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Japanese cuisine has an intimidating reputation that has convinced most home cooks that its beloved preparations are best left to the experts. But legendary chef Masaharu Morimoto, owner of the wildly popular Morimoto restaurants, is here to change that. In Mastering the Art of Japanese Home Cooking, he introduces readers to the healthy, flavorful, surprisingly simple dishes favored by Japanese home cooks.

Preserving the Japanese Way: Traditions of Salting, Fermenting, and Pickling for the Modern Kitchenoffers a clear road map for preserving fruits, vegetables, and fish through a nonscientific, farm- or fisherman-centric approach. An essential backdrop to the recipes outlined in this book are the producers and the artisanal products used to make these salted and fermented foods. The more than arresting photos of the barrel maker, fish sauce producer, artisanal vinegar company, hundred-year-old sake producer, and traditional morning pickle markets with local grandmas still selling their wares document an authentic view of the inner circle of Japanese life.

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In Japanese Hot Pots, chef Tadashi Ono and food journalist Harris Salat demystify this communal eating tradition for American home cooks with belly-warming dishes from all corners of Japan. The spirit of kansha, deeply rooted in Buddhist philosophy and practice, encourages all cooks to prepare nutritionally sound and aesthetically satisfying meals that avoid waste, conserve energy, and preserve our natural resources.

In these pages, with kansha as credo, Japan culinary authority Elizabeth Andoh offers more than carefully crafted vegan recipes. Combining traditional Japanese influences, French technique, and more than 20 years of cooking in the Midwest, James Beard Award-winning chef Takashi Yagihashi introduces American home cooks to essential Japanese comfort food with his simple yet sophisticated recipes. An expert guide, Takashi recalls his youth in Japan and takes cooks on a discovery tour of the rich bounty of Japanese noodles, so readily accessible today.

In ,Gourmet magazine published a series on traditional Japanese food —the first of its kind in a major American food magazine — written by a graduate of the prestigious Yanagihara School of classical cuisine in Tokyo. Today, the author of that groundbreaking series, Elizabeth Andoh, is recognized as the leading English-language authority on the subject. Andoh begins by setting forth the ethos of washoku traditional Japanese food , exploring its nuanced approach to balancing flavor, applying technique, and considering aesthetics hand-in-hand with nutrition. A Simple Art changed the way the culinary world viewed Japanese cooking, moving it from obscure ethnic food to haute cuisine.

Twenty-five years later, much has changed. Japanese food is a favorite of diners around the world. Not only is sushi as much a part of the Western culinary scene as burgers, bagels, and burritos, but some Japanese chefs have become household names. Japanese flavors, ingredients, and textures have been fused into dishes from a wide variety of other cuisines. When he originally wrote Japanese Cooking: A Simple Art, Shizuo Tsuji, a scholar who trained under famous European chefs, was so careful and precise in his descriptions of the cuisine and its vital philosophies, and so thoughtful in his choice of dishes and recipes, that his words—and the dishes they help produce—are as fresh today as when they were first written.

This title provides an invaluable guide to sushi etiquettte and customs and includes a unique fish identification guide, which details over 20 kinds of fish and shellfish and how to prepare them. In the first comprehensive introduction to Japanese cooking for the U. Japanese Farm Food offers a unique look into life on a Japanese farm through simple, clear-flavored recipes along with personal stories and over stunning photographs.

It is a book about love, community, and life in rural Japan. As you explore the range of exciting, satisfying fare, you may recognize some familiar favorites, including ramen, soba, udon, and tempura. Other, lesser known Japanese classics, such as wafu pasta spaghetti with bold, fragrant toppings like miso meat sauce , tatsuta-age fried chicken marinated in garlic, ginger, and other Japanese seasonings , and savory omelets with crabmeat and shiitake mushrooms will instantly become standards in your kitchen as well.

Bento fever has recently swept across the West, fuelled not just by an interest in cute, decorative food, but by the desire for an economical, healthy approach to eating in these times of recession. A leading light in the popularization of bento has been Makiko Itoh, whose blog, Just Bento, boasts hundreds of thousands of subscribers, all of whom love her delicious recipes and practical bento-making tips. S-T , History , Last Name: A-B , Last Name: Books Appear On 1 List Each. A Dictionary of Japanese Food: Going Japanese at Home Made Easy.

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Painless Japanese Recipes for Lazy People: Japanese Noodles and Small Dishes. Elliot Faber, Hayato Hishinuma. Wit, Wisdom and Recipes from a Sushi Pioneer. Yuko Yagi, Noriko Yura. Sushi Essential Kitchen Series. The Complete Guide to Kazari Sushi. Easy Recipes for the Home Cook. Prepare delicious sushi at home using sustainable local ingredients! Sushi Taste and Technique. However, he could not appreciate the bland vegetarian food offered by his landlady and was frequently hungry until he found one of London's few vegetarian restaurants.

Influenced by Henry Salt's writing, he joined the Vegetarian Society , was elected to its executive committee, [51] and started a local Bayswater chapter. They encouraged Gandhi to join them in reading the Bhagavad Gita both in translation as well as in the original. Gandhi, at age 22, was called to the bar in June and then left London for India, where he learned that his mother had died while he was in London and that his family had kept the news from him.

He returned to Rajkot to make a modest living drafting petitions for litigants, but he was forced to stop when he ran afoul of a British officer. Abdullah owned a large successful shipping business in South Africa. His distant cousin in Johannesburg needed a lawyer, and they preferred someone with Kathiawari heritage. Gandhi inquired about his pay for the work. He accepted it, knowing that it would be at least one-year commitment in the Colony of Natal , South Africa, also a part of the British Empire. Immediately upon arriving in South Africa, Gandhi faced discrimination because of his skin colour and heritage, like all people of colour.

Gandhi was kicked by a police officer out of the footpath onto the street without warning. When Gandhi arrived in South Africa, according to Herman, he thought of himself as "a Briton first, and an Indian second". He found it humiliating, struggling to understand how some people can feel honour or superiority or pleasure in such inhumane practices.

The Abdullah case that had brought him to South Africa concluded in May , and the Indian community organised a farewell party for Gandhi as he prepared to return to India. He planned to assist Indians in opposing a bill to deny them the right to vote , a right then proposed to be an exclusive European right. He asked Joseph Chamberlain , the British Colonial Secretary, to reconsider his position on this bill.

He helped found the Natal Indian Congress in , [20] [58] and through this organisation, he moulded the Indian community of South Africa into a unified political force. In January , when Gandhi landed in Durban, a mob of white settlers attacked him [64] and he escaped only through the efforts of the wife of the police superintendent. However, he refused to press charges against any member of the mob. According to Arthur Herman, Gandhi wanted to disprove the imperial British stereotype that Hindus were not fit for "manly" activities involving danger and exertion, unlike the Muslim "martial races".

