Essay on Gandhiji's view on truth
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Gandhiji was one of the greatest Indian of all time. He is called the “Father of the Indian Nation”. His original name was Mohandas Karamchand Gandhi. He was given the title of “Mahatma“, which implies “Great Soul“. People also call him “Bapu” affectionately.
Early life: The birth of Mahatma Gandhi took place on 2nd day of October in 1869 at Porbandar (Gujarat). His father, Karamchand Gandhi, was a noble and pious man. Mr. Karamchand was the chief Dewan of the State of Rajkot.
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Early life: The birth of Mahatma Gandhi took place on 2nd day of October in 1869 at Porbandar (Gujarat). His father, Karamchand Gandhi, was a noble and pious man. Mr. Karamchand was the chief Dewan of the State of Rajkot.
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As we know about Gandhi.
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Our Question is Essay on Gandhiji's view on truth
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Answer is :
Of all the moral principles, Gandhi placed truth as the first and foremost. He called it “the sovereign principle”, which included numerous other principles. It did not merely imply truthfulness in speech, but in thought also “and not only the relative truth of our conception, but the absolute truth, the eternal principle, that is God”. He equated God with truth, as he says, “I worship God as truth only. I have not yet found him, but I am seeking after him. I am prepared to sacrifice the things dearest to me in pursuit of this quest…. Often in my progress, I have had faint glimpses of the absolute truth, God, and daily the conviction is growing upon me that the above is real and all else is unreal.”
Gandhi’s conception of truth has obviously not the common meaning attributed to it for there were divine and philosophical dimensions to it. It can perhaps be said that the predominant factor in moulding his vision of truth was his deep attachment to the epic, Ramcharitmanas, written by Tulsidas and his faith in the Ramanama. A.L. Basham has offered some very cogent arguments in this regard.
“One of the commonest ejaculations of popular north Indian Vaishnavism,” he says, “is Rama naam sach hai (the name of Rama is true, or is truth, since modern Indian sach, like the Sanskrit satya, may be either an adjective or a noun). Here we have already the possible source of the Gandhian emphasis on truth, and of the special and unwestern usage of the word in Gandhi’s speeches and writings.
The implication of the phrase for the believer is not simply that God exists; it must also connote that the essence (naam, literally name) of divinity is ultimate reality and that God carries out his promises without swerving and expects his followers to do likewise. The use of the word such with this extended connotation can also be found in the Hindu Ramayana of Tulsidas.
For instance, Dashrath carried out his promise of granting a boon to his wife, Kaikeyi, at the cost of his life and his family’s happiness. The ideal of sticking to the truth, the word, shines bright and it is not at all improbable that it was imprinted on young Gandhi’s mind as an exemplary ideal.
During a brief period in his youth, for about three years, Gandhi led a kind of double life in which he staged a mild revolt against parental authority in secret. His native honesty and sincerity prevented a final fall.
HOPE IT'S HELPS!!!!!!!
................................................
ALSO DON'T FORGOT TO MARK ME BRAINLIST.
As we know about Gandhi.
So,
Hay guys,
Our Question is Essay on Gandhiji's view on truth
....................
Answer is :
Of all the moral principles, Gandhi placed truth as the first and foremost. He called it “the sovereign principle”, which included numerous other principles. It did not merely imply truthfulness in speech, but in thought also “and not only the relative truth of our conception, but the absolute truth, the eternal principle, that is God”. He equated God with truth, as he says, “I worship God as truth only. I have not yet found him, but I am seeking after him. I am prepared to sacrifice the things dearest to me in pursuit of this quest…. Often in my progress, I have had faint glimpses of the absolute truth, God, and daily the conviction is growing upon me that the above is real and all else is unreal.”
Gandhi’s conception of truth has obviously not the common meaning attributed to it for there were divine and philosophical dimensions to it. It can perhaps be said that the predominant factor in moulding his vision of truth was his deep attachment to the epic, Ramcharitmanas, written by Tulsidas and his faith in the Ramanama. A.L. Basham has offered some very cogent arguments in this regard.
“One of the commonest ejaculations of popular north Indian Vaishnavism,” he says, “is Rama naam sach hai (the name of Rama is true, or is truth, since modern Indian sach, like the Sanskrit satya, may be either an adjective or a noun). Here we have already the possible source of the Gandhian emphasis on truth, and of the special and unwestern usage of the word in Gandhi’s speeches and writings.
The implication of the phrase for the believer is not simply that God exists; it must also connote that the essence (naam, literally name) of divinity is ultimate reality and that God carries out his promises without swerving and expects his followers to do likewise. The use of the word such with this extended connotation can also be found in the Hindu Ramayana of Tulsidas.
For instance, Dashrath carried out his promise of granting a boon to his wife, Kaikeyi, at the cost of his life and his family’s happiness. The ideal of sticking to the truth, the word, shines bright and it is not at all improbable that it was imprinted on young Gandhi’s mind as an exemplary ideal.
During a brief period in his youth, for about three years, Gandhi led a kind of double life in which he staged a mild revolt against parental authority in secret. His native honesty and sincerity prevented a final fall.
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