autobiography of mahatma gandhi summary

The Story of My Experiments with Truth

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The Story of My Experiments with Truth is the autobiography of Mohandas Karamchand Gandhi , more widely known as Mahatma Gandhi. A key political and spiritual leader of India and the Indian independence movement, Gandhi penned this work to narrate his quest for truth and the principles that underpinned his life’s journey. Originally published in 1927, this memoir provides a meticulous account of Gandhi’s spiritual, moral, and political evolution. The literary era in which this was written saw a rise in anticolonial literature and views challenging imperialist doctrines, and while Gandhi’s autobiography fits this mold, its ubiquitous spiritual introspection sets it apart. The book’s key thematic elements include the importance of truth in Gandhi’s life, the philosophy of nonviolence, and the interplay of spirituality and politics.

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Content Warning : Readers are advised to approach the book with sensitivity to its historical context , recognizing that it contains descriptions of racial and social inequalities pertinent to its era. Some language and depictions might be considered dated or even problematic by contemporary standards.

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The Story of My Experiments with Truth chronicles the life journey of Mahatma Gandhi, beginning with his early days in Porbandar, India, progressing through his formative years in England and South Africa, and culminating in his major role in India’s gaining independence from British rule. The autobiography delves into Gandhi’s pursuit of understanding truth (a quest that often brought him into conflict with societal norms), his personal dietary and lifestyle challenges, and even his disagreements with contemporaries. While highlighting Gandhi’s evolution from a lawyer to a central figure in nonviolent resistance, the text also delves into various aspects of his personal life. Gandhi’s choices, such as opting for celibacy, undertaking dietary experiments to comprehend purity, and leading a minimalist lifestyle, were not isolated decisions; they reflected his overarching philosophical convictions and informed his political action.

The text begins with a brief introduction that describes how Gandhi was delayed in penning his autobiography and what inspired him to write it. The main part of the book opens with Gandhi’s formative years in Porbandar. He reflects on his adolescent challenges, his early marriage to Kasturbai Gokuldas Kapadia, and his time in England attending law school. In England, he grappled with cultural adaptations, made significant vows regarding his lifestyle, and began exploring various religions and philosophies. The story then shifts to his years in South Africa. While working as a lawyer there, he directly confronted racial prejudice. Here, amid the pressing civil rights issues, the seeds of satyagraha , or nonviolent resistance, were sown in him. In addition, this period reflected Gandhi’s deepening spiritual quests, and he experimented with celibacy, simple living, and a diet that would sustain his health and his principles.

Returning to India, Gandhi became involved in the Indian National Movement. His commitment to nonviolence was tested in Champaran, where he stood with peasants against oppressive plantation systems. The intensity of the struggle galvanized Gandhi’s position, pushing him further into the epicenter of India’s fight for freedom. His commitment to various causes, such as promoting sanitation, improving education, and uplifting the harijans , or members of India’s outcaste group, further solidified his status as a social leader. Gandhi’s involvement in various political and social challenges continued to intensify. He relocated his ashram for safety during a plague, stood with workers during the Ahmedabad mill dispute, and became a beacon of hope during the Kheda crisis, in which farmers faced near-famine conditions. Throughout each of these events, his actions reflected the nonviolence principles of satyagraha .

Gandhi’s leadership in the Indian National Movement strengthened. He navigated the complexities of the Khilafat movement (a campaign by Muslim people in India opposing certain British policies concerning Eastern Europe), demonstrating his commitment to Hindu-Muslim unity. Despite health challenges and personal struggles, he remained focus, particularly when confronting oppressive legislations like the Rowlatt Act. The initiation of the non-cooperation movement and the national hartal (strike) became emblematic of a nation’s collective resistance against colonial rule. However, the Jallianwala Bagh massacre demonstrated the British regime’s brutality, and Gandhi’s commitment to civil resistance faced significant tests. He acknowledged his misjudgments, particularly in prematurely rallying the masses for civil disobedience without ensuring their true understanding of the movement’s essence. Despite the challenges, Gandhi’s involvement with publications like Young India and Navajivan provided a voice and connection to the Indian masses.

