Gandhi’s Educational Philosophy

Introduction 

The historical context of educational philosophy lies in the life and experiments of great philosophers, whose gems of ideologies are a source of inspiration to the educational thought and practice across the world. The last two centuries have been depicted as the most formative periods of modern education. Generally, the masses regard Gandhiji as a great politician just because he valued social reform and development as compared to the way he valued his ambition of political growth and advancement 1 . In his experiments with life, Gandhi concluded that there is no concept having a good rule that is possible in any society 2 . In light of this, he advocated that social revolution and reform must be tied together with any form of political revolution. He considered education as a sub-social system and a life-long process that would enable a man to perfect in the performance of certain duties in the years to come 3 . Education, according to him helps a man to be brought out of the hidden to lend in every person existing in the universe 4 . This paper shows that the philosophy of education is thus the philosophy of the process of education as it is concerned with the aims, forms, methods, and results of educating or being educated, while it is an inter-meta disciplinary in the sense of being concerned with the concepts, aims, and methods of the discipline. 

Views on Education 

Education is considered as a process and not an event. It is a continuous process that goes on whether the school calendar is on or off. People often learn anything while at school, while this process of learning continues even when they are outside the school precincts. Mahatma Gandhi had an open mind from the thoughts that anyone could adopt an idea from any source. His influence came about after interaction with intellectuals like Rambha and great thinkers like Tolstoy. He was influenced both by the Indian thought and the Western thinkers, writers, and prophets of the ancient and modern times. For instance, he notes that his views on ahimsa (non-violence) are guided by western educational thoughts. He considers education as a means of nourishing and bringing up of a child based on the norms, ends or aids. He also considers the education system as a process of leading the child out of draw out what is ingrained in the brain of the child. In as much as most of the ancient Indian thinkers viewed the educational concept from an idealistic and spiritualistic thought, the modern Indian thinkers regard education from a practical standpoint. 

Education has largely been perceived as a tool that helps the man become self-reliant and selfless in Rig Veda, while it is a means of attaining salvation in the Upanishad thought. Consequently, education is a means of realization of the self, according to the Sankaracharya thought 5 . Gandhi draws his thoughts of educational philosophy from Plato, who gave the utmost importance of education. According to Plato, education plays a critical role in serving the ruler and providing the right direction that helps in securing a harmonious state. Education helps the subjects to understand the problems surrounding their lives, where they can find amicable solutions to these problems. Education is a continuous process that goes on whether at school or outside the schooling environment 6 . It should also be emphasized that even during the hours of formal schooling; people tend to learn more from the outside world, which does not necessarily comprise the detailed elements set in the curriculum. Interaction with the immediate environment is considered as a vital source of education, which includes engagement in political discussions, reading magazines, newspapers and watching Television. 

Gandhi defines education as a dynamic process that has largely contributed to the harmonious development of individual powers, which are both inherent and innate. Education aids in the positive transformation regarding behavioral development, which ultimately prepares an individual for a better life 7 . It helps the individual to adopt his life gradually in various ways using the physical, spiritual, and environmental cues. At infancy, people are helpless human beings who lack knowledge of the social customs and traditions. At this point, they lack the ideology of achieving values 8 . At growth, the person is faced with the influence of the informal and formal processes of education, which leads to the development of the physical, mental, and emotional spheres of development 9 . The philosophical standpoint of education is varied in its meaning and the scope. The word philosophy is made up of two words, "Philo", meaning love of fond of, and "Sophia", which refers to wisdom. This implies that the term philosophy of education means the love of wisdom of education. Plato uses the word philosophy to refer to those who see the absolute, eternal, and immutable on the one hand, and to those who love the truth existing in everything 10 . The educational philosophy continues to undergo some profound alterations from the past, where an author could discuss the philosophy of education while referring to the idealists and pragmatist ideologies. The urge of extending the boundaries of educational philosophy is more even though the appearances of the problems associated with the philosophy of education continue to remain sporadic. 

