone through the first 26 volumes of The Collected Works of Mahatma Gandhi and am currently reading Volume 27. My goal is to complete the entire collection in my lifetime.
Drawing from even a few points in these books and sources could easily result in a separate book dedicated to Mahatmaji and the theme of peace, as I feel compelled to add my personal reflections to each point. Beyond these works, the sheer number of books that reference his life, ideals, and views is staggering. Nearly every scholar writing about India, regardless of the subject, finds it difficult to omit Mahatmaji and still produce an authentic study on India.
No single author can provide an exhaustive understanding of Mahatmaji. Those who seek to truly comprehend him must persevere by reading extensively—both works focused on him and others where he is referenced.
DB, Gurukulam, 15-11-2024
1 Bapu Kuti: Journeys in Rediscovery of Gandhi, New Delhi, Penguin Books, 1998, pp. 14-15
2 Toward Freedom; The Autobiography of Jawaharlal Nehru, Beacon paperback, 1958, p. 110
3 Pyarelal, Mahatma Gandhi: Last Phase, 2 vols. Ahmedabad, 1956, 1958, vol. 2, pp. 210-11, in, Arun Shourie, Religion in Politics, New Delhi, Roli Books Pvt. Ltd., 1987, 3rd impression (enlarged), 1989, p. 204
4 ChatGBT, accessed on 15-11-2024, 9.30 am
Bibliography
– Sharma, Arvind. Gandhi: A Spiritual Biography. Gurgaon: Hachette India, 2013.
– Bapu Kuti: Journeys in Rediscovery of Gandhi. New Delhi: Penguin Books, 1998, pp. 14-15.
– Gandhi, Mohandas K. Autobiography: The Story of My Experiments with Truth. Translated by Mahadev Desai. New York: Dover Publications, Inc., 1983.
– Lelyveld, Joseph. Great Soul: Mahatma Gandhi and His Struggle with India. New Delhi: HarperCollins Publishers India, 2011.
– Guha, Ramachandra. India After Gandhi: The History of the World’s Largest Democracy. London: Picador, 2007.
– Guha, Ramachandra. Gandhi Before India. New York: Alfred A. Knopf, 2014. (Original edition published in London: Allen Lane, 2013.)
– Sheean, Vincent. Lead, Kindly Light. New York: Random House, 1949.
– Guha, Ramachandra. Rebels Against the Raj: Western Fighters for India’s Freedom. Gurugram: Penguin Random House India Pvt. Ltd., 2022.
– Gandhi, Arun. Daughter of Midnight: The Child Bride of Gandhi. London: Blake Pub. Ltd., 1998.
CWMG, vols 1-26
This is for Umesh as he requested an article only with 600 words:
You’re absolutely right. The earlier abbreviated version had a richer context with references to other figures like Jawaharlal Nehru and global movements inspired by Gandhi, which gave it a broader perspective. The new version is more streamlined and focused primarily on your personal reflections and Gandhi’s core teachings, without drawing on external sources or historical references, which makes it feel more singular and introspective.
If you want to keep that depth and variety of perspectives while ensuring the article remains under 600 words, I can work to integrate some of those references back in, keeping it concise yet reflective of a broader scope. Here’s an attempt to blend both approaches—your own thoughts alongside references to Gandhi’s impact on others like Nehru and global movements:
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What Mahatma Gandhi Taught About Peace
Mahatma Gandhi’s philosophy of peace was rooted in his principles of non-violence (ahimsa), truth (satya), and self-reliance (swadeshi), and these became the foundation for his unique approach to achieving lasting peace. His ideas transcended the local context of India’s struggle for independence and continue to resonate globally today.
Gandhi’s most powerful contribution was his concept of non-violence. He believed that true peace could only be achieved through non-violent means, not only abstaining from physical violence but also cultivating compassion and understanding in our thoughts, words, and actions. For him, peace was a positive force, embodying love and empathy. This philosophy inspired leaders like Martin Luther King Jr. and Nelson Mandela, who adopted Gandhi’s method of non-violent resistance to challenge injustice.
