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Mohandas Karamchand Gandhi is widely recognized as one of the twentieth century's greatest political and spiritual leaders. Honored in India as the father of the nation. Gandhiji (1869-1948) is known as the apostle of non-violence and peace. Gandhian concepts on Satyagraha, Education, Unity, Truth etc relate to human rights and responsibilities. Gandhiji stood for love, universal brotherhood, freedom, justice and equality to him. Service to community, is service to God. Human rights are said to be those fundamental rights which every man or woman inhabiting any part of the world should be entitled to by virtue of having been born as a human being. Basic to human rights is the concept of non-discrimination and equality of treatment. Gandhi Approach to Human Rights: i) Right of Self – Determination (ii) Right to Life, (iii) Prohibition of Torture and Inhuman Treatment , (iv) Prohibition of Slavery and Slave Trade , (i) Right to Work (ii) Right to Just and Favourable Conditions of Work (iii) Right to Social Security (iv) Rights relating to Motherhood and Childhood etc. The right to clean environment; the right to information; the right to development; the right of the indigenous people; the rights of women; the rights of children; The freedom of religious worship and study also enabled him to uphold the analogous right of a person to “intelligent conversion”, that is, to voluntary change of belief and faith. The human rights of women and girl child are an inalienable, integral and indivisible port of universal human rights. The full and equal participation of women in political, civil, economic, social and cultural like, at the national, regional and international levels The children have right for food, right to play games, right to enjoy health, right to acquire education, right to express their views, right to follow the religion they aspire, and right to enjoy the atmosphere without pollution. Therefore, Gandhi admitted the hard reality that only those succeed in actually securing the deserved rights who shout, strive and are ready to sacrifice their all.

Gujarati Abstract: બાપએ જ-જ રચનાતમક કાયકરમો આપયા, તન એમના જીવનમા તો વણી લીધા પણ દશભરમા તન વયાપક કરવા માટના ઊચી કોટિના સવકોન કામ લગાડયા. પરાતિકભાષાઓ તથારાષટરભાષા રચનાતમક કાયકરો દરારા લખન-પરકાશન થયલ સાહિતયનો સમાવશ આ કષતરમા કરવામા આવલ હતો. સવાતતરય ચળવળમા જોમ પરવા , ખાદીન પરોતસાહન આપવા, અસપશયતા નિવારણ માટ, દાર બધી માટ, શિકષણ-સસકાર મળવવા, બાળગીત, અધશરધધા નાબદી વગર માટ સાહિતય આલખન થય. ગાધીવાદ આ સાહિતય પરનો પરભાવ ગણાય. ગાધીવાદી પરવતિઓન પરતિબિબ સાહિતયમા ઝીલાય.આઝાદીના શૌયગીત, બાળગીત, પરભાતિયા, ભજનો, રાષટરીય સાહિતય, પસતકમળા થયા. તનો પરચાર-પરસાર થયો. તની સમાજ પર સારી અસર થઈ. ત એવી સરળ ભાષામા રચાય ક લોકોમા ત ઝીલાય. સામાનય ભણલો માણસ પણ વાચી શક-સમજી શક ન જીવનમા ઉતારવાની પરરણા લઈ શક એવી શલી આ સાહિતયોની હતી. અઘર અઘરી ભાષામા લખવ સહલ છ. પણ સહલ લખવ એટલ સહલ નથી. બાપ જવાની કલમજ આ કરી શક. તમણ કહલ ‘ખતરમા કોશ હાકતો કોશિયો પણ સમજી શક ત ખર સાહિતય.’ English Abstract: Whatever creative programs Bapu gave in his life, he hired high-ranking servants to spread it across the country. Writing-publishing literature was included in this field by the regional dialects and creative dialects. Literature for the liberation movement, promoting khadi, eliminating untouchability, banning alcohol, getting education, education for children, eradication of superstitions etc. Gandhism is considered an influence on this literature. Reflections on Gandhian activities were fueled in literature. Freedom festivals, children's songs, prabhatias, bhajans, national literature, book fairs were held. It was disseminated. It had a good impact on society. It was created in such a simple language that it faded into people. It was the style of literature that even the average educated man could read, understand, and inspire. It's easier to write in a tough language. But writing is not easy. A person like Bapu can do this. He said that "true literature can understand even the cells that move cells in the field."

