Who Is Considered As The Spiritual Guru Of Gandhiji

Mahatma Gandhi's life has been featured in a variety of ways in the popular press. However, very little is known about his first tutor. Who influenced him to promote ahimsa (nonviolence) and satyagraha (nonviolent or civil resistance) values? The Hindi play Yugpurush Mahatma Ke Mahatma recounts Gandhi's relationship with his spiritual master Shrimad Rajchandra, who taught him these beliefs.

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When Gandhi returned from England as a barrister in 1891, he met Rajchandra, a notable Jain poet and philosopher, for the first time in Mumbai. Young Mohandas Karamchand Gandhi was deeply impressed by his grasp of the scriptures and moral sincerity, and their connection evolved over the course of two years.

Following Gandhi's relocation to South Africa, the two corresponded via letters. Rajchandra's dedication to the satya, ahimsa, and dharma principles later became central elements of Gandhism. Yugpurush – Mahatma Ke Mahatma chronicles Mohandas' path from a barrister to the Father of the Nation, focusing on the special relationship between the two individuals.

Parthsarthi Vaidya, Pulkit Solanki, and Babul Bhavsar star in the film, which is directed by Rajesh Joshi and written by Uttam Gada. The play, which debuted in Gujarati on November 14 this year to commemorate Rajchandra's 150th birthday, is now being performed in Hindi. Plans are in the works to make it available in English and regional languages as soon as possible.

According to Joshi, “The story begins when Gandhi tells his associates about Shrimadji on the day of his killing. We reasoned that if the Father of the Nation is the sutradhar and speaks about the person who had the most influence on him, it would have the greatest impact. We also developed features such as having an elderly Gandhi on stage reminiscing about his history and bringing the audience through his journey from a 21-year-old attorney eager to pursue his legal career – to fighting for the country's independence and becoming the country's renowned leader.”

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The director admits that the most difficult aspect of the production was ensuring that it did not come across as preachy or hagiography, but rather entertained the audience. As a result, the novel is peppered with humour and includes vignettes from Gandhi's life, such as when he lost his mother and how he took a vow of brahmacharya (celibacy) with Kasturba's help.

The play also sheds light on Rajchandra's lesser-known portions of his life. Rajchandra, for example, did Shatavdhan, which entails performing 100 tasks at once. In 1887, this event took place at the Framjee Cowasjee Institute near Dhobi Talao. A group of 100 individuals challenged him to complete tasks such as crafting phrases using words from other languages or the initial letter of various people's names, impromptu poetry recitation, and a simultaneous game of chess and cards. Rajchandra is believed to have completed all of the chores in the time allotted. Similarly, if Rajchandra was given a list of 50 words and instructed to repeat the ones from 25 to 35 in the exact chronological order, he would do it without making any mistakes.

Gada's main objective was to condense the highlights of Gandhi and Shrimadji's talks, which took place over a two-year period, into a 120-minute film. He declares, “We had a lot of study information at our disposal. As a result, I had to apply tact to keep the most important bits. Shrimadji was also a good scholar, although he wrote in Gujarati, which was common in the nineteenth century. To ensure that it could be comprehended by the current generation, I had to simplify the language while retaining the flavor and substance of his writings.”

Who was the spiritual of Mahatma Gandhi?

Being spiritual, according to Gandhi, means being altruistic. Altruism is defined as seeing oneself in others and others in oneself. The inner self within each of us is what binds us together. Gandhi often stated that he agreed with the Advaita philosophy that we are all part of and partake in the same Self, Atman or Brahman.

Who called Gandhiji as father of nation?

During the years of the freedom movement, Gandhi, dressed in his trademark robe and wielding a walking staff, became associated with the word “father” and with the entire nation.

Much before the Mahatma was given the title of Father of the Nation by the Indian Constitution, it was Netaji Subhash Chandra Bose who called him as such in his condolence message following the death of his wife Kasturba.

What spirituality means?

Spirituality is defined as the awareness of a feeling, sense, or belief that there is something more to being human than sensory experience, and that the greater total of which we are a part is cosmic or divine in nature. True spirituality necessitates the opening of one's heart.

What were some of Gandhi's spiritual practices?

Today, it must be argued that, while consumerist culture has provided us with certain goods, it has also made us restless, encouraged hurry, ambition, stress, and greed; it has promoted dissatisfaction with what is already available, and the want for more is limitless. It's also worth noting that depression affects an estimated 330 million individuals worldwide. Cancer, respiratory illnesses, stress disorders, birth abnormalities, and infertility are all on the rise.

Conflict in interpersonal relationships, deadlines, and unmet expectations and objectives are all major sources of stress. Stress creates anxiety and physical tension by releasing negative hormones into the bloodstream. As a result, we must make stress management our new slogan. Regular exercise, a well-balanced diet, meditation, and a massage on a regular basis will all aid with stress management. The inherent healing powers that flow from being in the company of children have frequently been compared to spiritual masters' healing powers (leaders).