The concluding chapters underscore Gandhi’s evolving strategies in the freedom movement. Discussions on the Khilafat movement, the significance of cow protection, the intricacies within the Indian National Congress, and the emphasis on swaraj (self-rule) became central. The khadi movement, advocating for swadeshi , emerged as a potent symbol of self-reliance, economic empowerment, and resistance against British economic dominance. The memoir concludes with Gandhi reflecting on his relentless pursuit of truth, emphasizing the sanctity of his experiments with truth and nonviolence, as well as the fusion of religion and politics in his life’s journey. The autobiography was published in 1927 and was not updated to cover the significant events of the 1930s and 1940s, including India’s major civil disobedience movements against British rule, Gandhi’s negotiations for India’s independence, and the subsequent partition of India and Pakistan. The memoir ends some 20 years before India achieved its independence from British rule in 1947 and Gandhi’s assassination in 1948.

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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.

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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• Summary Book
• Gandhi: An Autobiography Summary of Mahatma Gandhi's Book

Unlocking the Life and Legacy of Gandhi: A Review of Gandhi: An Autobiography

Detailed summary, extensive analysis, final thoughts.

Mahatma Gandhi, the father of the Indian independence movement, remains one of the most influential figures in history. In his autobiography, simply titled *Gandhi*, he provides a glimpse into his extraordinary life and the philosophy of nonviolent resistance that shaped the course of history. First published on January 1, 1927, this timeless classic transcends time and continues to inspire readers across the globe.

The central character of the book is, of course, Mohandas K. Gandhi himself. Describing his life journey from a young law student in South Africa to the leader of the Indian independence movement, Gandhi's narrative is both intimate and profound. Readers are introduced to the key figures who influenced Gandhi's life, such as his wife Kasturba and his mentor Gokhale. Through his interactions with various individuals and his reflections on their teachings, Gandhi's character unfolds in a multi-dimensional manner.

*Gandhi: An Autobiography* is a candid account of Gandhi's struggles and triumphs, his personal experiments with truth, and his unwavering commitment to nonviolent resistance. The book chronicles his early years in India, his time in South Africa where he first developed his philosophy of Satyagraha, and his return to India to lead the fight for independence from British colonial rule. Gandhi's narrative is interspersed with anecdotes, letters, and speeches that offer a window into his soul and his deep-rooted beliefs.

Throughout the book, Gandhi shares his reflections on the challenges he faced, the sacrifices he made, and the victories he achieved through nonviolent means. His commitment to truth, his unwavering faith in the power of love and nonviolence, and his ability to inspire millions are recurring themes that resonate with readers of all ages. Gandhi's autobiography is a testament to the transformative potential of moral courage and steadfast determination in the face of adversity.

As readers delve deeper into *Gandhi: An Autobiography*, they are confronted with the profound implications of Gandhi's philosophy of nonviolent resistance. Gandhi's concept of Satyagraha, which emphasizes the pursuit of truth and the willingness to suffer for a just cause, continues to resonate in today's world marked by conflict and injustice. The book serves as a blueprint for social change and a call to action for individuals to embrace the values of compassion, empathy, and tolerance.

Moreover, *Gandhi: An Autobiography* offers valuable insights into the principles of self-discipline, selflessness, and self-sacrifice that guided Gandhi's remarkable journey. His unwavering commitment to truth and his ability to turn the other cheek in the face of violence are powerful reminders of the transformative power of nonviolence. Gandhi's autobiography challenges readers to reflect on their own beliefs and actions, and to consider the impact of their choices on the world around them.

To conclude, *Gandhi: An Autobiography* is a timeless masterpiece that continues to inspire and enlighten readers around the world. Gandhi's message of peace, love, and nonviolence reverberates through the pages of this seminal work, urging readers to cultivate a spirit of compassion and understanding in their own lives. As noted peace expert Sissela Bok emphasizes in the foreword, Gandhi's approach of experimentation and adaptation remains relevant in today's world, where new challenges demand innovative solutions.

