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Mahatma Gandhi’s Education

Mahatma Gandhi is known all over the world as the anti-colonial nationalist who used nonviolent protests to lead India to its independence. His nonviolent resistance influenced global leaders worldwide and changed the course of world history. However, as great as he is in the annals of history, Gandhi started out from humble beginnings.

Primary Education

Gandhi attended the local school in his hometown at age nine. This is where he studied basic mathematics, the Gujarati language, history, and geography. He was not a remarkable student in any way, was shy, and was not good at physical activities either. 

High School Education

After completing his primary education, Gandhi entered Alfred High School at age 11. He remained a mediocre student but seemed to have an aptitude for English. However, he did not seem to have performed well in geography. His shyness and timidity still hounded him, but otherwise, he was a well-behaved student. His handwriting remained terribly illegible, and scholars believe that this is because Gandhi originally learned to write on dust with his fingers. At age 13, he was married to a girl of the same age, and it was also around this time that his father fell ill. After India attained its independence in 1947, Alfred High School was renamed Mohandas Gandhi High School. The school stopped its operations in 2017 and was turned into a museum. 

College Education

In 1888, at the age of 18, Gandhi entered Samaldas College in Bhavnagar but soon dropped out. His father died in 1885, and his relatives decided that he should go to England to study law and follow in his father’s footsteps by being a local official. Gandhi’s mother objected to the idea, worried that her son’s morals would be tainted by life in England. In response, Gandhi assured his mother that he would stay away from meat, wine, and other women. His mother finally relented, but senior members of Gandhi’s caste opposed the plan. They stated that they would not allow England to taint the morals of one of their members and threatened to expel Gandhi from their cast. Gandhi disregarded these threats and went on to sail to England.

Law Studies

Gandhi studied law and jurisprudence at University College London. He still suffered from shyness, but he tried his best to fit in by dressing up as a typical English gentleman. He also took dancing and speech lessons. One of the activities that Gandhi enjoyed in London was his work as part of the London Vegetarian Society. He became influenced by vegetarianism by the writings of Henry Stephens Salt, and so he found it easy to keep his promises to his mother. He participated in the London Vegetarian Society’s meetings and wrote articles for its journal. Gandhi frequented vegetarian restaurants in London, and there he met several theosophists and socialists. During his studies with his theosophist friends, he discovered the beauty of the Bhagavad Gita and the Christian Bible. After three years of studying, Gandhi graduated from University College London and went home to India. He was greeted with the heartbreaking news that his mother had died while he was away.

Education as an Activist in South Africa

Gandhi was not able to achieve success as a law practitioner in India. However, in 1893, the owner of a shipping enterprise informed Gandhi that his cousin in Johannesburg needed a lawyer. Gandhi agreed to take on the job, and soon he arrived in South Africa. He thought that he would be treated there as a British citizen, but instead, he experienced all kinds of discrimination, including being thrown out of a train and being ordered to remove his turban inside a magistrate’s court. Gandhi learned to accept the harsh reality of being an Indian in South Africa, but he developed inner strength and became a political activist for the rights of Indians. In 1915, after 20 years in South Africa, Gandhi went home to India, enjoying the reputation of a great soul.

His experiences in South Africa convinced him that education is a potent weapon that can transform Indian society. He then promoted the idea that education should concentrate on the building of people’s characters and moral convictions. He stated that education should be free and available to everyone regardless of social class. Gandhi’s education in school and in life led him to educate the younger generation. In Balpothi, Gandhi’s textbook for children, he teaches that boys and girls are both responsible for household work, like washing clothes and cooking. The idea that only women should work around the house was opposed by Gandhi. Through his teachings in this book, the idea of women’s fight for gender equality was given awareness. Learning from India’s suffering under the British Empire, he urged schools to teach handicrafts to students. This way, he hoped that India would attain self-sufficiency in the manufacturing industry. 

• Mahatma Gandhi’s Nationality
• Mahatma Gandhi’s Early Life
• Mahatma Gandhi’s Education
• Mahatma Gandhi’s Religion
• Mahatma Gandhi in South Africa
• Mahatma Gandhi and Civil Disobedience
• Mahatma Gandhi and World War II
• Mahatma Gandhi as a Writer
• Mahatma Gandhi’s Influences
• Mahatma Gandhi’s Death
• Mahatma Gandhi’s Legacy

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Mahatma Gandhi

By: History.com Editors

Updated: June 6, 2019 | Original: July 30, 2010

Revered the world over for his nonviolent philosophy of passive resistance, Mohandas Karamchand Gandhi was known to his many followers as Mahatma, or “the great-souled one.” He began his activism as an Indian immigrant in South Africa in the early 1900s, and in the years following World War I became the leading figure in India’s struggle to gain independence from Great Britain. Known for his ascetic lifestyle–he often dressed only in a loincloth and shawl–and devout Hindu faith, Gandhi was imprisoned several times during his pursuit of non-cooperation, and undertook a number of hunger strikes to protest the oppression of India’s poorest classes, among other injustices. After Partition in 1947, he continued to work toward peace between Hindus and Muslims. Gandhi was shot to death in Delhi in January 1948 by a Hindu fundamentalist.

Mohandas Karamchand Gandhi was born on October 2, 1869, at Porbandar, in the present-day Indian state of Gujarat. His father was the dewan (chief minister) of Porbandar; his deeply religious mother was a devoted practitioner of Vaishnavism (worship of the Hindu god Vishnu), influenced by Jainism, an ascetic religion governed by tenets of self-discipline and nonviolence. At the age of 19, Mohandas left home to study law in London at the Inner Temple, one of the city’s four law colleges. Upon returning to India in mid-1891, he set up a law practice in Bombay, but met with little success. He soon accepted a position with an Indian firm that sent him to its office in South Africa. Along with his wife, Kasturbai, and their children, Gandhi remained in South Africa for nearly 20 years.

Did you know? In the famous Salt March of April-May 1930, thousands of Indians followed Gandhi from Ahmadabad to the Arabian Sea. The march resulted in the arrest of nearly 60,000 people, including Gandhi himself.

Gandhi was appalled by the discrimination he experienced as an Indian immigrant in South Africa. When a European magistrate in Durban asked him to take off his turban, he refused and left the courtroom. On a train voyage to Pretoria, he was thrown out of a first-class railway compartment and beaten up by a white stagecoach driver after refusing to give up his seat for a European passenger. That train journey served as a turning point for Gandhi, and he soon began developing and teaching the concept of satyagraha (“truth and firmness”), or passive resistance, as a way of non-cooperation with authorities.

The Birth of Passive Resistance

In 1906, after the Transvaal government passed an ordinance regarding the registration of its Indian population, Gandhi led a campaign of civil disobedience that would last for the next eight years. During its final phase in 1913, hundreds of Indians living in South Africa, including women, went to jail, and thousands of striking Indian miners were imprisoned, flogged and even shot. Finally, under pressure from the British and Indian governments, the government of South Africa accepted a compromise negotiated by Gandhi and General Jan Christian Smuts, which included important concessions such as the recognition of Indian marriages and the abolition of the existing poll tax for Indians.

In July 1914, Gandhi left South Africa to return to India. He supported the British war effort in World War I but remained critical of colonial authorities for measures he felt were unjust. In 1919, Gandhi launched an organized campaign of passive resistance in response to Parliament’s passage of the Rowlatt Acts, which gave colonial authorities emergency powers to suppress subversive activities. He backed off after violence broke out–including the massacre by British-led soldiers of some 400 Indians attending a meeting at Amritsar–but only temporarily, and by 1920 he was the most visible figure in the movement for Indian independence.

6 Things You Might Not Know About Gandhi

The iconic Indian activist, known for his principle of nonviolent resistance, had humble beginnings and left an outsized legacy.

When Gandhi’s Salt March Rattled British Colonial Rule

In March 1930, Mahatma Gandhi and his followers set off on a brisk 241‑mile march to the Arabian Sea town of Dandi to lay Indian claim to the nation's own salt.

Assassination of Gandhi

Passive Resistance For some 50 years, Gandhi, born on October 2, 1869, and called “Mahatma” (“great‑souled” in Sanskrit), fought for India’s independence from Britain, practicing civil disobedience and peaceful protests that included fasting, boycotts and marches. He was an adherent of satyagraha (“truth‑force”), a passive political resistance he defined as “a weapon of the strongest […]

Leader of a Movement

As part of his nonviolent non-cooperation campaign for home rule, Gandhi stressed the importance of economic independence for India. He particularly advocated the manufacture of khaddar, or homespun cloth, in order to replace imported textiles from Britain. Gandhi’s eloquence and embrace of an ascetic lifestyle based on prayer, fasting and meditation earned him the reverence of his followers, who called him Mahatma (Sanskrit for “the great-souled one”). Invested with all the authority of the Indian National Congress (INC or Congress Party), Gandhi turned the independence movement into a massive organization, leading boycotts of British manufacturers and institutions representing British influence in India, including legislatures and schools.

After sporadic violence broke out, Gandhi announced the end of the resistance movement, to the dismay of his followers. British authorities arrested Gandhi in March 1922 and tried him for sedition; he was sentenced to six years in prison but was released in 1924 after undergoing an operation for appendicitis. He refrained from active participation in politics for the next several years, but in 1930 launched a new civil disobedience campaign against the colonial government’s tax on salt, which greatly affected Indian’s poorest citizens.

A Divided Movement

In 1931, after British authorities made some concessions, Gandhi again called off the resistance movement and agreed to represent the Congress Party at the Round Table Conference in London. Meanwhile, some of his party colleagues–particularly Mohammed Ali Jinnah, a leading voice for India’s Muslim minority–grew frustrated with Gandhi’s methods, and what they saw as a lack of concrete gains. Arrested upon his return by a newly aggressive colonial government, Gandhi began a series of hunger strikes in protest of the treatment of India’s so-called “untouchables” (the poorer classes), whom he renamed Harijans, or “children of God.” The fasting caused an uproar among his followers and resulted in swift reforms by the Hindu community and the government.

In 1934, Gandhi announced his retirement from politics in, as well as his resignation from the Congress Party, in order to concentrate his efforts on working within rural communities. Drawn back into the political fray by the outbreak of World War II , Gandhi again took control of the INC, demanding a British withdrawal from India in return for Indian cooperation with the war effort. Instead, British forces imprisoned the entire Congress leadership, bringing Anglo-Indian relations to a new low point.

Partition and Death of Gandhi

After the Labor Party took power in Britain in 1947, negotiations over Indian home rule began between the British, the Congress Party and the Muslim League (now led by Jinnah). Later that year, Britain granted India its independence but split the country into two dominions: India and Pakistan. Gandhi strongly opposed Partition, but he agreed to it in hopes that after independence Hindus and Muslims could achieve peace internally. Amid the massive riots that followed Partition, Gandhi urged Hindus and Muslims to live peacefully together, and undertook a hunger strike until riots in Calcutta ceased.

In January 1948, Gandhi carried out yet another fast, this time to bring about peace in the city of Delhi. On January 30, 12 days after that fast ended, Gandhi was on his way to an evening prayer meeting in Delhi when he was shot to death by Nathuram Godse, a Hindu fanatic enraged by Mahatma’s efforts to negotiate with Jinnah and other Muslims. The next day, roughly 1 million people followed the procession as Gandhi’s body was carried in state through the streets of the city and cremated on the banks of the holy Jumna River.

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Mahatma Gandhi summary

Explore the life of mahatma gandhi as a political and social activist.

Mahatma Gandhi , byname of Mohandas Karamchand Gandhi , (born Oct. 2, 1869, Porbandar, India—died Jan. 30, 1948, Delhi), Preeminent leader of Indian nationalism and prophet of nonviolence in the 20th century.

Gandhi grew up in a home steeped in religion, and he took for granted religious tolerance and the doctrine of ahimsa (noninjury to all living beings). He studied law in England from 1888 to 1891, and in 1893 he took a job with an Indian firm in South Africa. There he became an effective advocate for Indian rights.

In 1906 he first put into action satyagraha, his technique of nonviolent resistance. His success in South Africa gave him an international reputation, and in 1915 he returned to India and within a few years became the leader of a nationwide struggle for Indian home rule. By 1920 Gandhi commanded influence hitherto unattained by any political leader in India.

He refashioned the Indian National Congress into an effective political instrument of Indian nationalism and undertook major campaigns of nonviolent resistance in 1920–22, 1930–34 (including his momentous march to the sea to collect salt to protest a government monopoly), and 1940–42. In the 1930s he also campaigned to end discrimination against India’s lower-caste “ untouchables ” (Dalits; officially designated as Scheduled Castes) and concentrated on educating rural India and promoting cottage industry.

India achieved dominion status in 1947, but the partition of the subcontinent into India and Pakistan was a great disappointment to Gandhi, who had long worked for Hindu-Muslim unity. In September 1947 he ended rioting in Calcutta (Kolkata) by fasting. Known as the Mahatma (“Great-Souled”), Gandhi had won the affection and loyalty of millions. In January 1948 he was shot and killed by a young Hindu fanatic.

the encyclopaedia of pedagogy and informal education

Mahatma Gandhi on education

Mahatma gandhi on education. his critique of western, particularly english, education was part of his critique of western ‘civilization’ as a whole. barry burke explores his vision..

contents : early life · swaraj and swadishi · on education · references · links · how to reference this piece

The real difficulty is that people have no idea of what education truly is. We assess the value of education in the same manner as we assess the value of land or shares in the stock exchange market. We want to provide only such education as would enable the student to earn more. We hardly give any thought to the improvement of the character of the educated. The girls, we say, do not have to earn; so why should they be educated? As long as such ideas persist there is no hope of our ever knowing the true value of education. (M. K. Gandhi True Education on the NCTE site)

In a piece published some years ago, Krishna Kumar, Professor of Education at Delhi University, wrote that ‘no one rejected colonial education as sharply and as completely as Gandhi did, nor did anyone else put forward an alternative as radical as the one he proposed’. Gandhi’s critique of Western, particularly English, education was part of his critique of Western civilization as a whole. There is a story that, on arriving in Britain after he had become famous, someone asked him the question: ‘Mr Gandhi, what do you think of civilization in England?’ to which he replied ‘I think that it would be something worth trying!’

