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Осознание того, что состояние хаоса – такое же естественное состояние
объективной реальности, как и состояние порядка, пришло только в XX веке, а
в последующем привело к созданию теории хаоса
1
. Наибольшие изменения
могут проявиться совершенно особым образом в виде «странных аттракторов»,
фракционных структур и самоорганизации, что было отражено в теории
сложности И. Пригожина
2
. Ее положения способствуют нашему пониманию
многих областей знания (эволюции) и человеческой жизнедеятельности. Тео-
рия сложности, занимаясь изучением структуры, порядка и устойчивости,
разрабатывает основы синергетического подхода к изучению мира.
Вывод.
Синтезируя все выше сказанное мы пришли к следующему выводу.
Важнейшие специфицирующие особенности традиционной китайской философии
заключены в ее категориально-понятийном аппарате и методологии. Причем одно
с другим сущностно связано. Нормативная и аксиологическая семантика кате-
горий китайской философии соответствовала ее нумерологической методологии,
чуждой теоретической установке на истинностные значения, которая была при-
суща традиционной европейской логике. Реанимированные принципы холизма,
корреляции, хаоса-порядка, голограммы, развития через неустойчивость, которые
достаточно полно отражены в китайской философии, сегодня играют важную роль
в развитии современной методологии. В настоящее время наибольшей популяр-
ностью в мировой науке пользуется синергетическая теория, которая рассматри-
вается как новый концептуально-аналитический подход к миру.
PULATOV SHERDOR
teacher, TSIOS
Philosophical concept of Mahatma Gandhi
Abstract. The article analyzes the activities of Mahatma Gandhi and his service to the
people of India. He experienced the challenges facing India. In India, a large number of
different religions, so Gandhi worked for unity. Satyagraha of Mahatma Gandhi des-
troyed ethnic, religious castes, linguistic and regional barriers. The Indian Union, the
issue of independence, was the sense of Gandhi’s life. The creation of Sarvodoya, a
“welfare society” on earth, is the essence of the idea of satyagraha. It reflects democratic
and humanistic ideas. Gandhi linked the struggle for “sarvodoya” with the ideas of the
struggle for independence.
The study of the socio-political worldview and philosophy of Mahatma Gandhi is still
relevant today. In the modern world its significance is even greater. For example, we can
1
Abramov V.A, Abramova N.A. Tsennostniy potentsial kitayskogo «mogushenstvennogo kulturnogo
gosudarstva» v proektsiyah globalnogo razvitiya [ Valuable capacity of the Chinese "powerful cultural
state" in projections of global development]. Moskwa: Vostocnaiya kniga, 2014.
2
Prigojin I, Nikolis I. Poznanie slojnogo. Vvedenie. [ Knowledge of difficult. Introduction ]. –
Moskwa: Mir, 1990.
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see how the concept of non-violence is necessary in the world, and in political circles.
This is because the modern era is very special because of its polarity.
The ethical and philosophical worldview of Mahatma Gandhi was also analyzed. The
concept of God is at the core of Gandhi’s worldview. He sees God and Truth as a single
concept. True for Gandhi to unite everything. As the most important category of Gandhi's
philosophical and ethical conception, love is selected, and this category becomes the
most important feature of “ahimsa” and its practical inspiration. Ahimsa is the basis of
the search for truth. Ahims does not harm any creature. “Love” and “mercy,” Gandhi
believes, should be the cornerstone of all human relationships, and “hatred” must be
removed from life.
Keywords and expressions: Mahatma Gandhi, Philosophy, Ethics, God, Truth,
Ahimsa, Satyagraha, “Truth” and “Justice”, “Love” and “Mercy”.
Аннотация. Мақолада Маҳатма Ганди фаолияти, бутун Ҳиндистон халқи ол-
дидаги хизмати таҳлил этилган. У Ҳиндистон олдидаги муаммоларни ҳис этабил-
ган. Ҳиндистон ўзида жуда кўп турли-туман динларни жамлаган, шундан келиб
чиққан ҳолда ҳам Ганди якдиллик учун ҳаракат қилган. Маҳатма Гандининг
сатяграҳаси этник, диний каста, тил, минтақавий тўсиқларни бузиб ташлаганди.
