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Gandhi's principles

Truth

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

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

Nonviolence

Although Mahatama Gandhi was not the originator of the principle of non-violence, he was the first to apply it in the political field on a huge scale.^[56] The concept of nonviolence (ahimsa) and nonresistance has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist, Jain, Jewish and Christian contexts. Gandhi explains his philosophy and way of life in his autobiography The Story of My Experiments with Truth.

Personal

I lay claim to nothing exclusively divine in me. I do not claim prophetship. I am but a humble seeker after Truth and bent upon finding It. I count no sacrifice too great for the sake of seeing God face to face. The whole of my activity whether it may be called social, political, humanitarian or ethical is directed to that end. And as I know that God is found more often in the lowliest of His creatures than in the high and mighty, I am struggling to reach the status of these. I cannot do so without their service. Hence my passion for the service of the suppressed classes. And as I cannot render this service without entering politics, I find myself in them. Thus I am no master, I am but a struggling, erring, humble servant of India and there through, of humanity.I claim no perfection for myself. But I do claim to be a passionate seeker after Truth, which is but another name for God. In the course of that search the discovery of nonviolence came to me. I its spread is my life mission. I have no interest in living except for the prosecution of that mission.

I have been a willing slave to this most exacting Master for more than half a century. l His voice has been increasingly audible as year as have rolled by. He has never forsaken me even in my darkest hour. He has saved me often against myself and left me not a vestige of independence. The greater the surrender to Him, the greater has been my joy.

Q. Are you happy?

A. Ah! I can answer that question. I am perfectly happy.

Q. More happy than you were outside the village?

A. I cannot say, for my happiness is not dependent on external circumstances.

Why Politics?

184. If I seem to take part in politics, it is only because politics encircle us today like the coil of a snake from which one cannot get out, no matter how much one tries. I wish therefore to wrestle with the snake.

 –YI, 12-5-20, Tagore, 1069.

185. My work of social reform was in no way less or subordinate to political work. The fact is, that when I saw that to a certain extent my social work would be impossible without the help of p9olitical work, I took to the latter and only to the extent that it helped the former. I must therefore confess that work so social reform or self-purification of this nature is a hundred times dearer to me than what is called purely political work.

–YI, 6-8-31, 203.

186. My life is oneindivisible whole, and all my activities run into one another, and they all have their rise in my insatiable love of mankind.

–H, 2-3-34, 24.