Mohandas Karamchand Gandhi was born in 1869 in Porbandar on the West coast of India. He had a reasonably conventional middle-class Indian upbringing. His father (Karamchand) was the senior official ( dewan or prime minister ) of a small Indian state (Porbandar) before moving on to be the chief karbhari (adviser) in the principality of Rajkot. He looked to his son to follow in his footsteps. Gandhi went to school, and did not particularly excel at anything but learned the things that were expected of him. He married in 1882, aged 13. His wife, Kasturbai Makanji who was also 13, was the daughter of a local merchant and was chosen for him. (Gandhi was later to speak strongly of the ‘cruel custom of child marriage’). At the end of his formal schooling, he decided that he wanted to be a lawyer. To do this he had to come to England to enroll at the Inner Temple. He was called to the Bar in the summer of 1891. On his return to India, he found that he could not make a successful career as a lawyer so he moved to South Africa in 1893.

His experiences in South Africa changed his life. While he was there, he came face to face with blatant racism and discrimination of a kind that he had never witnessed in India. The humiliation he felt at the hands of officials turned him from a meek and unassertive individual into a determined political activist. He had originally gone to South Africa on a one-year contract to work for an Indian law firm in Natal Province. There he took up various grievances on behalf of the Indian community and gradually found himself first as their advocate on civil rights issues and finally as their leader in a political movement against racial discrimination and for South African Indian rights. His methods were unusual. He launched a struggle against the authorities which in keeping with his strict Hindu beliefs was based on a strict adherence to non-violence. This meant that it consisted of passive resistance – the peaceful violation of certain laws, the courting of collective arrests (he urged his followers to fill the jails), non-co­operation with the authorities, boycotts and spectacular marches. These methods were later to be perfected back in India in the fight for independence from the British Empire.

Gandhi’s ideas were gradually perfected as a result of his South African experiences. Throughout his life, the ideas he formed in these first few years in South Africa were to be developed to fit various changed circumstances in the fight for Indian independence. They were, however, set within a global context of a total rejection of modern civilization. His rejection of ‘modern’ or Western civilization was all encompassing. He described it as the ‘Kingdom of Satan’ polluting everyone it touched. Modernization in the form of industrialization, machinery, parliamentary government, the growth of the British Empire and all the things that most people regarded as progress, Gandhi rejected. In opposition to modern civilization he counter posed ancient Indian civilization with its perceived emphasis on village communities that were self-sufficient and self-governing. He was concerned with the stranglehold that Western civilization had over India. The materialistic values that the British Raj imposed on India had to be countered by the spirituality of Ancient India. Time and time again throughout his life he would return to this theme of the need to revert to what he called their ‘own glorious civilization’ which was far superior to anything modern society could offer.

Swaraj and Swadeshi

What Gandhi was looking for was what he called swaraj and swadeshi . These two terms taken together represent the type of society that Gandhi was looking for. Swaraj , very badly translates as independence/autonomy/home rule/self-rule. Swadeshi can be translated as self-sufficiency or self-reliance.

Swaraj for Gandhi was not simply a question of ousting the British from India and declaring independence. What it implied was a wholly different type of society. He did not want the British to be replaced by Indians doing exactly the same. If that was all they achieved, they would not have achieved true freedom but merely the same type of government run by a different set of men. He wanted the value system and lifestyle of the British Raj to be done away with and totally replaced by a simpler, more spiritual, communal life. This new type of society, reflecting the old values of pre-colonial days, was to be based on the village. He stated that:

[I]ndependence must begin at the bottom. Thus every village will be a republic … having full powers. It follows, therefore, that every village has to be self-sustained and capable of managing its affairs. Thus, ultimately, it is the individual who is the unit. This does not exclude dependence on and willing help from neighbours or from the world… In this structure composed of innumerable villages, there will be ever-widening, never-ascending circles. Life will not be a pyramid with the apex sustained by the bottom.

Gandhi’s vision for a new India entailed that ‘every religion has its full and equal place’. (He was totally opposed to the partition of India). Equally, ‘there would be no room for machines that would displace human labour and that would concentrate power in a few hands’.

In his Collected Works, there is a passage, written in 1942, that amplifies his ideas on the role of the village. He states that ‘my idea of village swaraj is that it is a complete republic, independent of its neighbours for its own vital wants, and yet interdependent for many others in which dependence is a necessity’. He continues:

Thus every villages first concern will be to grow its own food crops and cotton for its cloth. It should have a reserve for its cattle, recreation and playground for adults and children. Then, if there is more land available, it will grow useful money crops, thus excluding ganja, tobacco, opium and the like. The village will maintain a village theatre, school and public hail. It will have its own waterworks, ensuring clean water supply. This can be done through controlled wells or tanks. Education will be compulsory up to the final basic course. As far as possible every activity will be conducted on the co-operative basis. There will be no castes such as we have today with their graded untouchability. Non-violence with its technique of… non-cooperation will be the sanction of the village community. There will be a compulsory service of village guards who will be selected by rotation from the register maintained by the village. The government of the village will be conducted by a [council] of five persons annually elected by the adult villagers, male and female, possessing minimum prescribed qualifications. These will have all the authority and jurisdiction required. Since there will be no system of punishments in the accepted sense, this [council] will be the legislature, judiciary and executive combined to operate for its year of office.

Gandhi was quite certain that any village could become such a republic straight away without much interference even from the colonial government because he believed that their sole effective connection with the villages was the collection of village taxes. All that was needed was the will to do it. He referred to his ideal state as one of ‘enlightened anarchy in which each person will become his own ruler’. It is interesting to see that throughout his writings on the autonomous self-sufficient village communities, we see echoes of the anarchist lifestyles proposed by such writers as Tolstoy or Thoreau in the nineteenth century.

On education

Given Gandhi’s values and his vision of what constituted a truly civilized and free India, it was not surprising that he developed firm views on education. Education not only moulds the new generation but reflects a society’s fundamental assumptions about itself and the individuals which compose it. His experience in South Africa not only changed his outlook on politics but also helped him to see the role education played in that struggle. He was aware that he had been a beneficiary of Western education and for a number of years while he was in South Africa he still tried to persuade Indians to take advantage of it. However, it was not until the early years of this century, when he was in his middle thirties, that he became so opposed to English education that he could write about ‘the rottenness of this education’ and that ‘to give millions a knowledge of English is to enslave them … that, by receiving English education, we have enslaved the nation’. He was enraged that he had to speak of Home Rule or Independence in what was clearly a foreign tongue, that he could not practice in court in his mother tongue, that all official documents were in English as were all the best newspapers and that education was carried out in English for the chosen few. He did not blame the colonial powers for this. He saw that it was quite logical that they would want an elite of native Indians to become like their rulers in both manners and values. In this way, the Empire could be consolidated. Gandhi blamed his fellow Indians for accepting the situation. Later in his life, he was to declare that ‘real freedom will come only when we free ourselves of the domination of Western education, Western culture and Western way of living which have been ingrained in us .. . Emancipation from this culture would mean real freedom for us’.

As we have seen, Gandhi had not only rejected colonial education but also put forward a radical alternative. So what was this alternative? What was so radical about it?

First of all, I need to say a word about Gandhi’s attitude to industrialization. He was, in fact, absolutely opposed to modern machinery. In his collected works, he refers to machinery as having impoverished India, and that it was difficult to measure the harm that Manchester had done to them by producing machine-made cloth which, in turn, ruined the internal market for locally produced handwoven goods. Typically of Gandhi, however, he does not blame Manchester or the mill owners. ‘How can Manchester be blamed?’ he writes. ‘We wore Manchester cloth and this is why Manchester wove it’. However, he notes that where cloth mills were not introduced in India, in places such as Bengal, the original hand-weaving occupation was thriving. Where they did have mills e.g. in Bombay, he felt that the workers there had become slaves. He was shocked by the conditions of the women working in the mills of Bombay and made the point that before they were introduced these women were not starving. He maintained that ‘if the machinery craze grows in our country, it will become an unhappy land’. What he wanted was for Indians to boycott all machine-made goods not just cloth. He was quite clear when he asked the question ‘What did India do before these articles were introduced?’ and then answered his own question by stating ‘Precisely the same should be done today. As long as we cannot make pins without machinery, so long will we do without them. The tinsel splendour of glassware we will have nothing to do with, and we will make wicks, as of old, with home-grown cotton and use hand­made earthen saucers or lamps. So doing, we shall save our eyes and money and support swadeshi and so shall we attain Home Rule’.

Within this context of the need for a machine-less society, Gandhi developed his ideas on education. The core of his proposal was the introduction of productive handicrafts in the school curriculum. The idea was not simply to introduce handicrafts as a compulsory school subject, but to make the learning of a craft the centrepiece of the entire teaching programme. It implied a radical restructuring of the sociology of school knowledge in India, where productive handicrafts had been associated with the lowest groups in the hierarchy of the caste system. Knowledge of the production processes involved in crafts, such as spinning, weaving, leather-work, pottery, metal-work, basket-making and bookbinding, had been the monopoly of specific caste groups in the lowest stratum of the traditional social hierarchy. Many of them belonged to the category of ‘untouchables’. India’s own tradition of education as well as the colonial education system had emphasized skills such as literacy and acquisition of knowledge of which the upper castes had a monopoly.

Gandhi’s proposal intended to stand the education system on its head. The social philosophy and the curriculum of what he called ‘basic education’ thus favoured the child belonging to the lowest stratum of society. in such a way it implied a programme of social transformation. It sought to alter the symbolic meaning of ‘education’ and to change the established structure of opportunities for education.

Why Gandhi proposed the introduction of productive handicrafts into the school system was not really as outrageous as may appear. What he really wanted was for the schools to be self-supporting, as far as possible. There were two reasons for this. Firstly, a poor society such as India simply could not afford to provide education for all children unless the schools could generate resources from within. Secondly, the more financially independent the schools were, the more politically independent they could be. What Gandhi wanted to avoid was dependence on the state which he felt would mean interference from the centre. Above all else, Gandhi valued self-sufficiency and autonomy. These were vital for his vision of an independent India made up of autonomous village communities to survive. It was the combination of swaraj and swadeshi related to the education system. A state system of education within an independent India would have been a complete contradiction as far as Gandhi was concerned.

He was also of the opinion that manual work should not be seen as something inferior to mental work. He felt that the work of the craftsman or labourer should be the ideal model for the ‘good life’. Schools which were based around productive work where that work was for the benefit of all were, therefore, carrying out the education of the whole person – mind, body and spirit.

The right to autonomy that Gandhi’s educational plan assigns to the teacher in the context of the school’s daily curriculum is consistent with the libertarian principles that he shared with Tolstoy. Gandhi wanted to free the Indian teacher from interference from outside, particularly government or state bureaucracy. Under colonial rule, the teacher had a prescribed job to do that was based on what the authorities wanted the children to learn. Textbooks were mandatory so that Gandhi found that ‘the living word of the teacher has very little value. A teacher who teaches from textbooks does not impart originality to his pupils’. Gandhi’s plan, on the other hand, implied the end of the teacher’s subservience to the prescribed textbook and the curriculum. It presented a concept of learning that simply could not be fully implemented with the help of textbooks. Of equal, if not more importance, was the freedom it gave the teacher in matters of curriculum. It denied the state the power to decide what teachers taught and what they did in the classroom. It gave autonomy to the teacher but it was, above all, a libertarian approach to schooling that transferred power from the state to the village.

Gandhi’s basic education was, therefore, an embodiment of his perception of an ideal society consisting of small, self-reliant communities with his ideal citizen being an industrious, self-respecting and generous individual living in a small co­operative community.

For informal educators, we can draw out a number of useful pointers. First, Gandhi’s insistence on autonomy and self-regulation is reflected in the ethos of informal education. Gandhi’s conception of basic education was concerned with learning that was generated within everyday life which is the basis on which informal educators work. It was also an education focused on the individual but reliant on cooperation between individuals. There is also a familiar picture of the relationships between educators and students/learners:

A teacher who establishes rapport with the taught, becomes one with them, learns more from them than he teaches them. He who learns nothing from his disciples is, in my opinion, worthless. Whenever I talk with someone I learn from him. I take from him more than I give him. In this way, a true teacher regards himself as a student of his students. If you will teach your pupils with this attitude, you will benefit much from them. (Talk to Khadi Vidyalaya Students, Sevagram, Sevak , 15 February 1942 CW 75, p. 269)

Lastly, it was an education that aimed at educating the whole person, rather than concentrating on one aspect. It was a highly moral activity.

Chadha, Y. (1997) Rediscovering Gandhi , London: Century.

Gandhi, M. K. (1977) The Collected Works , Ahmedabad: Navajivan.

Gandhi, M. K. (1997) Hind Swaraj and other writings , Cambridge: Cambridge University Press.

Kumar, K. (1994) ‘Mohandas Karamchand Gandhi’ in Z. Morsy (ed.) Thinkers on Education Volume 2 , Paris: UNESCO.

Gandhi On Education : excellent collection of quotes from the National Council for Teacher Education

Mahatma Gandhi: The Complete Information – provides information on his philosophies, struggles, biography etc. Also has the beginnings of an net edition of his collected works.