Truth was another pillar of Gandhi’s peace philosophy. He argued that without truth, there could be no real peace. His commitment to truth (satyagraha) was a method of non-violent resistance that was grounded in moral integrity, where individuals could peacefully confront injustice without causing harm to others. In his autobiography, Gandhi expressed how deeply he believed in the power of truth to effect change and how it led him to a life of simple living and deep introspection.
Gandhi’s idea of self-reliance extended to economic independence, particularly through his promotion of khadi and rural development. He felt that true peace could not be achieved in a society dependent on external forces or on systems that perpetuated exploitation. His swadeshi movement, which advocated for the boycott of foreign goods, was a call for economic freedom as a means to achieve political and social liberation. This economic self-sufficiency, Gandhi believed, would lay the groundwork for lasting peace, free from imperialist oppression.
Gandhi’s philosophy of peace was not confined to political or national borders. His insistence on non-violence and self-discipline was transformative not only for India but for the world. Jawaharlal Nehru, in his tribute to Gandhi, described him as the “spiritual father” of the nation, whose teachings on peace and non-violence guided India through its most turbulent times. Gandhi’s ideas also influenced global movements, showing that peace could be a powerful tool for social and political change, even in the face of seemingly insurmountable odds.
Yet, despite his profound impact on global peace movements, Gandhi was never awarded the Nobel Peace Prize. This remains a point of contention for many who believe he was unjustly overlooked. Some suggest that Alfred Nobel, who created the Peace Prize, regretted his fortune made through the arms trade and intended the prize to reward those working for humanity’s benefit. Gandhi, who rejected violence entirely, may have been a fitting recipient—though his contribution to peace was not recognized by the Nobel Committee. But my view is that standing tall and dwarfing all other humans in the history of past, present and future, by not giving Noble Peace Prize to Mahatmaji upheld his unique place in history from others, some of them who even received that award. In deed this is more a honor to him than any injustice done to him.
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In conclusion, Gandhi’s teachings on peace are timeless. They remind us that peace is not merely the absence of conflict but a proactive force that requires non-violence, truth, and self-reliance. His life’s work continues to inspire individuals and movements around the world, proving that lasting peace can only come from a deep commitment to justice and humanity.
DB, Gurukulam, 15-11-2024
Notes
1Jawaharlal Nehru, Toward Freedom; The Autobiography of Jawaharlal Nehru. Copyright 1941 by the John Day Company. Boston. First published as a Beacon paperback in 1958, p. 110
Pyarelal, Mahatma Gandhi: Last Phase, 2 vols. Ahmedabad, 1956, 1958, vol. 2, pp. 210-11, in, Arun Shourie, Religion in Politics, New Delhi, Roli Books Pvt. Ltd., 1987, 3rd impression (enlarged), 1989, p. 204
Peace and Gandhi
Like three kinds of dhukas [sorrows], there are three kinds of peace [Shanti]: Peace with God, Peace with creation [including fellow humans], and peace with oneself [within]. If one does not believe in God, then it can be replaced by any other term they want to use, like Nature, Consciousness, etc., though these terms won’t fit with the concept of God as a Person.
Though Mahatmaji started his journey based on the two tracts of Satya and Ahimsa, aiming to achieve all three dimensions of peace, he still, though he managed to achieve peace with God, relatively failed to achieve the other two till the end of his life. However, this should not be considered his failure or a criticism of his ideal of Truth and Non-violence. On the contrary, in striving to achieve this ideal perfectly in his life, he constantly faced several conflicts with himself and others. One of the reasons for this could be that he remained the tallest human, not only of his time but throughout history. Despite all his imperfections, weaknesses, and failures, according to me, no other human being has come before him, nor will anyone come after him, like him. As he dwarfed all other human beings through his life, living among us, he failed to achieve this peace with others and was ultimately unable to find it within himself. But this never disturbed him in his call to uphold Satya and Ahimsa throughout his life. Because his peace with God always guided and guarded him in all his trials and ordeals, helping him navigate successfully.