Gandhi and other philosophers are desirous of learning what is considered knowable and what applies to education. They are interested in nature's reality, the sources of value and other aspects of philosophy such as the aims, the curriculum and the pedagogy for learning what is knowable. Educational philosophy is important as it tends to improve the levels of consciousness of individuals, while it serves to free the oppressed from the tyranny of conventional thought 11 . On the other hand, in situations where educational philosophy fails to perform regarding achieving the desirable ends, it remains as a mere intellectual exercise 12 . Philosophy is regarded as the certain level of totality, generality, and ultimate of the subject matter and the methodology. The subject matter helps in the comprehension of what gathered in details, while its methodology signifies the acquisition of knowledge, which influences the conduct of life. 

The human society is also found to owe its existence to the presence of education. The society needs to understand the ultimate objectives, goals, and aims of education. Lack of determination of these aims makes it impossible to plan for the curriculum and the methods that should be followed in imparting that curriculum 13 . The aims of education enable individuals to act with a purpose and meaning, while education helps in guiding through the right direction to that activity. Progress can only be achieved in the presence of the aims of education. A historical analysis of the philosophy of education reveals that hundreds of aims have been developed at different times and within different historical contexts. No two persons were found to think alike as there are variations in the psychic structures of the thinkers. For instance, Plato sheds light on the state-controlled compulsory education 14 . Plato develops a scheme of education with two major categories, including elementary education and higher education. He considers the elementary education as a category that involves the provision of training to the young person up to the age of twenty, culminating in the onset of military service. On the other hand, the higher education is intended for success to the members of the ruling class with ages from twenty to thirty-five years, and which also compulsory 15 . Gandhi builds upon this reasoning to explain that the aim of education is to enable individuals to pursue further educational goals. The object and rewards for learning is the continued capacity for growth of an individual. 

In the course of learning, Gandhi finds character building as the first place in his Gandhian education. He likens character to the foundation of growth by using the example of the foundation of a building that will last if it is erected on a strong foundation 16 . Gandhi is of the view that school is an extension of the home, where the best results are achieved from the consensus between the impressions gathered at home and those gathered at the school 17 . He explains that the alien type of education sires a gulf between the educated class on the one hand, and the masses on the other. He is also not in contention with the fact that the adoption of mother tongue as an instruction medium hurts the knowledge of English. He does not find the reason why English should become the National language. He further notes the requirements for the national language, where the language should be easy to learn for government officials, while it should serve as a medium for religious, economic, and political intercourse throughout the country. It should also be the speech of the majority of the inhabitants of India, while every citizen should find it easy to learn through the language. The choice of the national language should not take into account the temporary or passing considerations. 

Gandhi finds out that the English language does not fulfill any of the above language requirements, where the thought of making it a national language in India is a sign of weakness. The best mode of imparting education is through mother tongue 18 . Most of the people who have been lured by English think that awakening has been created in the country courtesy of the influence of English language. Even though education should be imparted in mother tongue, giving up English is a misfortune because its literature is vastly used. Moreover, it is not possible to translate it to all other languages 19 . Consequently, promoting different languages of India is akin to disrupting the unity and retard the growing perception of the unity of the country, which is the main argument of the advocates of English 20 . Education should not be highly dependent on money, but be like the sun that shines on the rich and the poor universally. 

Gandhi notes that if any, the end of education should be served and that the student should be given the opportunity of rendering serving even while he is studying. He should consider the rare opportunity of rendering service not as a suspension to his education, but rather a complement to the learning process 21 . The religious curriculum, on the other hand, should include the study of the tenets of faith. The system of training should be done in such a way that can cultivate the habit of understanding and appreciation of the doctrines of various great religions of the world. This should also be carried out in the spirit of reverence and high levels of tolerance. Moreover, the study of other religions apart from one's religion helps in grasping the rock bottom unity of all the religions. The religious study affords a glimpse of that which is universal and absolute. 