Images : Gandhi on the 1930 Salt March. Yann, Public domain, via Wikimedia Commons . The second picture is also sourced from Wikimedia Commons snd is recorded as Creative Commons Zero, Public Domain Dedication

How to reference this piece : Burke, B. (2000). ‘Mahatma Gandhi on education’, The encyclopedia of pedagogy and informal education. [https://infed.org/mobi/mahatma-gandhi-on-education/ . Retrieved: enter date ].

© Barry Burke 2000.

Biography of Mohandas Gandhi, Indian Independence Leader

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• B.A., History, University of California at Davis

Mohandas Gandhi (October 2, 1869–January 30, 1948) was the father of the Indian independence movement. While fighting discrimination in South Africa, Gandhi developed satyagrah a, a nonviolent way of protesting injustice. Returning to his birthplace of India, Gandhi spent his remaining years working to end British rule of his country and to better the lives of India's poorest classes.

Fast Facts: Mohandas Gandhi

• Known For : Leader of India's independence movement
• Also Known As : Mohandas Karamchand Gandhi, Mahatma ("Great Soul"), Father of the Nation, Bapu ("Father"), Gandhiji
• Born : October 2, 1869 in Porbandar, India
• Parents : Karamchand and Putlibai Gandhi
• Died : January 30, 1948 in New Delhi, India
• Education : Law degree, Inner Temple, London, England
• Published Works : Mohandas K. Gandhi, Autobiography: The Story of My Experiments with Truth , Freedom's Battle
• Spouse : Kasturba Kapadia
• Children : Harilal Gandhi, Manilal Gandhi, Ramdas Gandhi, Devdas Gandhi
• Notable Quote : "The true measure of any society can be found in how it treats its most vulnerable members."

Mohandas Gandhi was born October 2, 1869, in Porbandar, India, the last child of his father Karamchand Gandhi and his fourth wife Putlibai. Young Gandhi was a shy, mediocre student. At age 13, he married Kasturba Kapadia as part of an arranged marriage. She bore four sons and supported Gandhi's endeavors until her 1944 death.

In September 1888 at age 18, Gandhi left India alone to study law in London. He attempted to become an English gentleman, buying suits, fine-tuning his English accent, learning French, and taking music lessons. Deciding that was a waste of time and money, he spent the rest of his three-year stay as a serious student living a simple lifestyle.

Gandhi also adopted vegetarianism and joined the London Vegetarian Society, whose intellectual crowd introduced Gandhi to authors Henry David Thoreau and Leo Tolstoy . He also studied the "Bhagavad Gita," an epic poem sacred to Hindus. These books' concepts set the foundation for his later beliefs.

Gandhi passed the bar on June 10, 1891, and returned to India. For two years, he attempted to practice law but lacked the knowledge of Indian law and the self-confidence necessary to be a trial lawyer. Instead, he took on a year-long case in South Africa.

At 23, Gandhi again left his family and set off for the British-governed Natal province in South Africa in May 1893. After a week, Gandhi was asked to go to the Dutch-governed Transvaal province. When Gandhi boarded the train, railroad officials ordered him to move to the third-class car. Gandhi, holding first-class tickets, refused. A policeman threw him off the train.

As Gandhi talked to Indians in South Africa, he learned that such experiences were common. Sitting in the cold depot that first night of his trip, Gandhi debated returning to India or fighting the discrimination. He decided that he couldn't ignore these injustices.

Gandhi spent 20 years bettering Indians' rights in South Africa, becoming a resilient, potent leader against discrimination. He learned about Indian grievances, studied the law, wrote letters to officials, and organized petitions. On May 22, 1894, Gandhi established the Natal Indian Congress (NIC). Although it began as an organization for wealthy Indians, Gandhi expanded it to all classes and castes. He became a leader of South Africa's Indian community, his activism covered by newspapers in England and India.

In 1896 after three years in South Africa, Gandhi sailed to India to bring his wife and two sons back with him, returning in November. Gandhi's ship was quarantined at the harbor for 23 days, but the real reason for the delay was an angry mob of whites at the dock who believed Gandhi was returning with Indians who would overrun South Africa.

Gandhi sent his family to safety, but he was assaulted with bricks, rotten eggs, and fists. Police escorted him away. Gandhi refuted the claims against him but refused to prosecute those involved. The violence stopped, strengthening Gandhi's prestige.

Influenced by the "Gita," Gandhi wanted to purify his life by following the concepts of aparigraha  (nonpossession) and  samabhava  (equitability). A friend gave him "Unto This Last" by  John Ruskin , which inspired Gandhi to establish Phoenix Settlement, a community outside Durban, in June 1904. The settlement focused on eliminating needless possessions and living in full equality. Gandhi moved his family and his newspaper, the  Indian Opinion , to the settlement.

In 1906, believing that family life was detracting from his potential as a public advocate, Gandhi took the vow of  brahmacharya  (abstinence from sex). He simplified his vegetarianism to unspiced, usually uncooked foods—mostly fruits and nuts, which he believed would help quiet his urges.

Gandhi believed that his vow of  brahmacharya  allowed him the focus to devise the concept of  satyagraha  in late 1906. In the simplest sense,  satyagraha  is passive resistance, but Gandhi described it as "truth force," or natural right. He believed exploitation was possible only if the exploited and the exploiter accepted it, so seeing beyond the current situation provided power to change it.

In practice,  satyagraha  is nonviolent resistance to injustice. A person using satyagraha could resist injustice by refusing to follow an unjust law or putting up with physical assaults and/or confiscation of his property without anger. There would be no winners or losers; all would understand the "truth" and agree to rescind the unjust law.

Gandhi first organized satyagraha  against the Asiatic Registration Law, or Black Act, which passed in March 1907. It required all Indians to be fingerprinted and carry registration documents at all times. Indians refused fingerprinting and picketed documentation offices. Protests were organized, miners went on strike, and Indians illegally traveled from Natal to the Transvaal in opposition to the act. Many protesters, including Gandhi, were beaten and arrested. After seven years of protest, the Black Act was repealed. The nonviolent protest had succeeded.

After 20 years in South Africa, Gandhi returned to India. By the time he arrived, press reports of his South African triumphs had made him a national hero. He traveled the country for a year before beginning reforms. Gandhi found that his fame conflicted with observing conditions of the poor, so he wore a loincloth ( dhoti ) and sandals, the garb of the masses, during this journey. In cold weather, he added a shawl. This became his lifetime wardrobe.

Gandhi founded another communal settlement in Ahmadabad called Sabarmati Ashram. For the next 16 years, Gandhi lived there with his family.

He was also given the honorary title of Mahatma, or "Great Soul." Many credit Indian poet Rabindranath Tagore, winner of the 1913 Nobel Prize for Literature, for awarding Gandhi this name. Peasants viewed Gandhi as a holy man, but he disliked the title because it implied he was special. He viewed himself as ordinary.

After the year ended, Gandhi still felt stifled because of World War I. As part of  satyagraha , Gandhi had vowed never to take advantage of an opponent's troubles. With the British in a major conflict, Gandhi couldn't fight them for Indian freedom. Instead, he used satyagraha  to erase inequities among Indians. Gandhi persuaded landlords to stop forcing tenant farmers to pay increased rent by appealing to their morals and fasted to convince mill owners to settle a strike. Because of Gandhi's prestige, people didn't want to be responsible for his death from fasting.

When the war ended, Gandhi focused on the fight for Indian self-rule ( swaraj ). In 1919, the British handed Gandhi a cause: the Rowlatt Act, which gave the British nearly free rein to detain "revolutionary" elements without trial. Gandhi organized a hartal (strike), which began on March 30, 1919. Unfortunately, the protest turned violent.

Gandhi ended the  hartal  once he heard about the violence, but more than 300 Indians had died and more than 1,100 were injured from British reprisals in the city of Amritsar.  Satyagraha  hadn't been achieved, but the Amritsar Massacre  fueled Indian opinions against the British. The violence showed Gandhi that the Indian people didn't fully believe in satyagraha . He spent much of the 1920s advocating for it and struggling to keep protests peaceful.

Gandhi also began advocating self-reliance as a path to freedom. Since the British established India as a colony, Indians had supplied Britain with raw fiber and then imported the resulting cloth from England. Gandhi advocated that Indians spin their own cloth, popularizing the idea by traveling with a spinning wheel, often spinning yarn while giving a speech. The image of the spinning wheel ( charkha ) became a symbol for independence.

In March 1922, Gandhi was arrested and sentenced to six years in prison for sedition. After two years, he was released following surgery to find his country embroiled in violence between Muslims and Hindus. When Gandhi began a 21-day fast still ill from surgery, many thought he would die, but he rallied. The fast created a temporary peace.

In December 1928, Gandhi and the Indian National Congress (INC) announced a challenge to the British government. If India wasn't granted Commonwealth status by December 31, 1929, they would organize a nationwide protest against British taxes. The deadline passed without change.

Gandhi chose to protest the British salt tax because salt was used in everyday cooking, even by the poorest. The Salt March began a nationwide boycott starting March 12, 1930, when Gandhi and 78 followers walked 200 miles from the Sabarmati Ashram to the sea. The group grew along the way, reaching 2,000 to 3,000. When they reached the coastal town of Dandi on April 5, they prayed all night. In the morning, Gandhi made a presentation of picking up a piece of sea salt from the beach. Technically, he had broken the law.

Thus began an endeavor for Indians to make salt. Some picked up loose salt on the beaches, while others evaporated saltwater. Indian-made salt soon was sold nationwide. Peaceful picketing and marches were conducted. The British responded with mass arrests.

Protesters Beaten

When Gandhi announced a march on the government-owned Dharasana Saltworks, the British imprisoned him without trial. Although they hoped Gandhi's arrest would stop the march, they underestimated his followers. The poet  Sarojini Naidu  led 2,500 marchers. As they reached the waiting police, the marchers were beaten with clubs. News of the brutal beating of peaceful protesters shocked the world.

British viceroy Lord Irwin met with Gandhi and they agreed on the Gandhi-Irwin Pact, which granted limited salt production and freedom for the protesters if Gandhi called off the protests. While many Indians believed that Gandhi hadn't gotten enough from the negotiations, he viewed it as a step toward independence.

Independence

After the success of the Salt March, Gandhi conducted another fast that enhanced his image as a holy man or prophet. Dismayed at the adulation, Gandhi retired from politics in 1934 at age 64. He came out of retirement five years later when the British viceroy announced, without consulting Indian leaders, that India would side with England during  World War II . This revitalized the Indian independence movement.

Many British parliamentarians realized they were facing mass protests and began discussing an independent India. Although Prime Minister  Winston Churchill  opposed losing India as a colony, the British announced in March 1941 that it would free India after World War II. Gandhi wanted independence sooner and organized a "Quit India" campaign in 1942. The British again jailed Gandhi.

Hindu-Muslim Conflict

When Gandhi was released in 1944, independence seemed near. Huge disagreements, however, arose between Hindus and Muslims. Because the majority of Indians were Hindu, Muslims feared losing political power if India became independent. The Muslims wanted six provinces in northwest India, where Muslims predominated, to become an independent country. Gandhi opposed partitioning India and tried to bring the sides together, but that proved too difficult even for the Mahatma.

Violence erupted; entire towns were burned. Gandhi toured India, hoping his presence could curb the violence. Although violence stopped where Gandhi visited, he couldn't be everywhere.

The British, seeing India headed for civil war, decided to leave in August 1947. Before leaving, they got the Hindus, against Gandhi's wishes, to agree to a  partition plan . On August 15, 1947, Britain granted independence to India and to the newly formed Muslim country of Pakistan.

Millions of Muslims marched from India to Pakistan, and millions of Hindus in Pakistan walked to India. Many refugees died from illness, exposure, and dehydration. As 15 million Indians became uprooted from their homes, Hindus and Muslims attacked each other.

Gandhi once again went on a fast. He would only eat again, he stated, once he saw clear plans to stop the violence. The fast began on January 13, 1948. Realizing that the frail, aged Gandhi couldn't withstand a long fast, the sides collaborated. On January 18, more than 100 representatives approached Gandhi with a promise for peace, ending his fast.

Not everyone approved of the plan. Some radical Hindu groups believed that India shouldn't have been partitioned, blaming Gandhi. On January 30, 1948, the 78-year-old Gandhi spent his day discussing issues. Just past 5 p.m., Gandhi began the walk, supported by two grandnieces, to the Birla House, where he was staying in New Delhi, for a prayer meeting. A crowd surrounded him. A young Hindu named Nathuram Godse stopped before him and bowed. Gandhi bowed back. Godse shot Gandhi three times. Although Gandhi had survived five other assassination attempts, he fell to the ground, dead.

Gandhi's concept of nonviolent protest attracted the organizers of numerous demonstrations and movements. Civil rights leaders, especially Martin Luther King Jr. , adopted Gandhi's model for their own struggles.

Research in the second half of the 20th century established Gandhi as a great mediator and reconciler, resolving conflicts between older moderate politicians and young radicals, political terrorists and parliamentarians, urban intelligentsia and rural masses, Hindus and Muslims, as well as Indians and British. He was the catalyst, if not the initiator, of three major revolutions of the 20th century: movements against colonialism, racism, and violence.

His deepest strivings were spiritual, but unlike many fellow Indians with such aspirations, he didn't retire to a Himalayan cave to meditate. Rather, he took his cave with him everywhere he went. And, he left his thoughts to posterity: His collected writings had reached 100 volumes by the early 21st century.

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GANDHI PHILOSOPHY : Gandhian view on Education

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GANDHI PHILOSOPHY

On education, gandhi's view.