Ҳиндистон бирлиги, истиқлол масаласи Гандининг ҳаёт мазмунини ташкил этган.
Ер юзида “Сарводойия”, яни (“умумий фаровонлик жамияти”) қуриш сатяграҳа
ғоясининг моҳиятини ташкил этган. Унда демократик ва гуманистик ғоялар ўз
ифодасини топган. Ганди “сарводойия” учун курашни мустақиллик учун кураш
ғоялари билан боғлаган.
Маҳатма Ганди ижтимоий-сиёсий дунёқараши ва фалсафасини ўрганиш бугун-
ги кунда ҳам долзарб аҳамятга эга. Дунёда кечаётган ҳозирги ҳолатда унинг аҳа-
мяти янада ошиб бормоқда. Масалан, Куч ишлатмаслик ғояси дунё ҳамжамияти
ва сиёсий доираларда ҳам қанчалик кераклигини кўришимиз мумкин. Чунки ҳозирги
давр ўзининг ниҳоятда кўп қутблилиги билан ўзига хос аҳамият касб этмоқда.
Маҳатма Гандининг ахлоқий-фалсафий дунёқараши ҳам таҳлил этилган. Ганди
дунёқарашининг марказида Худо тушунчаси туради. Худо ва Ҳақиқатни бир
тушунча сифатида кўради. Ҳақиқат Ганди учун барча нарсани ўзида жамлашдир.
Гандининг фалсафий-етик консепсиясининг энг муҳим категорияси сифатида эса,
севги олиниб, бу категория “аҳимса”нинг ниҳоятда аҳамиятли хусусияти ва унинг
амалда ҳал қиладиган илҳомлантирувчи усулига айланади. Аҳимса, эса – ҳақиқатни
қидириш негизидир. Аҳимса ҳеч бир жонзотга озор бермасликдир. “Севги” ва
“раҳмдиллик”, Ганди фикрича, барча инсоний муносабатларнинг пойдевори бўлиши
керак, “нафрат” ҳаётдан буткул олиб ташланиши лозим.
Таянч сўз ва иборалар: Маҳатма Ганди, фалсафа, ахлоқ, Худо, Ҳақиқат,
Аҳимса, “Сатяграҳа”, “ҳақиқатгўйлик” ва “адолат”, “Севги” ва “раҳмдиллик”.
Аннотация. В статье анализируется деятельность Махатмы Ганди и его
служение народу Индии. Он испытал проблемы, стоящие перед Индией. В Индии
большое количество разных религий, поэтому Ганди работал за единство.
Сатьяграха Махатмы Ганди разрушила этнические, религиозные касты, языковые
и региональные барьеры. Индийский Союз, вопрос независимости, был смыслом
жизни Ганди. Создание «Сарводойи», «общества всеобщего благосостояния» на
земле, является сутью идеи сатьяграхи. Он отражает демократические и
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гуманистические идеи. Ганди связал борьбу за «благородство» с идеями борьбы за
независимость.
Изучение социально-политического мировоззрения и философии Махатмы Ганди
актуально и сегодня. В современном мире его значимость еще больше. Например, мы
можем видеть, как понятие «ненасилия» необходимо в мире, так и в политических
кругах. Это потому, что современная эра очень особенная из-за своей полярности.
Было также проанализировано этическое и философское мировоззрение
Махатмы Ганди. Концепция Бога лежит в основе мировоззрения Ганди. Он видит
Бога и Истину как единую концепцию. Правда для Ганди объединить все. Как
самая важная категория философско-этической концепции Ганди, любовь отби-
рается, и эта категория становится самой важной чертой «ахимсы» и ее прак-
тического вдохновения. Ахимса является основой поиска истины. Ахимса не
вредит ни одному существу. «Любовь» и «милосердие», считает Ганди, должны
быть краеугольным камнем всех человеческих отношений, а «ненависть» должна
быть удалена из жизни.
Опорные слова и выражения: Махатма Ганди, философия, этика, Бог, истина,
Ахимса, Сатьяграха, «Истина» и «Справедливость», «Любовь» и «Милосердие».