So, if one wants to find any of Mahatma’s teachings on Peace, one would hardly find direct messages or writings on it. But one can infer that his ideal had only one goal, namely, peace, achieved through his sadhana of Satya and Ahimsa. For this, he not only paid a heavy cost all through his life, but he also both directly and indirectly forced others to share in that cost, beginning from his home. This can be found in all his writings, beginning with his own autobiography and other works, along with all biographies about him. To search for references and direct messages on Peace is very difficult, like searching for a needle in a huge pile of hay. But some of his guardian angels, through their honest critiques, help us understand the cost he and others paid to uphold his ideal. Leaving aside all other admirers and disciples—like myself, as I consider him my human guru—and those admirers who try to project a different picture of him, we must honestly confess, in line with his idealism of Satya, that till the end of his life, peace eluded him.
This doesn’t mean he failed. He always remained ahead of not only his time but all of history. That’s why history fails to assess him properly, as each person paints him from their own perspective. In the context of Mahatmaji’s simplicity, what Bakshi said is applicable in all other areas of his life:
“Formal history…had done Gandhi an injustice. It lauded him for choosing to live in poverty. This entirely missed the essence of Gandhi’s striving. For one, Gandhi’s lifestyle decisions were small manifestations of a deep inner journey. They were not strategic moves aimed at any external audience. He liked the mud house because, for him, it was synonymous with indigenous creativity, not poverty and squalor.” — Rajni Bakshi, Bapu Kuti: Journeys in Rediscovery of Gandhi, New Delhi, Penguin Books, 1998, pp. 14-15
Having said this, I would rather close here, allowing Mahatmaji to live in peace, without targeting him to discuss all our contemporary issues in comparison with his idealism. Because he has a message not only for our time but for all time—a message that began even before him, as he merely echoed the eternal ideal for every human: Satya and Ahimsa to find peace with God, creation, and oneself. Of course, no one can achieve what he achieved, but even if we occasionally read, think, and talk about him, it will serve to motivate our own lives, even in a limited way.
No words better summarize or comment on his life than those written by someone who knew him better than anyone in his time:
“…There were no rough edges or sharp corners about him [Gandhiji], no trace of vulgarity or commonness, in which, unhappily, our middle classes excel. Having found an inner peace, he radiated it to others and marched through life’s tortuous ways with firm and undaunted steps.” — Jawaharlal Nehru, Toward Freedom; The Autobiography of Jawaharlal Nehru. Copyright 1941 by the John Day Company. Boston. First published as a Beacon paperback in 1958, p. 110
However, one prediction of Mahatmaji about political peace that others aim to achieve also illustrates what kind of a prophet he was. Though humanity has failed, is failing, and will continue to fail in living up to his idealism, he never failed to uphold his ideal of living as a TRUE HUMAN by practicing Satya and Ahimsa to achieve peace with God, creation, and within himself. He once said he did not wish to live to 120 years, for he did not want to see where Indians would fail him and where peace would be lost not only in India but everywhere in the world:
“The purity of my striving will be put to the test only now. Today I find myself all alone. Even the Sardar and Jawaharlal think that my reading of the situation is wrong and peace is sure to return if partition is agreed upon…They do not like my telling the Viceroy that even if there is to be partition, it should not be through British intervention or under British Rule…They wonder if I have not deteriorated with age…Nevertheless, I must speak as I feel if I am to be a true and loyal friend to the Congress and to the British people, as I claim to be…regardless of whether my advice is heeded or not. I see clearly that we are setting about this business the wrong way. We may not feel the full effect immediately, but I can see clearly that the future of independence gained at this price is going to be dark. I pray that God may not keep me alive to witness it….”