• Education as per Mahatma Gandhi
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Gandhiji On Education

An education which does not teach us to discriminate between good and bad, to assimilate the one and eschew the other, is a misnomer.

Education should be so revolutionized as to answer the wants of the poorest villager, instead of answering those of an imperial exploiter.

Education in the understanding of citizenship is a short-term affair if we are honest and earnest. Basic education links the children, whether of cities or the villages, to all that is best and lasting in India.

Is not education the art of drawing out full manhood of the children under training?

Literacy in itself is no education.

Literacy is not the end of education nor even the beginning.

Literacy education should follow the education of the hand—the one gift that visibly distinguishes man from beast.

Real education has to draw out the best from the boys and girls to be educated.

True education must correspond to the surrounding circumstances or it is not a healthy growth.

What is really needed to make democracy function is not knowledge of facts, but right education.

National education to be truly national must reflect the national condition for the time being.

The function of Nayee-Talim is not to teach an occupation, but through it to develop the whole man.

I believe that religious education must be the sole concern of religious associations.

By education I mean an all-round drawing out of the best in the child and man—body, mind and spirit.

By spiritual training I mean education of the heart.

Experience gained in two schools under my control has taught me that punishment does not purify, if anything, it hardens children.

I consider writing as a fine art. We kill it by imposing the alphabet on little children and making it the beginning of learning.

I do regard spinning and weaving as the necessary part of any national system of education.

The aim of university education should be to turn out true servants of the people who will live and die for the country's freedom.

A balanced intellect presupposes a harmonious growth of body, mind and soul.

Love requires that true education should be easily accessible to all and should be of use to every villager in this daily life.

The notion of education through handicrafts rises from the contemplation of truth and love permeating life's activities.

The fees that you pay do not cover even a fraction of the amount that is spent on your education from the public exchanger.

Persistent questioning and healthy inquisitiveness are the first requisite for acquiring learning of any kind.

If we want to impart education best suited to the needs of the villagers, we should take the vidyapith to the villages.

In a democratic scheme, money invested in the promotion of learning gives a tenfold return to the people even as a seed sown in good soil returns a luxuriant crop.

All education in a country has got to be demonstrably in promotion of the progress of the country in which it is given.

The schools and colleges are really a factory for turning out clerks for Government.

The canker has so eaten into the society that in many cases the only meaning of education is a knowledge of English.

The emphasis laid on the principle of spending every minute of one's life usefully is the best education for citizenship.

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Mahatma Gandhi

Mahatma Gandhi was the primary leader of India’s independence movement and also the architect of a form of non-violent civil disobedience that would influence the world. He was assassinated by Hindu extremist Nathuram Godse.

(1869-1948)

Who Was Mahatma Gandhi?

Mahatma Gandhi was the leader of India’s non-violent independence movement against British rule and in South Africa who advocated for the civil rights of Indians. Born in Porbandar, India, Gandhi studied law and organized boycotts against British institutions in peaceful forms of civil disobedience. He was killed by a fanatic in 1948.

Early Life and Education

Indian nationalist leader Gandhi (born Mohandas Karamchand Gandhi) was born on October 2, 1869, in Porbandar, Kathiawar, India, which was then part of the British Empire.

Gandhi’s father, Karamchand Gandhi, served as a chief minister in Porbandar and other states in western India. His mother, Putlibai, was a deeply religious woman who fasted regularly.

Young Gandhi was a shy, unremarkable student who was so timid that he slept with the lights on even as a teenager. In the ensuing years, the teenager rebelled by smoking, eating meat and stealing change from household servants.

Although Gandhi was interested in becoming a doctor, his father hoped he would also become a government minister and steered him to enter the legal profession. In 1888, 18-year-old Gandhi sailed for London, England, to study law. The young Indian struggled with the transition to Western culture.

Upon returning to India in 1891, Gandhi learned that his mother had died just weeks earlier. He struggled to gain his footing as a lawyer. In his first courtroom case, a nervous Gandhi blanked when the time came to cross-examine a witness. He immediately fled the courtroom after reimbursing his client for his legal fees.

Gandhi’s Religion and Beliefs

Gandhi grew up worshiping the Hindu god Vishnu and following Jainism, a morally rigorous ancient Indian religion that espoused non-violence, fasting, meditation and vegetarianism.

During Gandhi’s first stay in London, from 1888 to 1891, he became more committed to a meatless diet, joining the executive committee of the London Vegetarian Society, and started to read a variety of sacred texts to learn more about world religions.

Living in South Africa, Gandhi continued to study world religions. “The religious spirit within me became a living force,” he wrote of his time there. He immersed himself in sacred Hindu spiritual texts and adopted a life of simplicity, austerity, fasting and celibacy that was free of material goods.

Gandhi in South Africa

After struggling to find work as a lawyer in India, Gandhi obtained a one-year contract to perform legal services in South Africa. In April 1893, he sailed for Durban in the South African state of Natal.

When Gandhi arrived in South Africa, he was quickly appalled by the discrimination and racial segregation faced by Indian immigrants at the hands of white British and Boer authorities. Upon his first appearance in a Durban courtroom, Gandhi was asked to remove his turban. He refused and left the court instead. The Natal Advertiser mocked him in print as “an unwelcome visitor.”

Nonviolent Civil Disobedience

A seminal moment occurred on June 7, 1893, during a train trip to Pretoria, South Africa, when a white man objected to Gandhi’s presence in the first-class railway compartment, although he had a ticket. Refusing to move to the back of the train, Gandhi was forcibly removed and thrown off the train at a station in Pietermaritzburg.

Gandhi’s act of civil disobedience awoke in him a determination to devote himself to fighting the “deep disease of color prejudice.” He vowed that night to “try, if possible, to root out the disease and suffer hardships in the process.”

From that night forward, the small, unassuming man would grow into a giant force for civil rights. Gandhi formed the Natal Indian Congress in 1894 to fight discrimination.

Gandhi prepared to return to India at the end of his year-long contract until he learned, at his farewell party, of a bill before the Natal Legislative Assembly that would deprive Indians of the right to vote. Fellow immigrants convinced Gandhi to stay and lead the fight against the legislation. Although Gandhi could not prevent the law’s passage, he drew international attention to the injustice.

After a brief trip to India in late 1896 and early 1897, Gandhi returned to South Africa with his wife and children. Gandhi ran a thriving legal practice, and at the outbreak of the Boer War, he raised an all-Indian ambulance corps of 1,100 volunteers to support the British cause, arguing that if Indians expected to have full rights of citizenship in the British Empire, they also needed to shoulder their responsibilities.

In 1906, Gandhi organized his first mass civil-disobedience campaign, which he called “Satyagraha” (“truth and firmness”), in reaction to the South African Transvaal government’s new restrictions on the rights of Indians, including the refusal to recognize Hindu marriages.

After years of protests, the government imprisoned hundreds of Indians in 1913, including Gandhi. Under pressure, the South African government accepted a compromise negotiated by Gandhi and General Jan Christian Smuts that included recognition of Hindu marriages and the abolition of a poll tax for Indians.

Return to India

In 1915 Gandhi founded an ashram in Ahmedabad, India, that was open to all castes. Wearing a simple loincloth and shawl, Gandhi lived an austere life devoted to prayer, fasting and meditation. He became known as “Mahatma,” which means “great soul.”

Opposition to British Rule in India

In 1919, with India still under the firm control of the British, Gandhi had a political reawakening when the newly enacted Rowlatt Act authorized British authorities to imprison people suspected of sedition without trial. In response, Gandhi called for a Satyagraha campaign of peaceful protests and strikes.

Violence broke out instead, which culminated on April 13, 1919, in the Massacre of Amritsar. Troops led by British Brigadier General Reginald Dyer fired machine guns into a crowd of unarmed demonstrators and killed nearly 400 people.

No longer able to pledge allegiance to the British government, Gandhi returned the medals he earned for his military service in South Africa and opposed Britain’s mandatory military draft of Indians to serve in World War I.

Gandhi became a leading figure in the Indian home-rule movement. Calling for mass boycotts, he urged government officials to stop working for the Crown, students to stop attending government schools, soldiers to leave their posts and citizens to stop paying taxes and purchasing British goods.

Rather than buy British-manufactured clothes, he began to use a portable spinning wheel to produce his own cloth. The spinning wheel soon became a symbol of Indian independence and self-reliance.

Gandhi assumed the leadership of the Indian National Congress and advocated a policy of non-violence and non-cooperation to achieve home rule.

After British authorities arrested Gandhi in 1922, he pleaded guilty to three counts of sedition. Although sentenced to a six-year imprisonment, Gandhi was released in February 1924 after appendicitis surgery.

He discovered upon his release that relations between India’s Hindus and Muslims devolved during his time in jail. When violence between the two religious groups flared again, Gandhi began a three-week fast in the autumn of 1924 to urge unity. He remained away from active politics during much of the latter 1920s.

Gandhi and the Salt March

Gandhi returned to active politics in 1930 to protest Britain’s Salt Acts, which not only prohibited Indians from collecting or selling salt—a dietary staple—but imposed a heavy tax that hit the country’s poorest particularly hard. Gandhi planned a new Satyagraha campaign, The Salt March , that entailed a 390-kilometer/240-mile march to the Arabian Sea, where he would collect salt in symbolic defiance of the government monopoly.

“My ambition is no less than to convert the British people through non-violence and thus make them see the wrong they have done to India,” he wrote days before the march to the British viceroy, Lord Irwin.

Wearing a homespun white shawl and sandals and carrying a walking stick, Gandhi set out from his religious retreat in Sabarmati on March 12, 1930, with a few dozen followers. By the time he arrived 24 days later in the coastal town of Dandi, the ranks of the marchers swelled, and Gandhi broke the law by making salt from evaporated seawater.

The Salt March sparked similar protests, and mass civil disobedience swept across India. Approximately 60,000 Indians were jailed for breaking the Salt Acts, including Gandhi, who was imprisoned in May 1930.

Still, the protests against the Salt Acts elevated Gandhi into a transcendent figure around the world. He was named Time magazine’s “Man of the Year” for 1930.

Gandhi was released from prison in January 1931, and two months later he made an agreement with Lord Irwin to end the Salt Satyagraha in exchange for concessions that included the release of thousands of political prisoners. The agreement, however, largely kept the Salt Acts intact. But it did give those who lived on the coasts the right to harvest salt from the sea.

Hoping that the agreement would be a stepping-stone to home rule, Gandhi attended the London Round Table Conference on Indian constitutional reform in August 1931 as the sole representative of the Indian National Congress. The conference, however, proved fruitless.

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Protesting "Untouchables" Segregation

Gandhi returned to India to find himself imprisoned once again in January 1932 during a crackdown by India’s new viceroy, Lord Willingdon. He embarked on a six-day fast to protest the British decision to segregate the “untouchables,” those on the lowest rung of India’s caste system, by allotting them separate electorates. The public outcry forced the British to amend the proposal.

After his eventual release, Gandhi left the Indian National Congress in 1934, and leadership passed to his protégé Jawaharlal Nehru . He again stepped away from politics to focus on education, poverty and the problems afflicting India’s rural areas.

India’s Independence from Great Britain

As Great Britain found itself engulfed in World War II in 1942, Gandhi launched the “Quit India” movement that called for the immediate British withdrawal from the country. In August 1942, the British arrested Gandhi, his wife and other leaders of the Indian National Congress and detained them in the Aga Khan Palace in present-day Pune.

“I have not become the King’s First Minister in order to preside at the liquidation of the British Empire,” Prime Minister Winston Churchill told Parliament in support of the crackdown.

With his health failing, Gandhi was released after a 19-month detainment in 1944.

After the Labour Party defeated Churchill’s Conservatives in the British general election of 1945, it began negotiations for Indian independence with the Indian National Congress and Mohammad Ali Jinnah’s Muslim League. Gandhi played an active role in the negotiations, but he could not prevail in his hope for a unified India. Instead, the final plan called for the partition of the subcontinent along religious lines into two independent states—predominantly Hindu India and predominantly Muslim Pakistan.

Violence between Hindus and Muslims flared even before independence took effect on August 15, 1947. Afterwards, the killings multiplied. Gandhi toured riot-torn areas in an appeal for peace and fasted in an attempt to end the bloodshed. Some Hindus, however, increasingly viewed Gandhi as a traitor for expressing sympathy toward Muslims.

Gandhi’s Wife and Kids

At the age of 13, Gandhi wed Kasturba Makanji, a merchant’s daughter, in an arranged marriage. She died in Gandhi’s arms in February 1944 at the age of 74.

In 1885, Gandhi endured the passing of his father and shortly after that the death of his young baby.

In 1888, Gandhi’s wife gave birth to the first of four surviving sons. A second son was born in India 1893. Kasturba gave birth to two more sons while living in South Africa, one in 1897 and one in 1900.

Assassination of Mahatma Gandhi

On January 30, 1948, 78-year-old Gandhi was shot and killed by Hindu extremist Nathuram Godse, who was upset at Gandhi’s tolerance of Muslims.

Weakened from repeated hunger strikes, Gandhi clung to his two grandnieces as they led him from his living quarters in New Delhi’s Birla House to a late-afternoon prayer meeting. Godse knelt before the Mahatma before pulling out a semiautomatic pistol and shooting him three times at point-blank range. The violent act took the life of a pacifist who spent his life preaching nonviolence.

Godse and a co-conspirator were executed by hanging in November 1949. Additional conspirators were sentenced to life in prison.

Even after Gandhi’s assassination, his commitment to nonviolence and his belief in simple living — making his own clothes, eating a vegetarian diet and using fasts for self-purification as well as a means of protest — have been a beacon of hope for oppressed and marginalized people throughout the world.