Introduction:
India has a rich philosophical history. This is reflected in the
development of philosophy, which continues from ancient times to the present day.
President of Uzbekistan Shavkat Mirziyoyev called India the largest democracy in the
world, noting that the Uzbek people have historical ties. “I am very pleased to be here
on hospitable Indian land. India has a special place in the heart of every Uzbek. Our
peoples are connected by historical ties, similar traditions, spiritual and cultural
proximity of the world. For us, India is a great civilization that radiates the light of
kindness and generosity. This is the largest democracy in the world, ” Mirziyoyev said
1
.
The official delegation of Uzbekistan, headed by the President of the Republic of
Uzbekistan Shavkat Mirziyoyev, paid tribute to the national hero of India, Mahatma
Gandhi, during his official visit to India on October 1, 2018.
The delegation visited the Raj Ghat Memorial in New Delhi and laid a wreath at the
eternal flame of Mahatma Gandhi. They made an entry in the book of honored guests
2
.
It is worth noting that when it comes to India for the first time, Mahatma Gandhi
will come to mind. His name is so intertwined with the name of India that no one can
separate it. Gandhi, with his courage and ideas, left a mark in India and world history.
The study of the socio-political worldview and philosophy of Gandhi is very
important. In the modern world its significance is even greater. For example, we can
see how the concept of non-violence is necessary both in the world and in political
circles. This is because the modern era is very special because of its polarity. In his
philosophy, the emergence of man as a primary factor proves its relevance. Therefore,
the study of the philosophy of Mahatma Gandhi is relevant.
1
https://www.press-service.uz [Visit of Shavkat Mirziyoyev the president of the Republic of
Uzbekistan to India].
2
https://www.press-service.uz [The Uzbek delegation, led by Shavkat Mirziyoyev, honored the
memory of Mahatma Gandhi].
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Purpose and objectives:
The purpose of the article is to study the philosophical
views of Mahatma Gandhi and analyze the foundations of his philosophical ideas.
Objectives of the article:
• analyze the relationship between the philosophy of Mahatma Gandhi and
ancient Indian philosophy;
• explore the concept of Gandhi truth in socio-philosophical views;
• analyze the ethical implications of the concept of ahimsa;
• analyze the importance of the socio-philosophical ideas of Mahatma Gandhi in
new social processes;
Methods:
Objectivity of scientific knowledge and the philosophical view of
Mahatma Gandhi on the research process are objectively disclosed. Logic was inves-
tigated logically in the philosophical concept of Gandhi. A systematic analysis of the
philosophical and social views of Gandhi was subjected to a systematic analysis.
Results and reviews:
.The philosophical views of M. Gandhi (1869–1948), taken
together with the teachings of Gandhism, developed under the conditions of the
historical era at the turn of the 19th and 20th centuries, which was marked by a
special role of the religious factor, which turned out to be a consolidating and
mobilizing beginning in an atmosphere of spiritual and socio-political crisis in the
country caused by the dominance of the colonial system. Reflecting the most general
tendencies in the development of self-awareness of the Indian people, this factor has
become an effective means of national and social cohesion in the face of the struggle
against the colonialists.
At the same time, this factor, irrespective of the personal motives of Gandhi
himself, turned out to be driven in relation to the general desire for national liberation.
Despite the deeply religious nature of his worldview, his unlimited commitment to
Hinduism and the tendency to consciously perceive him as a convinced Hindu – sana-
tani ҳindu, judging by his views and practical activities, his commitment to Hinduism
was aimed at certain political goals and objectives. Inspired by religious ideas, it was in
them that Gandhi found fertile food and gave his experiments as well as the means to
achieve the goals that ultimately took shape in the form of a specific program.
In turn, its program settings turned out to be very effective in terms of ideological
influence on the consciousness of the masses and strengthened their determination to
rise to the fight against the enslavers. Thus, Gandhi was able to use them to
implement this program on the way to India achieving national independence. In this
regard, he noted: “A religion that does not take into account practical matters and
does not help solve them is not a religion”
1
. Proceeding from this, he considered
himself a “practically idealist” and perceived religion as a reference point in the
approach to various philosophical problems, as well as the highest criterion and a
constant basis for theoretical constructions.