They were trained and medically certified to serve on the front lines. They were auxiliaries at the Battle of Colenso to a White volunteer ambulance corps; then at Spion Kop Gandhi and his bearers moved to the front line and had to carry wounded soldiers for miles to a field hospital because the terrain was too rough for the ambulances.

In , the Transvaal government promulgated a new Act compelling registration of the colony's Indian and Chinese populations. At a mass protest meeting held in Johannesburg on 11 September that year, Gandhi adopted his still evolving methodology of Satyagraha devotion to the truth , or nonviolent protest, for the first time. Gandhi's ideas of protests, persuasion skills and public relations had emerged. He took these back to India in Gandhi focused his attention on Indians while in South Africa.

He was not interested in politics. This changed after he was discriminated against and bullied, such as by being thrown out of a train coach because of his skin colour by a white train official. After several such incidents with Whites in South Africa , Gandhi's thinking and focus changed, and he felt he must resist this and fight for rights.

He entered politics by forming the Natal Indian Congress.

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Gandhi suffered persecution from the beginning in South Africa. Like with other coloured people, white officials denied him his rights, and the press and those in the streets bullied and called him a "parasite", "semi-barbarous", "canker", "squalid coolie", "yellow man", and other epithets.

People would spit on him as an expression of racial hate. While in South Africa, Gandhi focused on racial persecution of Indians, but ignored those of Africans. In some cases, state Desai and Vahed, his behaviour was one of being a willing part of racial stereotyping and African exploitation.

Scholars cite it as an example of evidence that Gandhi at that time thought of Indians and black South Africans differently. Gandhi cited race history and European Orientalists' opinions that "Anglo-Saxons and Indians are sprung from the same Aryan stock or rather the Indo-European peoples", and argued that Indians should not be grouped with the Africans.

Years later, Gandhi and his colleagues served and helped Africans as nurses and by opposing racism, according to the Nobel Peace Prize winner Nelson Mandela. The general image of Gandhi, state Desai and Vahed, has been reinvented since his assassination as if he was always a saint, when in reality his life was more complex, contained inconvenient truths and was one that evolved over time. In , when the British declared war against the Zulu Kingdom in Natal, Gandhi at age 36, sympathised with the Zulus, and encouraged the Indian volunteers to help as an ambulance unit.

White soldiers stopped Gandhi and team from treating the injured Zulu, and some African stretcher-bearers with Gandhi were shot dead by the British. The medical team commanded by Gandhi operated for less than two months. In , Gandhi established an idealistic community called 'Tolstoy Farm' near Johannesburg, where he nurtured his policy of peaceful resistance.

In the years after black South Africans gained the right to vote in South Africa , Gandhi was proclaimed a national hero with numerous monuments. At the request of Gopal Krishna Gokhale , conveyed to him by C. Andrews , Gandhi returned to India in He brought an international reputation as a leading Indian nationalist, theorist and community organiser. Gandhi joined the Indian National Congress and was introduced to Indian issues, politics and the Indian people primarily by Gokhale. Gokhale was a key leader of the Congress Party best known for his restraint and moderation, and his insistence on working inside the system.

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Gandhi took Gokhale's liberal approach based on British Whiggish traditions and transformed it to make it look Indian. Gandhi took leadership of the Congress in and began escalating demands until on 26 January the Indian National Congress declared the independence of India.

The British did not recognise the declaration but negotiations ensued, with the Congress taking a role in provincial government in the late s. Gandhi and the Congress withdrew their support of the Raj when the Viceroy declared war on Germany in September without consultation. Tensions escalated until Gandhi demanded immediate independence in and the British responded by imprisoning him and tens of thousands of Congress leaders.

Meanwhile, the Muslim League did co-operate with Britain and moved, against Gandhi's strong opposition, to demands for a totally separate Muslim state of Pakistan. In August the British partitioned the land with India and Pakistan each achieving independence on terms that Gandhi disapproved. In a June leaflet entitled "Appeal for Enlistment", Gandhi wrote "To bring about such a state of things we should have the ability to defend ourselves, that is, the ability to bear arms and to use them If we want to learn the use of arms with the greatest possible despatch, it is our duty to enlist ourselves in the army.

Gandhi's war recruitment campaign brought into question his consistency on nonviolence. Gandhi's private secretary noted that "The question of the consistency between his creed of ' Ahimsa ' nonviolence and his recruiting campaign was raised not only then but has been discussed ever since.

Gandhi's first major achievement came in with the Champaran agitation in Bihar. The Champaran agitation pitted the local peasantry against their largely British landlords who were backed by the local administration. The peasantry was forced to grow Indigo, a cash crop whose demand had been declining over two decades, and were forced to sell their crops to the planters at a fixed price. Unhappy with this, the peasantry appealed to Gandhi at his ashram in Ahmedabad.

Pursuing a strategy of nonviolent protest, Gandhi took the administration by surprise and won concessions from the authorities. In , Kheda was hit by floods and famine and the peasantry was demanding relief from taxes. Gandhi moved his headquarters to Nadiad , [88] organising scores of supporters and fresh volunteers from the region, the most notable being Vallabhbhai Patel. A social boycott of mamlatdars and talatdars revenue officials within the district accompanied the agitation.

Gandhi worked hard to win public support for the agitation across the country. For five months, the administration refused but finally in end-May , the Government gave way on important provisions and relaxed the conditions of payment of revenue tax until the famine ended. In Kheda, Vallabhbhai Patel represented the farmers in negotiations with the British, who suspended revenue collection and released all the prisoners.

In after the World War I was over, Gandhi aged 49 sought political co-operation from Muslims in his fight against British imperialism by supporting the Ottoman Empire that had been defeated in the World War. Before this initiative of Gandhi, communal disputes and religious riots between Hindus and Muslims were common in British India, such as the riots of — Gandhi had already supported the British crown with resources and by recruiting Indian soldiers to fight the war in Europe on the British side.

This effort of Gandhi was in part motivated by the British promise to reciprocate the help with swaraj self-government to Indians after the end of World War I. The British colonial officials made their counter move by passing the Rowlatt Act , to block Gandhi's movement. The Act allowed the British government to treat civil disobedience participants as criminals and gave it the legal basis to arrest anyone for "preventive indefinite detention, incarceration without judicial review or any need for a trial".

Gandhi felt that Hindu-Muslim co-operation was necessary for political progress against the British. He leveraged the Khilafat movement , wherein Sunni Muslims in India, their leaders such as the sultans of princely states in India and Ali brothers championed the Turkish Caliph as a solidarity symbol of Sunni Islamic community ummah. It initially led to a strong Muslim support for Gandhi.

However, the Hindu leaders including Rabindranath Tagore questioned Gandhi's leadership because they were largely against recognising or supporting the Sunni Islamic Caliph in Turkey. The increasing Muslim support for Gandhi, after he championed the Caliph's cause, temporarily stopped the Hindu-Muslim communal violence. It offered evidence of inter-communal harmony in joint Rowlatt satyagraha demonstration rallies, raising Gandhi's stature as the political leader to the British.

