Understanding Gandhi is a collection of interviews conducted by Fr d J. Blum (1914–1990),of six of Mahatma Gandhi’s closest associates—J.B. Kriplani, Raihana Tyabji, Dada Dharmadhikari, Sushila Nayar, Jhaver Patel and Sucheta Kripalani. The interviewees reflect on Gandhi’s ideas in the light of changes that took place in India after Independence. The book provides glimpses of Gandhi’s ideas and working relationship with his colleagues who came from a wide range of backgrounds, professions and geographical regions. It also brings out the thoughts of Gandhi and his followers on several important issues such as Satyagraha, non-violence, Brahmacharya, spirituality, and fasting. This blend of an intimate knowledge of Gandhi and the reflective hindsight gives the book a unique vantage point that promotes a holistic understanding of Gandhian thought and philosophy.

Neither an ode of adulation, nor an exercise in iconoclasm, this book on Gandhi gives praise where praise is due; and criticizes where criticism is warranted. The author treads in step with Gandhi as he reveals himself in his Experiments with Truth in an honest attempt to understand the Mahatma in the making. Gandhi's veracity is not in question; but his memory, and selection and omission of episodes, inevitably temper the tenor of truth! His equation of Truth with God can only be understood as justice and fair play analogous to sat or ṛta signifying the Cosmic Order. Page after page poses questions in a bid to understand Gandhi as he speaks, writes and acts. The author relates how Gandhi discovered himself in South Africa; and formulated a new vocabulary of revolt; a new ideology of non-violence and self-suffering to defeat racial injustice and tyranny; to rouse the corrective conscience of his oppressors. Deliberate defiance of unjust laws, self-effacing humility, unflinching acceptance of punishment, the unfading smile and unfailing forgiveness sum up the transformation of an otherwise ordinary mortal into a Mahatma, who identified himself with all downtrodden humanity! Ahiṁsā, satya and satyāgraha became the watchwords of his philosophy in action. The author explores the meanings of these words; and notes that at times Gandhi's ahiṁsā could be devoid of compassion, confined only to self-cleansing, not true to itself. He learned from all religions without conversion to any; and identified religion with morality, without realizing that morality preceded the rise of religion. As basic morality constituting the core of every religion transcends all doctrinal divisions, Gandhi tirelessly advocated religious tolerance; and Hindu-Muslim unity. He lived and died for peaceful co-existence. But his pursuit of mokṣa (release from reincarnation) was irrelevant to the world's welfare! Gandhi upheld human equality and indivisibility regardless of race and colour. The author notes his reverence for the Brahmins; and his painful progress from caste consciousness to its final rejection. He draws attention to Gandhi's unwillingness to mount a satyāgraha for the liberation of the untouchables from Brahmanical tyranny. Gandhi also took time to realize the woeful plight of the Africans; and to speak of a future which would grant them their due in the land of their birth. The author also takes note of Gandhi's great love of the British, and his faith in their destiny to deliver the world into a dawn of freedom and democracy. He points to Gandhi's celebration of the British success against Indians in 1857! It took a while to shake off that subservience in Gandhi's Hind Swaraj. The book looks closely at Gandhi's relations with his elder brother and friends. The author notes his dictatorial direction of the lives of his wife and sons. His brahmacarya (sexual abstinence) was a capricious imposition on submissive Kasturba; a pathetic denial of the joy of sex mocking mortality and the sorrow of transience. But the book salutes his cruel, uncompromising candour. He practised what he preached. His obsession with sanitation and hygiene unfortunately failed to inspire Indians to follow his example. As an advocate of right means to right ends excluding all violence for the resolution of human disputes, as an enemy of imperialism and champion of human equality, as a practitioner and preacher of religious goodwill and tolerance, as a respecter of the earth and its gifts, as an upholder of the primacy of man over machine, Gandhi remains a beacon of timeless relevance!

Through examples of Mahatma Gandhi's life and writing, the author relates Gandhi's work, decision-making and goals.

DIV In his Autobiography, Gandhi wrote, “What I want to achieve—what I have been striving and pining to achieve these thirty years—is self-realization, to see God face to face. . . . All that I do by way of speaking and writing, and all my ventures in the political field, are directed to this same end.” While hundreds of biographies and histories have been written about Gandhi (1869–1948), nearly all of them have focused on the political, social, or familial dimensions of his life. Very few, in recounting how Gandhi led his country to political freedom, have viewed his struggle primarily as a search for spiritual liberation. Shifting the focus to the understudied subject of Gandhi’s spiritual life, Arvind Sharma retells the story of Gandhi’s life through this lens. Illuminating unsuspected dimensions of Gandhi’s inner world and uncovering their surprising connections with his outward actions, Sharma explores the eclectic religious atmosphere in which Gandhi was raised, his belief in reincarnation, his conviction that morality and religion are synonymous, his attitudes toward tyranny and freedom, and, perhaps most important, the mysterious source of his power to establish new norms of human conduct. This book enlarges our understanding of one of history’s most profoundly influential figures, a man whose trust in the power of the soul helped liberate millions. /div

Mahatma Gandhi, 1869-1948, Indian nationalist and statesman.

Unconditional Equality examines Mahatma Gandhi’s critique of liberal ideas of freedom and equality and his own practice of a freedom and equality organized around religion. It reconceives satyagraha (passive resistance) as a politics that strives for the absolute equality of all beings. Liberal traditions usually affirm an abstract equality centered on some form of autonomy, the Kantian term for the everyday sovereignty that rational beings exercise by granting themselves universal law. But for Gandhi, such equality is an “equality of sword”—profoundly violent not only because it excludes those presumed to lack reason (such as animals or the colonized) but also because those included lose the power to love (which requires the surrender of autonomy or, more broadly, sovereignty). Gandhi professes instead a politics organized around dharma, or religion. For him, there can be “no politics without religion.” This religion involves self-surrender, a freely offered surrender of autonomy and everyday sovereignty. For Gandhi, the “religion that stays in all religions” is satyagraha—the agraha (insistence) on or of satya (being or truth). Ajay Skaria argues that, conceptually, satyagraha insists on equality without exception of all humans, animals, and things. This cannot be understood in terms of sovereignty: it must be an equality of the minor.

This is the extraordinary story of how one man's indomitable spirit inspired a nation to triumph over tyranny. This is the story of Mahatma Gandhi, a man who owned nothing-and gained everything.