Satyagraha remains one of the most potent philosophies in freedom struggles throughout the world today. Gandhi’s actions inspired future human rights movements around the globe, including those of civil rights leader Martin Luther King Jr. in the United States and Nelson Mandela in South Africa.

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QUICK FACTS

• Name: Mahatma Gandhi
• Birth Year: 1869
• Birth date: October 2, 1869
• Birth City: Porbandar, Kathiawar
• Birth Country: India
• Gender: Male
• Best Known For: Mahatma Gandhi was the primary leader of India’s independence movement and also the architect of a form of non-violent civil disobedience that would influence the world. Until Gandhi was assassinated in 1948, his life and teachings inspired activists including Martin Luther King Jr. and Nelson Mandela.
• Civil Rights
• Astrological Sign: Libra
• University College London
• Samaldas College at Bhavnagar, Gujarat
• Nacionalities
• Interesting Facts
• As a young man, Mahatma Gandhi was a poor student and was terrified of public speaking.
• Gandhi formed the Natal Indian Congress in 1894 to fight discrimination.
• Gandhi was assassinated by Hindu extremist Nathuram Godse, who was upset at Gandhi’s tolerance of Muslims.
• Gandhi's non-violent civil disobedience inspired future world leaders like Martin Luther King Jr. and Nelson Mandela.
• Death Year: 1948
• Death date: January 30, 1948
• Death City: New Delhi
• Death Country: India

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CITATION INFORMATION

• Article Title: Mahatma Gandhi Biography
• Author: Biography.com Editors
• Website Name: The Biography.com website
• Url: https://www.biography.com/political-figures/mahatma-gandhi
• Access Date:
• Publisher: A&E; Television Networks
• Last Updated: September 4, 2019
• Original Published Date: April 3, 2014
• An eye for an eye only ends up making the whole world blind.
• Victory attained by violence is tantamount to a defeat, for it is momentary.
• Religions are different roads converging to the same point. What does it matter that we take different roads, so long as we reach the same goal? In reality, there are as many religions as there are individuals.
• The weak can never forgive. Forgiveness is the attribute of the strong.
• To call woman the weaker sex is a libel; it is man's injustice to woman.
• Truth alone will endure, all the rest will be swept away before the tide of time.
• A man is but the product of his thoughts. What he thinks, he becomes.
• There are many things to do. Let each one of us choose our task and stick to it through thick and thin. Let us not think of the vastness. But let us pick up that portion which we can handle best.
• An error does not become truth by reason of multiplied propagation, nor does truth become error because nobody sees it.
• For one man cannot do right in one department of life whilst he is occupied in doing wrong in any other department. Life is one indivisible whole.
• If we are to reach real peace in this world and if we are to carry on a real war against war, we shall have to begin with children.

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Educational Philosophy of Mahatma Gandhi/Principle of Basis Education

The educational philosophy of Mahatma Gandhi is the Free and Compulsory Education, Mother Tongue as a medium of Instruction and craft-centeredness. In this articles, we will cover the Meaning and aims of Education according to Gandhiji and his principle of basic education

Mahatma Gandhi was born in Gujarat on October 2, 1869. Gandhiji was a great leader, a practical philosopher, and an educator of great repute. He wanted to establish a free and casteless society with no exploitation and radical discrimination.

Two pillars of Gandhism are truth and non-violence, for this purpose he used education as an instrument. Mahatma Gandhi’s philosophy of education was the outcome of his long experiences in the political, social, and economic life of the country.

The meaning of education according to Gandhiji is to promote the physical, Mental, and spiritual development of an individual.

Meaning of Education According to Mahatma Gandhi

“Literacy is neither the beginning nor the end of education. This is the only means through which man or women can be educated”

Gandhi believed that education should develop all the capacities of the child so that he becomes a complete human being, it means full development of the body, mind, heart, and soul of the children. Gandhiji has himself explained education as –“ By education, I mean an all-round drawing out of the best in child’s and Man’s body, mind and spirit”

Aims of Gandhian Education

Gandhiji divided educational aims into two categories:-

• Immediate aims of education
• The ultimate aim of education

Immediate Aims of Gandhian Education

• Vocational aim: Gandhiji wished that each child should through his education, be able to learn a productive craft to meet his future needs life by adopting some industry or business. Hence, he advocated education for self-reliance and the capacity to earn one’s livelihood as the main aim of education.
• Cultural aim: Gandhaji wished that education should develop Indian culture. Hence he advocated that together with vocational education, cultural achievement should also be achieved. Two aspects of development should go together side by side. He exhorted-“ I consider the cultural aspects of education as more essential than its academic aspects” Culture is the main foundation and an essential and special part of education. Hence all types of human activities should bear the imprint of culture and refinement.
• Perfect Development Aim : Gandhiji insisted that education should develop all the aspects of individuality, harmoniously. Thus, writing in his famous magazine ‘Harijan’ on 11th September 1937, he writes-“The real education is that which fully develops the body, mind, and soul of children”
• Moral or character development aim: Gandhiji believed that one of the essential aims of education is moral development or character development. About this Gandhiji has written in his autobiography-“I have always given top position to the culture of heart and character development in the process of education. I consider character building as the main and essential basis of educational development”
• Liberation aims: According to Gandhiji is that education Should liberate the body, mind, and soul. By liberation, he meant two kinds of liberation. One was the liberation from all kinds of economic, social, political, and mental slavery. The second was the liberation of the soul world by pursuing and devoting itself to higher forms of spiritual living. Education should provide this spiritual freedom for self-growth and realization of itself.

Ultimate Aims of Gandhian Education

According to Gandhiji, the ultimate aim of education is to realize God. All other aims are subservient to this supreme aim. It is the same aim of self-realization which is coming down since the very early times of Indian wisdom and which constitutes the essence of Indian philosophy

Gandhiji wishes that every child should grow into a divine human being by realizing Godliness in himself. Gandhiji   himself wrote-“To develop the self is to build character and to prepare the self for complete realization and realization of Godliness”

Also Read: Educational philosophy of Rabindranath Tagore

• Free and compulsory education: Gandhiji regarding basic education or bunyadi talim, has given his view that education is i.ed elementary education should be free of charge and all should get educated so that they can do the minute calculations of daily living expenses, read and write. This is necessary because this will make a person live independently.
• Mother tongue as a medium of Instruction: Gandhiji emphasized the mother tongue is a medium of instruction: Mother tongue will enable the children to express themselves effectively and clearly. If a student learns in their mother tongue then he can learn easily ethical and moral values and the importance of national heritage. According to him if English is to be taught as the medium of instruction then it hinders the development of understanding and clarity of thoughts and idea
• Craft-centeredness: Learner should get exposure to learn skills and craft like knitting, weaving, agriculture, and cooking which make them self-dependent because they will not only earn on their own but also develops three domains

Physical domain: By doing physical work like agriculture which gives good physical exercise

Psychomotor domain: By developing social skills-how to behave, how to work in a group, and how to coordinate.

Cognitive domain : By developing thinking skills, analyzing, estimating-what would be the expense to prepare craft and how much materials will be required

Gandhiji also suggested that there should not be any inferiority or superiority regarding work, We should do every work/everything with the thinking that those works are mine and they have value whether it is sweeping or work in an office

4. Self-sufficient: Basis education should provide such training that one can realize that immediate aim-earning after or during basic education. Earning for one’s own self and satisfying needs.

5. Co-related teaching: Gandhiji considered knowledge as a whole that each and every subject interrelated while doing craft work, it requires economical skills to buy material and to keep estimating how much it would require. It will also require mathematical skills to calculate the earnings and so on. As the subject should be taught which will lead to all-round development, students should develop a love for the subject to learn them

6. Non-Violence: One of the main aims of basic education is to prepare ideal and responsible citizens who will develop virtues like non-violence so that they are not attracted by violence and other anti-social activities. If each would try to inculcate this value then there will be peace and harmony among the citizens of India. There will not be disagreements and it will be a good understanding with each other.

7. Ideal citizen: Education makes a man think from a broader and ideal perspective therefore Gandhaji focused on preparing ideal citizens of the nation who are responsible and sensible to national duties and rights. Education in civics will give them civic-sense rights and duties to the nation, how government works and it exists.

Gandhiji’s Curriculum

Gandhiji’s scheme of education is known as basic education. Its curriculum is actively centred. Its aim is to prepare the child for practical work, conduct experiments, and do research so that he is able to develop himself physically, mentally, and spiritually and become a useful member of society. In his active-centred curriculum, Gandhiji included mother tongue, Basic craft, Arithmetic, Sociology, General Science, art, music, and other subjects. He further advocated that the curriculum for boys and girls from class-I to Class IV should be the same. After that boys should teach some crafts and girls should study home science.

Gandhiji’s Methods of Teaching

He emphasizes the importance of the following principles in his method of teaching-

• To achieve mental development, training of senses and parts of the body should be given
• Reading should precede the teaching of writing
• Before teaching of the alphabet, art training should be given
• More opportunities should be given for learning by doing
• Encouragement should be given to learning through experiences.
• Correlation should be established in the teaching methods and learning experiences.

Significance of Gandhiji’s education in the present Indian Context

Gandhiji’s principle is to some extent relevant today and its followed not only by India but all over the world. Here is the significance of Gandhi’s education in the present Indian context are-

• Satyagrah: Gandhiji believes in a peaceful place, but the principle of satyagraha still holds good. Example: In Jessica Lal’s Case through a peaceful protest in the form of the candle march almost all over the  country justice was delivered
• Women’s Empowerment: Gandhiji’s view about sanitation or decentralization of power or Women’s empowerment every view holds good and follows presently. Women’s empowerment was one of Gandhiji’s main goals. Today Indian women are forerunners is about every field. Today Indian women have an international presence whether it is in space or sports. Example: Indian women earned a Gold Medal in the Olympics.
• Global India: Gandhiji’s dream of creating a global India, a country that encompasses technical and intellectual advancement and maintains its identity is becoming true day by day. Today be it the IT sector, Medicine, Research, and Development. India is upgrading its skills to remain in the Limelight. Indian brains are sought everywhere. Example: Serum Institute is the largest COVID-19 vaccine manufacturer all over the world.
• All round Development: Gandhiji repeatedly emphasized that education should offer an opportunity for self-realization and full development of its personality. In today’s context, the Indian education system is implemented various courses and policies for the all-round development of children. Like Child centred education, Basis education for everyone focuses on learning by doing.
• Self-Reliance: Gandhiji desired that the education system should be self-supporting and that each boy or girl should become self-reliant by learning occupational skills for livelihood. At present Indian content, the Government focuses on skill development. There are various Skill development courses introduced through the ITI Institute. Example: India is leading in startups and entrepreneurs all over the world.
• Free  Education: Gandhiji emphasizes free education and the mother tongue at the primary level. In present India Free and Compulsory education for all boys and girls between the age of 7-14 years. The education is imparted at the primary level in the student’s mother tongue.
• Morality:   Gandhiji’s emphasis on the improvement of morality within a student. At present Indian, many universities and colleges introduce moral development courses and in every school, there is a provision for moral knowledge to students like non-Violence, truth, and character. Character building through education was the primary concern of Gandhiji. Example: Students are compulsory to take an oath against violence and Substance consumption (Alcohol, smoking). Every school protesting against Tobacco and Cigarette consumption
• Social Service: Gandhiji believes that social service should be an essential part of education. He used to advise students to inculcate the spirit of service and self-sacrifice. Nowadays there are various NGOs present for social service and students can easily take part in them for the betterment of our Nation.
• Citizens Skills: The Wardha scheme did not ignore the ideal of preparing children as good citizens. It was visualized that the children of Free India would need to know the right values of social, Political, and economic life of the country. In present India, almost all data are digitalized students can access it from their homes if found anything wrong they can speak out against it. Freedom of Speech is available in India you can speak against corruption for better citizens and also RTIs is available.

Conclusion:

Mahatma Gandhi, the father of the nation gave the scheme of education for modern India, which can be called the first blueprint of a national system of education, which is job-centered, value-based, and mass-oriented. It is the first model of vocationalisation of education in India.

In Gandhi a scheme of education, knowledge must be related to activity and practical experience. His Scheme of education envisages close integration between the schools and community so s to make children more social-minded and cooperative.

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• Famous Personalities /

Education and Study Abroad Journey of Mahatma Gandhi

• Updated on  
• Jan 30, 2024

There is no one in India who is revered as much as Mahatma Gandhi . Some call him Mahatma, ‘Great Soul’ and to some, he is known as Bapu. Mahatma Gandhi was the leader who emancipated India from the shackles of British colonialism that were inflicted on the Indian masses for over 200 years. A globally-renowned figure, Mahatma Gandhi is known for his non-violent, highly intellectual, and reformist ideologies. Considered among the great personalities , the stature of Gandhi in Indian society is unmatched as he is regarded as the ‘ Father of Nation ’ for his painstaking efforts at leading the freedom struggle of India. In this blog, we will shed some light on the education of Mahatma Gandhi.

This Blog Includes:

Education of mahatma gandhi, sojourn in london & finding his career forte, activism in south africa, gandhi on education, family and personal life, essential teachings by mahatma gandhi, must-read literary works by mahatma gandhi, the philosophy of gandhi.

“The weak can never forgive. Forgiveness is the attribute of the strong .”