Jinnah began creating his independent support, and later went on to lead the demand for West and East Pakistan. By the end of the Khilafat movement had collapsed. Deadly religious riots re-appeared in numerous cities, with 91 in United Provinces of Agra and Oudh alone. With his book Hind Swaraj Gandhi, aged 40, declared that British rule was established in India with the co-operation of Indians and had survived only because of this co-operation. If Indians refused to co-operate, British rule would collapse and swaraj would come.

In February , Gandhi cautioned the Viceroy of India with a cable communication that if the British were to pass the Rowlatt Act , he will appeal Indians to start civil disobedience. The satyagraha civil disobedience followed, with people assembling to protest the Rowlatt Act. On 30 March , British law officers opened fire on an assembly of unarmed people, peacefully gathered, participating in satyagraha in Delhi. On 6 April , a Hindu festival day, he asked a crowd to remember not to injure or kill British people, but express their frustration with peace, to boycott British goods and burn any British clothing they own.

He emphasised the use of non-violence to the British and towards each other, even if the other side uses violence. Communities across India announced plans to gather in greater numbers to protest. Government warned him to not enter Delhi. Gandhi defied the order. On 9 April, Gandhi was arrested. On 13 April , people including women with children gathered in an Amritsar park, and a British officer named Reginald Dyer surrounded them and ordered his troops to fire on them. The resulting Jallianwala Bagh massacre or Amritsar massacre of hundreds of Sikh and Hindu civilians enraged the subcontinent, but was cheered by some Britons and parts of the British media as an appropriate response.

Gandhi in Ahmedabad, on the day after the massacre in Amritsar, did not criticise the British and instead criticised his fellow countrymen for not exclusively using love to deal with the hate of the British government. The massacre and Gandhi's non-violent response to it moved many, but also made some Sikhs and Hindus upset that Dyer was getting away with murder. Investigation committees were formed by the British, which Gandhi asked Indians to boycott. With Congress now behind him, and Muslim support triggered by his backing the Khilafat movement to restore the Caliph in Turkey, [96] Gandhi had the political support and the attention of the British Raj.

Gandhi expanded his nonviolent non-co-operation platform to include the swadeshi policy — the boycott of foreign-made goods, especially British goods. Linked to this was his advocacy that khadi homespun cloth be worn by all Indians instead of British-made textiles. Gandhi exhorted Indian men and women, rich or poor, to spend time each day spinning khadi in support of the independence movement.

Gandhi thus began his journey aimed at crippling the British India government economically, politically and administratively. The appeal of "Non-cooperation" grew, its social popularity drew participation from all strata of Indian society. Gandhi was arrested on 10 March , tried for sedition, and sentenced to six years' imprisonment. He began his sentence on 18 March With Gandhi isolated in prison, the Indian National Congress split into two factions, one led by Chitta Ranjan Das and Motilal Nehru favouring party participation in the legislatures, and the other led by Chakravarti Rajagopalachari and Sardar Vallabhbhai Patel , opposing this move.

Muslim leaders left the Congress and began forming Muslim organisations. The political base behind Gandhi had broken into factions. Gandhi was released in February for an appendicitis operation, having served only two years. After his early release from prison for political crimes in , over the second half of the s, Gandhi continued to pursue swaraj. He pushed through a resolution at the Calcutta Congress in December calling on the British government to grant India dominion status or face a new campaign of non-co-operation with complete independence for the country as its goal.

The British did not respond favourably to Gandhi's proposal. British political leaders such as Lord Birkenhead and Winston Churchill announced opposition to "the appeasers of Gandhi", in their discussions with European diplomats who sympathised with Indian demands. This day was commemorated by almost every other Indian organisation. Gandhi then launched a new Satyagraha against the tax on salt in March Thousands of Indians joined him on this march to the sea.

According to Sarma, Gandhi recruited women to participate in the salt tax campaigns and the boycott of foreign products, which gave many women a new self-confidence and dignity in the mainstream of Indian public life. After Gandhi's arrest, the women marched and picketed shops on their own, accepting violence and verbal abuse from British authorities for the cause in a manner Gandhi inspired. According to Atlury Murali, Indian Congress in the s appealed to Andhra Pradesh peasants by creating Telugu language plays that combined Indian mythology and legends, linked them to Gandhi's ideas, and portrayed Gandhi as a messiah , a reincarnation of ancient and medieval Indian nationalist leaders and saints.

The plays built support among peasants steeped in traditional Hindu culture, according to Murali, and this effort made Gandhi a folk hero in Telugu speaking villages, a sacred messiah-like figure. According to Dennis Dalton, it was the ideas that were responsible for his wide following. Gandhi criticised Western civilisation as one driven by "brute force and immorality", contrasting it with his categorisation of Indian civilisation as one driven by "soul force and morality".

These ideas are evidenced in his pamphlets from the s, in South Africa, where too he was popular among the Indian indentured workers. After he returned to India, people flocked to him because he reflected their values.

Gandhi also campaigned hard going from one rural corner of the Indian subcontinent to another. He used terminology and phrases such as Rama -rajya from Ramayana , Prahlada as a paradigmatic icon, and such cultural symbols as another facet of swaraj and satyagraha. The government, represented by Lord Irwin , decided to negotiate with Gandhi. The Gandhi—Irwin Pact was signed in March The British Government agreed to free all political prisoners, in return for the suspension of the civil disobedience movement. According to the pact, Gandhi was invited to attend the Round Table Conference in London for discussions and as the sole representative of the Indian National Congress.

The conference was a disappointment to Gandhi and the nationalists. Gandhi expected to discuss India's independence, while the British side focused on the Indian princes and Indian minorities rather than on a transfer of power. Lord Irwin's successor, Lord Willingdon , took a hard line against India as an independent nation, began a new campaign of controlling and subduing the nationalist movement. Gandhi was again arrested, and the government tried and failed to negate his influence by completely isolating him from his followers.

In Britain, Winston Churchill , a prominent Conservative politician who was then out of office but later became its prime minister, became a vigorous and articulate critic of Gandhi and opponent of his long-term plans. Churchill often ridiculed Gandhi, saying in a widely reported speech:.

Churchill's bitterness against Gandhi grew in the s. He called Gandhi as the one who was "seditious in aim" whose evil genius and multiform menace was attacking the British empire. Churchill called him a dictator, a "Hindu Mussolini ", fomenting a race war, trying to replace the Raj with Brahmin cronies, playing on the ignorance of Indian masses, all for selfish gain.

It gained Churchill sympathetic support, but it also increased support for Gandhi among Europeans. The developments heightened Churchill's anxiety that the "British themselves would give up out of pacifism and misplaced conscience". During the discussions between Gandhi and the British government over —32 at the Round Table Conferences , Gandhi, now aged about 62, sought constitutional reforms as a preparation to the end of colonial British rule, and begin the self-rule by Indians.