1
Gandhi M.K. My religion.-Ahmedabad, 1955, p.4.
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He said that I studied this religion from my hiring teacher, who was very religious
and taught me various prayers.
Nanya, the teacher of Gandhi, taught the Ramnan prayer. This blessing has been
with him since childhood. “I was very impressed with Ramayana when he was read
to my father. A great admirer of Rama was Ladh Maharaj from Bileshwar”
1
.
Several examples of Ayurveda have become known from the early years of
Gandhi. Events in his work affect his life. He is particularly attracted to the image of
Rama. In addition to the Ramayana, the life of Gandhi was also influenced by the
Bhavagad-gita, another example of Indian philosophy. “A few months later we
moved to Rajkot. They did not read Ramayana there. But every night they read the
Bhavagad-gita
2
. These circumstances were characteristic of his religious views.
Turning to philosophical views, it should be pointed out that the fundamental
principle for him is the perception of God as the primary reality objectively existing
and not connected with the will and consciousness of the individual. Therefore, in
relation to the main issue, Gandhi’s philosophy was in the full sense a supporter of
objective idealism.
As for God, in his view - this is an absolutely amorphous reality - this is the root
cause and source of all things. In particular, he pointed out: “Running is not a man.
God is power. He is the essence of life. He is a pure and fragile consciousness. He is
eternal ”
3
. He further develops his thought: “For me, God is truth and love; God is
ethics and morality; God is fearlessness. God is a source of light and life, and yet he is
above and beyond all this ... ”
4
.
Such vagueness in assessing the essence of God as a primary reality is explained
by his substantiation of this concept not from philosophical, but rather from purely
religious considerations. Therefore, he formulates his thought without a bluff: “I
speak of God exactly as I believe in him ... Reason is powerless to know it ... My
logic can create many hypotheses and refuses them. An atheist can defeat me in a
polemic. But my faith is so much stronger than my consciousness that I can challenge
the whole world and say: “God is, was and always will be”
5
.
मेरे
पास
इस
जगत
में
सत्य
और
अह िंसा
के
हसवा
कोई
दूसरी
चीज़
न ीिं
ै
।
आप
सत्य
और
अह िंसा
को
प चान
लें
तो
दुहनया
में
बडे
बडे
काम
ो
सकते
ैं
।
मैं
कोई
लम्बी
चौडी
बात
न ीिं
करना
चा ता
।
दुहनया
में
बडी
बडी
बातें
ो
ती
ैं
लेहकन
ईश्वर
का
जो
हनयम
ै
उसे
कौन
फेर
सकता
ै
और
दुहनया
में
बडे
बडे
हनयम
ैं
उन्हें
ईश्वर
फेर
न ीिं
सकता
।
मैं
समझता
हूँ
हक
म
अहिमान
में
पडे
ैं
,
अज्ञान
में
पडे
ैं
,
इस
हलये
य
मान
लेते
ैं
हक
सत्य
तो
इतनी
बडी
चीज़
ै
हक
व व्यापार
मैं
कैसे
चल
सकती
ै
?
व्यापार
में
कैसे
चल
सकती
ै
?
अह िंसा
1
Gandi M.K.Mening Hayotim.-T.:O‘zbekiston,2009. – 24. b. (Gandhi M.K. My Life is My
Message. – T.: Uzbekistan, 2009, p. 24.).
2
Ibid, p 24.
3
Pyarelal. Mahatma Gandhi. The Last Phаse, vol. 1,- Ahmedabad, 1956.– P. 599.
4
Gandhi M.K. All men are Brothers.- Peris [UNESСO], 1958, p. 58.
5
Gandhi M.K. Truth is God.- Ahmedabad, 1957, p.11.
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चलेगी
कैसे
?
