The story of my experiments with truth. TRANSLATED FROM THE GUJARATI. BY MAHADEV DESAI. GANDHI BOOK CENTRE. Bombay Sarvodaya Mandal. I simply want to tell the story of my numerous experiments with truth, and as my But I shall not mind, if every page of it speaks only of my experiments. I believe. Copies It is not my purpose to attempt a real autobiography or story of my life. I simply want to tell the story of my numerous experiments with truth, and as.
|Language:||English, Spanish, Hindi|
|Distribution:||Free* [*Registration Required]|
Mahatma Gandhi's autobiography, An Autobiography or The Story of My Experiment with Truth. Read online, download PDF version or read abridged version. This may be the first time in the history of books, but here goes: Dedicated to. versions of old 2 States The Stor Hacking For ademtyssare.ga This may be the first time in the history of books, but here goes: Dedicated to. versions of old 2 States The Stor Chetan Bhagat's "2 States:The Story of My.
In fact, he believed that Indians could not become worthy of self-government unless they all shared a concern for the poor. As Gandhi resumed his public life in India in , he delivered a speech at the opening of the new Hindu University in the city of Benares, where he discussed his understanding of independence and reform.
He also provided specific examples of the abhorrent living conditions of the lower classes that he had observed during his travels around India and focused specifically on sanitation. Although the Indians of the higher-castes did not readily embrace the ideas in the speech, Gandhi had now returned to public life and he felt ready to convert these ideas to actions.
Facing the possibility of arrest, just like he always did in South Africa, Gandhi first spoke for the rights of impoverished indigo-cultivators in the Champaran district.
His efforts eventually led to the appointment of a government commission to investigate abuses by the indigo planters. He also interefered whenever he saw violence. When a group of Ahmedabad mill workers went on strike and became violent, he resolved to fast until they returned to peace.
Though some political commentators condemned Gandhi's behavior as a form of blackmail, the fast only lasted three days before the workers and their employers negotiated an agreement.
Through this situation, Gandhi discovered the fast as one of his most effective weapons in late years and set a precedent for later action as part of satyagraha. As the First World War continued, Gandhi also became involved in recruiting men for the British Army, an involvement which his followers had a difficult time accepting, after listening to his passionate speeches about resisting injustice in a non-violent manner.
Not surprisingly, at this point, although Gandhi still remained loyal to Britain and enamored with the ideals of the British constitution, his desire to support and independent home rule became stronger.
As time passed, Gandhi became exhausted from his long journey around the country and fell ill with dysentery. He refused conventional treatment and chose to practice his own healing methods, relying on diet and spending a long time bedridden, while in recovery in his ashram.
While the British alleged that they fought to protect the rights of small states and independent peoples from tyranny, in India, an increasing number of people found this alleged commitment less than genuine.
After the end of the war, the British government decided to follow the recommendations of the Rowlatt Committee, which advocated the retention of various wartime restrictions in India, including curfews and measures to suppress free speech. Gandhi was still sick when these events took place and, although he could not protest actively, he felt his loyalty to the British Empire weaken significantly. Later, when the Rowlatt Act actually became law, Gandhi proposed that the entire country observe a day of prayer, fasting, and abstention from physical labor as a peaceful protest against the injustice of the oppressive law.
Gandhi's plea generated an overwhelming response as millions of Indians did not go to work on April 6, As the entire country stood still, the British arrested Gandhi, which provoked angry crowds to fill the streets of India's cities and, much to Gandhi's dislike, violence erupted everywhere. Gandhi could not tolerate violence so he called off his campaign and asked that everyone return to their homes.
He acted in accordance with his firm belief that if satyagraha could not be carried out without violence, it should not take place at all. Unfortunately, not all protesters shared Gandhi's conviction as ardently. In Amritsar, capital of the region known as the Punjab, where the alarmed British authorities had deported the local Hindu and Muslim members of the Congress, the street mobs became very violent and the British summoned Brigadier-General Reginald E.
Dyer to restore order. Dyer prohibited all public meetings and instituted public whippings for Indians who approached British policemen. Despite these new regulations, a crowd of over ten thousand protesters gathered in the center of Armitsar, and Dyer responded with bringing his troops there and opening fire without warning. Tightly packed together, the protesters had nowhere to run from the fire, even when they threw themselves down on the ground the fire was then directed on the ground, ceasing only when the British troops no longer had ammunition.
Hundreds died and many more were wounded. This unfortunate occurrence became known as the Amritsar Massacre, it outraged the British public almost as much as Indian society. The authorities in London eventually condemned Dyer's conduct, forcing him to resign in disgrace. The effect the massacre had on Indian society became even more profound as more moderate politicians, like Gandhi, now began to wholeheartedly support the idea of Indian independence, creating an intense climate of mutual hostility.
After the massacre, Gandhi eventually obtained permission to travel to Amritsar and conduct his own investigation. He produced a report months later and his work on the report motivated him to contact a number of Indian politicians, who advocated for the idea of independence from British rule.