The British negotiators proposed constitutional reforms on a British Dominion model that established separate electorates based on religious and social divisions. The British questioned the Congress party and Gandhi's authority to speak for all of India. Ambedkar as the representative leader of the untouchables. After Gandhi returned from the Second Round Table conference, he started a new satyagraha. He was arrested and imprisoned at the Yerwada Jail , Pune. While he was in prison, the British government enacted a new law that granted untouchables a separate electorate.

It came to be known as the Communal Award. In Gandhi resigned from Congress party membership. He did not disagree with the party's position but felt that if he resigned, his popularity with Indians would cease to stifle the party's membership, which actually varied, including communists, socialists, trade unionists, students, religious conservatives, and those with pro-business convictions, and that these various voices would get a chance to make themselves heard. Gandhi also wanted to avoid being a target for Raj propaganda by leading a party that had temporarily accepted political accommodation with the Raj.

Gandhi returned to active politics again in , with the Nehru presidency and the Lucknow session of the Congress. Although Gandhi wanted a total focus on the task of winning independence and not speculation about India's future, he did not restrain the Congress from adopting socialism as its goal. Gandhi had a clash with Subhas Chandra Bose, who had been elected president in , and who had previously expressed a lack of faith in nonviolence as a means of protest.

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Pattabhi Sitaramayya ; but left the Congress when the All-India leaders resigned en masse in protest of his abandonment of the principles introduced by Gandhi. Gandhi opposed providing any help to the British war effort and he campaigned against any Indian participation in the World War II. His campaign was a failure. Gandhi opposition to the Indian participation in the World War II was motivated by his belief that India could not be party to a war ostensibly being fought for democratic freedom while that freedom was denied to India itself.

As the war progressed, Gandhi intensified his demand for independence, calling for the British to Quit India in a speech in Mumbai. In , Gandhi now nearing age 73, urged his people to completely stop co-operating with the imperial government. In this effort, he urged that they neither kill nor injure British people, but be willing to suffer and die if violence is initiated by the British officials. Gandhi's arrest lasted two years, as he was held in the Aga Khan Palace in Pune. During this period, his long time secretary Mahadev Desai died of a heart attack, his wife Kasturba died after 18 months' imprisonment on 22 February ; and Gandhi suffered a severe malaria attack.

Gelder then composed and released an interview summary, cabled it to the mainstream press, that announced sudden concessions Gandhi was willing to make, comments that shocked his countrymen, the Congress workers and even Gandhi. The latter two claimed that it distorted what Gandhi actually said on a range of topics and falsely repudiated the Quit India movement.

Gandhi was released before the end of the war on 6 May because of his failing health and necessary surgery; the Raj did not want him to die in prison and enrage the nation. He came out of detention to an altered political scene — the Muslim League for example, which a few years earlier had appeared marginal, "now occupied the centre of the political stage" [] and the topic of Muhammad Ali Jinnah 's campaign for Pakistan was a major talking point. Gandhi and Jinnah had extensive correspondence and the two men met several times over a period of two weeks in September , where Gandhi insisted on a united religiously plural and independent India which included Muslims and non-Muslims of the Indian subcontinent coexisting.

Jinnah rejected this proposal and insisted instead for partitioning the subcontinent on religious lines to create a separate Muslim India later Pakistan. While the leaders of Congress languished in jail, the other parties supported the war and gained organizational strength. Underground publications flailed at the ruthless suppression of Congress, but it had little control over events. At this point Gandhi called off the struggle, and around , political prisoners were released, including the Congress's leadership. Gandhi opposed partition of the Indian subcontinent along religious lines.

Jinnah rejected Gandhi's proposal and called for Direct Action Day , on 16 August , to press Muslims to publicly gather in cities and support his proposal for partition of Indian subcontinent into a Muslim state and non-Muslim state. Thousands of Hindus and Muslims were murdered, and tens of thousands were injured in the cycle of violence in the days that followed.

Archibald Wavell , the Viceroy and Governor-General of British India for three years through February , had worked with Gandhi and Jinnah to find a common ground, before and after accepting Indian independence in principle. Wavell condemned Gandhi's character and motives as well as his ideas.

Wavell accused Gandhi of harbouring the single minded idea to "overthrow British rule and influence and to establish a Hindu raj", and called Gandhi a "malignant, malevolent, exceedingly shrewd" politician. The British reluctantly agreed to grant independence to the people of the Indian subcontinent, but accepted Jinnah's proposal of partitioning the land into Pakistan and India.

Gandhi was involved in the final negotiations, but Stanley Wolpert states the "plan to carve up British India was never approved of or accepted by Gandhi". The partition was controversial and violently disputed. Gandhi spent the day of independence not celebrating the end of the British rule but appealing for peace among his countrymen by fasting and spinning in Calcutta on 15 August The partition had gripped the Indian subcontinent with religious violence and the streets were filled with corpses. Archibald Wavell, for example, upon learning of Gandhi's assassination, commented, "I always thought he [Gandhi] had more of malevolence than benevolence in him, but who am I to judge, and how can an Englishman estimate a Hindu?

According to some accounts, Gandhi died instantly. There he died about 30 minutes later as one of Gandhi's family members read verses from Hindu scriptures. Friends and comrades, the light has gone out of our lives, and there is darkness everywhere, and I do not quite know what to tell you or how to say it.

Our beloved leader, Bapu as we called him, the father of the nation, is no more. Perhaps I am wrong to say that; nevertheless, we will not see him again, as we have seen him for these many years, we will not run to him for advice or seek solace from him, and that is a terrible blow, not only for me, but for millions and millions in this country. Gandhi's assassin Godse made no attempt to escape and was seized by the witnesses.

In the weeks that followed, his collaborators were arrested as well. At his trial, Godse did not deny the charges nor express any remorse. According to Claude Markovits, a French historian noted for his studies of colonial India, Godse stated that he killed Gandhi because of his complacence towards Muslims, holding Gandhi responsible for the frenzy of violence and sufferings during the subcontinent's partition into Pakistan and India. Godse accused Gandhi of subjectivism and of acting as if only he had a monopoly of the truth. Godse was found guilty and executed in Gandhi's death was mourned nationwide.

Over two million people joined the five-mile long funeral procession that took over five hours to reach Raj Ghat from Birla house, where he was assassinated. Gandhi's body was transported on a weapons carrier, whose chassis was dismantled overnight to allow a high-floor to be installed so that people could catch a glimpse of his body. The engine of the vehicle was not used; instead four drag-ropes manned by 50 people each pulled the vehicle.

Gandhi's assassination dramatically changed the political landscape. Nehru became his political heir. According to Markovits, while Gandhi was alive, Pakistan's declaration that it was a "Muslim state" had led Indian groups to demand that it be declared a "Hindu state". He linked Gandhi's assassination to politics of hatred and ill-will.

