Introduction

Among the prominent leaders of the Indian freedom struggle, Mahatma Gandhi's name
stands at the top. After the First World War, under his leadership, India achieved success in
the struggle for independence. His full name was Mohandas Karamchand Gandhi. He was
born on October 2, 1869, in Porbandar, Gujarat. His father, Karamchand Gandhi, was a
diwan in the Rajkot state, and his mother's name was Putlibai. From childhood, Gandhi was
disciplined and was taught the principles of truth and non-violence. He completed his early
education in Rajkot and then went to England for higher studies in law. After completing his
studies in 1891, he returned to India and started practicing law in Mumbai. In 1893, he got
an opportunity to go to South Africa in connection with a case. There, he worked for the
rights of Indians and fought against the discriminatory policies of the British government. It
was here that he first adopted the method of civil disobedience, which forced the British
government to grant some concessions to Indians.

Mahatma Gandhi played a crucial role in changing the ideology, direction, and form of the
Indian national movement. His arrival in India in 1915 marked the beginning of a new phase
in Indian politics. The basis of this struggle was to unite the people against the British. From
that time until independence, Gandhi played a leading role in the national movement. He
remained a prominent figure in the national movement, which aimed to unite the people
against British imperialism. While entering Indian politics, Gandhi adopted new forms of
struggle and tried to understand the economic, social, and political realities of the country.
During his stay in South Africa, Gandhi fought against racial discrimination, which deprived
Indians of the necessary rights to live a civilized life. This was the reason he had experience
in mobilizing political movements. After returning from South Africa, Gandhi emerged as the
most prominent leader of the Indian national movement. He was able to increase the
participation of poor farmers, youth, and women and used his new techniques of mass
mobilization, which were evident in his campaigns of civil disobedience, non-cooperation,
and the Quit India Movement.

9.3 Gandhi in Indian Politics

As soon as the First World War began, Gandhi returned to India and dedicated his entire
time to the service of the country. He made the Sabarmati Ashram the center of his activities.
His first successful satyagraha was in Champaran, Bihar, against the farmers who were
forced to grow indigo and were suffering from oppression. His efforts led to improvements in
the farmers' conditions. During the war, Gandhi assisted the British government,
encouraging Indians to join the army and form volunteer corps. He considered it his duty to
help the government in times of crisis.

After the war ended, Gandhi was deeply hurt by the British government's attitude. The
Rowlatt Act, the Jallianwala Bagh massacre, and the Khilafat movement shattered his faith
in the British government. By this time, Tilak had passed away, and the leadership of the
Congress had come into Gandhi's hands. Between 1920 and 1922, he led the
Non-Cooperation Movement, which received overwhelming support from the public.
However, he halted the movement after the violent incident at Chauri Chaura. This decision
faced criticism, and there was a split within the Congress. Leaders like Chittaranjan Das and
Motilal Nehru formed a separate party. In 1922, Gandhi was arrested and sentenced to six
years in prison, but due to health issues, he was released early.

After this, he distanced himself from active politics and focused on constructive work.
Gandhi's second political phase began in 1928. At the Lahore Congress session, he
declared the goal of the Congress to be complete self-rule. In 1930, he undertook the
historic Dandi March and broke the salt law. Through the civil disobedience movement, he
encouraged national consciousness in the country. After the Gandhi-Irwin Pact, he
suspended the movement and went to London to participate in the Round Table Conference.
His efforts to resolve communal issues were unsuccessful, and he returned to India
disheartened. After this, he focused on the upliftment and service of the Harijans, which led
to improvements in their conditions.

Although in 1934, Gandhi resigned from the Congress, he returned to active politics in 1939.
In 1940, he initiated the individual satyagraha movement. In 1942, he raised the slogans
"Quit India" and "Do or Die." During this movement, he was arrested and released in 1944.
The demand for partition and communal riots deeply saddened Gandhi. He advocated for
Hindu-Muslim unity, which had a profound impact on the people and helped stop the riots.
However, his efforts angered some radical Hindus. On January 30, 1948, Nathuram Godse
assassinated him in a prayer meeting in Delhi. The entire world mourned his death.
Mahatma Gandhi's life will continue to be a source of inspiration in India's struggle for
independence.