If you found this summary intriguing, I urge you to explore the complete book and delve into the life and teachings of Mahatma Gandhi. You can also opt to listen to the audiobook for a captivating experience that brings Gandhi's story to life in a new way. Let Gandhi's autobiography be your guide as you embark on a journey of self-discovery and social transformation.

So, go ahead and immerse yourself in the wisdom of one of history's greatest leaders. Let Gandhi's words inspire you to become the change you wish to see in the world.

Remember, all royalties from the book are paid to the Navajivan Trust, founded by Gandhi himself, to continue his noble work. Purchase a copy of *Gandhi: An Autobiography* today and join the legacy of a man who moved mountains through the power of love and truth.

9780807059098 (ISBN10: 0807059099)

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AN AUTOBIOGRAPHY THE STORY OF MY EXPERIMENTS WITH TRUTH

By m. k. gandhi.

• Autobiography
• Read Online
• Table of Contents
• Chapter 1: Birth And Parentage

AN AUTOBIOGRAPHY OR THE STORY OF MY EXPERIMENTS WITH TRUTH

M. K. Gandhi

Published by : Navajivan Publishing House, Ahmedabad, India Pages : 507 + 12 (Hard Bound) 464 + 15 (Paperback) Price : INR 100/- (Hard Bound) INR 50/- (Paperback)

Mahatma Gandhi's autobiography Sathiya Sodhani is one book which guides you as to what is right and wrong. Most importantly, the author should have experienced all these. The original was in Gujarati, and was later translated into English and other Indian languages. The book is in five parts, beginning with his birth, up until the year 1921. In the last chapter he writes, "My life from this point onward has been so public that there is hardly anything about it that people do not know...." The introduction reads, "What I want to achieve - what I have been striving and pining to achieve these thirty years - is self-realization, to see God face to face, to attain Moksha. I live and move and have my being in pursuit of this goal." The paper back edition of the book costs Rs. 30 being subsidized by the Navajivan Trust, Ahmedabad.