According to Guha, Nehru and his Congress colleagues called on Indians to honour Gandhi's memory and even more his ideals. Gandhi's death helped marshal support for the new government and legitimise the Congress Party's control, leveraged by the massive outpouring of Hindu expressions of grief for a man who had inspired them for decades.

For years after the assassination, states Markovits, "Gandhi's shadow loomed large over the political life of the new Indian Republic". The government quelled any opposition to its economic and social policies, despite they being contrary to Gandhi's ideas, by reconstructing Gandhi's image and ideals. Gandhi was cremated in accordance with Hindu tradition. Gandhi's ashes were poured into urns which were sent across India for memorial services. In , Tushar Gandhi immersed the contents of one urn, found in a bank vault and reclaimed through the courts, at the Sangam at Allahabad.

On 30 January , the contents of another urn were immersed at Girgaum Chowpatty. These are widely believed to be Gandhi's last words after he was shot, though the veracity of this statement has been disputed. Gandhi's statements, letters and life have attracted much political and scholarly analysis of his principles, practices and beliefs, including what influenced him. Some writers present him as a paragon of ethical living and pacifism, while others present him as a more complex, contradictory and evolving character influenced by his culture and circumstances. Gandhi grew up in a Hindu and Jain religious atmosphere in his native Gujarat, which were his primary influences, but he was also influenced by his personal reflections and literature of Hindu Bhakti saints, Advaita Vedanta , Islam , Buddhism , Christianity , and thinkers such as Tolstoy , Ruskin and Thoreau.

Gandhi was influenced by his devout Vaishnava Hindu mother, the regional Hindu temples and saint tradition which co-existed with Jain tradition in Gujarat. Cribb states that Gandhi's thought evolved over time, with his early ideas becoming the core or scaffolding for his mature philosophy. He committed himself early to truthfulness, temperance , chastity , and vegetarianism.

Gandhi's London lifestyle incorporated the values he had grown up with. When he returned to India in , his outlook was parochial and he could not make a living as a lawyer. This challenged his belief that practicality and morality necessarily coincided. By moving in to South Africa he found a solution to this problem and developed the central concepts of his mature philosophy. Ruskin inspired his decision to live an austere life on a commune, at first on the Phoenix Farm in Natal and then on the Tolstoy Farm just outside Johannesburg, South Africa.

Additional theories of possible influences on Gandhi have been proposed. For example, in , N. Toothi stated that Gandhi was influenced by the reforms and teachings of the Swaminarayan tradition of Hinduism. According to Raymond Williams, Toothi may have overlooked the influence of the Jain community, and adds close parallels do exist in programs of social reform in the Swaminarayan tradition and those of Gandhi, based on "nonviolence, truth-telling, cleanliness, temperance and upliftment of the masses. Along with the book mentioned above, in Leo Tolstoy wrote A Letter to a Hindu , which said that only by using love as a weapon through passive resistance could the Indian people overthrow colonial rule.

Tolstoy responded and the two continued a correspondence until Tolstoy's death in Tolstoy's last letter was to Gandhi. However, they differed sharply on political strategy. Gandhi called for political involvement; he was a nationalist and was prepared to use nonviolent force. He was also willing to compromise. Gandhi credited Shrimad Rajchandra , a poet and Jain philosopher, as his influential counsellor. Mehta's residence in Bombay. Gandhi exchanged letters with Rajchandra when he was in South Africa, referring to him as Kavi literally, "poet".

In , Gandhi wrote, "Such was the man who captivated my heart in religious matters as no other man ever has till now. But Kavi's influence was undoubtedly deeper if only because I had come in closest personal touch with him. Gandhi, in his autobiography, called Rajchandra his "guide and helper" and his "refuge [ He had advised Gandhi to be patient and to study Hinduism deeply. During his stay in South Africa , along with scriptures and philosophical texts of Hinduism and other Indian religions, Gandhi read translated texts of Christianity such as the Bible , and Islam such as the Quran.

Gandhi joined them in their prayers and debated Christian theology with them, but refused conversion stating he did not accept the theology therein or that Christ was the only son of God. His comparative studies of religions and interaction with scholars, led him to respect all religions as well as become concerned about imperfections in all of them and frequent misinterpretations.

Gandhi participated in South African war against the Boers, on the British side in He stated that "when the war was declared, my personal sympathies were all with the Boers, but my loyalty to the British rule drove me to participation with the British in that war". According to Gandhi, he felt that since he was demanding his rights as a British citizen, it was also his duty to serve the British forces in the defence of the British Empire. During World War I — , nearing the age of 50, Gandhi supported the British and its allied forces by recruiting Indians to join the British army, expanding the Indian contingent from about , to over 1.

In parallel, Gandhi's fellowmen became sceptical of his pacifist ideas and were inspired by the ideas of nationalism and anti-imperialism. In a essay, after the World War I, Gandhi wrote, "where there is only a choice between cowardice and violence, I would advise violence. Further, it would also show the British that his fellow Indians were "their subjects by choice rather than out of cowardice. According to Arthur Herman, Gandhi believed that his campaign would strike a blow to imperialism.

Gandhi dedicated his life to discovering and pursuing truth, or Satya , and called his movement as satyagraha , which means "appeal to, insistence on, or reliance on the Truth". It was the satyagraha formulation and step, states Dennis Dalton, that deeply resonated with beliefs and culture of his people, embedded him into the popular consciousness, transforming him quickly into Mahatma. Gandhi based Satyagraha on the Vedantic ideal of self-realization, ahimsa nonviolence , vegetarianism, and universal love.

William Borman states that the key to his satyagraha is rooted in the Hindu Upanishadic texts. Bruce Watson states that some of these ideas are found not only in traditions within Hinduism, but also in Jainism or Buddhism, particularly those about non-violence, vegetarianism and universal love, but Gandhi's synthesis was to politicise these ideas. Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and insecurities.

Gandhi summarised 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". The essence of Satyagraha is "soul force" as a political means, refusing to use brute force against the oppressor, seeking to eliminate antagonisms between the oppressor and the oppressed, aiming to transform or "purify" the oppressor.

It is not inaction but determined passive resistance and non-co-operation where, states Arthur Herman, "love conquers hate". It arms the individual with moral power rather than physical power. Satyagraha is also termed a "universal force", as it essentially "makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe.

If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause. This end usually implies a moral upliftment or progress of an individual or society. Therefore, non-co-operation in Satyagraha is in fact a means to secure the co-operation of the opponent consistently with truth and justice. While Gandhi's idea of satyagraha as a political means attracted a widespread following among Indians, the support was not universal.

For example, Muslim leaders such as Jinnah opposed the satyagraha idea, accused Gandhi to be reviving Hinduism through political activism, and began effort to counter Gandhi with Muslim nationalism and a demand for Muslim homeland. Churchill stated that the civil disobedience movement spectacle of Gandhi only increased "the danger to which white people there [British India] are exposed".