Gandhi's Ideological Tools and Mass Mobilization Techniques

Before discussing the key aspects of Gandhi's ideology, it is important to understand that his
thoughts were influenced by various sources and shaped in a specific direction. In his
autobiography, Gandhi acknowledged that the ideas of his mentors and the social and
environmental conditions of his upbringing had a significant impact on him. The "Bhagavad
Gita" and the traditions of Jainism particularly influenced his early thinking. The works of
Tolstoy, Thoreau, Ruskin, and the "Sermon on the Mount" by Jesus also shaped his
thoughts. However, alongside this, his personal experiences contributed the most to the
development and direction of his ideology.

9.4.1 Satyagraha

Satyagraha was the most important aspect of Gandhi's ideology. As mentioned earlier,
Gandhi developed this method in South Africa. However, after 1919, it became a crucial part
of India's struggle for independence. Gandhi believed that instead of violence, one should
adopt satyagraha. Over time, the practice of satyagraha evolved, leading to a transformation
in the opponent's heart, encouraging them to recognize the truth. Gandhi distinguished
between satyagraha and passive resistance. He stated, "Passive resistance is the weapon
of the weak, where violence and physical strength are used to achieve one's goals, while
satyagraha is the weapon of the strong and does not involve any form of violence." In fact,
Gandhi's satyagraha was a part of his philosophy of life and principles, not merely a political
tool. He believed that the pursuit of truth was the ultimate goal of life, and since no one can
fully understand any real truth, one should not obstruct another's search for it.
9.4.2 Non-Violence

Gandhi believed that non-violence was a form of satyagraha. He stated that common people
should engage in non-violent satyagraha to achieve their political goals. However,
sometimes Gandhi's decisions seemed to lack complete non-violence. He repeatedly said
that violence is better than appearing cowardly in the face of injustice. Satyagraha could take
various forms, such as fasting, non-violent protests, various forms of non-cooperation, and
civil disobedience, knowing that one might face legal penalties. Gandhi firmly believed that
the methods of satyagraha were just and appropriate for achieving a true purpose.

9.4.3 Religion

When discussing Gandhi's ideology, it is important to understand his views on religion. For
Gandhi, religion was not merely a theoretical explanation of a particular community's beliefs
but a fundamental truth present in all religions. He explained religion as a struggle for truth.
He believed that religion cannot be changed by merely expressing someone's personal
opinion because it influences all aspects of people's lives. He believed that religion inspired
political activities in India. This is why Gandhi made the Khilafat issue a matter of struggle to
inspire Muslims to revolt against the British government. Gandhi also utilized religious ideas
like "Ram Raj" but framed his actions as inspired by communal harmony.

9.4.4 Hind Swaraj

In Gandhi's 1909 book "Hind Swaraj," a significant aspect of his philosophy emerges. In this
book, Gandhi pointed out that Western civilization, which was gradually engulfing India, was
not a political authority of the British. He believed that Indian Westernized individuals, such
as lawyers, doctors, teachers, and capitalists, were destroying India's ancient culture by
bringing in modern methods. In this book, Gandhi criticized the railway system because it
contributed to the distribution of food supplies and the spread of famine. He viewed Swaraj
and governance as a reality that could only be achieved if Indians continued to adhere to
their traditional civilization and did not get distracted by modern civilization. Gandhi stated,
"The freedom of Indians lies in forgetting what they have learned in the last 50 years." He
believed that Indians should forget railways, telegraphs, hospitals, doctors, and other
modern tools and learn to live like ordinary farmers.

Later, Gandhi attempted to give a concrete direction to his social and economic ideas, for
which he initiated programs for khadi, rural reconstruction, and the welfare of Harijans.
Although these programs did not completely solve the problems of the villages, there is no
doubt that they succeeded to some extent in improving their conditions. In fact, through
these programs, Gandhi raised significant awareness for economic and social reforms in the
country.

9.4.5 Swadeshi

Gandhi promoted the idea of Swadeshi. The term Swadeshi meant using goods made in
one's own country. For example, he advocated using khadi instead of machine-made cloth
from England. He believed that by spinning, one could increase their income and alleviate
poverty. It could also help stop the outflow of wealth from India to England if the use of
foreign cloth was reduced.