Muslims considered the Caliphs as heirs of Mohammed and spiritual heads of Islam. While the British considered such suppression a necessary effort to restore order after World War I, the Muslim populations viewed it as slap in the face. Gandhi urged them not to accept the actions of the British.
He proposed a boycott of British goods, and stated that if the British continued to insist on the elimination of the Caliphate, Indian Muslims should take even more drastic measures of non-cooperation, involving areas such as government employment and taxes. During the months that followed, Gandhi continued to advocate for peace and caution, however, since Britain and Turkey were still negotiating their peace terms.
Unlike more nationalistic politicians, he also supported the Montagu-Chelmsford Reforms for India, as they laid the foundation for constitutional self-government. Eventually, other politicians who thought the reforms did not go far enough had to agree with Gandhi simply because his popularity and influence had become so great that the Congress could accomplish little without him.
As the British remained determined to put an end to the Muslim Caliphate, they enforced the Rowlatt Act resolutely. Even Gandhi became less tolerant towards British practices and in April , he urged all Indians, Muslim and Hindu, to begin a "non-cooperation" protest against the British rule by giving up their Western clothing and British jobs.
As a personal example, on August 1, he returned the kasar-i-hind medal that he had received for providing medical service to the Boer War's wounded British army in South Africa. He also became the first president of the Home Rule League, a largely symbolic position which confirmed his position as an advocate for Indian Independence.
In September , Gandhi also passed an official constitution for the Congress, which created a system of two national committees and numerous local units, all working to mobilize a spirit of non-cooperation across India. Gandhi and other volunteers traveled around India further establishing this new grass roots organization, which achieved great success.
By , Gandhi decided that the initiative of non-cooperation had to transform into open civil disobedience, but in March , Lord Reading finally ordered Gandhi's arrest after a crowd in the city of Chauri Chaura attacked and killed the local representatives of British authority. Gandhi, who had never encouraged or sanctioned this type of conduct, condemned the actions of the violent crowds and retreated into a period of fasting and prayer as a response to this violent outburst.
However, the British saw the event as a trigger point and a reason for his arrest. Part V[ edit ] The British authorities placed Gandhi on trial for sedition and sentenced him to six years in prison, marking the first time that he faced prosecution in India.
Because of Gandhi's fame, the judge, C.
Broomfield, hesitated to impose a harsher punishment. He considered Gandhi clearly guilty as charged, despite the fact that Gandhi admitted his guilt and even went as far as requesting the heaviest possible sentence. Such willingness to accept imprisonment conformed to his philosophy of satyagraha, so Gandhi felt that his time in prison only furthered his commitment and goals.
The authorities allowed him to use a spinning wheel and receive reading materials while in prison, so he felt content. He also wrote most of his autobiography while serving his sentence.
However, in Gandhi's absence, Indians returned to their British jobs and their every day routines. Those are called experiments, because sometimes you fail and sometimes the experiment reveals the truth to you about our world and life.
That is how scientific experiments work right? Reason being, his life has been the embodiment of Indian Culture. A culture which believes in simple living and high thinking, humility, being a seeker of truth, service, unity and equal rights for all may it be man or an animal. But what I am saying is he was far ahead than anyone of us can possibly imagine of being.
The strength of his character will grip you like anything. If Indian culture would appoint a representative for it, then there is no better man.
While reading that book I was astonished at his spirit of service. I mean I consider myself to be an open person towards service to man and animal, but even for me it was very difficult to comprehend the level of his ability to reach out, volunteer and work earnestly in the favor of his fellow human beings. This book inspires that spirit of selfless service within you. Some quotes I collected for you while reading The story of my experiments with truth Even though Mahatma Gandhi was born in the 20th century, his insights and the reach of his vision about our world is far reaching and still relevant in the 21st century.
He has made comments about topics ranging from education, health, service, women empowerment, equality for all, conception of a child and its health, natural conservation and exercise. This Autobiography is divided in five parts starting from his childhood days, his experience in South Africa where he experimented with the powerful weapon of Satyagraha and his transformation from Mohan to Mahatma, his various experiments on fundamental principles of Truth and God, till the year , after which his life was so public that he felt there was hardly anything to write about.
Accepting his status as a great innovator in the struggle against racism, violence and colonialism, Gandhi felt that his ideas needed deeper understanding.
Gandhi explains that he was after truth rooted in devotion to God and attributed the turning point, success and challenges in his life to the will of God. Gandhi says that his attempt to get closer to this divine power led him seek purity through simple living, dietary practices he called himself a fruitarian , celibacy and ahimsa- a life without violence.
Perhaps never before on so grand scale has any man succeeded in shaping the course of history while using the weapon of Peace — Ahimsa Non-violence. To many it will have the value of a new Bible or a new Gita; for here are words that have come out from the depth of truth, here is tireless striving that stretches its arms towards perfection.
All rights reserved.