Gandhi believes that the state cannot concern itself or cope with the education about religions. The system of study of religions should remain the sole concern of the religious associations, where the state should not interfere with this noble system of learning. Moreover, religion should not be mixed with ethics, bearing in mind that all the fundamentals of ethics are common to all religions, where teaching these fundamentals of ethics should be the function of the state. If the government finds it necessary to include the religious instruction in education, its instruction should be of the best type and that the aim of such instructions should be to make men more tolerant and broad-minded 22 . Gandhi also advocated for an educational system that is literary and productive in as much as the existing system of education is completely separated from the life activities of the child with moral degradation 23 . He puts forward a basic education knowledge system that is based on morality and human values. He considers the basic education system as the foundation that will abolish the evils that have currently beset the society. 

The system will also be the source of achieving an ideal society and to uphold a spiritual life meant to reduce the disparities and inequalities in the society 24 . Even though this education system is confined to the adult males and females, it will find its way to the homes of the pupils that will aid them to learn an inter-provincial language that can only be Hindustani written in either Nagar or Urdu script. His main agenda was to make education a self-supporting tool through craft, agriculture, and other productive work. The system of basic education that Gandhi proposed was meant to develop the mind, body, and the soul of the learner, while the ordinary system of education was found to only care for the mind 25 . He holds that an intellect founded on the medium of socially useful labor will become an instrument of service and will not be strayed or become a rider on a devious path 26 . Education is seen as an integral whole, and an instrument for the social revolution that lifts human life continues to something that is decent regarding the cultural, social, moral, and spiritual orientation. 

His plan of launching the primary education was to impart through the knowledge such as handicrafts including spinning and carding 27 . He conceives this type of education as the spearhead of a salient social revolution fraught that has the most far-reaching consequences. The system of education provides a healthy and moral foundation of relationship building between the city dwellers and the villagers 28 . The primary education was to become part of the agenda of eradicating the worst evils that were experienced such as social insecurity that had poisoned the relationship between the classes 29 . The educators and students should work and learn together regarding deriving the lessons from the natural and social environments that are intimately connected with the process of productive work. This implies that the catchment area of learning is comprised of the natural and social environments as well as the process of formulation of predictive work. The learning environment incorporates integrating the social community into work and development of self-reliance as a measure of self-government of the students. 

The primary school would comprise of an assembly with the cabinet of student ministers for planning and coordination of the community work outside the school. The levels of performance are determined by self-assessment of the achievements and failures. This education program was named Nai Talim for the new system of education, implying that the new education has become life-centered as opposed to the conventional book-centered education type. He defines Nai Talim as an education system for life, through life, and throughout life. It is divided into different categories with the pre-basic being the nursery school, while the basic is the elementary education for an eight-year period for those aged 7-15 years 30 . The post-basic high school education and social education were considered as the adult education. Basic education was taken up for boys and girls between ages 7-15 years, which was also proposed to be the birthright for every child in India 31 . It was considered to the source of progression of humanity in India, and thus a basic need 32 . The system of basic education was revolutionary in its conception, where it borrows from the theory of "the thinking hand" which transcends above all the elements that have guided the evolution of man and the society. It is considered as the special system of education considering that the learner can be imparted through the medium of basic handicraft. It emphasizes building the non-violent, non-exploitative social order that leads to the realization of the ideals of freedom, equality, and brotherhood. 

Gandhi was also of the view that craft, art, health, and education would be integrated into a single scheme. Nai Talim was considered to be a beautiful blend of the four elements, where it covers the entire education of the individual from conception to death. In his view, craft and industry are regarded as the medium of education 33 . He believed that once the right kinds of educators are selected for the program, the children will acquire knowledge on the dignity of the labor and to understand this as an integral element of their intellectual growth. In this regard, the handicrafts are not merely trained for the productive work, but for the development of intellect of the pupils. 

