Mahatma Gandhi’s relationship with Hinduism was neither passive acceptance nor complete rebellion-it was a dynamic dialogue. While he proudly identified as a Sanatani Hindu, his interpretation of the faith was deeply personal, rooted in reason, and constantly evolving. For Gandhi, Hinduism was not a rigid set of rituals but a living organism that must adapt while remaining true to its core principles of truth (Satya) and non-violence (Ahimsa).
Table of Contents
- Gandhi’s definition of a Hindu
- The Bhagavad Gita: Gandhi’s spiritual dictionary
- Why Gandhi called the Gita his “eternal mother”
- Influence of Hindu epics: Rama, Harishchandra, and the Pandavas
- Lessons from the Ramayana and Mahabharata
- A Sanatani Hindu with a rebellious spirit
- The fight against untouchability
- The Upanishadic foundation: Dharma, Satya, and Ahimsa
- The unity of Satya, Ahimsa, and Dharma
- Gandhi’s living Hinduism
Gandhi’s definition of a Hindu
Gandhi articulated a clear, comprehensive definition of what it meant to be a Hindu. According to him, a Hindu is one who believes in God, the immortality of the soul, transmigration of the soul, the law of Karma, and Moksha. But Gandhi was emphatic that belief alone was insufficient-these tenets had to be translated into daily practice.
On the practical level, Gandhi emphasized that a true Hindu must try to practice truth (Satya) and non-violence (Ahimsa) in everyday life. He also included cow protection and striving to follow the ideals of Varnashrama Dharma as essential practices, though his understanding of these concepts was far more expansive than traditional interpretations.
Gandhi found Hinduism to be the most tolerant among all religions. He appreciated its non-dogmatic nature, which offered freedom for self-expression while being inclusive and assimilating worthy elements from other religions. In August 1947, just days before Independence, he described Sanatan Hindu Dharma as “broad as the ocean” and declared it the property of all humankind, regardless of what name it is called.
The Bhagavad Gita: Gandhi’s spiritual dictionary
No scripture influenced Gandhi’s life and thought as profoundly as the Bhagavad Gita. He constantly referred to it as his “spiritual dictionary,” “the mother who never let him down,” and his “Kamdhenu”-the mythical cow that grants all wishes. This sacred text played a pivotal role in guiding, shaping, and solidifying his beliefs and actions throughout his life.
Gandhi’s first encounter with the Gita occurred in London during his law studies. His theosophist friends, the Olcott brothers, were studying the Sanskrit text alongside Edwin Arnold’s English translation. When they consulted Gandhi about certain Sanskrit words, he could not help. As he confessed in his Autobiography, he felt ashamed as he had read the divine poem neither in Sanskrit nor in Gujarati. This shame became the incentive for a lifelong study of the Gita and other world scriptures.
Why Gandhi called the Gita his “eternal mother”
Gandhi’s devotion to the Gita went beyond mere intellectual appreciation. He found in it an unfailing source of strength and solace during the darkest hours of his life. In his own words: “When doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon, I run to the Bhagavad Gita and find a verse to comfort me.”
What made the Gita particularly appealing to Gandhi was its freedom from sectarianism and its practical applicability. He believed its teachings were accessible to both scholars and common people. The text’s emphasis on Nishkama Karma (desireless action) and Anasakti (non-attachment) resonated deeply with his philosophy of selfless service. He memorized the last 19 verses of the second chapter, considering them his companions in his non-violent movement for social justice.
During his imprisonment at Yeravada Jail in 1929, Gandhi wrote a commentary on the Bhagavad Gita in Gujarati, which was later translated into English. He interpreted the Mahabharata war not as a glorification of physical combat but as an allegory for the constant battle within the human heart between righteousness (Dharma) and unrighteousness (Adharma).
Influence of Hindu epics: Rama, Harishchandra, and the Pandavas
Gandhi’s moral imagination was shaped significantly by characters from Hindu epics who exemplified integrity and sacrifice. The stories of Shravana and King Harishchandra had a great impact on Gandhi in his childhood-they left an indelible impression on his mind that lasted throughout his life.
King Harishchandra’s story particularly moved Gandhi. In his autobiography, Gandhi recounted how a theatrical performance of Harishchandra’s story in his childhood inspired him to internalize the ideal of absolute truthfulness, even amid personal suffering. He explicitly cited Harishchandra alongside figures like Prahlada and Mira Bai as exemplars of Satyagraha in practice.
Lessons from the Ramayana and Mahabharata
Gandhi admired Rama for his unwavering adherence to his word and his embodiment of ideal governance-so much so that he used the term “Ram Rajya” (the kingdom of Rama) to describe his vision of an ideal state. The vision of an ideal state presented in the Ramayana has been an important aspect of Indian political thinking from ancient times, and Gandhi drew heavily from this tradition.
The Pandavas represented for Gandhi the triumph of righteousness over wrongdoing, even when the path was difficult. He used terminology like “Prahlada as a paradigmatic icon” in his campaigns, employing these cultural symbols as facets of Swaraj and Satyagraha. These ideas resonated deeply with the culture and historic values of his people.
For Gandhi, both epics ultimately taught the victory of good over evil and the principle of Ahimsa. He argued that the Mahabharata demonstrated not the necessity of war but its futility-the final chapters show the victors lamenting and repenting the devastation caused.
A Sanatani Hindu with a rebellious spirit
While proudly identifying as a Sanatani Hindu and a Vaishnava, Gandhi held iconoclastic views that challenged orthodox interpretations. He declared that he is no Sanatani Hindu who is narrow, bigoted, and considers evil to be good if it has the sanction of antiquity and is found supported in any Sanskrit book.
