Gandhi’s Steps for Upward Movement: Truth, Non-Violence, and Vows

Mahatma Gandhi viewed human life as a continuous journey of moral and spiritual evolution. He believed that every individual possesses the potential to rise from an ordinary state of being to become one with the universal soul. This transformation, what Gandhi called the “upward movement,” required deliberate ethical practice, unwavering commitment to truth and non-violence, and adherence to carefully chosen vows that disciplined both body and mind.

Truth and non-violence: the twin pillars of moral elevation 🔗

For Gandhi, Satya (truth) and Ahimsa (non-violence) were inseparable companions on the path to spiritual growth. Truth and non-violence are like two sides of a coin-one cannot exist without the other. While truth represented the ultimate goal, non-violence was the path that led to it. Violence, Gandhi observed, clouds judgment and hampers the clear vision essential for pursuing truth.

The word Satya derives from “Sat,” meaning “Being.” Combined with true knowledge (Chit) and bliss (Ananda), it forms “Sachhidananda”-an epithet of the Supreme Being. For Gandhi, truth was not merely abstaining from falsehood in speech; it demanded truth in thought and action as well. He famously equated truth with God, declaring that the pursuit of truth was the highest form of devotion.

Similarly, Ahimsa extended far beyond refraining from physical violence. Gandhi emphasized that genuine non-violence required removing all hatred, jealousy, and desire to harm from one’s mind-even toward those who cause harm. The next step involved extending love to all living beings without exception. At a social level, the goal was creating a society where economic differences would be so minimized that anti-social behaviour would become unnecessary.

The inner voice as moral compass 🔗

Central to Gandhi’s philosophy of upward movement was the concept of the inner voice or conscience. He explained that the Voice of God, Conscience, Truth, and the Inner Voice meant one and the same thing. This still small voice within served as the guide to discern the upward path from the downward, helping individuals choose righteousness over moral regression.

However, Gandhi was clear that hearing this voice authentically required preparation. He noted that before one can listen to the inner voice, one must undergo a long and fairly severe course of training. Without proper discipline, people might falsely claim divine guidance while actually pursuing selfish ends. The capacity to hear the inner voice correctly developed through ceaseless effort toward self-purification.

The law of humanity versus the law of the jungle 🔗

Gandhi framed humanity’s fundamental choice as one between the law of the jungle and the law of humanity. The law of the jungle represented brute force, where might determines right and the strong dominate the weak. The law of humanity, in contrast, was governed by truth and non-violence-where moral strength and love could conquer oppression more effectively than physical force.

This distinction was not merely philosophical. Gandhi believed that within each person lies a spark of the divine, and recognizing this inherent divinity meant rejecting any notion of permanent moral corruption. Even the most hardened individual could be transformed through love, patience, and the right environment-a conviction that became the foundation for his philosophy of Satyagraha.

The Jain foundations: Ahimsa and Anekantavada 🔗

Gandhi’s commitment to non-violence was shaped significantly by his early exposure to Jain philosophy. Growing up in Gujarat, which is home to a considerable portion of India’s Jain community, Gandhi absorbed Jain teachings from childhood. Before leaving for London at age eighteen, he took vows in the presence of a Jain monk to abstain from meat-eating, alcohol, and illicit sexual activity.

Ahimsa in Jain tradition meant non-violence not just in action, but in thought, word, and deed-a comprehensive approach that Gandhi fully embraced. Gandhi himself acknowledged Jainism’s profound influence, stating that no religion had explained the principle of Ahimsa so deeply and systematically with its applicability to every aspect of human life.

Equally influential was the Jain doctrine of Anekantavada-the philosophy of non-absolutism or respect for multiple viewpoints. This principle holds that truth is many-sided and no single perspective can capture the complete truth. Gandhi described how Anekantavada taught him to judge others from their own standpoints-understanding Muslims from their perspective and Christians from theirs.

Gandhi explicitly connected these doctrines, stating that his Anekantavada resulted from the twin practices of Satyagraha and Ahimsa. The relationship between Anekantavada and Ahimsa can be understood as that between theory and practice-Anekantavada is the abstract philosophy of which Ahimsa is the practical embodiment.

Tolstoy’s transformative influence 🔗

While Jainism provided early foundations, Leo Tolstoy’s writings became a profound source of inspiration that strengthened Gandhi’s resolve, particularly during challenging times. Tolstoy’s 1894 treatise “The Kingdom of God Is Within You” left an abiding impression on Gandhi, fundamentally shaping his approach to non-violent resistance.

Gandhi first encountered Tolstoy’s work in South Africa during the 1890s while searching for a coherent moral philosophy. He later recalled that before reading this book, he was sceptical about many things and had entertained atheistic ideas. After reading it, his lack of faith in non-violence vanished entirely.

Tolstoy’s work argued that true Christianity necessitated rejecting violence and coercion in all forms, advocating instead for passive resistance rooted in individual conscience. This concept of non-violent resistance provided Gandhi with a moral framework for his activism, which he developed into Satyagraha-“truth-force” or “soul-force.”

The two men exchanged letters between 1909 and 1910, discussing their shared commitment to truth and non-violence. Tolstoy praised Gandhi’s work in South Africa as the practical application of the universal law of love. So profound was Tolstoy’s influence that Gandhi named one of his South African communities “Tolstoy Farm” in the writer’s honour.