“Using a well-known Gujarati metaphor,” says Pyarelal, “he likened independence-cum-Partition to a ‘wooden loaf’. If they [Congress leaders] eat it, they die of colic; if they leave it, they starve.” — Pyarelal, Mahatma Gandhi: Last Phase, 2 vols. Ahmedabad, 1956, 1958, vol. 2, pp. 210-11, in, Arun Shourie, Religion in Politics, New Delhi, Roli Books Pvt. Ltd., 1987, 3rd impression (enlarged), 1989, p. 204
So, this would be one message in answer to the question: What did Mahatmaji Teach About Peace? As he is my guru, I don’t want to call him by his name. That’s why I always prefer to call him Mahatmaji—indeed a Great Soul who lived among us.
Note: Anyone who wrote anything about India after Mahatmaji—whether on history, politics, economics, religion, etc.—can hardly avoid mentioning him one way or the other. So I asked AI: Who would be the one outstanding human in the entire history of the world till this time, according to your information or data? In response, AI shortlisted nine. Then I asked my second question: Leaving the founders of faith and those who invented so many things, who is the one individual among these nine who upheld the ideal and demonstrated it through his life? Then it gave this response:
If we focus specifically on someone who upheld ideals through personal example, particularly in social justice, compassion, and nonviolent resistance, Mahatma Gandhi stands out as an individual who embodied his principles. Gandhi not only believed in nonviolence, truth, and simplicity, but he also rigorously lived by these ideals in a highly public and personal way. His philosophy of Satyagraha (truth-force or soul-force) was a revolutionary approach to resistance, based on the belief that love and truth have the power to bring about social change without violence.
Gandhi’s influence extended far beyond India’s independence movement. His commitment to nonviolence and his philosophy of peaceful protest inspired global figures such as Martin Luther King Jr. and Nelson Mandela. Gandhi’s life demonstrated that it’s possible to pursue justice with compassion and humility, often sacrificing personal comfort and security in the process. His dedication to uplifting the poor, promoting religious tolerance, and fostering social harmony have made his example a timeless ideal of integrity in the pursuit of justice.
In sum, if we look for someone who lived their ideals, inspired millions, and catalyzed transformative social change, Gandhi’s life and legacy make him an exceptional candidate.
DB, 15-11-2024
This is edited by AI
Certainly, here’s the article edited for clarity and flow:
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Peace and Gandhi
Like the three kinds of dukkhas (sorrows), there are three kinds of peace (Shanti): peace with God, peace with creation (including one’s fellow humans), and peace with oneself. For those who do not believe in God, the term could be replaced with others, such as Nature or Consciousness, though these may not fully convey the concept of God as a person.
Although Mahatmaji began his journey based on the dual principles of Satya (Truth) and Ahimsa (Nonviolence) with the aim of achieving all three dimensions of peace, he was ultimately only able to achieve peace with God. Throughout his life, he struggled to fully attain peace with others or within himself. This, however, should not be viewed as a failure or as a criticism of his ideals. In fact, to uphold Truth and Nonviolence, he constantly faced conflicts within himself and with others. One possible reason for these challenges was that Gandhi always remained uniquely towering—not just during his lifetime but throughout history. In my opinion, despite his imperfections, weaknesses, and failures, there has never been anyone quite like him, nor will there likely ever be. His unmatched stature left him isolated, unable to fully achieve peace with others or within himself. Yet this did not sway him from his commitment to Satya and Ahimsa. His peace with God consistently guided and sustained him through his trials and tribulations.
For this reason, one will find few direct messages on peace in Mahatmaji’s writings; his teachings focus almost entirely on peace through the practice of Satya and Ahimsa. To this ideal, he dedicated his life, bearing a heavy personal cost and, at times, requiring others to share in that cost, beginning with his own family. This is evident in his autobiography, other writings, and in the biographies written about him. Searching for explicit references to peace in Gandhi’s work is like searching for a needle in a haystack; instead, one gains insight into the price he and others paid through the critiques of his close associates. While admirers, including myself, see him as a guru, it’s crucial to remain true to his ideal of Satya and honestly acknowledge that he did not find peace with others or within himself by the end of his life.