Gandhi asserted that scriptures (Shastras) were not above reason and could be rejected if they contradicted moral sense. He applied the litmus test of fundamental principles of morality to ancient texts, rejecting everything that came with religion which contradicted those principles.
The fight against untouchability
Gandhi’s most significant break from orthodox Hinduism was his vehement opposition to untouchability, which he called “the greatest blot on Hinduism.” He said in 1934: “If I discover that Hindu Shastras really countenance untouchability as it is seen today, I will renounce and denounce Hinduism.”
Gandhi believed there was no warrant for untouchability in the scriptures-it was a late and evil accretion. He referred to Advaita philosophy to attack untouchability, arguing that since all men were part of the same cosmic unity, all men were equal. He also stated that untouchability was unacceptable to reason and contrary to truth and non-violence.
His actions matched his words. None of his ashrams observed caste restrictions. He worked as a scavenger, barber, and cobbler-all traditionally “polluting” occupations. He married off his adopted daughter Lakshmi, who was an untouchable, to a Brahmin boy-a revolutionary act for his time.
Gandhi believed that Moksha was attainable without reading the Vedas. For him, spiritual liberation depended on righteous living and self-realization, not on scriptural study accessible only to certain castes. This was a direct challenge to Brahmanical orthodoxy.
The Upanishadic foundation: Dharma, Satya, and Ahimsa
Gandhi regularly studied the Upanishads, particularly the Isha and Brihadaranyaka Upanishads. From these ancient texts, he drew profound philosophical insights that shaped his worldview and political philosophy.
The Brihadaranyaka Upanishad states: “Nothing is higher than Dharma…Dharma is the Truth (Satya); both are one.” This teaching became foundational to Gandhi’s philosophy, where he saw Truth as the ultimate reality and Dharma as the path to reach it.
The unity of Satya, Ahimsa, and Dharma
From the Upanishads, Gandhi drew the concept of the supremacy of Dharma (cosmic law) over temporal power (Kshatra). The Brihadaranyaka Upanishad declares that the weak overcomes the stronger by Dharma, even as over a king-a principle that Gandhi would later demonstrate through Satyagraha.
The Upanishadic teaching that Truth and Non-violence are synonymous with Dharma became central to Gandhi’s thought. By the late Vedic era, texts like the Chandogya Upanishad explicitly listed Ahimsa as one of five essential virtues alongside truthfulness and charity. Gandhi saw this as validation of his core philosophy.
The Isha Upanishad’s teaching that “the whole universe is pervaded by the Lord” reinforced Gandhi’s belief in the interconnectedness of all life and the imperative to live without causing harm. This philosophical foundation gave his political activism a spiritual dimension that resonated deeply with the Indian masses.
The Kenopanishad also had a profound impact on Gandhi’s spiritual understanding, particularly its exploration of the nature of Brahman and the limitations of human perception. These philosophical insights helped Gandhi maintain his equanimity during the most challenging periods of the freedom struggle.
Gandhi’s living Hinduism
What made Gandhi’s Hinduism distinctive was not just intellectual interpretation but lived practice. He translated Upanishadic principles into daily observances at his ashrams, where residents followed eleven vows including Satya, Ahimsa, Brahmacharya, non-possession, and equal respect for all religions.
Gandhi’s Hinduism was simultaneously ancient and revolutionary. He rooted himself in the philosophical depths of the Upanishads and the ethical teachings of the Gita while challenging practices that violated the fundamental principles of truth and non-violence. For him, Sanatana Dharma was not about preserving all traditions uncritically but about holding fast to eternal truths while discarding accumulated distortions.
His approach offers a model for religious engagement that is neither fundamentalist nor dismissive-one that honors tradition while remaining open to reform, that finds strength in ancient wisdom while applying it to contemporary challenges.
What do you think? Can Gandhi’s approach of reinterpreting religious traditions through the lens of reason and ethics serve as a model for religious reform in the modern world? How might his emphasis on the practical application of spiritual principles address the gap between religious ideals and social realities today?
References
- https://www.mkgandhi.org/articles/Gandhi-on-moral-basis-on-hinduism.html
- https://www.onmanorama.com/news/opinion/2022/08/21/mahatma-gandhi-definition-sanatan-hindu-dharma-tushar-gandhi-column.html
- https://link.springer.com/chapter/10.1057/9781137492357_4
- https://www.mkgandhi.org/articles/Mahatma-Gandhi-and-the-Bhagavad-Gita.php
- https://americanvedantist.org/2014/articles/mahatma-gandhi-and-the-bhagavad-gita/
- https://en.wikipedia.org/wiki/Bhagavad_Gita
- https://en.wikipedia.org/wiki/Mahatma_Gandhi
- https://grokipedia.com/page/Harishchandra
- https://ebooks.inflibnet.ac.in/icp03/chapter/the-epics-ramayana-and-mahabharata/
- https://scroll.in/article/1006731/how-did-mohandas-karamchand-gandhi-frame-his-own-practice-as-a-vaishnavite-and-a-sanatani-hindu
- https://janataweekly.org/gandhis-approach-to-caste-and-untouchability-a-reappraisal/
- https://gandhistory.in/relevance-untouchability.php
- https://www.nationalheraldindia.com/opinion/gandhi-denounced-caste-and-untouchability
- https://hinducouncil.com.au/doctrine-and-beliefs/
- https://factsanddetails.com/world/cat55/sub388/entry-5630.html
- https://en.wikipedia.org/wiki/Ahimsa
- https://prachinbharath.com/power-of-ahimsa-in-sanatana-dharma/
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