The concept of truth is the central aspect of religion. What is truth? How is it attained? These questions have been the focal points of theological discussion throughout history. Gandhi suggested that truth can be found in his concepts of Satyagraha, or total self-renunciation, and Ahimsa (non-violence). He believed that truth can only be found by living frugally and without attachment to worldly desires. Gandhi was a pluralist who held the belief that all religions are paths to salvation and that truth lies within each individual's willingness to sacrifice worldly goods and live a life of spirituality.
[...] prevented me from providing them with the literary education I had desired, and all my sons have had complaints to make against me in this matter.” (Gandhi, 200). This shows Gandhi's rejection of the traditional Hindu concept of Dharma, or duty. He was already so involved in his seeking for truth that he no longer fulfilled the Dharma of the head of a family. It also shows how strongly Gandhi felt about his vows, as he put them before his own, and even his family's interests. [...]
[...] Gandhi summed up his difficulties with Christianities after he attended a convention in England. was more than I could believe that Jesus was the only incarnate son of God, and that only he who believed in him would have everlasting life. If God could have sons, all of us were His sons. If Jesus was like God, or God himself, then all men were like God and could be God himself. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the world. [...]
[...] On the other hand, Christianity fails to satisfy the beliefs of a pluralist such as Gandhi, as its weaknesses lie in its exclusivist nature. The uniqueness of Gandhi's path to truth lies in its individuality. Gandhi uses religion to support his path but it is not a necessity. Satyagraha and Ahimsa can be practiced regardless of one's religion. The truth is the product of a lifetime of making mistakes and learning from them, as well as learning from other people through dialogue and understanding of the position of others. It is also the product of a [...]
[...] I doubt whether in the present state of Hinduism and India, Hindus can vindicate the right to wear a symbol charged with such a meaning. That right can come only after Hinduism has purged itself of untouchability, has removed all distinctions of superiority and inferiority, and shed a host of other evils and shams that have become rampant in (Gandhi, 393). This shows how appalled Gandhi was by the practice of the caste system and untouchability. He saw this as the greatest evil in Hinduism and led the movement that would finally outlaw the caste system in 1949. [...]
using our reader.