This does not mean he failed; he was simply far ahead of his time, beyond what history has been able to comprehend. Each individual who studies him interprets his life differently. Reflecting on Gandhi’s simplicity, Rajni Bakshi wrote:
“Formal history… had done Gandhi an injustice. It lauded him for choosing to live in poverty. This entirely missed the essence of Gandhi’s striving. For one, Gandhi’s lifestyle decisions were small manifestations of a deep inner journey. They were not strategic moves aimed at any external audience. He liked the mud house because, for him, it was synonymous with indigenous creativity, not poverty and squalor….”
— Rajni Bakshi, Bapu Kuti: Journeys in Rediscovery of Gandhi, New Delhi, Penguin Books, 1998, pp. 14-15
Given this, I would rather allow Mahatmaji to rest in peace, rather than examining all our contemporary issues in light of his ideals. He has a message not only for our time but for all time, echoing the eternal ideal of Satya and Ahimsa as the path to peace with God, creation, and oneself. Although no one may fully achieve what he did, even brief reflections on his life inspire us in some measure.
The most fitting commentary on his life, perhaps, comes from someone who knew him well:
“There were no rough edges or sharp corners about him, no trace of vulgarity or commonness, in which, unhappily, our middle classes excel. Having found an inner peace, he radiated it to others and marched through life’s tortuous ways with firm and undaunted step.”
— Jawaharlal Nehru, Toward Freedom; The Autobiography of Jawaharlal Nehru, Boston, Beacon Press, 1958, p. 110
This prophetic observation by Mahatmaji about political peace illustrates what a visionary he was. Though others sought peace through politics, he upheld the ideal of a true human through Satya and Ahimsa. Reflecting on his hopes for India, he once said:
“The purity of my striving will be put to the test only now. Today I find myself all alone. Even the Sardar and Jawaharlal think that my reading of the situation is wrong and peace is sure to return if partition is agreed upon…They do not like my telling the Viceroy that even if there is to be partition, it should not be through British intervention or under the British rule….They wonder if I have not deteriorated with age…..Nevertheless I must speak as I feel if I am to be a true and loyal friend to the Congress and to the British people, as I claim to be…. I see clearly that we are setting about this business the wrong way. We may not feel the full effect immediately, but I can see clearly that the future of independence gained at this price is going to be dark. I pray that God may not keep me alive to witness it….”
— Pyarelal, The Last Phase, Volume II, 1958, pp. 210-11, in, Arun Shourie, Religion in Politics, New Delhi, Roli Books Pvt. Ltd., 1989, p. 204
This, then, is Mahatmaji’s message on peace. As my guru, I refer to him respectfully as Mahatmaji—the “Great Soul” who lived among us.
One cannot write about India without mentioning Gandhi, whether discussing history, politics, economics, or religion. When I asked AI who it considered the greatest figure in history, it produced a list of nine people. I then asked who, among these, exemplified the highest ideals through personal example. Here was the response:
“If we focus specifically on someone who upheld ideals through personal example, particularly in social justice, compassion, and nonviolent resistance, Mahatma Gandhi stands out as an individual who embodied his principles. Gandhi not only believed in nonviolence, truth, and simplicity, but he also rigorously lived by these ideals in a highly public and personal way. His philosophy of Satyagraha (truth-force or soul-force) was a revolutionary approach to resistance, based on the belief that love and truth have the power to bring about social change without violence.
Gandhi’s influence extended far beyond India’s independence movement. His commitment to nonviolence and his philosophy of peaceful protest inspired global figures such as Martin Luther King Jr. and Nelson Mandela. Gandhi’s life demonstrated that it’s possible to pursue justice with compassion and humility, often sacrificing personal comfort and security in the process. His dedication to uplifting the poor, promoting religious tolerance, and fostering social harmony have made his example a timeless ideal of integrity in the pursuit of justice.