Beyond non-violence, Tolstoy’s rejection of materialism and advocacy for simple living deeply influenced Gandhi’s lifestyle. Both viewed modern industrial civilization as spiritually destructive and believed true progress lay in moral and spiritual advancement rather than technological achievement.

The eleven vows of Sabarmati Ashram: a practical blueprint 🔗

Gandhi’s philosophy found its most concrete expression in the eleven vows (Ekadasha Vrata) prescribed for residents of his ashrams at Sabarmati and Sevagram. These vows were designed as a part of Tapa-austerity and self-denial for purification-essential for elevating oneself spiritually and paving the way for service to others.

When imprisoned at Yeravda jail in 1930, Gandhi wrote weekly letters to ashram inmates explaining these vows, later compiled in a book called “Mangal Prabhat.” He emphasized that vows were not signs of weakness but symbols of strength, providing determination that does not bend before difficulties.

The first six vows: taming the brute within 🔗

The initial six vows focus on individual purification and self-mastery:

Satya (Truth) forms the foundation of all other vows. Observance was expected in thought, speech, and action. When perceptions of truth differ between individuals, Gandhi suggested following one’s own conscience after humble consideration of others’ views.

Ahimsa (Non-violence) requires removing hatred and jealousy from the mind while extending love to all living beings, creating conditions where anti-social behaviour becomes unnecessary.

Brahmacharya (Celibacy) literally means “moving towards Brahma” or truth. For such a seeker, control over all senses becomes necessary, with sexual restraint helping gain mastery over other desires.

Asteya (Non-stealing) goes beyond simply not taking others’ property. Gandhi taught that enjoying luxuries unavailable to society’s lower strata constitutes a form of theft. Ashram residents practiced strict avoidance of waste.

Aparigraha (Non-possession) follows from non-stealing. Having minimal possessions demonstrates faith in God and helps overcome worldly attachment-an essential condition for truth-seekers.

Asvada (Control of Palate) received special attention because Gandhi believed it was essential for Brahmacharya. Food was to be taken like medicine-only to sustain the body for service, not for indulgence.

The five socially-oriented vows: service to humanity 🔗

The remaining five vows extend individual discipline toward social transformation:

Sharira-Shrama (Physical Labour)-inspired by Tolstoy-holds that everyone should perform physical work to earn their bread. Gandhi modified this into Shrama-yagna, suggesting that even professionals devote at least one hour daily to physical labour in solidarity with the poor. Spinning the charkha became the symbol of this practice.

Abhaya (Fearlessness) is the backbone of most virtues. Gandhi, once a timid child, consciously trained himself into fearlessness. While fears are innumerable, a seeker must strive to overcome as many as possible while retaining only the fear of wrongdoing.

Sarva-Dharma-Samanatva (Equal Respect for All Religions) recognizes that all religions help adherents toward ideal living, though none is perfect. Daily ashram prayers included chantings from the Quran, Buddhist scriptures, and the Bible alongside Hindu texts.

Swadeshi (Duty Towards Neighbour) meant using locally-produced goods and serving immediate neighbours. Gandhi gave this economic principle deeper significance based on the ancient ideal that one’s first duty is to those nearest.

Asprishyatanivarana (Removal of Untouchability) was perhaps the most difficult vow to practice, given deep-rooted Hindu beliefs. Gandhi called untouchability “a cancer of Hindu society” and accepted an untouchable family into the ashram despite significant opposition, including from his wife Kasturba.

The continuing relevance of upward movement 🔗

Gandhi’s vision of moral upliftment remains remarkably relevant. His framework suggests that transformation begins with individual discipline-controlling senses, simplifying needs, and purifying thoughts-before extending outward to serve society. The vows provided a practical methodology for this gradual elevation.

The synthesis of Jain philosophy’s emphasis on non-violence and multiple perspectives with Tolstoy’s concept of non-resistance created a uniquely powerful approach to personal and social change. Gandhi demonstrated that the “upward movement” was not merely theoretical but could be practiced through daily choices, simple living, and unwavering commitment to truth.

His eleven vows covered such a vast canvas of life that their relevance for peaceful human coexistence remains undeniable. They offer a pathway from the law of the jungle toward the law of humanity-from brute instinct toward divine realization.

What do you think? In an age of increasing polarization and material excess, can Gandhi’s framework of progressive moral discipline offer practical guidance for personal growth? How might the principle of Anekantavada-accepting multiple perspectives-help address contemporary conflicts?

References

1. https://www.gandhi-manibhavan.org/educational-resources/the-eleven-vows-of-gandhiji.html
2. https://en.wikipedia.org/wiki/Ahimsa
3. https://gandhimuseum.org/site/inner-voice/
4. https://www.mkgandhi.org/momgandhi/chap05.php
5. https://socialwork.institute/indian-perspectives/gandhis-vision-human-nature-society/
6. https://www.arihantainstitute.org/blog/1-gandhi-s-jain-journey-the-role-of-jain-thought-and-practice-in-the-making-of-the-mahatma
7. https://www.newworldencyclopedia.org/entry/Anekantavada
8. https://en.wikipedia.org/wiki/The_Kingdom_of_God_Is_Within_You
9. https://www.asthabharati.org/Dia_Oct%20010/y.p..htm
10. https://samarthdwivedi.medium.com/tolstoys-influence-on-gandhi-d8a2f1d967a2
11. https://www.gktoday.in/impact-of-leo-tolstoy-on-mahatma-gandhi/