Born on October 2, 1869, in Porbandar, India, Mahatma Gandhi’s real name was Mohandas Karamchand Gandhi. Right from an early age, Gandhi was neither brilliant in class nor any better on the playing ground. No one at that time would have guessed that the boy would unite millions in the country and enlighten millions more around the world. The education of Mahatma Gandhi played a significant role in making him one of the greatest people in the world. He attended a primary school at Porbandar where he won prizes and scholarships but his approach to studies was an ordinary one. In 1887, Gandhi passed his matriculation exams at the University of Bombay and joined Samaldas College in Bhavnagar. 

Also Read: Non-Cooperation Movement: Features, Causes and Results

Gandhiji wanted to become a doctor but his father insisted that he become a barrister. At that time, England was the hub of knowledge, so he had to leave Samaldas College, where he was not too happy, in pursuit of his father’s dream. Despite his mother’s insistence and his lack of resources, he was adamant about visiting England. Finally, in September 1888, he sailed to the land of Englishmen, where he joined Inner Temple, one of the four London law colleges. He also took the matriculation exam in 1890 at the University of London . 

During his time in London, he took his studies seriously and also joined a public speaking practise group which helped him overcome his shyness sufficiently to practise law. Gandhi had always been a person who had the zeal to help the impoverished and marginalised people. In a resentful conflict in London, a few dockers went on strike demanding better pay and conditions. Gandhiji mediated the condition to the prelate of the church which helped the strikers in successfully gaining their demands.

Another significant instance in London included his missionary work for vegetarianism. Gandhiji became a member of the executive committee of the London Vegetarian Society and also attended various conferences and contributed articles to its journal. During his visits to vegetarian restaurants in England, Gandhi met notable Socialists, Fabians and Theosophists such as Edward Carpenter, George Bernard Shaw, and Annie Besant.

After returning to India from England for a brief period of time, Gandhi voyaged to South Africa to be the lawyer for Abdullah’s cousin- a successful shipping businessman in South Africa. On arrival in South Africa, Gandhiji was exposed to the harsh reality of the country which included racial discrimination. He went through a brutal ordeal which included instances where he was asked to take off his turban, unceremoniously thrown out of a first-class railway compartment and left shivering at the rail station, and was also beaten up by the white driver of a stagecoach because he would not travel on the footboard to make room for a European passenger. 

“I see the time drawing nearer everyday when no one, whether black or white, will succeed in obtaining a hearing by merely making petitions. If I am right, then no force in the world can compare with soul force, that is to say, satyagraha. I, therefore, wish that Indians should fill the gaols if, by the time this letter is published, there has been no decision or solution.” – Gandhi, for his journal of August 28, 1909

After suffering these humiliations, Gandhiji planned to leave the country after concluding the Abdullah case. However,  he had to prolong his stay to oppose a Natal government discriminatory bill that denied Indians the right to vote, a right then proposed to be an exclusive European right. Even though Gandhiji was unable to stop the bill, his support helped him to draw attention towards the grievances of Indians in South Africa. In 1894, he also founded the Natal Indian Congress.

In the next few years, Gandhi actively stood up for the Indians in South Africa during the outbreak of the Boer War in 1899. He went on to raise an ambulance corps of 1,100 volunteers, out of whom 300 were free Indians and the rest indentured labourers. Despite resisting for over 7 years, the hardships of Indians didn’t stop. After a humiliating ordinance for the registration of the Indian population, Gandhi took a pledge to defy the ordinance and suffer any consequence of their revolt. Hence, this gave rise to “Satyagraha”- nonviolent resistance or civil resistance. 

Apart from standing up with the Indians, Gandhiji also advocated for the blacks and helped them gain the right to vote in South Africa. Gandhiji had certainly gained a heroic prominence in South Africa which also helped him become a global saint. After years of activism in South Africa, Gandhi returned to India in 1915 along with an international reputation as an Indian Nationalist.

Did you know: Gandhiji had an unappealing relationship with Jan Smuts (then Prime Minister of South Africa) but both men maintained a degree of respect for each other. Before his departure, Gandhi sent General Smuts a pair of sandals as a gift.

“The saint has left our shores, it was my fate to be the antagonist of a man for whom even then I had the highest respect. He never forgot the human background of the situation, never lost his temper or succumbed to hate, and preserved his gentle humour even in the most trying situations. His manner and spirit even then, as well as later, contrasted markedly with the ruthless and brutal forcefulness which is the vogue in our day.” – Smuts wrote to a friend on Gandhi’s departure from South Africa for India, in July 1914.

Mahatma Gandhi realized that education is the most powerful tool that can reshape society and Indian society needed it much. Gandhi’s idea of education was mainly focused on character building, moral values, ethics and free learning. He was among the first to advocate that education should be made free to all and accessible to everyone irrespective of class. Gandhi encouraged craft-centred education in which he encouraged schools to include handicrafts as a compulsory subject in the curriculum. His vision of improving the educational standard of the country by incorporating craft in the syllabus at schools was also to encourage self-sufficiency in the students. He wanted education to become inclusive and lead to the overall development of the students, moreover, he stressed the need for promoting the mother tongue through education. 

“An education which does not teach us to discriminate between good and bad, to assimilate the one and eschew the other, is a misnomer .”

Gandhi’s father Karamchand Gandhi served as the chief minister in Porbandar which was then under British control. His mother, Putlibai, a lesser-known figure was a religious woman. Gandhi was certainly a notable figure in Indian history and instrumental in abolishing the social evils prevalent in the community. He was the first to raise his voice against segregation and apartheid. His ideologies were widely accepted at the global level and still continue to influence people to help to make the world a better place. Patron of various movements and reforms, Gandhi is an uncontestable figure in India’s struggle for freedom.

A lawyer, writer, activist and political leader, Mahatma Gandhi’s role in revolutionizing Indian society is highly significant. His philosophy of Ahimsa and Satyagraha was adored by leaders like Martin Luther King Jr and Nelson Mandela.

In 1882 at the age of 13, he married Kasturbai Makanji with whom he had four children. By the time he died in 1948, Gandhi saw his vision materializing when India won independence a year before his death. His legacy in abolishing social evils and steering the Indian struggle for freedom is indelible. The education of Gandhi is a source of inspiration to many who see him as a symbol of truth and determination. 

“Non-violence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man .”

• The Story Of My Experiments With Truth 
• Hindi Sawaj
• India of My Dreams
• The Essential Gandhi: An Anthology of His Writings on His Life, Work, and Ideas
• Non-Violent Resistance
• Gandhi on Non-Violence

Must Read: Essay on Mahatma Gandhi

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Great personalities always inspire us to be a catalyst for change in society. The education of Mahatma Gandhi and his philosophies continue to inspire millions all over the world. We at Leverage Edu honour this incredible world leader who played a key role in India’s independence! It was through Mahatma’s knowledge of India and the Western world he explored studying abroad that he was able to frame his own worldview!

Gandhi started his journey to England just after his father died at the age of 16. His dream was to become a doctor, but his father insisted him to pursue a career in Law. Thus, he studied Law in England and later went on to become one of the best Lawyers.

According to Gandhi basic education means, an education which can develop a skill or craftsmanship in a child’s development process. Through this education, a child will be able to solve the problems of living a life with dignity and simultaneously have good qualities as a citizen.

Gandhi went to London, England in the year 1888 to pursue his career in Law and later on travelled to South Africa to practice as a barrister in the year 1893. Again by 1917, he moved back to India and practised his degree.

He was a mediocre student. In his book, he mentions getting a report card mentioning that he is good in English, fair in Arithmetic and weak in geography. He accepts that he neither was good in the classroom nor was a good sportsperson.

That’s all about the Education of Mahatma Gandhi! If you want to read more articles like this, you can get Study notes on the Modern History of India here. Also, you can visit our general knowledge page on Indian History !

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• general knowledge
• Famous Personalities

Mahatma Gandhi Biography: Family, Education, History, Movements, and Facts

Mahatma gandhi's life and methods of struggle impact people now also. the greatness of a man is realized when his life influences people to change for the better, and so was mahatma gandhi's life. after decades of his death, after reading about him, people drastically changed their lives for the better. let's have a look at mahatma gandhi's life, movements, famous quotations written by him, etc. find out about him this martyr's day.

Mohandas Karamchand Gandhi or  Mahatma Gandhi was a renowned freedom activist and an authoritative or powerful political leader who played an essential role in India's struggle for Independence against British rule of India. He was also considered the father of the country. No doubt, he also improved the lives of India's poor people. His birthday is celebrated every year as Gandhi Jayanti. His ideology of truth and non-violence influenced many and was also adopted by Martin Luther and Nelson Mandela for their struggle movement.

Mahatma Gandhi Biography

In South Africa for about 20 years, Mahatma Gandhi protested against injustices and racial discrimination using the non-violent method of protests. His simplistic lifestyle won him, admirers, both in India and the outside world. He was popularly known as Bapu (Father).

Mahatma Gandhi: Early Life and Family Background

He was born on 2 October, 1869 in Porbandar, Gujarat. His father’s name was Karamchand Gandhi and his mother’s name was Putlibai. At the age of 13, Mahatma Gandhi was married to Kasturba which is an arranged marriage. They had four sons namely Harilal, Manilal, Ramdas and Devdas. She supported all the endeavors of her husband until her death in 1944.

His father was Dewan or Chief Minister of Porbandar, the capital of a small principality in Western British India (Now Gujarat State). Mahatma Gandhi was the son of his father's fourth wife Putlibai, who belonged to an affluent Vaishnava family. Let us tell you that in his earlier days, he was deeply influenced by the stories of Shravana and Harishchandra as they reflected the importance of truth.

Mahatma Gandhi: Education 

When Gandhi was 9 years old he went to a local school at Rajkot and studied the basics of arithmetic, history, geography, and languages. At the age of 11, he went to a high school in Rajkot. Because of his wedding, at least about one year, his studies were disturbed and later he joined and completed his schooling. He joined Samaldas college in Bhavnagar in 1888 at Gujarat. Later, one of his family friends Mavji Dave Joshi pursued further studies i.e. law in London. Gandhiji was not satisfied with his studies at Samaldas College and so he became excited by the London proposal and managed to convince his mother and wife that he will not touch non-veg, wine, or women.

Off to London

In the year 1888, Mahatma Gandhi left for London to study law. Thereafter 10 days after arrival, he joined the Inner Temple, one of the four London law colleges, and studied and practiced law. In London, he also joined a Vegetarian Society and was introduced to Bhagavad Gita by some of his vegetarian friends. Later, Bhagavad Gita set an impression and influenced his life.

Top 55 Mahatma Gandhi Quotes for Inspiration and Motivation

Mahatma Gandhi: In South Africa

In May 1893 he went to South Africa to work as a lawyer. There he had a first-hand experience of racial discrimination when he was thrown out of the first-class apartment of the train despite holding the first-class ticket because it was reserved for white people only and no Indian or black was allowed to travel in the first class. This incident had a serious effect on him and he decided to protest against racial discrimination. He further observed that this type of incident was quite common against his fellow Indians who were derogatorily referred to as coolies.

READ|  When and Why British first landed on Indian Territory

On  22 May 1894  Gandhi established the  Natal Indian Congress (NIC)  and worked hard to improve the rights of Indians in South Africa. In a short period, Gandhi became a leader of the Indian community in South Africa.  Tirukkural ancient Indian literature, originally written in Tamil and later translated into various languages. Gandhiji was also influenced by this ancient book. He was influenced by the idea of Satyagraha which is a devotion to truth and in 1906 implemented a non-violent protest. He returned to India in 1915, after spending 21 years of his life in South Africa, and no doubt, there he fought for civil rights and at this time he was transformed into a new person.

Mahatma Gandhi: Role in the Indian Independence Movement

In 1915 , Gandhiji returned to India permanently and joined the Indian National Congress with Gopal Krishna Gokhale as his mentor.

Gandhi's first major achievement was in 1918 when he led the Champaran and Kheda agitations of Bihar and Gujarat. He also led Non-Cooperation Movement, Civil Disobedience Movement, Swaraj, and Quit-India movement against the British government.

Gandhi-Irwin Pact

Mahatma Gandhi: Satyagraha

Gandhi identified his overall method of non-violent action as Satyagraha. Gandhiji's Satyagraha influenced eminent personalities such as Nelson Mandela and Martin Luther in their struggle for freedom, equality, and social justice. Mahatma Gandhi's Satyagraha was based on true principles and non-violence.

"Live as if you were to die tomorrow. Learn as if you were to live forever." - Mahatma Gandhi

READ|  Champaran Satyagraha of Mahatma Gandhi

Mahatma Gandhi: Death

Mohandas Karamchand Gandhi was assassinated on  30 January 1948 by Nathuram Godse. Godse was a Hindu nationalist and a member of the Hindu Mahasabha. He accused Gandhi of favoring Pakistan and was opposed to the doctrine of non-violence.

Mahatma Gandhi: Literary works

Gandhi was a prolific writer. Some of his literary works are as follows:

• Hind Swaraj, published in Gujarati in 1909. 

• He edited several newspapers which included Harijan in Gujarati, in Hindi and the English language; Indian Opinion, Young India, in English, and Navajivan, a Gujarati monthly. 

• Gandhi also wrote his autobiography, The Story of My Experiments with Truth.

• His other autobiographies included: Satyagraha in South Africa, Hind Swaraj or Indian Home Rule.

Gandhi Jayanti Quiz: GK Questions and Answers About Mahatma Gandhi

Mahatma Gandhi: Awards

• In  1930 , Gandhi was named the Man of the Year by Time Magazine.

• In  2011 , Time magazine named Gandhi as one of the top 25 political icons of all time.

• He did not receive the Nobel Peace Prize despite being nominated five times between 1937 and 1948.

• The Government of India institutionalized the annual Gandhi Peace Prize to distinguished social workers, world leaders, and citizens. Nelson Mandela, the leader of South Africa's struggle against apartheid was a recipient of the award.