Chapter : Chapter 1: Birth And Parentage

The Gandhis belong to the Bania caste and seem to have been originally grocers. But for three generations, from my grandfather, they have been Prime Ministers in several Kathiawad States. Uttamchand Gandhi, alias Ota Gandhi, my grandfather, must have been a man of principle. State intrigues compelled him to leave Porbandar, where he was Diwan, and to seek refuge in Junagadh. There he saluted the Nawab with the left hand. Someone, noticing the apparent discourtesy, asked for an explanation, which was thus given: 'The right hand is already pledged to Porbandar. Ota Gandhi married a second time, having lost his first wife. He had four sons by his first wife and two by his second wife. I do not think that in my childhood I ever felt or knew that these sons of Ota Gandhi were not all of the same mother. The fifth of these six brothers was Karamchand Gandhi, alias Kaba Gandhi, and the sixth was Tulsidas Gandhi. Both these brothers were Prime Ministers in Porbandar, one after the other. Kaba Gandhi was my father. He was a member of the Rajasthanik Court. It is now extinct, but in those days it was a very influential body for settling disputes between the chiefs and their fellow clansmen. He was for some time Prime Minister in Rajkot and then in Vankaner. He was a pensioner of the Rajkot State when he died. Kaba Gandhi married four times in succession, having lost his wife each time by death. He had two daughters by his first and second marriages. His last wife, Putlibai, bore him a daughter and three sons, I being the youngest. My father was a lover of his clan, truthful, brave and generous, but short-tempered. To a certain extent he might have been even given to carnal pleasures. For he married for the fourth time when he was over forty. But he was incorruptible and had earned a name for strict impartiality in his family as well as outside. His loyalty to the state was well known. An Assistant Political Agent spoke insultingly of the Rajkot Thakore Saheb, his chief, and he stood up to the insult. The Agent was angry and asked Kaba Gandhi to apologize. This he refused to do and was therefore kept under detention for a few hours. But when the Agent saw that Kaba Gandhi was adamant, he ordered him to be released. My father never had any ambition to accumulate riches and left us very little property. He had no education, save that of experience. At best, he might be said to have read up to the fifth Gujarati standard. Of history and geography he was innocent. But his rich experience of practical affairs stood him in good stead in the solution of the most intricate questions and in managing hundreds of men. Of religious training he had very little, but he had that kind of religious culture which frequent visits to temples and listening to religious discourses make available to many Hindus. In his last days he began reading the Gita at the instance of a learned Brahman friend of the family, and he used to repeat aloud some verses every day at the time of worship. The outstanding impression my mother has left on my memory is that of saintliness. She was deeply religious. She would not think of taking her meals without her daily prayers. Going to Haveli -the Vaishnava temple-was one of her daily duties. As far as my memory can go back, I do not remember her having ever missed the Chaturmas 1 . She would take the hardest vows and keep them without flinching. Illness was no excuse for relaxing them. I can recall her once falling ill when she was observing the Chandrayana 2 vow, but the illness was not allowed to interrupt the observance. To keep two or three consecutive fasts was nothing to her. Living on one meal a day during Chaturmas was a habit with her. Not content with that she fasted every alternate day during one Chaturmas. During another Chaturmas she vowed not to have food without seeing the sun. We children on those days would stand, staring at the sky, waiting to announce the appearance of the sun to our mother. Everyone knows that at the height of the rainy season the sun often does not condescend to show his face. And I remember days when, at his sudden appearance, we would rush and announce it to her, She would run out to se with her own eyes, but by that time the fugitive sun would be gone, thus depriving her of her meal. "That does not matter," she would say cheerfully, "God did not want me to eat today." And then she would return to her round of duties. My mother had strong commonsense. She was well informed about all matters of state, and ladies of the court thought highly of her intelligence. Often I would accompany her, exercising the privilege of childhood, and I still remember many lively discussions she had with the widowed mother of the Thakore Saheb. Of these parents I was born at Porbandar, otherwise known as Sudamapuri, on the 2nd October, 1869. I passed my childhood in Porbandar. I recollect having been put to school. It was with some difficulty that I got through the multiplication tables. The fact that I recollect nothing more of those days than having learnt, in company with other boys, to call our teacher all kinds of names, would strongly suggest that my intellect must have been sluggish, and my memory raw.

• Literally a period of four months. A vow of fasting and semi-fasting during the four months of the rains. The period is a sort of long Lent
• A sort of fast in which the daily quantity of food is increased or diminished according as the moon waxes or wanes.

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Mohandas Karamchand Gandhi was born on the 2nd October, 1869 in Porbandar (then situated in Saurashtra). It is a fact universally acknowledged that in his person, he incarnated action, truth, duty and values. This was something that he had inherited naturally from his mother, Putlibai and his father, Karamchand. One of the first important incidents of Gandhi’s life had taken place as soon as he began his education. He had mis-spelt the word, KETTLE. The teacher advised him to correct his mistake by copying from his neighbor, and Mohan disobeyed him. This is where his character had begun to take shape. Truth and non-violence laid the foundation for his life. Truth remained the fundamental measure of his life just as action remained his deity. The nomenclature for his own life, in his own words had been his “experiments with truth.” The only possible medium to conduct these experiments had been non-violence. Non-violence was reflected his intention, his word and action, expressed in the way he led his life. It was the keystone to his political, social, financial and personal life.

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Mohandas Gandhi was born on October 2, 1869 to Hindu parents in Western India. In India, the people are divided into five castes: Brahmin (priests), Kshatriya (warriors), Vaisya (merchants), Sudra (artisans), and the Untouchables. Mohandas’s family belonged to the caste of Merchants. His father was the town’s diwan. His father’s employment was similar to a town judge that would settle problems between the citizens. Mohanda’s spiritual education actually began at home observing his mother praying before each meal, visiting the temple every day, and fasting during holy times. His marriage to Kasturbai Makanji was arranged when they were both 13 years of age. Mohandas often tried to command Kasturbai, but she resisted him. He learned how effective this quiet resisting was and used it later against the British. At the age of 18, Mohandas decided to leave his family to study law in London. The government officials in Bombay informed him that if he traveled abroad, he would ruin his standing as a Hindu. Mohandas knew that he would become an outcast for leaving, but he was determined to go. Before leaving, he promised his mother that he would stay away from meat, alcohol, and women. He kept his promise.