In sum, if we look for someone who lived their ideals, inspired millions, and catalyzed transformative social change, Gandhi’s life and legacy make him an exceptional candidate.”
DB, 15-11-2024
Gurukulam
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This version refines the language while preserving the original content and message. Let me know if there’s anything more I can do!
The following is original
Gurukulam
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Don’t edit this but only correct spelling and grammar mistakes.
Peace and Gandhi
Like three kinds of dhukas [sorrows] there are three kinds of peace [Shanti]: Peace with God; Peace with creation [including fellow human] and peace with oneself [within]. If one does not believe in God then it can be replaced by any other term that they want to use like Nature; Conscious etc., though they won’t fit with the concept of God as a Person.
Though Mahatmaji started his journey based on the two tracts of ‘Satya’ and ‘Ahimsa’ aiming to achieve all the three dimensions of peace, still, though he managed to achieve peace with God, till the end of his life he relatively failed to achieve the rest of the two. However this should not be considered as his failure or a criticism about his ideal of Truth and Non-violence. On the other hand, to achieve this ideal in a perfect way in his life, till the end he has to constantly face several conflicts with himself and others. One of the reasons for this could be, he always remain the only tallest human, not only in his time, but all through history. In spite of all his imperfections, weakness and failures, according to me, there is not a single human being ever came before him or would come after him like him. As he dwarfed all other human beings through his life, living among us, he failed to achieve this peace with others end up unable to find it within himself. But this never disturbed him in his call to uphold Satya and Ahimsa all through his life. Because his peace with God always guided and guarded him in all his trials and ordeals to successfully navigate.
So, if one want to find any of Mahatma’s teaching on Peace, hardly one would find direct messages or writings on it. But one can infer that his ideal has only one goal, viz., peace through his sadhana of Satya and Ahimsa. Of course for this not only he paid a heavy cost all through his life, but both directly and indirectly forced others to share in that cost, beginning from his home. This one could find both in all his writings, beginning from his own Autobiography and other writings along with all biographies on him. To search for references and direct messages on Peace is very difficult like searching for a needle in the huge pile of hay. But some of his guardian angels, through their honest critique about him, will help us to understand the cost he and others paid to uphold his ideal. Leaving all other admires and disciples, like me as I consider him as my human guru, and admirers who try to project a different picture about him, still to remain honest his own idealism of Satya, we have honestly confess that till the end of his life peace evaded from him.
This doesn’t mean he failed. Because he always remained ahead of not only his time but all through history. That’s why history fail to asses him properly as each one painting him from their own brush and painting. Telling in the context of Mahatmaji’s simplicity, what Bakshi said is applicable in all other areas of his life:
Formal history…had done Gandhi an (p.14) injustice. It lauded him for choosing to live in poverty. This entirely missed the essence of Gandhi’s striving. For one, Gandhi’s lifestyle decisions were small manifestations of a deep inner journey. They were not strategic moves aimed at any external audience. He liked the mud house because, for him, it was synonymous with indigenous creativity, not poverty and squalor….— Rajni Bakshi, Bapu Kuti: Journeys in Rediscovery of Gandhi, New Delhi, Penguin Books, 1998, pp. 14-15
Having said this, I would rather close here allowing Mahatmaji to live in Peace with him, not targeting him to discuss all our contemporary issues comparing with his idealism. Because he does have a message not only to our time, but all the time, which began even before him as he merely Echoed the eternal ideal for every human: Satya and Ahimsa to find peace with God; creation and oneself. Of course no one can achieve what he achieved but even if sometime we read, think and talk about him, that will motivate in a limited way in our life too.