Although Gandhi was not the originator of the principle of nonviolence, he was the first to apply it in the political field on a large scale. Gandhi's views came under heavy criticism in Britain when it was under attack from Nazi Germany , and later when the Holocaust was revealed. He told the British people in , "I would like you to lay down the arms you have as being useless for saving you or humanity.

You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourselves, man, woman, and child, to be slaughtered, but you will refuse to owe allegiance to them. In a post-war interview in , he said, "Hitler killed five million Jews.

It is the greatest crime of our time. But the Jews should have offered themselves to the butcher's knife. They should have thrown themselves into the sea from cliffs It would have aroused the world and the people of Germany As it is they succumbed anyway in their millions. Gandhi believed that Buddhism, Jainism and Sikhism were traditions of Hinduism, with shared history, rites and ideas. At other times, he acknowledged that he knew little about Buddhism other than his reading of Edwin Arnold 's book on it. Based on that book, he considered Buddhism to be a reform movement and the Buddha to be a Hindu.

Sikhism, to Gandhi, was an integral part of Hinduism, in the form of another reform movement. Sikh and Buddhist leaders disagreed with Gandhi, a disagreement Gandhi respected as a difference of opinion. According to Kumaraswamy, Gandhi initially supported Arab demands with respect to Palestine. He justified this support by invoking Islam, stating that "non-Muslims cannot acquire sovereign jurisdiction" in Jazirat al-Arab Arabian Peninsula. In post-Khilafat period, Gandhi neither negated Jewish demands nor did he use Islamic texts or history to support Muslim claims against Israel.

Gandhi's silence after the Khilafat period may represent an evolution in his understanding of the conflicting religious claims over Palestine, according to Kumaraswamy. In March , he said to the Member of British Parliament Sidney Silverman , "if the Arabs have a claim to Palestine, the Jews have a prior claim", a position very different from his earlier stance. Gandhi discussed the persecution of the Jews in Germany and the emigration of Jews from Europe to Palestine through his lens of Satyagraha. Gandhi thought the Zionists in Palestine represented European imperialism and used violence to achieve their goals; he argued that "the Jews should disclaim any intention of realizing their aspiration under the protection of arms and should rely wholly on the goodwill of Arabs.

No exception can possibly be taken to the natural desire of the Jews to find a home in Palestine. But they must wait for its fulfillment till Arab opinion is ripe for it. In , Gandhi stated that his "sympathies are all with the Jews. I have known them intimately in South Africa. Some of them became life-long companions. Gandhi reiterated his stance that "the Jews seek to convert the Arab heart", and use " satyagraha in confronting the Arabs" in Gandhi criticised as well as praised Christianity.

He was critical of Christian missionary efforts in British India, because they mixed medical or education assistance with demands that the beneficiary convert to Christianity. It did not lead to inner transformation or moral advance or to the Christian teaching of "love", but was based on false one-sided criticisms of other religions, when Christian societies faced similar problems in South Africa and Europe. It led to the converted person hating his neighbours and others religions, it divided people rather than bringing them closer in compassion.

According to Gandhi, "no religious tradition could claim a monopoly over truth or salvation". According to Gandhi, the message of Jesus wasn't to humiliate and imperialistically rule over other people considering them inferior or second class or slaves, but that "when the hungry are fed and peace comes to our individual and collective life, then Christ is born".

Gandhi believed that his long acquaintance with Christianity had made him like it as well as find it imperfect. He asked Christians to stop humiliating his country and his people as heathens, idolators and other abusive language, and to change their negative views of India. He believed that Christians should introspect on the "true meaning of religion" and get a desire to study and learn from Indian religions in the spirit of universal brotherhood. Some colonial era Christian preachers and faithfuls considered Gandhi as a saint.

Recent scholars question these romantic biographies and state that Gandhi was neither a Christian figure nor mirrored a Christian saint. Gandhi believed there were material contradictions between Hinduism and Islam, and he shared his thoughts on the Quran and Muslims many times. Gandhi believed that numerous interpreters have interpreted it to fit their preconceived notions. Gandhi criticised Muslims who "betray intolerance of criticism by a non-Muslim of anything related to Islam", such as the penalty of stoning to death under Islamic law. To Gandhi, Islam has "nothing to fear from criticism even if it be unreasonable".

One of the strategies Gandhi adopted was to work with Muslim leaders of pre-partition India, to oppose the British imperialism in and outside the Indian subcontinent. By , Ataturk had ended the Caliphate, the Khilafat Movement was over, and Muslim support for Gandhi had largely evaporated. In , Gandhi gave another reason to why he got involved in the Khilafat movement and the Middle East affairs between Britain and the Ottoman Empire.

Gandhi explained to his co-religionists Hindu that he sympathised and campaigned for the Islamic cause, not because he cared for the Sultan, but because "I wanted to enlist the Mussalman's sympathy in the matter of cow protection".

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Naeem Qureshi, like the then Indian Muslim leaders who had combined religion and politics, Gandhi too imported his religion into his political strategy during the Khilafat movement. In the s, Gandhi pooled ideas with some Muslim leaders who sought religious harmony like him, and opposed the proposed partition of British India into India and Pakistan. For example, his close friend Badshah Khan suggested that they should work towards opening Hindu temples for Muslim prayers, and Islamic mosques for Hindu prayers, to bring the two religious groups closer.

The Hindu nationalist groups objected and began confronting Gandhi for this one-sided practice, by shouting and demonstrating inside the Hindu temples, in the last years of his life. He attended Khanqah gatherings there at Riverside. According to Margaret Chatterjee, Gandhi as a Vaishnava Hindu shared values such as humility, devotion and brotherhood for the poor that is also found in Sufism.

Gandhi was brought up as a vegetarian by his devout Hindu mother. Gandhi believed that any form of food inescapably harms some form of living organism, but one should seek to understand and reduce the violence in what one consumes because "there is essential unity of all life". Gandhi believed that some life forms are more capable of suffering, and non-violence to him meant not having the intent as well as active efforts to minimise hurt, injury or suffering to all life forms.

He believed that slaughtering animals is unnecessary, as other sources of foods are available. Food to Gandhi was not only a source of sustaining one's body, but a source of his impact on other living beings, and one that affected his mind, character and spiritual well being. Beyond his religious beliefs, Gandhi stated another motivation for his experiments with diet.

He attempted to find the most non-violent vegetarian meal that the poorest human could afford, taking meticulous notes on vegetables and fruits, and his observations with his own body and his ashram in Gujarat. His experiments with food began in the s and continued for several decades. He believed that each vegetarian should experiment with his or her diet because, in his studies at his ashram he saw "one man's food may be poison for another". Gandhi championed animal rights in general. Other than making vegetarian choices, he actively campaigned against dissection studies and experimentation on live animals vivisection in the name of science and medical studies.

He wrote, "Vivisection in my opinion is the blackest of all the blackest crimes that man is at present committing against god and his fair creation. Gandhi used fasting as a political device, often threatening suicide unless demands were met. Congress publicised the fasts as a political action that generated widespread sympathy. In response the government tried to manipulate news coverage to minimise his challenge to the Raj.