Education is correctly defined through handicrafts, while its root goes deeper. It is believed to lie in the application of truth and love in the activities of humans 34 . The notion of imparting education through handcraft is sired from the contemplation of truth and love, which are known to permeate every activity in the life of humans 35 . As true education, handicrafts should be made easily accessible to all and should be of much use to every villager in his daily life. This type of education does not rely solely on books. The earning of teachers in this new education system stands as the art of living 36 . This implies that the educator and the learner must produce in every act of teaching and learning that enriches life from the start. Instead of commencement of training by teaching alphabet and writing that hampers the intellectual growth of the learners, Gandhi proposes teaching alphabet when the leaders have acquired the elementary knowledge of history, geography, and the art of spinning 37 . The teacher must handle the correlation in a careful and precise way to enable the process of learning to be an expiating and joyful venture. 

Gandhi believes that the villages will continue to be the mere appendage to the cities and will exist to be exploited by the cities if the education curriculum is not practical and instructional. The cities must, therefore, make an adequate and timely return to the villages, which will strengthen and sustain the health and moral established 38 . It is imperative that the city children must play their part in the work of social construction, where the vocations through which they receive the instruction should be directly related to the requirements in the villages. Such a relationship will help in the eradication of the worst evils of the present social insecurity and poisoned relationships between the classes. 

Gandhian Philosophy 

The Gandhiji philosophy is based on the dualistic thinking, where it tries to resolve all anti-theses that exist in the opposing aims of education. He considers the philosophy of life as being anchored upon truth and ahimsa, which are considered as two sides of a coin. According to Gandhi, Ahimsa is the means, while Truth is the end. These values and principles of life are a reflection of the scheme of basic education and the educational philosophy. Education, according to Gandhi, was that would enable a person to earn more 39 . His Gandhiji education is a principle based on around drawing out of the best in the learner including his body, the mind, and the spirit. He refuted the fact that literacy is an end to education, giving further considerations that it is even the beginning of education 40 . In this philosophy, education is regarded as the personality of those whose education is of primary importance and not tools and subjects under coverage. The philosophy also displays a materialistic outlook, where an educator does not teach to run away from the world in the course of seeking for peace, but advocates living in the world while doing the self-less action to attain peace 41 . 

The philosophy is recommended to make the productive action as the medium. He finds it essential that a child should form a habit of earning his livelihood from childhood. He, therefore, regards education as a tool that can help in the creation of the connection between labor and the scientific knowledge, which is a manifestation of the materialistic spirit 42 . The primary foundation of basic education was thus to impart the skills to the children in India, which would help them to become self-dependent earning hands. His ideology was essentially not about teaching a particular profession or occupation to the learners, but to develop the full man through teaching that occupation. The essential feature of the educational philosophy is that as opposed to taking handicrafts of the school and imposing it on the educational curriculum, he insisted that education must carry proceed from the handicrafts. This implied that instead of teaching the handicrafts for mere production of work, they should be used for the development of the intellect of the people 43 . The other vital feature of his philosophy of education is striving towards supporting the aspect of the craft chosen as a means of education. The truth of education lies in the fact that it is self-supporting and its values upheld in character development, which implies that the young learners should develop a sense of courage, strength, and virtue. 

It is evident that most of his views are based on his thoughts on education. He emphasized the body, the heart, mind, and the spirit in the process of education, which is the most prevalent thought. He proposed that man is neither mere intellect nor gross animal body, while the heart and the soul re never two entities 44 . He concluded that the proper harmonious combination of the three is required for making the whole man, and constitutes the true economics of education 45 . His views on non-violence are also founded on his thoughts on education. He considered education as the backbone of the society and is largely responsible for the uplifting of the society. This is why he became a critic of conventional education and amplified the fact that knowledge should be that all-around drawing of the best in child and man in his body, mind, and in spirit. He developed the Wardha scheme that largely pointed the direction of education as elucidated in the basic tenets of his educational philosophy. 