9.5 Gandhi's Struggle in South Africa and the Reality of Indians

Mahatma Gandhi, known as Mohandas Karamchand Gandhi, was born on October 2, 1869,
in Porbandar, Gujarat. In 1881, Gandhi went to England for education, where he qualified as
a barrister after passing the matriculation exam. This young barrister returned to India in
1891 and began practicing law in the Bombay High Court. When he was unsuccessful in
becoming a barrister, he started working as a legal advisor in Rajkot, earning about 300
rupees a month. After this, he traveled to South Africa in connection with a case involving an
Indian firm, Dada Abdulla & Company, which operated in South Africa. Gandhi stayed there
until 1914. During his stay in South Africa, he observed that the British government was
treating Indians with discriminatory and unjust behavior. Gandhi fought against racial
discrimination in South Africa, where he was successful. In fact, the discriminatory policies of
the government deprived Indians of all necessary rights to live a civilized life.

9.5.1 The Reality of Indians

At that time, approximately two lakh Indians lived in South Africa. Most of them were
indentured laborers or contracted workers. Some were traders, while others were their clerks
and assistants. The plantation owners treated contracted laborers like slaves. The policy of
racial discrimination led other Indians to face numerous problems regarding citizenship,
trade, and property rights. They faced various humiliations daily. Indians were often referred
to as "coolies" and were not allowed to walk on the sidewalks, could not go out at night
without a permit, and were often forced to stand on the footboard of trains instead of
traveling in the first and second classes. Indians were given a specific area for residence
and trade, which was unhealthy as there was no electricity, water, or sanitation. Fully
contracted employees had to pay a fee of three pounds.

9.6 Gandhi's Arrival in India

Before returning to India, Gandhi went to England, and when the First World War began, he
considered it his duty to assist the British government. He decided to form an ambulance
corps of Indians, but he separated from it due to disputes with British officials. When Gandhi
returned to India on January 9, 1915, he was warmly welcomed. In India, Gopal Krishna
Gokhale was his political mentor. Gokhale wanted Gandhi to join the "Science of Indian
Society," but due to the strong reactions from some members, it did not happen.

Gandhi made a promise to Gokhale that he would not express his views on political issues
for a year in India. Adhering to this promise, Gandhi spent most of his time in India in various
places during 1915 and 1916. He visited Varanasi, Rangoon, and Madras. He also went to
Haridwar and the Kumbh Mela, as well as to Shantiniketan to meet Rabindranath Tagore.
These travels provided Gandhi with significant insights into the realities of Indians and their
conditions. In 1915, Gandhi established his ashram on the banks of the Sabarmati River in
Ahmedabad. Here, he lived with true satyagrahis. At this time, Gandhi was not actively
involved in politics. In most meetings, he discussed his experiences and thoughts from
South Africa. Gandhi told Annie Besant that he did not want to disturb the British government
during the war, although he would help in forming the "Home Rule League."

In the 1915 Congress session, Gandhi spoke but avoided discussing important issues like
self-governance. He welcomed the efforts to reintegrate the extremist faction into the
Congress but also clarified that he was not part of any faction. He participated in the
organized Congress session but refused to speak on certain issues that could associate him
with any particular faction. Here, he delivered a speech on the plight of indentured laborers
and demanded an end to this practice.

9.7 Gandhi's Emergence in Indian Politics

With the end of the First World War, a new era began in Indian politics, referred to as the
"Gandhi Era." Mahatma Gandhi was the great leader of his time. When he entered Indian
politics, the Indian perspective on governance was still somewhat loyal to the British
government, and many believed in the justice of British rule. They considered the British
government a just authority. Therefore, during the First World War, Gandhi appealed to the
Indian public to support the British government, stating, "Participation in the empire is our
goal." We should contribute according to our ability and be ready to sacrifice our lives for the
empire. If the empire falls, our aspirations will also perish. Thus, cooperating in the defense
of the empire is the simplest and most direct way to achieve self-rule. As a result of Gandhi's
appeal, the Indian public provided full support to the British Empire. Consequently, the British
government honored Gandhi in 1915 with the title "Kaisar-e-Hind" and awarded him a silver
medal.