He fasted in to protest the voting scheme for separate political representation for Dalits; Gandhi did not want them segregated. The British government stopped the London press from showing photographs of his emaciated body, because it would elicit sympathy. Gandhi's hunger strike took place during a two-year prison term for the anticolonial Quit India movement. The government called on nutritional experts to demystify his action, and again no photos were allowed.

However, his final fast in , after the end of British rule in India, his hunger strike was lauded by the British press and this time did include full-length photos. Alter states that Gandhi's fasting, vegetarianism and diet was more than a political leverage, it was a part of his experiments with self restraint and healthy living.

He was "profoundly skeptical of traditional Ayurveda", encouraging it to study the scientific method and adopt its progressive learning approach. Gandhi believed yoga offered health benefits. He believed that a healthy nutritional diet based on regional foods and hygiene were essential to good health. Gandhi strongly favoured the emancipation of women, and urged "the women to fight for their own self-development.

At various occasions, Gandhi credited his orthodox Hindu mother, and his wife, for first lessons in satyagraha. Some historians such as Angela Woollacott and Kumari Jayawardena state that even though Gandhi often and publicly expressed his belief in the equality of sexes, yet his vision was one of gender difference and complementarity between them. Women, to Gandhi, should be educated to be better in the domestic realm and educate the next generation.

His views on women's right were less liberal and more similar to puritan-Victorian expectations of women, states Jayawardena, than other Hindu leaders with him who supported economic independence and equal gender rights in all aspects. Gandhi's experiment with abstinence went beyond sex, and extended to food. He consulted the Jain scholar Rajchandra, whom he fondly called Raychandbhai. Gandhi began abstaining from cow's milk in , and did so even when doctors advised him to consume milk. Gandhi tried to test and prove to himself his brahmacharya.

The experiments began some time after the death of his wife in February At the start of his experiment he had women sleep in the same room but in different beds. He later slept with women in the same bed but clothed, and finally he slept naked with women. In April , Gandhi referenced being naked with several "women or girls" in a letter to Birla as part of the experiments.

Manu stated that the experiment had no "ill effect" on her. Gandhi also shared his bed with year-old Abha, wife of his grandnephew Kanu. Gandhi would sleep with both Manu and Abha at the same time. Those who went public said they felt as though they were sleeping with their ageing mother.

According to Sean Scalmer, Gandhi in his final year of life was an ascetic, looked ugly and a sickly skeletal figure, already caricatured in the Western media. However, Gandhi said that if he would not let Manu sleep with him, it would be a sign of weakness. Some of his staff resigned, including two of his newspaper's editors who had refused to print some of Gandhi's sermons dealing with his experiments. Gandhi spoke out against untouchability early in his life.

One of the major speeches he made on untouchability was at Nagpur in , where he called untouchability as a great evil in Hindu society. In his remarks, he stated that the phenomena of untouchability is not unique to the Hindu society, but has deeper roots because Europeans in South Africa treat "all of us, Hindus and Muslims, as untouchables; we may not reside in their midst, nor enjoy the rights which they do".

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He stated this practice can be eradicated, Hinduism is flexible to allow this, and a concerted effort is needed to persuade it is wrong and by all to eradicate it. According to Christophe Jaffrelot, while Gandhi considered untouchability to be wrong and evil, he believed that caste or class are based neither on inequality nor on inferiority.

Every individual regardless of his or her background, stated Gandhi, has a right to choose who they welcome into their home, who they befriend and who they spend time with. In , Gandhi began a new campaign to improve the lives of the untouchables, whom he started referring to as Harijans or "the children of god". Ambedkar and his allies felt Gandhi was being paternalistic and was undermining Dalit political rights.

Ambedkar described him as "devious and untrustworthy". In , Ambedkar announced his intentions to leave Hinduism and join Buddhism. These views contrasted with those of Ambedkar. Gandhi and his colleagues continued to consult Ambedkar, keeping him influential. Ambedkar worked with other Congress leaders through the s, wrote large parts of India's constitution in the late s, and converted to Buddhism in However, Gandhi's approach to untouchability was different than Ambedkar because Gandhi championed fusion, choice and free intermixing.

Ambedkar, in contrast states Jeffrelot, envisioned each segment of society to maintain their identity group, and each group then separately advanced the "politics of equality". The criticism of Gandhi by Ambedkar continued to influence the Dalit movement past Gandhi's death. According to Arthur Herman, Ambedkar's hate for Gandhi and Gandhi's ideas was so strong that after he heard the news of Gandhi's assassination, remarked after a momentary silence a sense of regret and then "my real enemy is gone; thank goodness the eclipse is over now".

Gandhi rejected the colonial Western format of education system. He stated that it led to disdain for manual work, generally created an elite administrative bureaucracy. Gandhi favoured an education system with far greater emphasis on learning skills in practical and useful work, one that included physical, mental and spiritual studies.

His methodology sought to treat all professions equal and pay everyone the same. Gandhi called his ideas Nai Talim literally, 'new education'. He believed that the Western style education violated and destroyed the indigenous cultures. A different basic education model, he believed, would lead to better self awareness, prepare people to treat all work equally respectable and valued, and lead to a society with less social diseases.

Nai Talim evolved out of his experiences at the Tolstoy Farm in South Africa, and Gandhi attempted to formulate the new system at the Sevagram ashram after In his autobiography, Gandhi wrote that he believed every Hindu boy and girl must learn Sanskrit because its historic and spiritual texts are in that language. Gandhi believed that swaraj not only can be attained with non-violence, it can be run with non-violence. A military is unnecessary, because any aggressor can be thrown out using the method of non-violent non-co-operation. While military is unnecessary in a nation organised under swaraj principle, Gandhi added that a police force is necessary given human nature.

However, the state would limit the use of weapons by the police to the minimum, aiming for their use as a restraining force. According to Gandhi, a non-violent state is like an "ordered anarchy". On returning from South Africa, when Gandhi received a letter asking for his participation in writing a world charter for human rights, he responded saying, "in my experience, it is far more important to have a charter for human duties.

Swaraj to Gandhi did not mean transferring colonial era British power brokering system, favours-driven, bureaucratic, class exploitative structure and mindset into Indian hands. He warned such a transfer would still be English rule, just without the Englishman. Democracy meant settling disputes in a nonviolent manner; it required freedom of thought and expression. For Gandhi, democracy was a way of life. Some scholars state Gandhi supported a religiously diverse India, [] while others state that the Muslim leaders who championed the partition and creation of a separate Muslim Pakistan considered Gandhi to be Hindu nationalist or revivalist.

In an interview with C. Andrews, Gandhi stated that if we believe all religions teach the same message of love and peace between all human beings, then there is neither any rationale nor need for proselytisation or attempts to convert people from one religion to another. In Gandhi's view, those who attempt to convert a Hindu, "they must harbour in their breasts the belief that Hinduism is an error" and that their own religion is "the only true religion".