मुझे
लोग
गाली
देता
ै
तो
मैं
एक
गाली
तो
दू
।
गाली
के
सामने
थप्पड
क्ोिं
न
लगा
दू
।
इसके
पीछे
क्ा
ोता
ै
हक
आगे
न ीिं
बढ़ते
ैं
।
1
Translate:
“In my world there is nothing but Truth and Ahimsa. If you can understand the Truth
and Ahimsu, you will understand the true essence of many things in the world. I do not
want to speak arrogantly. There are many high rumors in the world, but there is a word of
God that can be changed, and the world has its own words. They cannot change the word
of God. I think we are losing ourselves, we are forgetting. Therefore, one can understand
that the Truth is as great as it can operate in trade. How is it used in everyday life? How
does Ahimsa work? When people insult me, some people say that when someone insults
you, you also insult them. What is the use of insulting each other”.
Moreover, he concluded that “the ultimate goal of man is to comprehend God and
all his activities - political, social and religious - should be guided by the ultimate goal
of seeing God”
2
.
Thus, provided that the divine essence of M.K. Gandhi is considered in the
substantial plane as the main point of reference for his philosophical and socio-
political views. And this concept essentially runs a red thread through many of the
works of M.K. Gandhi.
These statements give reason to believe that he considered the concept of truth
in the religious and ethical plane, which provides for the presence and element of
knowledge.
Another discovery of Gandhi is the so-called “quiet inner voice”, interpreted by
him as a unique means of comprehension and knowledge of absolute truth or divine
essence. He shared his revelations in the essay “God’s Messenger,” published in
Young India, in which he explains his intuitive sensations, which suggest that this
“quiet inner voice” constantly reminds himself of himself as a divine manifestation.
However, in his opinion, it is not accessible to everyone, solely because “we close our
ears” in front of him. No wonder Gandhi attaches great importance to this mystical
phenomenon, which, according to him, helps in comprehending and realizing the
“truth in oneself.”
Meanwhile, the main tool in the process of perceiving this “voice”, in Gandhi’s
view, is the idea of non-use of violence in the life of mankind. At the same time, he,
apparently, puts an equal sign between truth and non-violence, as evidenced by his
other maxims. In particular, he points out: “Truth on non-violence is synonymous
with God ...”
3
. Whereas “... the root of everything is in Truth, which is also known to
me as non-violence”
4
.
1
सत्य
और
अह िंसा
,
ह रजन
सेवक
17
हदसम्बर
, [Satya our Ahimsa, hirjan sevak 17 disamber, 1949.].
2
Gandhi M.K. All men are Brothers.- Peris [UNESСO], 1958, p. 11.
3
Tendulkar D.G. Mahatma. Life of Mohandas Karamchand Gandhi, in 8 vols, Bombay, 1951-
1954, vol.4., p.190.
4
Ibid, vol. 8, p. 157.
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In ethical terms, the main and leading idea of the concept of M. Gandhi was the
concept of “ahimsa”, i.e. “Non-damage to living beings”, first elevated to a funda-
mental principle in line with the Jain religious and philosophical tradition and has
undergone a deep development and original interpretation in the teachings of Gandhi.
He recalls an event in his life and says: “I stole a piece of gold from the house and
my brother and I sold it, because he owed 25 rupees. So, we somehow paid the debt.
But my conscience began to torment me. I promised myself that I would never steal
again, and wanted to apologize to my father. In the end, I decided to repent, apologize
to my father and write to him about it. My father was sick at the time: he had a hole in
his thigh and he had to go to bed. I handed her a letter and sat on the contrary”.
My father read the letter and cried. Pearl drops rolled down his face into paper. He
closed his eyes for a moment, and then tore the letter. He sat reading a letter, and now
lay again. I cried too. I watched my father suffer. If I was an artist, I could paint this
picture today - as it is alive in my memory. The pearl of love cleansed my heart and
washed away my sins. Only those with such love can feel what it is. In the end,
Scripture says that only those who have arrows of love know its power.
It was a practical lesson for me. At that time I saw only a manifestation of fatherly
love, but today I know that this is the real Ahimsa. When Ahims becomes widespread,
he will change everything he touches. Forgiveness is graciously not my father’s
custom. I thought he would get angry, frown, and beat me. But he was very calm
1
.