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Disha Kariya

English novels were developed by the Trio of Rasipuram Krishnaswami Iyer Narayanaswami, Mulk Raj Anand, and Raja Rao. Narayan has enriched the Indo Anglian fiction with his prolific writing. He has written novels and short stories on village life, college life, domestic issues and political issues at some extent. In 1958, he won the Sahitya Academi award for his novel The Guide and became the first Indian English writer to win the Sahitya Academy Award. He was also awarded Padma Bhushan(1964) and Padma Vibhusan(2001). Narayan belongs to the era which is known as Gandhian Era in Indian English Literature. Almost all his contemporaries were directly or indirectly influenced by the Gandhian Ideology and Narayan was not the exception. Raja Rao's Kanthapura(1938), Mulk Raj Anand;s Untouchable(1935), and Narayan's Waiting for the Mahatma(1955) these three novels are remarkable for gandhian influence on Indian English Literature. Waiting for the Mahatma is a most political work of R. K. Narayan. An interesting feature of this novel is the participation of Gandhi as a character. he is not the central character but his ideology is central in the novel. In this novel, Gandhiji brought up one orphan girl named Bharati and she becomes the main cause of Gandhiji's influence on the protagonist Sriram, a reckless fellow who is transformed into a patriotic young man and true follower of Gandhian ideology. This research article presents Waiting for the Mahatma as a Gandhian novel keeping in mind how the presence of Gandhi as a character in the novel and the Gandhian Ideology prevalent in the novel for the development of the protagonist Sriram from irresponsible young man into a passionate lover and a patriotic young man. 2. Review of Related Literature: For this Research, researchers have reviewed the following research papers. 1) Sudha, M. "Gandhiji's Vision Exhibited in the Novels of RK Narayan." The Down Journal 2.1 (2013): 344-348. 2) Chelliah, S. "The Gandhian Era and Gandhian Ideology in Indo-Anglian Fiction Kanthapura and Waiting for the Mahatma." 3) Ghosh, Koushik. "Gandhiji's 'Religious Thought'in RK Narayn's selected Novels." 4) Nitonde, Rohidas S. "4. Gandhian Ideology in RK Narayan's Waiting for Mahatma." 5) More, Vijay. (2015). Reflection of Gandhian philosophy in R.K.Narayan's Writings 3. Gandhian Ideology: Gandhian ideology is a set of religious, spiritual, political, economic, individual and social ideas adopted and developed by Mahatma Gandhi to transform the individual and socially simultaneously, in accordance with the principles of Truth, Nonviolence, Satyagraha, Sarvodaya, Trusteeship, Swadeshi, and so on. Gandhi believed in truth, and that ultimate truth is God as God is also truth. He regarded nonviolence and love as the highest law of humankind. To win people love is the best weapon he believed. Satyagraha is a method of securing rights from others in a nonviolent way, without being harmful even to enemy. To fight against injustice, exploitation and oppression with the purest soul force. 4. Gandhian Ideology in Indian English Fiction: The period from 1920 to the assassination of Mahatma Gandhi in 1948 is noted for spreading Gandhian Philosophy in Indian English Literature. M. K. Naik, an eminent critic regarded this period as "the Gandhian Whirl World" (Naik 114) with an unprecedented aweakening of "a distinctive national unity" (Naik 116). The influence of Mahatma Gandhi one can find in almost all texts written during those days. "The most potent force behind the whole movement, the Mahatma is a recurring

Critical Times

Simona Sawhney

This is an open access arti cle dis trib uted under the terms of a Creative Commons license (CC BY-NC-ND 4.0).

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