"Happiness is when what you think, what you say, and what you do are in harmony." - Mahatma Gandhi

Mahatma Gandhi: Film

Ben Kingsley portrayed Mahatma Gandhi in the  1982  film Gandhi, which won the Academy Award for Best Picture.

Therefore, Mahatma Gandhi will be remembered forever as he spread the message of non-violence, truth, and faith in God, and also he fought for India's Independence. His methods inspired various leaders, and youth not only in India but also outside of India. In Indian history, he is considered the most prominent personality and as the simplest person who wears a dhoti. He spread the message of swaraj and taught Indians how to become independent.

• According to Britannica, "The United Nations declared Gandhi's birthday, October 2nd, as the International Day of Non-violence in 2007."
• While the world knows him as Mahatma Gandhi, a beacon of nonviolent resistance and Indian independence, his journey began with a more humble name: Mohandas Karamchand Gandhi. Born in 1869, Mohandas' life took a pivotal turn when he encountered the title that would forever shape his legacy: Mahatma.
• In 1883, at the tender age of 13, Mohandas Gandhi's life took a significant turn when he was arranged to marry Kasturba Makhanji, who was also 13 at the time.
• In 1930, the world watched with bated breath as India's independence movement gained momentum under the leadership of Mahatma Gandhi. His unwavering commitment to nonviolent resistance, his charisma, and his ability to mobilise millions made him the Person of the Year by the Time Magazine. 
• A lifelong vegetarian, Mr. Gandhi's meals centered on fresh vegetables, curd, fruits, seeds, and nuts.

READ| Journey of Mahatma Gandhi from South Africa to India

Get here current GK and GK quiz questions in English and Hindi for India , World, Sports and Competitive exam preparation. Download the Jagran Josh Current Affairs App .

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Gandhi, Mohandas K.

October 2, 1869 to January 30, 1948

Upon his death, Mohandas K. Gandhi was hailed by the  London Times  as “the most influential figure India has produced for generations” (“Mr. Gandhi”). Gandhi protested against racism in South Africa and colonial rule in India using nonviolent resistance. A testament to the revolutionary power of  nonviolence , Gandhi’s approach directly influenced Martin Luther King, Jr., who argued that the Gandhian philosophy was “the only morally and practically sound method open to oppressed people in their struggle for freedom” ( Papers  4:478 ). 

King first encountered Gandhian ideas during his studies at  Crozer Theological Seminary . In a talk prepared for George  Davis ’ class, Christian Theology for Today, King included Gandhi among “individuals who greatly reveal the working of the Spirit of God” ( Papers  1:249 ). In 1950, King heard Mordecai  Johnson , president of Howard University, speak of his recent trip to  India  and Gandhi’s nonviolent resistance techniques. King situated Gandhi’s ideas of nonviolent direct action in the larger framework of Christianity, declaring that “Christ showed us the way and Gandhi in India showed it could work” (Rowland, “2,500 Here Hail Boycott Leader”). He later remarked that he considered Gandhi to be “the greatest Christian of the modern world” (King, 23 June 1962). 

Gandhi was born 2 October 1869, in Porbandar, in the western part of India, to Karamchand Gandhi, chief minister of Porbandar, and his wife Putlibai, a devout Hindu. At the age of 18, Gandhi began training as a lawyer in England. After completing his barrister’s degree he returned to India in 1891, but was unable to find well-paid work. In 1893, he accepted a one-year contract to do legal work for an Indian firm in South Africa, but remained for 21 years. It was in South Africa that Gandhi was first exposed to official racial prejudice, and where he developed his philosophy of nonviolent direct action by organizing the Indian community there to oppose race-based laws and socioeconomic repression. 

Gandhi returned to India in 1914. In 1919, British authorities issued the Rowlatt Acts, policies that permitted the incarceration without trial of Indians suspected of sedition. In response, Gandhi called for a day of national fasting, meetings, and suspension of work on 6 April 1919, as an act of  satyagraha  (literally, truth-force or love-force), a form of nonviolent resistance. He suspended the campaign of nonviolent resistance a few days later because protestors had responded violently to the police.

Within the next few years, Gandhi reshaped the existing Indian National Congress into a mass movement promoting Indian self-rule through a boycott of British goods and institutions, and leading to the arrests of thousands of satyagrahis. In March 1922, Gandhi was arrested and served two years in prison for sedition. 

Gandhi resumed leadership of the Indian National Congress Party in late 1928. In the spring of 1930, Gandhi and 80 volunteers began a 200-mile march to the sea, where they produced salt from seawater to defy the British Salt Laws, which ensured that the British colonial government recovered a tax from the sale of salt. Over 60,000 Indians eventually subjected themselves to imprisonment by making salt. After a year of struggle, Gandhi negotiated a truce with the British government’s representative, Lord Irwin, and ended the civil disobedience campaign. 

By late 1931, Irwin’s successor had resumed political repression. Gandhi revived the satyagraha movement and was soon imprisoned by the British government. While in prison, Gandhi fasted to protest the policy of separate electorates for “untouchables,” India’s lowest caste, within India’s new constitution. The fast elicited public attention and resulted in a historic 1947 resolution making the practice of discrimination against untouchables illegal. In August 1947, Britain transferred governing power to a partitioned India, creating the two independent states of India and Pakistan. Despite Gandhi’s urgings, partition was accompanied by violence and rioting. On 30 January 1948, Gandhi was assassinated while entering a prayer meeting in Delhi. 

Gandhi and his philosophy were of special interest to the progressive African American community. Referring to the African American freedom struggle, Gandhi had called the practice of segregation “a negation of civilisation” (“Letter from Gandhi”). Howard  Thurman  met with Gandhi in 1935, Benjamin  Mays  in 1936, and William Stuart  Nelson  in 1946. King’s colleagues Bayard  Rustin , James  Lawson , and Mordecai Johnson had also visited India. 

Gandhi’s philosophy directly influenced King, who first employed strategies of nonviolent direct action in the 1955 to 1956  Montgomery bus boycott . In 1959, King traveled to India with his wife, Coretta Scott  King , and Lawrence D.  Reddick  on a visit co-sponsored by the  American Friends Service Committee  and Gandhi Smarak Nidhi (Gandhi Memorial Fund). King met with the Gandhi family, as well as with Indian activists and officials, including Prime Minister Jawaharlal  Nehru , during the five-week trip. In his 1959 Palm Sunday sermon, King preached on the significance of Gandhi’s 1928 salt march and his fast to end discrimination against India’s untouchables. King ultimately believed that the Gandhian approach of nonviolent resistance would “bring about a solution to the race problem in America” ( Papers  4:355 ).

Introduction, in  Papers  5:3 .

King, “His Influence Speaks to World Conscience,” 30 January 1958, in  Papers  4:354–355 .

King, “My Pilgrimage to Nonviolence,” 1 September 1958, in  Papers  4:473–481 .

King, Palm Sunday Sermon on Mohandas K. Gandhi, Delivered at Dexter Avenue Baptist Church, 22 March 1959, in  Papers  5:145–157 . 

King, “Six Talks in Outline,” 13 September–23 November 1949, in  Papers  1:242–251 . 

King to Harold Edward Fey, 23 June 1962,  MLKJP-GAMK . 

“Letter from Gandhi,” Baltimore  Afro-American , 7 February 1948. 

“Mr. Gandhi,”  London Times , 31 January 1948. 

Stanley Rowland, Jr., “2,500 Here Hail Boycott Leader,”  New York Times , 26 March 1956.

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• Bay Area Heart Center PA 5398 Park St N , Suite a , St Petersburg , FL 33709    map Call for an Appointment
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Dr. Malay Gandhi is a cardiac electrophysiologist in Saint Petersburg who specializes in treating rhythm disorders of the heart, such as heart murmurs and palpitations.

Reviews of Dr. Gandhi Dr. Gandhi

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About Dr. Gandhi Dr. Gandhi

Dr. Malay Gandhi graduated from Other in 2002.

Dr. Gandhi has four offices in Florida where he specializes in Cardiac Electrophysiology and Cardiology.

Dr. Gandhi works with fifty-seven doctors including Dr. Marsha Cline and Dr. John Fisher .

Specialties

Cardiac Electrophysiology

As a cardiac electrophysiologist in St Petersburg, Dr. Gandhi specializes in the electrical processes of the heart. He may perform both invasive & non-invasive procedures to help record the electrical activity within the heart. Dr. Gandhi may also implant defibrillators and pacemakers or evaluate the results of abnormal electrocardiograms.

Dr. Gandhi, a cardiologist in St Petersburg, is qualified to care for the heart and cardiovascular system. Dr. Gandhi may see patients for indicators like breathlessness, dizziness or chest pains, among others. Heart conditions diagnosed and treated by a cardiologist may include heart failure, heart aneurysms, coronary artery disease, rheumatic heart disease, arrhythmia, angina and congenital heart defects, among others.

Education & Training  

Medical school.

Other MD • 2002

Hospital Affiliations

• Largo Medical Center
• St. Anthony's Hospital
• Galencare, Inc.
• Morton Plant Hospital Association Inc
• St. Joseph's Tampa Care

Languages Spoken  

Dr. gandhi's medicare fee‑for‑service data (2014)  .

Please Note: The information displayed below is sourced from the 2014 Medicare Physician and Other Supplier National Provider Identifier (NPI) Aggregate Report . It's important to remember that the statistics below are not inclusive of all patients treated by Dr. Gandhi , but only those who participate in Medicare.

  Overview

• Doctor participates in Medicare?: Yes  
• Number of HCPCS Codes: 90  
• Number of Services: 2406  
• Medical Suppress Indicator: #  
• Number of HCPCS Associated With Medical Services: 0  
• Number of Medical Services: 0  
• Number of Medicare Patients with Medical Services: 0  

  Medicare Patient Demographics

• Total Number of Medicare Patients: 780  
• Average Age of Medicare Patients: 77  
• Number of Patients Under Age 65: 84  
• Number of Patients Age 65 to 74: 203  
• Number of Patients Age 75 to 84: 261  
• Number of Patients Over Age 84: 232  
• Number of Female Patients : 390  
• Number of Male Patients: 390  
• Number of Non-Hispanic White Patients: 696  
• Number of Black or African American Patients: 47  
• Number of Asian Pacific Islander Patients: 0  
• Number of Hispanic Patients: 21  
• Number of American Indian/Alaska Native Patients: 0  
• Number of Patients with Race Not Elsewhere Classified: 0  
• Number of Patients with Medicare Only Entitlement: 558  
• Number of Patients with Medicare & Medicaid Entitlement: 222  

  Medicare Patient Condition Demographics

• Percent of Patients with Atrial Fibrillation: 50%  
• Percent of Patients with Alzheimer’s Disease or Dementia: 32%  
• Percent of Patients with Asthma: 13%  
• Percent of Patients with Cancer: 16%  
• Percent of Patients with Heart Failure: 57%  
• Percent of Patients with Chronic Kidney Disease: 55%  
• Percent of Patients with Chronic Obstructive Pulmonary Disease: 46%  
• Percent of Patients with Depression: 39%  
• Percent of Patients with Diabetes: 42%  
• Percent of Patients with Hyperlipidemia: 75%  
• Percent of Patients with Hypertension (High Blood Pressure): 75%  
• Percent of Patients with Ischemic Heart Disease: 75%  
• Percent of Patients with Osteoporosis: 16%  
• Percent of Patients with Rheumatoid Arthritis / Osteoarthritis: 49%  
• Percent of Patients with Schizophrenia / Other Psychotic Disorders: 12%  
• Percent of Patients with Stroke: 19%  

  Medicare Payments Data

• Total Submitted Charge Amount: $390,613.55  
• Total Medicare Allowed Amount: $369,048.12  
• Total Medicare Payment Amount: $288,244.99  
• Total Medicare Standardized Payment Amount: $283,843.84  
• Total Medical Submitted Charge Amount: $0.00  
• Total Medical Medicare Allowed Amount: $0.00  
• Total Medical Medicare Payment Amount: $0.00  
• Total Medical Medicare Standardized Payment Amount: $0.00  

  Medicare Prescription Drug Data

• Drug Suppress Indicator: *  
• Number of HCPCS Associated With Drug Services: 0  
• Number of Drug Services: 0  
• Number of Medicare Beneficiaries With Drug Services: 0  
• Total Drug Submitted Charge Amount: $0.00  
• Total Drug Medicare Allowed Amount: $0.00  
• Total Drug Medicare Payment Amount: $0.00  
• Total Drug Medicare Standardized Payment Amount: $0.00  

Latest Cardiac Electrophysiology News

Read the most recent articles about Cardiac Electrophysiology

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• Must Blood Pressure Rise Wth Age? Remote Tribes Hold Clues Steven Reinberg, HealthDay Reporter, Nov 14, 2018 at 12:00 PM
• AHA: Defibrillators Can Help Kids Survive Cardiac Arrest, Too Nov 9, 2018 at 12:00 PM

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Hon'ble Minister of External Affairs Shri S. Jaishankar's visit to Saint Petersburg..

India's G20 Presidency at New Delhi.

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Renowned Masters of classical Indian Dance forms presented mesmerizing performances depicting brave Indian women warriors who fought against colonialism for India’s Independence at Mariinsky Theatre Saint Petersburg.

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International Film Making Competition - Last date of Submission 1st January 2023.