अह िंसा
का
माग
कहिन
तो
ै
लेहकन
उसका
पररणाम
स्थायी
और
दोनोिं
के
हलए
ी
शुि
ोता
ै
।
मार
का
बदला
मार
से
लेना
तो
चलता
ी
आया
ै
।
हकन्तु
उससे
जगत्
में
न
सुख
बढ़ा
ै
,
न
अन्याय
और
जुल्म
ी
दूर
हुआ
ै
।
उसे
हमटाने
की
कुिंजी
तो
अह िंसा
ी
ै
–
ऐसा
मेरा
अनुिव
ै
।
2
Translate:
The road to Ahimsu is tense, but the results are consistent and good for both sides.
But the fist continues to answer. But as a result of this, there is no happy life in the
world, and injustice and ignorance live. The main weapon for overcoming it - Ahims
- this is my opinion.
Ahimsa is described as a serious political force in using Gandhi to prove and
substantiate political ideas. Gandhi wrote: “Man and his actions are two different
things. When one praises a good deed, one condemns a bad deed, whether it is per-
formed good or bad, depending on the circumstances, the person will become
respected or sympathetic. “Beware of sin, not sinful”. This is a rule that, in fact, is
understandable to everyone, but the law is not very effective. That is why hatred is
spread all over the world.
Ahimsa is the basis of the search for truth. If you don’t rely on Ahimsa, I have the
opportunity every day to prove that these searches are useless. Accusation and
1
Gandi M.K.Mening Hayotim.-T.:O‘zbekiston,2009. – 19. b. (Gandhi M.K. My Life is My
Message. – T.: Uzbekistan, 2009, p. 19.).
2
गािंधी
ने
क ा
था
,
नई
हदल्ली
. [Gandhi says..-Nyu Dehli.,1987. P.364.]
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struggle with the system are possible, but criticism and struggle with its author are
similar to condemnation and struggle with each other. In the end, we are all in one
place, we are all servants of the same creator, and the divine powers in us are
unlimited. Ignoring humanity means ignoring the divine powers and causing evil not
only to this creature, but to the whole world”.
The concept of “love” is accepted as the most important category within the
philosophical and ethical concept of Gandhi, which turns into a very significant
property and at the same time an inspiring way to implement the principle of
“ahimsa”. In Gandhi’s understanding, “love” and “mercy” should be the fundamental
beginning for any relationship between people, while the feeling of hatred must be
rejected forever. The principle of love, according to the thinker, should be the basis
for stable relations between Hindus and Muslims.
“When I look at the name of Mahatma in this sense, I see in him only love. This is
nothing but an expression of the firmness of my faith in Ahimsa”
1
.
Another indispensable attribute of “non-violence” is “suffering” as a certain
pattern. In this sense, according to Gandhi, in the process of following the principle of
“ahimsa”, in addition to the will of a person, as an ardent supporter of non-violence,
one has to undergo a certain cycle of suffering. Since a person must proceed from
non-damage to his foe and treat him not by force, but by love and mercy, since he
must steadfastly and patiently endure the suffering brought upon him by his foe, until
he is defeated by the power of love.
In this regard, his statement that “not one of the states of the world has escaped
advancement without passing through the cleansing crucible of suffering has been
indicative. The hotter the flame in this crucible, the higher the achievement. And it is
impossible to gain freedom without such suffering ”
2
.
It is known that in such a deep understanding of the laws of suffering or “tapasya”
on the part of MK Gandhi was successful due to his appeal to the centuries-old
religious and philosophical foundations on which truly Indian spirituality is based, as
a result of which he was able to more specifically develop and implement his socio-
political representations in the broad masses. Characteristic in this respect are the
statements of J. Neru that “the thought of a certain epithymy, tapasya stops thinking
of Indians - both to chosen thinkers and to illiterate lower classes. She is alive now, as
she was alive several thousand years ago, and she must be appreciated in order to
understand the psychology underlying the mass movements that plague India under
the leadership of Gandhi”
3
.
According to Gandhi, one of the main goals of promoting society is spiritual and
moral perfection. Giving it a divine coloring, he considered it possible for man to
strive for that ideal and did not deny his final achievement.