However, within a short period after the war ended, several events occurred that made
Gandhi and the Indian public realize that the kindness shown to Indians during the First
World War was merely a facade by the British. This realization deeply hurt Gandhi. He
decided to abandon cooperation with the British government and adopt the path of
non-cooperation. The cooperative Gandhi transformed into the non-cooperative Gandhi.
Within a short time, the admirer of the British Empire became its greatest adversary. In 1920,
Gandhi emerged as the leader of the national movement in Indian politics. At this time, due
to the instability of the Congress, the demise of Gokhale, and the decline in enthusiasm
among other leaders, the leadership of Indian politics came into Gandhi's hands. He
successfully implemented the Champaran Satyagraha, the Kheda movement, and the
hunger strike in Ahmedabad. During 1917-18, Gandhi addressed three local issues in Indian
politics: the struggles of farmers in Champaran and Kheda and the struggles of workers in
Ahmedabad. Here, Gandhi adopted the method of satyagraha, and from these local
struggles, he became a leader for the entire nation.

Introduction
The Gandhi Movement, led by Mahatma Gandhi, was a pivotal force in India's
struggle for independence from British rule. This movement, characterized by
non-violent resistance and civil disobedience, spanned from the early 20th century
until India gained independence in 1947.

Early Influences and Arrival in India

Mahatma Gandhi returned to India in 1915 after studying law in London and
practicing in South Africa, where he developed his philosophy of Satyagraha
(truth-force). His early campaigns, such as the Champaran Satyagraha in 1917,
addressed the grievances of indigo farmers against oppressive plantation systems.
Historian Sumit Sarkar emphasizes that these initial movements laid the groundwork
for mass mobilization.

The Non-Cooperation Movement

(1920-1922)

In response to the Jallianwala Bagh massacre in 1919, Gandhi launched the

Non-Cooperation Movement in 1920, urging Indians to withdraw from British
institutions and promote swadeshi (self-reliance). Bipan Chandra notes that this
movement marked a significant shift, as it united diverse sections of Indian society
against colonial rule. Key figures like Jawaharlal Nehru and Sardar Vallabhbhai Patel
emerged during this period.
The Salt March and Civil
Disobedience (1930-1934)

The Salt March in 1930 was a landmark event where Gandhi led a 240-mile march to
the Arabian Sea to produce salt, defying British laws. This act of civil disobedience
galvanized the nation and drew international attention. Historian Ramachandra Guha
highlights how this movement showcased Gandhi's ability to mobilize the masses
and challenge colonial authority effectively.

The Quit India Movement (1942)

Launched in August 1942, the Quit India Movement called for an end to British rule
in India. Gandhi's famous slogan, "Do or Die," inspired widespread protests and civil
disobedience. Sumit Sarkar argues that this movement represented the peak of
Gandhi's influence, as it united various factions within the Indian National Congress
and the broader populace against colonial rule.
In 1940, he started the Individual Satyagraha and, in 1942, launched the Quit
India Movement with the slogan "Do or Die." He was imprisoned during this time
and released in 1944 due to poor health.

The growing demand for Partition and communal riots greatly saddened Gandhi. He
worked tirelessly for Hindu-Muslim unity, often placing himself in dangerous
situations to calm tensions. According to Perry Anderson, while Gandhi’s vision of
unity was idealistic, it had a profound emotional impact on the masses during a time
of national upheaval.
The Role of Women and Other
Leaders

Throughout the Gandhi Movement, women played a crucial role, with figures like
Sarojini Naidu and Kamaladevi Chattopadhyay actively participating in protests and
campaigns. Gandhi's emphasis on women's rights and empowerment was significant
in reshaping societal norms. Bipan Chandra notes that the movement's inclusive
nature helped forge a collective national identity.

The Communal Tensions and

Gandhi's Approach

As the movement progressed, communal tensions began to rise, particularly

between Hindus and Muslims. Gandhi's approach was to promote unity and
understanding among different religious communities. However, historians like R.P.
Dutt argue that his identification as a Hindu social reformer may have alienated
some Muslims. Gandhi's efforts to promote Hindustani as a national language and
his emphasis on equality among religions were attempts to bridge these divides.

Conclusion and Legacy

The Gandhi Movement culminated in India gaining independence on August 15,

1947. Gandhi's philosophy of non-violence and civil disobedience left a lasting
legacy, influencing global movements for civil rights and freedom. Historians like
Sumit Sarkar and Bipan Chandra continue to analyze the complexities and impacts
of Gandhi's strategies, emphasizing the movement's significance in shaping modern
India.

In summary, the Gandhi Movement was a multifaceted struggle that not only aimed
for political independence but also sought social reform and unity among diverse
Indian communities. Its leaders, strategies, and historical context remain subjects of
extensive study and debate among historians.