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17th FICCI Higher Education Summit 2022

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Photo Exhibition on Sardar Vallabhbhai Patel from 03.11.2022 - 11.11.2022

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Consul General Shri Kumar Gaurav attended Tea Festival at Botanical Garden, Saint Petersburg

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On completion of 75 years of India-Russia friendship and 55 years of St Petersburg-Mumbai sister city relationship this year, Maharashtra Assembly Speaker Hon'ble Shri Rahul Narwekar visited Rabindranath Tagore Hindi School in St Petersburg & interacted with the students

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17th Higher Education Summit, 2022

Consul General Shri Kumar Gaurav attended the celebration of the day of knowledge at the Saint Petersburg University of Management, Technologies and Economics

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Independence day celebration on 15th August 2021

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Publicity of 17th Mumbai International Film Festival for Documentary, Short Fiction & Animation Films held from 29th May to 4th June, 2022

New Frontier a programme on renewable energy : 16.02.22 - 18.02.22

Thanjavur Utsavam from 11.02.2022 to 13.02.2022

• ICCR Scholarship 2022-23

Pariksha Pe Charcha - Entry date extended till 03rd February 2022

Republic Day celebration 2022

India Revisited event - Promotion of Cultural Ties with Diaspora - 23rd January 2022

Pariksha Pe Charcha - 2022

National Tourism Day Webinar on 25th January 2022

• Republic Day Celebration - 2022 - Registration process for visiting Consulate on 26.01.2021

Working days, timing and other information

Vishwa Hindi Divas 2022 Webinar - 10.01.2022

Youth Pravasi Bhartiya Divas Conference - 2022 09th January 2022

• AKAM Quiz - From 01st January to 31st January 2022

• Essay and Painting Competition - "The Life of Swami Vivekananda" - Last Date 12th January 2022

Ambassador Shri D. Bala Venkatesh Verma being accorded farewell by Consulate General of India, Saint Petersburg on 21.10.2021

Consul General Shri Kumar Gaurav presenting a Madhubani painting to Ms. Elena Shubina, Principal of Tagore Hindi School on the occasion of Gandhi Jayanti

On October 02, an enthralling cultural program was organised by Tagore Hindi School to celebrate Gandhi Jayanti. Consul General Shri Kumar Gaurav participated in the event

An ASSOCHAM delegation's interaction with "Buisness Russia" branch in Saint Petersburg to further strengthen India-Russia relationship on 29.09.2021

The ASSOCHAM delegation being hosted over lunch reception by Consul General Shri Kumar Gaurav at Consulate General of India, St. Petersburg 29.09.2021

Celebrating #AzadiKaAmritMahotsav & Hindi Pakhwada with an exposition on Ramcharitmanas by Dr. Demchenko from Moscow University and melodious bhajans by @BhaktiMarga108/Shakti Centre in St. Petersburg

As part of Azadi Ka Amrit Mahotsav Celebration Consul General Shri Kumar Gaurav hosted lunch and reception for FICCI Ladies Organization (FLO) to further strengthen Indo-Russian Trade Relationship on 20.09.2021

As part of Azadi Ka Amrit Mahotsav Celebration CG Kumar Gaurav hosted lunch and reception for FICCI Ladies Organization, FLO to further strengthen Indo-Russian Trade Relationship

Consul General and other officers and staff at the Consulate General of India, St Petersburg paid floral tributes to Dr. Babasaheb Ambedkar

Consul General and other officers and staff at the Consulate General of India, St. Petersburg paid floral tributes to Dr. Babasaheb Ambedkar

Letter of Commission of appointment by Mr. Kumar Gaurav, Consul General to Mr Vladimir Zapevalov representative of Ministry of foreign affairs

Letter of Commission of appointment by Mr. Kumar Gaurav, Consul General to Mr. Vladimir Zapevalov representative of Ministry of foreign affairs

Constitutional Day - Preamble Reading

The Constitution Day 2021

• ICCR digital Painting and Poster competition. It is requested to kindly follow the link for participation. iccr.gov.in/Iccr4Art/index.php

75th Independence celebrations - Azadi Ka Amrit Mahotsav

3-day Azadi Ka Amrit Mahotsav Film Festival by The Films Division, M/o I&B to celebrate Independence Day 2021 from 15th to 17th August, 2021. Vimeo link of films : https://vimeo.com/channels/1725568

Pre-Departure orientation training (PDOT)

Pravasi Bhartiya Bima Yojana (PBBY)

Indian Community Welfare Fund (ICWF)

Azadi ka Amrit Mahotsav special week 8th - 13th August, 2021

Azadi ka Amrit Mahotsav Special week 8th - 13th August, 2021

As we commemorate 75 years of India’s independence, as a part of Azadi ka #AmritMahotsav, let's unite to sing the National Anthem, that instills pride & unity amongst Indians all around. Click on http://RASHTRAGAAN.IN, upload your video & be a part of this initiative

The Consulate General of India, St Petersburg, in cooperation with Brahma Kumaris center, St Petersburg celetrated #IDY2021. Yoga lovers participated enthusiastically

The Consulate General of India, St. Petersburg celebrated IDY2021 in hybrid format. The event was webcasted live on Post's social media handle

The Consulate General of India will be live webcasting performance of common Yoga protocol by renowned yoga guru Vishnu Shukla. 20th June, at 10.30 am #IDY2021 #InternationalDayOfYoga #india@75 #azadikaamrutmahotsav

UBUNTU International Yoga Conference " Yoga for Universal Wellbeing"

Film Division's on-line Film Festival of Satyajit Ray films from 07th May to 09th May.

As part of Amrit Mahotsav Celebrations, Consulate General of India organised an event at Institute of Anthropology and Ethnography, and gifted musical instuments. Indologists and friends of India participated. Director of the Institute thanked Government of India.

Amrit Mahotsav Celebrations at CGI, St. Petersburg, Members of the Indian community and friends of India participated enthusiastically

Inauguration of the Bust of Guru Rabindranath Tagore at Guru Rabindranath Tagore Hindi School, Saint Petersburg. The ceremony commenced with the reading of an overview of the biography of Guru Rabindranath Tagore by school students.

Republic Day, 2021

On arrival at Saint Petersburg for SPIEF 2017, Hon’ble Prime Minister of India, Shri Narendra Modi being welcomed by Russian dignitaries

Hon’ble Prime Minister of India, Shri Narendra Modi and the President of Russia Mr. Vladimir Putin walking near the Constantine Palace in Strelna, Saint Petersburg, June 2017

Hon’ble Prime Minister of India, Shri Narendra Modi at the Hermitage State Museum, June 2017

Hon’ble Prime Minister of India, Shri Narendra Modi paid tribute to World War-II victims at Piskarevskoe Memorial Cemetery in St Petersburg, June 2017

Hon’ble Prime Minister of India, Shri Narendra Modi writing in the Book of Honorary Guests at the Institute of Oriental Manuscripts, June 2017

Global Technology Summit 2020

KnowledgeTransfer@CarnegieIndia: GTS 2020

The 74th Independence Day of India

Prime Minister Narendra Modi's address to the nation on COVID-19 on April 14

In the series of celebration of “Constitution Day & Campaign on Citizens’ Duties”, Consulate General of India screened the documentary “Samvidhaan” today. Indian community, Students and Friends of India participated

Republic Day, 2020

Constitution Day and Campaign on Citizens’ Duties" was celebrated at the Consulate General of India, Saint Petersburg. Members of the Indian community and Indian students participated enthusiastically

Defence Minister of the Republic of India Shri Rajnath Singh visited St Petersburg on 7th Nov, 2019

Hindustani vocal and Sitar duet performance in Saint Petersburg by Indian artists Shri Debapriya Adhikari and Samanwaya Sarkar.

Shri Naresh Kumar, Head of Chancery attended the Festival of Children's Ecological Movies, held in Volosovo, Leningrad Region. Children from different parts of Russia presented their films on the environmental issues

Shri Rajiv Mehrishi, Comptroller & Auditor General of India, had a meeting with Mr Lopatnikov VS, Chairman of the Audit Chamber of St Petersburg on 30th Sep, 2019

Mahatma Gandhi- the Great Soul of India” exhibition, dedicated to 150th Birth Anniversary of Mahatma Gandhi was inaugurated on 2nd Oct, 2019 in National Library of Russia, St Petersburg by Consul General Shri Deepak Miglani. The exhibition will continue till 11th Nov, 2019

Independence Day 2019

• 5th International Day of Yoga 2019 celebrated by the Consulate General of India, St. Petersburg

At India in Russia (Consulate General of India, St. Petersburg)Consulate General of India, St. Petersburg.

Ustad Amjad Ali Khan, Amaan & Ayaan Ali Bangash performed live in St. Petersburg on March 30th at Komissarzhevskaya Theatre

New Holland Administration in collaboration with Context Pro Studio organized a celebration dedicated to the International Day of Yoga on June 21st 2018

Consulate General of India, St. Petersburg

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Ploshchad Lomonosova (Lomonosov Square)

This square was created by the great architect Carlo Rossi . It is framed by a large architectural ensemble comprising of Ostrovsky Square , Alexandrinsky Theatre , and Theatre Street (now Ulitsa Zodchego Rossi ). Therefore, to get acquainted with Lomonosov Square is to get acquainted with these places as well. Only then will the curious gaze of visiting eyes really capture one of the city's best ensembles of high classicism in all its glory.

In the 18th century this was an empty space serving as the backyard of the Anichkov Palace near Chernyshev Lane. In the 1820s, the reconstruction of the territory was entrusted to Rossi. He designed a semi-circular area surrounded by several similar buildings. They housed the Ministry of Education of the Russian Empire and the Ministry of the Interior. Over Chernyshev Lane Rossi created one of his favorite arcs. The square itself was named Chernyshevsky.

In the late 1870s a park was built in the center of the square that was named in honor of the great Russian polymath and scientist Mikhail Lomonosov . In 1892, a bust of Lomonosov by sculptor Parmenas Zabello was placed in the park. Therefore, it is not surprising that in 1948 the square was renamed after Lomonosov, as well as Chernyshev Lane and Chernyshev Bridge over the Fontanka River.

Accommodation near the Lomonosov Square

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Quality Education

Education is in Concurrent List of the Constitution and majority of Schools/Higher Education Institutions are in the domain of the respective States/UTs. The States/UTs and Centre endeavour to uplift the educational status of the students of the country, including rural and underprivileged students.

Various schemes/projects/programmes run by the Ministry have been aligned with the National Education Policy (NEP) 2020. NEP 2020 aims to ensure that no student loses opportunity to learn and excel because of the circumstances of birth or background. It has taken into account the concerns of the Socio-Economically Disadvantaged Groups (SEDGs) which inter-alia includes geographical identities such as students from villages, small towns, and aspirational districts and other categories. This policy aims at bridging the social category gaps in access, participation, and learning outcomes.

The Department of School Education and Literacy has implemented an Integrated Centrally Sponsored Scheme for School Education- Samagra Shiksha from 2018-19. It aims to ensure that all children, from pre-school to class 12, have access to quality education with an equitable and inclusive classroom environment which should take care of their diverse background, multilingual needs, different academic abilities and make them active participants in the learning process. Samagra Shiksha supports to all States and UTs for different interventions like composite school grant to every school for providing a conducive learning environment, grants for library, sports and physical activities, Free Uniform And text books to eligible students, support for Rashtriya Avishkar Abhiyan, ICT and digital initiatives, School Leadership development programme, remedial teaching for academically weaker students, etc. Under Samagra Shiksha, financial assistance is provided to States and UTs including rural and underprivileged students for the expansion of quality education by undertaking various activities such as setting up, up-gradation and running of Kasturba Gandhi Balika Vidyalayas, setting up and running of Netaji Subhash Chandra Bose Avasiya Vidyalayas, establishing of hostels under PM-JANMAN etc. Further, under the student-oriented component for the children with special needs, financial assistance is provided for identification and assessment of children with special needs, aids and appliances, Braille kits and books, appropriate teaching learning material and stipend to girl students with disability etc.

The integrated scheme of Samagra has also been aligned with NEP 2020 to focus on improving the quality of education through various measures such as introduction of new pedagogical and curricular structure, Early Childhood Care and Education, Foundational Literacy and Numeracy and Transforming Assessment for Student Development, Experiential and Competency based Learning, etc.

The Department of Higher Education has also undertaken various measures for expansion of quality education such as providing much-needed flexibility, allowing creative combination of subjects, providing multiple pathways, establishing equivalence and mobility to the students through National Credit Framework (NCrF), National Higher Education Qualification Framework, Academic Bank of Credit (ABC), multiple entry/exit; offering of courses and books / course materials in Indian Languages; use of technology to enhance access to education and for administration and governance of Universities and HEIs; permitting learners to avail upto 40% credit Courses from SWAYAM platform; industry academia collaboration for internships and to develop courses and curriculum to meet the industry and societal needs, offering of industry-aligned courses; embedding of Indian Knowledge system in the education etc.

The Department of Higher Education has launched the third phase of Rashtriya Uchchatar Shiksha Abhiyan (RUSA) as Pradhan Mantri Uchchatar Shiksha Abhiyan (PM-USHA) in June 2023 with an outlay of Rs. 12926.10 crore for the period 2023-24 to 2025-26 to cater to needs of educationally unserved/ underserved areas. It is a Centrally Sponsored Scheme aimed at funding specific State government universities and colleges, including in the rural areas, so as to improve their quality by ensuring their conformity to prescribed norms and standards.

Under PM-USHA, priority is given to Focus Districts. The focus districts are identified by the concerned States/UTs based on various criteria including low Gross Enrolment Ratio, Gender Parity, population proportion and enrolment proportion for females, transgenders, Scheduled Castes, Scheduled Tribes, and Other Backward Classes, Aspirational/ Border Area/ Left Wing Extremism prone district, etc.

The information was given by the Minister of State for Education, Shri Jayant Chaudhary in a written reply in the Lok Sabha today.

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