1
गािंधी
ने
क ा
था
,
नई
हदल्ली
. [Gandhi says..-Nyu Dehli.,1987. P.182.]
2
Gandhi M.K. Satyagtaha [Non-Violent Resistance]. Ahmedabad, 1958, p.115.
3
Neru J. Otkritie Indiya . (The Discovery of India) Moscow ., 1955. 95 p.
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On the way to this, he attached special importance to the principle of refraining
from making concessions to one’s negative instincts and desires by a person, along
with strict regulation of his thoughts, words and deeds, which, according to the
teachings of Jainism, was interpreted as a religious and philosophical postulate called
“brahmacharya”.
In his book, Gandhi sheds light on this issue. At first he understands Brah-
macharya as the teaching of Jainism, only as a renunciation of his passion. “Even
after I realized this, I failed twice. My failure was due to the fact that the motives of
my efforts were destructive. My main goal was not to have more children. In England
I read about embryos ”
1
. He speaks openly about these things, and then thinks that the
Brahmacharya should take care of his essence, not only taking the form and
introducing it to society. In this case, Gandhi considered it necessary to make him a
lifetime. Controlling your emotions is a prerequisite for taking the oath
2
.
They believed that the problem of nutrients should not be a problem, but simple
sweeter and as boiled as possible. The role of fasting is also discussed in the Brah-
macharya. A person who searches for Brahmacharya always knows about his own
shortcomings, searches for passions hidden deep in his heart, and constantly seeks to
get rid of them
3
. At the same time, Gandhi also saw other things to which he devoted
his life, all his activity, all his physical and spiritual state of independence of India
and the people of India. These factors show that this concept is comprehensive and
important for Gandhi. In addition to other philosophical and ethical concepts, courage
and courage are important. According to the wise advice of the thinker, in order to
reach the truth, a person needs fearlessness.
अह िंसा
और
कायरता
परस्पर
हवरोधी
शब्द
ैं
।
अह िंसा
सवश्रेष्ठ
सद्गुण
ै
,
कायरता
बडे
-
से
-
बडा
दुगुणण
ै
।
अह िंसा
का
मूल
प्रेम
में
ै
,
कायरता
का
घृणा
में
।
अह िंसा
सदा
कष्टसह ष्णु
ोता
ै
,
कायर
सदा
पीडा
प िंचाता
ै
।
हवशद्र
अह िंसा
उच्च
-
तम
वीरता
ै
।
अह िंसा
व्यव ार
किी
पतनकारी
न ीिं
ोता
,
कायरता
सदा
पहतत
बनाती
ै
।
4
Translate:
Ahimsa and cowardice are conflicting words. Ahimsa is the quality of family
good; fear is the quality of evil. The root of love is love, and cowardice is hatred. My
aunt is always patient, and fear always hurts. The true Ahimsa is a noble hero. My
uncle's propagandist is never defeated. Fear always triumphs.
The word “fear” cannot take place in the dictionary of Ahimsa
5
, ”he emphasized.
He especially pointed out that before courage and courage, all other virtues are
insignificant. At the same time, however, this category is not realized in the sense of
1
Gandi M.K.Mening Hayotim.-T.:O’zbekiston. (Gandhi M.K. My Life is My Message. – T.:
Uzbekistan, 2009, p. 108).
2
Ibid, p, 111.
3
Ibid, p, 114.
4
गािंधी
ने
क ा
था
,
नई
हदल्ली
. [Gandhi says..-Nyu Dehli.,1987. P.285.].
5
Tendulkar D.G. –Mahatma. Life of Mohandas Karamchand Gandhi, Bombay, 1951-1954, vol.5., p.38.
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confronting enemies and evil, but in personal self-sacrifice and voluntary acceptance of
torment and suffering. Gandhi repeatedly emphasizes that a truly brave person is by no
means obliged to resort to physical violence, but rather is able to defend himself boldly
by looking into the eyes of any adversity, using “force of truth” or “willpower”.
In the process of spiritual self-improvement, such concepts as “truthfulness” and
“justice” are also recognized as important. In accordance with the first, special
demands are made on moral behavior and on following the norms of social life.