The Wardha conference became the foundation for the transformation of the education system in India. The conference, resolved, among them, the proposal for free and compulsory education that would be provided for 7-years at a nationwide scale 46 . The conference also proposed that mother tongue should be the instruction medium. In the course of the carrying out the free and compulsory education, the curriculum was to be around some form of manual and productive work, and for this purpose, handcraft was to be the option based upon the environment of the child 47 . On end, this system was considered to generate the remuneration of teachers. In the conference, education was to become a tool that could develop the qualities of the ideal citizenship and more aspect was to be given to the Indian culture as opposed to the literacy 48 . Gandhi proposed that the love for manual work would be injected in the mind of the learners at an early age. This was not to be in compulsion, but the child would learn it by being free from the mere bookish knowledge, which would be the basis for resorting to the manual work 49 . He considered the learning through one's language would help in the acquisition of the knowledge required for economic and social prosperity, bearing in mind that such pedagogy would concentrate around the life of the learner as opposed to the formal education that was taught in English. 

He emphasized on morality in the educational philosophy, whereby education, he meant the improvement of moral principles in the learner. The rule of thumb was without being bookish; the learners would adopt specific moral, ethical codes including truth, non-violence, and charity that would largely illuminate the character. The learners were also supposed to be kept away from politics, which would be an attribute that would distract them from being targets of fulfilling the political desires as required by the politicians 50 . The participation in politics was discouraged as it would hamper the development of the learner, while the education system would, in the long run, suffer some form of setback. He also put forth the considerations for women education. As a protagonist of education for the girl child, he advocated that there should be no line of distinction in the status between male and females in the society 51 . He came to open opposition of the Purdah system and widowhood, where women were to become free from the social serfdom. This meant that the number of girl students rose considerably in educational institutions. He advocated education for the girl child as a tool that could impact the society positively regarding development. His ideology of vocational education became a unique entity that is being practiced by most of the states to date. 

He also articulated the aims of education for the individual. In this regard, education was considered as the tool that could directly prepare the learners towards the attainment of the true purpose of life, which was the realization of Atman 52 . The individual learner could realize God through such an education system. He considered the realization of the self or the spiritual realization as the primary value of life. The first aim of education for an individual is self-realization, which is preceded by the liberation or moksha. The Indian education would be that which liberates knowledge or the wisdom-Sa vidya ya vimukyata as stipulated in the socio-political and educational thought 53 . He considered that education would conform to two types of moksha, where the one centered at securing freedom of the country from colonial rule, which would include the development of the indigenous models of curriculum. Such a form of freedom will be short-lived if it is not taken in the right perspective 54 . On the other hand, the advaitin would be the liberation from the cycles of birth and death in the world, which emphasizes the liberation from suffering. The emphasis of this form of liberation is for the benefit of the individual and not that of the transformation of earth or nature in any way. 

He also put across the social aim of education. In this regard, he considers that education concerns the society or the collective. There is a deep interconnection between the individual and the collective. The collective benefits of education are reflected in the established Sarvodaya Society. The primary principle in the social thought and concept of man is defined in the single word called Sarvodaya. The foundation behind this development is the upliftment of all, which is a clear orientation to the educational approach that Gandhi developed. He considers that education and schools would be the source of upliftment of the oppressed in the society, for organic growth and the development of all the members belonging to the society. Man can realize his role to the society through implementing the educational approach 55 . Moreover, it was through the educational approach that man would be raised higher to the moral and spiritual order and the conversion of a person to a satyagrahi that grasps the truth. 

