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MAHATMA GANDHI (1869 – 1948)

CARDINAL STRITCH UNIVERSITY MILWAUKEE DOCTORAL LEADERSHIP PROGRAM GANDHI - SERVANT LEADERSHIP PRASAD GOLLANAPALLI 19 JUNE 2013. MAHATMA GANDHI (1869 – 1948). THE MAN. It has always been a mystery to me how men can feel themselves honored by the humiliation of their fellow beings.

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MAHATMA GANDHI (1869 – 1948)

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  1. CARDINAL STRITCH UNIVERSITYMILWAUKEEDOCTORAL LEADERSHIP PROGRAMGANDHI - SERVANT LEADERSHIPPRASAD GOLLANAPALLI19 JUNE 2013

  2. MAHATMA GANDHI (1869 – 1948) THE MAN

  3. It has always been a mystery to me how men can feel themselves honored by the humiliation of their fellow beings

  4. MAHATMA GANDHI (1869 -1948) Father of the NationApostle of Peace and Non-violenceCrusader against injustice and exploitation in any formInspiration to many social movements around the world

  5. “Generations to come will scarce believe that such a one as this ever in flesh and blood walked upon this earth.” Albert Einstein

  6. I think the question you treat in it (Hind Swaraj): the passive resistance — is a question of the greatest importance, not only for India but for the whole humanity. Count. Leo Tolstoy

  7. “Gandhi was inevitable. If humanity is to progress, Gandhi is inescapable. He lived, thought and acted, inspired by the vision of humanity evolving toward a world of peace and harmony. We may ignore Gandhi at our own risk.” - Dr. Martin Luther King, Jr.

  8. In the evolution of civilization, if it is to survive, all men cannot fail eventually to adopt Gandhi’s belief that the process of mass application of force to resolve contentious issues is fundamentally not only wrong but contains within itself the germs of self-destruction Gen. Douglas McArthur

  9. 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. Barak Obama, US President on 8th November 2010 addressing the joint session of Indian Parliament

  10. My Life is My Message

  11. BE THE CHANGE YOU WISH TO SEE IN THE WORLD

  12. Gandhi described himself simply as one “who claims only to be a humble searcher after Truth, knows his limitations, makes mistakes, never hesitates to admit them when he makes them and frankly confesses that he, like a scientist, is making experiments about some of ‘the eternal verities; of life, but cannot even claim to be a scientist.

  13. He fears no one and frightens no one…. He recognizes no conventions except such as are absolutely necessary not to remove him from the society of men and women. He recognizes no masters and no gurus. He claims no chelas though he has many…. He owns no property, keeps no bank account, makes no investments, yet makes no fuss about asking for any thing he needs.

  14. He was concerned to disclaim the position of a prophet because of his conviction that the moral values he sought to translate into his personal and political acts could be applied by one and all so as to transform human relationships and the very nature of social and political activity.

  15. I had in the strongest terms repudiated all claim to divinity. I claim to be a humble servant of India and humanity and would like to die in the discharge of such service.

  16. The only virtue I want to claim is truth and non-violence. I lay no claim to superhuman powers. I want none. I wear the same corruptible flesh that the weakest of my fellow beings wears, and am therefore as liable to err as any. My services have many limitations, but God has upto now blessed them in spite of the imperfections.

  17. I have no desire to found a sect. I am really too ambitious to be satisfied with a sect for a following, for I represent no new truths. I endeavour to follow and represent truth as I know it. I do claim to throw a new light on many an old truth. YI, 25-8-21, 267. 

  18. He regarded his “Mahatmaship” as an oppressive burden – “there is not a moment I can recall when it may be said to have tickled me”

  19. Am Tired of MahatmaThe scene in Serajganj Conference over attaching ' Mahatma ' to my name has caused deep pain to me. Those who out of their infatuation for the application of the title ‘Mahatma ' to me either howled down the gentleman who would not use the name or who implored him to do so, rendered no service to the cause or to me.

  20. They harmed the cause of non-violence and pained me. What relish could they have in a person using a title from compulsion ? I congratulate the gentleman upon his courage in having withdrawn from the Conference rather than use a title under compulsion. He showed, in my opinion, a truer appreciation of what I stand for than my blind admirers.

  21. I assure all my admirers and friends that they will please me better if they will forget the Mahatma and remember Gandhiji as the gentleman in question quite courteously did, or think of me simply as Gandhi.

  22. The highest honour that my friends can do me is to enforce in their own lives the programme that I stand for or to resist me to their utmost if they do not believe in it.

  23. Blind adoration, in the age of action is perfectly valueless, is often embarrassing and equally often painful.

  24. THE Mahatma I must leave to his fate. Though a non-co-operater I shall gladly subscribe to a bill to make it criminal for anybody to call me Mahatma and to touch my feet. Where I can impose the law myself, i.e., at the Ashram the practice is criminal. Young India : March 17, 1927.