At the same time, Gandhi drew attention to the importance of personal relations
between people in the process of practical implementation and testing of ethical
provisions. To this end, he selects the principle of aparigrah as the main criterion, i.e.
“Lack of desire for wealth”, borrowed from the Jain tradition. He notes that wealth
can be a source of propensity for excesses, such as idleness and pomp. Therefore, he
believes that this principle is appropriate in conditions when the vast masses cannot
afford the minimum means of subsistence, and the desire for moral enrichment is
fully consistent with the principle of brahmacharya, not to mention the vice of lust for
material wealth
1
.
Touching upon the totality of moral principles leading, according to M.K. Gandhi,
to self-improvement, it should be noted that the most important place here belongs to
the ethics of fasting.
Gandhi considered fasting with other similar customs as accessible both ethically
and politically, as this is not only a rule of etiquette, but also one of the powerful tools
of political struggle. Considering the observance of the post one of the effective
methods of the Satyagraha movement, Gandhi at the same time recognized its
significance for his daily work as a means of carrying out various political tasks.
The most decisive, leading point in the general system of philosophical and
ethical teachings of Gandhi is the principle of “non-violence”, which in essence
reflects his approach and the development of the concept of “ahimsa”, which in turn
serves as an indicator not so much of his ideological creativity as the determining
principle of his social political action.
This principle takes in the system of philosophical and socio-political concepts,
perhaps the most extensive and universal position, despite the fact that until now it
has not received an unambiguous interpretation in scientific use. In particular, by M.
Gandhi himself he is identified either with the “ahimsa” or the “category of love”,
while the path of truth is determined by the non-violent path.
But at the same time, in the general context of Gandhism, this principle emerges as
objective, comprehensive and universal in terms of the position and functioning of the
individual in public life. According to M. Gandhi, this principle is by no means sent
down from nowhere to earth, but rather, inwardly immanent or peculiar to human
nature. In other words, if this concept is as if logical for people, then violence is the lot
of predators. Moreover, since non-violence is a law of this kind, it “should fill all being,
1
Pyarelal, Mahatma Gandhi. The Last Phase, vol. 1.- Ahmedabad, 1956, p.599.
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and not be applied to individual actions”
1
. In addition, the thinker placed special
emphasis on the effective nature of this tool, while at the same time drawing a
diametrical line between it and its antipodes - inertia and inactivity. He proclaimed at
the same time: “Non-violence is the greatest force in the service of mankind. It is
stronger than the powerful weapon of destruction invented by the human genius ”
2
.
On the whole, as a philosophical and ethical principle, this concept, being
primarily related to the political sphere, is defined as a distinctive feature of sat-
yagraha. It is important to note that at the same time, this concept was considered by
M. Gandhi as an ideological and theoretical platform of satyagraha, as opposed to all
other means of struggle for the national liberation of India.
Conclusion:
Thus, we can say that the idea of God and truth is at the forefront of
his thinking. He knows the truth as God. In all his socio-political and philosophical
views, he is based on truth. He believes that truth is above all.
Secondly, at the heart of his moral philosophy lies the achim, the moral principle of
Jainism. Based on this principle, Mahatma Gandhi connected it with the truth and crea-
ted a new path in it: Gandhi is based on several principles of ancient Hindu philosophy.
Thirdly, love is considered the most important category of Gandhi's philosophical
and ethical concept, and this category becomes the most important feature of
“ahimsa” and its practical inspiration. “Love” and “mercy,” Gandhi believes, should
be the cornerstone of all human relationships, and “hatred” must be removed from
life. According to Gandhi, in India, based on the principle of “love,” relations
between Hindus and Muslims must be stable.
Fourth, we see that this principle of satyagraha lies in the branding of Gandhi's
socio-political views. The point of this is not to use force, that is, to explain to the
enemy that what he or she does without power is a mistake. According to this
principle, Mahtama Gandhi left a special mark in the history of mankind.
1
Gandhi M.K. All men are Brothers,- Paris (UNESCO), 1958.– P. 58.
2
Ibid . – Р. 85.