He goes further to explain the aims of education regarding spiritual development. He views education as not being only a system, but also a process. As a system, education is structured in the form of definite and well identifiable constituents with each being susceptible to analysis and better development of the system 56 . On the other hand, education as a process is considered as a functional tool comprised of life movements, while it has progressed in a definite direction in as much as it remains dynamic in its form. The dynamic nature is a critical element as it helps the learners to exist as living and thinking beings 57 . The goals of education comprise a significant component of the system of education. Education is thus considered as the foundation for the formation and development of the spiritual and moral personality for each who is regarded as an active member of the society. Gandhi recognizes education as the source of the awakening of the soul. He considered that schooling that lacked the ability to awakening the soul of an individual and the development of the inner voice would imply that it has no serious purpose to serve. The Gandhian educational aspects are founded on the principles of spirituality. In his principle of idealism, Gandhi considers education as the tool that leads to the fully developed in separate character 58 . Idealist view is a character-based foundation from which education is built at the foundation and developed into a harmonious system whose religious goals are properly integrated. For instance, education should pave the way for to the practice of truth in all aspects of the life of the learner. 

The educational philosophy also explains education as a tool for knowledge. The process of education is seen to bring perfection in the life of human beings, where it carries out the human and social functions by directing, guiding, and reshaping the inmate potential and impulses of the learner. This, in turn, helps the individual in the process of growth as a way of preparing the young to assume the adult-life responsibilities. In the historical context, education is the process with which individuals identify with the large variety of classified information grouped under distinctive subjects 59 . The educational philosophy emphasizes the communication of the classified knowledge to the learners. 

The definition of education comes about concerning the holistic development of human beings, where Gandhi defines its importance in this conception to the growth and development of the mind, which is also a form of acquisition of knowledge. Gandhi is of the view that education as a process should be a reflection of the experiences of the human race, while it is a tool of civilization for the ancient culture 60 . He shows that the knowledge of culture and civilizations should be the main part of the education system that is imparted to the coming generations. With such a defined system of education, different values are attached, which include the love for the heritage of the country, which transcends above non-violence. Education of knowledge is essential as it introduces the learner to his physical and geographical environment. 

He also explains the full context of knowledge as a tool for social development. He considers that the system of growth in a society is not automated, where members should be pressed into the service for such purposes. This requires training for the individual as part of the education enabling the learner to be committed to the permanent basis for the societal welfare. In his view, Gandhi considers there is interdependence between social progress individual developments 61 . He hoped for a society where people would play their roles for the betterment of the society without having to lose their character. The roles of education that he envisaged were in harmony with others. He pleaded the system of character formation, which should be entangled with the spiritual and moral values. The Gandhian norms of education are the foundation of an orientation to the service of the people. 

Philosophy and Tenets behind Basic Education 

The underlying philosophy of basic education is that of democracy. Gandhi considers the social order as an environment conducive for the realization of the highest aims of everyone's life. He put forth different ideas that are derived from the democratic philosophy 62 . These ideals include the classless society, the dignity of labor, the existence of non-violent social order, and the development of social responsibility among human beings 63 . These ideas of educational philosophy are original in the sense that they were reached at from personal experience. The concrete form of basic education took shape during the Wardha conference and the passage of the detailed syllabus that incorporated the Gandhiji’s ideals. 

The first tenet of basic education was the education of Sarvodaya, in which, Gandhiji was critically aware of the needs of the country regarding pedagogy. The fact that India is comprised of villages cannot be underscored. Gandhi knew that most of the villagers were incapacitated to pay for the education of their children, which called for a module that could help the children to meet the expenses of education. He emphasized how the dignity of labor and manual skill would contribute to this function. He was also convinced that formal education that emphasizes white collar jobs would not be suitable for the Indian agricultural community 64 . This led to the proposal of learning of craft as a basic tenet for basic education. This drove him to various experiments including that which could prove that human truths were relative. He found out that God was the only absolute 65 . With God, he found out that the child would gather the knowledge from the environmental constraints and put the results of the knowledge into actual use in life. Just like the pragmatists and instrumentalists, Gandhiji stressed the importance of having a variety of practical subjects to the learners. 