He stated that spiritual studies must encourage "a Hindu to become a better Hindu, a Mussalman to become a better Mussalman, and a Christian a better Christian. According to Gandhi, religion is not about what a man believes, it is about how a man lives, how he relates to other people, his conduct towards others, and one's relationship to one's conception of god.

Gandhi believed in sarvodaya economic model, which literally means "welfare, upliftment of all". To both, according to Bhatt, removing poverty and unemployment were the objective, but Gandhian economic and development approach preferred adapting technology and infrastructure to suit local situation, in contrast to Nehru's large scale, socialised state owned enterprises.

To Gandhi, the economic philosophy that aims at "greatest good for the greatest number" was fundamentally flawed, and his alternative proposal sarvodaya set its aim at "greatest good for all". He believed that the best economic system not only cared to lift the "poor, less skilled, of impoverished background" but also empowered to lift the "rich, highly skilled, of capital means and landlords".

Violence against any human being, born poor or rich, is wrong believed Gandhi. Gandhi challenged Nehru and the modernizers in the late s who called for rapid industrialisation on the Soviet model; Gandhi denounced that as dehumanising and contrary to the needs of the villages where the great majority of the people lived. Gandhi called for ending poverty through improved agriculture and small-scale cottage rural industries.

Gandhi refused to endorse the view that economic forces are best understood as "antagonistic class interests". Further, believed Gandhi, that in a free nation, victims exist only when they co-operate with their oppressor, and an economic and political system that offered increasing alternatives gave power of choice to the poorest man.

While disagreeing with Nehru about socialist economic model, Gandhi also critiqued capitalism that was driven by endless wants and a materialistic view of man. This, he believed, created a vicious vested system of materialism at the cost of other human needs such as spirituality and social relationships. A better economic system is one which does not impoverish one's culture and spiritual pursuits. Gandhism designates the ideas and principles Gandhi promoted. Of central importance is nonviolent resistance. A Gandhian can mean either an individual who follows, or a specific philosophy which is attributed to, Gandhism.

Sankhdher argues that Gandhism is not a systematic position in metaphysics or in political philosophy. Rather, it is a political creed, an economic doctrine, a religious outlook, a moral precept, and especially, a humanitarian world view. It is an effort not to systematise wisdom but to transform society and is based on an undying faith in the goodness of human nature.

There is no such thing as "Gandhism", and I do not want to leave any sect after me. I do not claim to have originated any new principle or doctrine. I have simply tried in my own way to apply the eternal truths to our daily life and problems The opinions I have formed and the conclusions I have arrived at are not final. I may change them tomorrow. I have nothing new to teach the world. Truth and nonviolence are as old as the hills. Gandhi was a prolific writer.

One of Gandhi's earliest publications, Hind Swaraj , published in Gujarati in , became "the intellectual blueprint" for India's independence movement. The book was translated into English the next year, with a copyright legend that read "No Rights Reserved". Later, Navajivan was also published in Hindi. In addition, he wrote letters almost every day to individuals and newspapers. He also wrote extensively on vegetarianism, diet and health, religion, social reforms, etc.

Gandhi usually wrote in Gujarati, though he also revised the Hindi and English translations of his books. Gandhi's complete works were published by the Indian government under the name The Collected Works of Mahatma Gandhi in the s. The writings comprise about 50, pages published in about a hundred volumes. In , a revised edition of the complete works sparked a controversy, as it contained a large number of errors and omissions. Gandhi influenced important leaders and political movements. In his early years, the former President of South Africa Nelson Mandela was a follower of the nonviolent resistance philosophy of Gandhi.

This legacy connects him to Nelson Mandela Gandhi's life and teachings inspired many who specifically referred to Gandhi as their mentor or who dedicated their lives to spreading Gandhi's ideas. In , notable European physicist Albert Einstein exchanged written letters with Gandhi, and called him "a role model for the generations to come" in a letter writing about him. Mahatma Gandhi's life achievement stands unique in political history.

He has invented a completely new and humane means for the liberation war of an oppressed country, and practised it with greatest energy and devotion. The moral influence he had on the consciously thinking human being of the entire civilised world will probably be much more lasting than it seems in our time with its overestimation of brutal violent forces. Because lasting will only be the work of such statesmen who wake up and strengthen the moral power of their people through their example and educational works.

We may all be happy and grateful that destiny gifted us with such an enlightened contemporary, a role model for the generations to come. Generations to come will scarce believe that such a one as this walked the earth in flesh and blood. Lanza del Vasto went to India in intending to live with Gandhi; he later returned to Europe to spread Gandhi's philosophy and founded the Community of the Ark in modelled after Gandhi's ashrams.

Madeleine Slade known as "Mirabehn" was the daughter of a British admiral who spent much of her adult life in India as a devotee of Gandhi. In addition, the British musician John Lennon referred to Gandhi when discussing his views on nonviolence. I am mindful that I might not be standing before you today, as President of the United States, had it not been for Gandhi and the message he shared with America and the world. Obama in September said that his biggest inspiration came from Gandhi. His reply was in response to the question 'Who was the one person, dead or live, that you would choose to dine with?

He continued that "He's somebody I find a lot of inspiration in. King with his message of nonviolence. He ended up doing so much and changed the world just by the power of his ethics. Time magazine named Gandhi the Man of the Year in The University of Nagpur awarded him an LL. The Government of India awarded the annual Gandhi Peace Prize to distinguished social workers, world leaders and citizens. Nelson Mandela , the leader of South Africa's struggle to eradicate racial discrimination and segregation, was a prominent non-Indian recipient. In , Time magazine named Gandhi as one of the top 25 political icons of all time.

Gandhi did not receive the Nobel Peace Prize , although he was nominated five times between and , including the first-ever nomination by the American Friends Service Committee , [] though he made the short list only twice, in and That year, the committee chose not to award the peace prize stating that "there was no suitable living candidate" and later research shows that the possibility of awarding the prize posthumously to Gandhi was discussed and that the reference to no suitable living candidate was to Gandhi.

Gandhi could do without the Nobel Peace prize, whether Nobel committee can do without Gandhi is the question". Indians widely describe Gandhi as the father of the nation. A 5 hours, 9 minutes long biographical documentary film, [] Mahatma: The film The Making of the Mahatma documented Gandhi's time in South Africa and his transformation from an inexperienced barrister to recognised political leader. Jahnu Barua's Maine Gandhi Ko Nahin Mara I did not kill Gandhi , places contemporary society as a backdrop with its vanishing memory of Gandhi's values as a metaphor for the senile forgetfulness of the protagonist of his film, [] writes Vinay Lal.

Anti-Gandhi themes have also been showcased through films and plays. The film, Gandhi, My Father was inspired on the same theme. Several biographers have undertaken the task of describing Gandhi's life.