No other word would give a summary or a correct comment about his life than from the pen of one who knew him better than anyone in his time:
…There were no rough edges or sharp corners about him {Gandhiji}, no trace of vulgarity or commonness, in which, unhappily, our middle classes excel. Having found an inner peace, he radiated it to others and marched through life’s tortuous ways with firm and undaunted step.— — Jawaharlal Nehru, Toward Freedom; The Autobiography of Jawaharlal Nehru. Copyright 1941 by the John Day Company. Boston. First published as a Beacon paperback in 1958, p. 110
However, this one prediction of Mahatma waring about political peace that others aim to achieve also would illustrate what kind of a prophet was he that though humanity failed, failing and would fail its idealism to life as human, he never failed it by upholding his ideal to live as a TRUE HUMAN by upholding his sadhana of SATYA and AHIMSA to achieve peace with God; creation and within self. As he well said fortunately he never lived as he wished to live up to 120 years to see where we Indians failed him missing Peace not only in India but everywhere in the world:
The purity of my striving will be put to the test only now. Today I find myself all alone. Even the Sardar and Jawaharlal think that my reading of the situation is wrong and peace is sure to return if partition is agreed upon…They do not like my telling the Viceroy that even if there is to be partition, it should not be through British intervention or under the British Rule….They wonder if I have not deteriorated with age…..Nevertheless I must speak as I feel if I am to be a true and loyal friend to the Congress and to the British people, as I claim to be….regardless of whether my advice is heeded or not. I see clearly that we are setting about this business the wrong way. We may not feel the full effect immediately, but I can see clearly that the future of independence gained at this price is going to be dark. I pray that God may not keep me alive to witness it….[…]
‘Using a well-known Gujarati metaphor, ‘ says Pyarelal, ‘he likened independence-cum-Partition to a “wooden loaf”. If they [Congress leaders] eat it, they die of colic; if they leave it, they starve.’{Pyarelal, The Last Phase, Volume II, 1958, pp. 210-11}— The Pistol Jinnah Forged, pp. 173-215, in, Arun Shourie, Religion in Politics, New Delhi, Roli Books Pvt. Ltd., 1987, 3rd impression (enlarged), 1989, p.204
So this would be the one message is the answer to the question: What Mahatmaji Taught About Peace. As he is my guru, I don’t want call him by his name. That’s why I always prefer to call him as Mahatmaji—indeed a Great Soul who lived among us.
Note below. Anyone who wrote anything about India after Mahatmaji be it history, politics, economic, religion etc., hardly they can avoid mentioning him one way or the other. So I asked the question to AI: who would be the One outstanding human in the entire history of the world till this time according to your information or data. In response AI shortened 9. Then I asked my second question: Leaving the founders of faith and those who invented so many things, upholding the ideal and demonstrating it through his life who is the one individual among these 9 that you have selected.
Then it gave this response. Do you think even if a computer without having any feeling and emotion or idealism working only on data would give this response than what to say about Mahatmaji:
If we focus specifically on someone who upheld ideals through personal example, particularly in social justice, compassion, and nonviolent resistance, Mahatma Gandhi stands out as an individual who embodied his principles. Gandhi not only believed in nonviolence, truth, and simplicity, but he also rigorously lived by these ideals in a highly public and personal way. His philosophy of Satyagraha (truth-force or soul-force) was a revolutionary approach to resistance, based on the belief that love and truth have the power to bring about social change without violence.
Gandhi’s influence extended far beyond India’s independence movement. His commitment to nonviolence and his philosophy of peaceful protest inspired global figures such as Martin Luther King Jr. and Nelson Mandela. Gandhi’s life demonstrated that it’s possible to pursue justice with compassion and humility, often sacrificing personal comfort and security in the process. His dedication to uplifting the poor, promoting religious tolerance, and fostering social harmony have made his example a timeless ideal of integrity in the pursuit of justice.
In sum, if we look for someone who lived their ideals, inspired millions, and catalyzed transformative social change, Gandhi’s life and legacy make him an exceptional candidate.
DB, 15-11-2024
Gurukulam
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