He also presented the Nai Talam as a primary tenet of basic education 66 . He considered the new education was supposed to build up a new society that would face the new societal challenges. As opposed to the need for higher education, Gandhi saw that the new education required self-support; a concept that would reduce the chances of having a lifeless boy. This new education system was meant to fulfill the needs of the education, especially in the Sarvodaya society 67 . This led to the crafting of an education system based on the mother tongue language as the medium of communication. He considered literacy as a means as opposed to an end to education. He, therefore, advocated for that education system that would not only lead to the development of the body and the mind but one that would earn one's livelihood. The new education was structured in such a way that it would eliminate the narrow nationalism and put emphasis on the idea of Sarvodaya 68 . This implied that part from learning the fundamental universal ethics; the learners would gain basic skills on the knowledge of the world history alongside Indian history. 

He also pointed out social revolution as the basic tenet of the basic education. He understood that basic education was valued at its capability of bringing about a silent social revolution on the country, where it would provide a healthy and moral basis of co-existence between the city and the village. Basic education would be the source of eradication of the worst evils of the present social insecurity and the relationships between different classes that had already been poisoned by a bad curriculum. According to the Gandhi, this form of education would be the checkpoint of the progressive decay in the villages, where it would lay foundations of social order in which there would be no unnatural division between those who have and those who lack economic empowerment. 

Conclusion 

Mahatma Gandhi lay down the fundamental principles of educational philosophy, which acted as the limelight for the transition towards attaining a new curriculum. He first considered that literacy is not education, where education is an all-around system of development of the learner. He also proposed the principle of harmonious development of personality, where he proposed that education should be the foundation for the harmonious development of the body, heart, mind, and soul of the child. He also emphasizes the development of all faculties, where the system of learning should have the ability to develop all faculties of the learner as stipulated in the requirements of the general well-being of the society. Gandhi considered that beneficial handcraft would be the foundation of education. He proposed that since the Sarvodaya society was purely agricultural, the only method that would help the learner to contribute to the expense of education was through attaining the beneficial handicraft skills. The skills were essential as they would go a long way into meeting the future economic needs in the life of the child. He also explained the correlation between education and real life. He showed that education should be related to the real life of the learner, which could help the child to be proactive in solving the fundamental problems in life. Gandhi will continue to be internationally esteemed for his doctrine of the application of non-violent protests or Satyagraha in the course of achievement of political and social development in India and the entire world. 

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22 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

23 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

24 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

25 Gandhi, Mohandas Karamchand.  My Experiments with the Truth . Simon and Schuster, ( 2014 ): 2-300. 

26 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

27 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

28 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

29 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

30 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

31 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

32 Patel, M. S. "The educational philosophy of Mahatma Gandhi." (1953) : 45-78 . 

33 Rao, S. Ch. "Educational philosophy of Mahatma Gandhi."  International journal of multidisciplinary educational research 1, no. 4 (2012): 81-91. 

34 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

35 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

36 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

37 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

38 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

39 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

40 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

41 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

42 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

43 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

44 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

45 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

46 Rao, S. Ch. "Educational philosophy of Mahatma Gandhi."  International journal of multidisciplinary educational research 1, no. 4 (2012): 81-91. 

47 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

48 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

49 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

50 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

51 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

52 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

53 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

54 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

55 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

56 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

57 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

58 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

59 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

60 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

61 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

62 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

63 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

64 Gandhi, Mahatma.  Autobiography: The story of my experiments with truth . Courier Corporation, 1983. 

65 Allen, Douglas. "Mahatma Gandhi on violence and peace education."  Philosophy east and west  (2007): 290-310. 

66 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

67 Gandhi, Mahatma, and M. K. Gandhi.  Hind swaraj, or, Indian home rule . Ahmedabad: Navajivan Publishing House, ( 193 8): 1-30. 

68 Gandhi, Mahatma.  The collected works of Mahatma Gandhi . Ministry of Information and Broadcasting Government of India, ( 1939 ): 1-700 . 

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