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Gandhi said that at every phase, the unity of the three Hs—Head, Heart, and Hand—is required to ensure that there is no reversal. Why should anyone believe that the intellect is all and the hands and feet are nothing?

Diwali is a holiday that celebrates India's diversity. The light denotes not just the triumph of virtue, but also the abolition of spiritual darkness.

What was it that made Gandhi Mahatma? He thought that we were created on this earth to better ourselves and the lives of others, not to earn pleasure and happiness. In his life, he made it his purpose to help those who were poor. He was a firm believer in public service education. These are the ideas he wished to instill in all of us. Following Gandhi's beliefs and spiritual faith is the key to solving world problems and achieving peace.

Deepawali, Eid, Onam, and Durgapuja are all festivals that promote love and brotherhood/sisterhood. Sadhna, or inner effort, is the only thing that can truly replace it. To summarize, our life's goal should be: “he who has no ill will toward any being, who is friendly and compassionate, free from egoism and self-sense, even minded in pain and pleasure and patient, who is under content, self-controlled, unshakable in determination with mind and understanding given to me is dear to me,” as Gita says. (XII-13-14 of the Bhagavad Gita). The Lotus Sutra echoes these views, with Buddha saying: “All living things are the dwelling place of the great loving heart. The soft and forbearing heart is the Tathagata's responsibility. The spirituality of all existence resides in that seat of Tathagat “..

“Already, America is looking to India for spirituality,” said the Vice-President of International Television Broadcasting (USA) in a recent interview. As a result, let us take lessons for wealth and peace from our knowledge and wisdom. Adhyatma becomes the primary center of spirituality. The earlier we develop that love and believe in Him, the higher the quality of our lives will be.

As Adi Sankaracharya put it, spiritualism's slogan is: “I was able to overcome hatred and passion, as well as delusion and greed. I don't have a smidgeon of pride, so jealousy has never been a factor in my life “..

Gandhi was also a pragmatist who saw himself as a “practical idealist,” someone who blended great moral adventure with a series of “experiments with Truth.” In 1936, he made the following observation: “The conclusions I've reached and the opinions I've formed are not definitive; I could change my mind tomorrow. I don't have anything new to offer the world. Nonviolence and truth are as old as the hills. All I've done is experiment with both on the largest feasible scale.” His experiment with Truth was more essential to him than his nonviolence attempt. “I was capable of renouncing non-violence for the sake of Truth,” he stated, quoting a Jain muni, “I was not so much a votary of ahimsa as I was of Truth…”

Gandhi once spoke with the calm self-assurance of a person to whom his social philosophy had revealed its unity of design, just as a controversial work of art reveals the beauty of the composition to a painter, when his feeble voice was in the wilderness, which many people did not want to hear but which refused to be silenced. Let me give you an example: “Some people think I shouldn't say anything at all. The large number of advisers reminds me of a painter who displayed his work in a store window without glass, inviting critics to highlight the portions they didn't like. The end product was a scribble. The artist had simply attempted to demonstrate that it was impossible to please everyone. As a result, he was confident that he had painted a good picture. His goal was to create a piece that satisfied his artistic tastes. My situation is identical.”

Gandhi's beliefs appear to be integrated into a system of social philosophy that he was able to construct, mainly as a man of action, thanks to an emotional matrix firmly established in his personality structure. A “meaning-system” is always associated with a personality-structure or character-structure. With changes in the character-structure of a society, a person, or even a group, words and concepts change their meanings. In his thought-provoking essay “History in English Words,” Owen Barfield demonstrates how words have changed meanings in response to deeper transformations in individuals' and cultures' “world views.” “Morality colors all language and provides to it the most delicate of its powers of differentiation,” he says, adding that “when any important change in the moral norms of a community occurs, it is quickly reflected in a widespread shifting of the meanings of common terms.” Fromm has studied how the emotional matrix of meaning-system serves as a hint to the Nazi character-structure. Its significance stems from the fact that it elucidates the meaning of Nazi social ideology as well as the Nazi behavioral pattern. On the same lines, we've created a frame of reference for the opposing character structure, the Gandhian character structure, complete with a meaning system that reveals the basic content of Gandhi's social philosophy and contrasts it sharply with Nazi social philosophy. The Nazi model, according to Fromm, has a sado-masochistic character structure.

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Man must not only meet his physiological demands; he also requires a social framework in which to grow, develop, and realize his full potential.

What is spiritual democracy?

1) The big idea of international religious equality is Spiritual Democracy. 3) Spiritual Democracy is founded on the values of religious liberty, equality, and personal liberty. 4) There are three levels to Spiritual Democracy: political, economic, and religious.

Who is guru in India?

India emphasized the importance of the tutorial technique in religious instruction when the Upanishads (speculative commentary on the Vedas, Hinduism's revealed scriptures) were written. Knowledge of the Vedas was individually passed through oral lessons from the guru to his pupil in ancient India's educational system (pupils were always male in that period). Traditionally, the disciple lived at his guru's home and served him with obedience and devotion.