  25. I have nothing new to teach the world. Truth and Non-violence are as old as the hills. All I have done is to try experiments in both on as vast a scale as I could. In doing so I have sometimes erred and learnt by my errors. Life and its problems have thus become to me so many experiments in the practice of truth and non-violence.

  26. I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely as possible. But I refuse to be blown off my feet by any. I refuse to live in other people's houses as an interloper, a beggar or a slave.

  27. I SAY that it is not within me to be anybody's Guru. I have always and will always disclaim this title. I, who am in search of a spiritual Guru, how can I arrogate to myself the title of a Guru ? I cannot even think of being anybody's political guru in the sense that I applied the term to the late Mr. Gokhale, for I am but an infant in politics.

  28. To be a guru I must be myself flawlessly perfect which I can never claim to be.

  29. I must therefore warn all against accepting imperfect ones as Gurus. It is better to grope in the dark and wade through a million errors to Truth than to entrust oneself to one who "knows not that he knows not." Has a man ever learnt swimming by tying a stone to his neck ? Young India : Dec. 3, 1925.

  30. Let no one say that he is a follower of Gandhi. It is enough that I should be my own follower. I know what an inadequate follower I am of myself, for I cannot live up to the convictions I stand for. You are no followers but fellow students, fellow pilgrims, fellow seekers, fellow workers.

  31. As a matter of fact my writings should be cremated with my body. What I have done will endure, not what I have said and written.

  32. Let Gandhism be destroyed if it stands for error. Truth and ahimsa will never be destroyed, but if Gandhism is another name for sectarianism, it deserves to be destroyed. If I were to know, after my death, that what I stood for had degenerated into sectarianism, I should be deeply pained. We have to work away silently.

  33. WHENEVER I see an erring man, I say to myself I have also erred; when I see a lustful man I say to myself, so was I once; and in this way I feel kinship with every one in the world and feel that I cannot be happy without the humblest of us being happy. Young India : June 7, 1920

  34. All humanity is one undivided and indivisible family, and each one of us is responsible for the misdeeds of all the others. I cannot detach myself from the wickedest soul

  35. Mankind is notoriously too dense to read the signs that God sends from time to time. We require drums to be beaten into our ears, before we should wake from our trance and hear the warning and see that to lose oneself in all, is the only way to find oneself.

  36. "It is because we have at the present moment everybody claiming the right of conscience without going through any discipline whatsoever that there is so much untruth being delivered to a bewildered world."

  37. The ideals that regulate my life are presented for acceptance by mankind in general. I have arrived at them by gradual evolution ….I claim to be an average man with less than average ability.

  38. Abstract truth has no value unless it incarnates in human beings who represent it, by proving their readiness to die for it. There is a higher court than courts of justice and that is the court of conscience. It supersedes all other courts.

  39. As long as I have not realized Absolute Truth, so long must I hold by the relative truth as I have conceived it. That relative truth must, meanwhile, be my beacon, my shield and buckler.

  40. The seeker after truth should be humbler than the dust. The world crushes the dust under its feet, but the seeker after truth should so humble himself that even the dust could crush him.

  41. To follow the way of truth is to have no preconditions, no prejudice. It is a way to face things as they are. The pursuit of truth is unconditional and open-minded inquiry and exploration, up to the last moment of our lives.

  42. The quest for truth is a liberating journey; it liberates from dogmas, both religious and political

  43. The golden rule of conduct is mutual toleration, seeing that we will never all think alike and we shall see Truth in fragment and from different angles of vision. Conscience is not the same thing for all. Whilst, therefore, it is a good guide for individual conduct, imposition of that conduct upon all will be an insufferable interference with everybody's freedom of conscience

  44. THE ESSENTIALS OF GANDHI:SARVODAYASWARAJSWADESHISATYAGRAHA

  45. SARVODAYA(WELFARE OF ALL)INSPIRATION FROM JOHN RUSKIN’S BOOK: ‘UNTO THIS LAST’

  46. The good of the individual is contained in the good of allA lawyer’s work has the save value as the barber’s, inasmuch as all have the same right of earning their livelihood from their workThe life of labour, i.e., the life of the tiller of the soil and the handicraftsman, is the life worth living

  47. SARVODAYA –WELFARE OF ALL PEOPLE – RESPECT, DIGNITY, EQUALITY, OPPORTUNITYWELFARE OF SUBHUMAN WORLD – ANIMALS, BIRDS, TREES, LAKES,RIVERS, OCEANS, ENVIRONMENTAL PROTECTION ETC.

  48. SWARAJSwaraj is self-rule. It is disciplined rule from within.

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