Gandhi believed that their mental courage and spiritual determination bettered that of men which were the essential rudiments of the Satyagraha. The Nationalist movement of Gandhi was not merely a political struggle but a means of regenerating and rejuvenating society. He encouraged women to participate in all aspects and phases of nationalist movement particularly in the constructive programmes. The press not only in Tamilnadu but all over India served as mediator between Gandhi and masses. His charisma and call brought large number of enthusiastic women into the national movement.

Gandhi's Dandi march in March 1930 infused a new spirit among the Congress leaders of Madras. C. Rajagopalachari, the president of Tamil Provincial Congress Committee drew up a plan for salt march in Tamil province on the Gandhian model and confirmed his plan to conduct the march from Trichy to Vedaranyam beach in Tanjore district. T.Prakasam, the leader of Andhra Provincial Congress Committee had a difference of opinion with C.Rajagopalachari on selection of a common venue for the Madras Presidency. When Rajagopalachari decided to conduct the march at Vedaranyam, T.Prakasam appealed to the Andhra people to come over to participate at the Marina Beach in Madras in April 1930. The Indian Press such as The Hindu, The Swadesamitran, The Sudandhirasangu, The Ooliyan, The Andhrapatrika, The Krishna Partrika, The Swarajya, The Congress, The Navasakthi, The Gandhi, The Desabakthan, The Ananda Bodhini and other prominent pro-nationalist papers appealed to the Indians to read against the atrocities of the British officials on the unarmed general public of Madras. They have severely dealt with the provisions of the Press Ordinances of 1930 and the Indian Press (Emergency Powers) Act of 1931, but they continued to propagate the anti-British sentiments among the Indians. The pro-nationalist papers extended their support to the various Satyagraha movements organized at Masulipatnam in Andhra Province; Vedaranyam, Madras, Sholinganallur, Cuddalore, Nagapatnam and Tuticorin in Tamil Province, by publishing a series of articles on the course of the Salt Satyagraha movements.

Change is a dynamic and integrated process of our life. How a person perceives his surroundings and reacts entirely depends upon how well he is able to change as per the need of his surroundings, i.e. how well he adapts to the demands of his surroundings. How a person deals with stressful situations and makes a comeback to his normal life is termed as resilience. Mahatma Gandhi’s life was full of such extreme and demanding situations, but the way he effectively dealt with these situations is the matter of study. It was his perseverance and dedication to an unrelenting pursuit of his goal that finally led to his transformation. His concepts like nonviolence, satyagraha, brahmcharya and the concepts related to ‘Truth’ and ‘God’ can give psychological strength and mental resilience to any individual trying to cope up with the demands of life.

Russian Abstract: Статья посвящена осмыслению концепции «упорства в истине» (сатьяграхи), которая была разработана Махатмой Ганди в процессе его борьбы против британского расизма и колониализма. Цель состоит в том, чтобы проанализировать становление философии сатьяграхи в контексте жизненного пути Ганди и его политической деятельности. Новизна предлагаемого подхода определяется стремлением авторов рассмотреть философию сатьяграхи в сопоставлении с тезисом К. Маркса о том, что философия способна изменять мир. По итогам исследования авторы приходят к следующим выводам. На становление философских представлений Ганди повлияли его религиозные воззрения, которые начали формироваться в период его учебы в Англии, а также события, случившиеся в 1893 г. в Южной Африке, когда он впервые стал жертвой расо-вых предрассудков. Отчетливое осознание значения сатьяграхи утвердилось у Ганди в 1906 г. в период борьбы против дискриминационного «Черного закона», принятого властями Трансвааля. Становление философии сатьяграхи совпало с процессом духовной трансформации Ганди и его превращения из законопослушного британского джентльмена в сатьяграха – субъекта, упорного в истине. Развитие принципов сатьяграхи совпало с борьбой за «Хинд Сварадж» – самоуправление, а затем и независимость для Индии. В ходе борьбы за сварадж, которая продолжалась более тридцать лет, философия сатьяграхи стала основой политической деятельности и смогла изменить мир, не разжигая насилия. English Abstract: The article is devoted to understanding the concept of "holding onto truth" (Satyagraha), which was developed by Mahatma Gandhi in the process of his struggle against British racism and colonialism. The goal is to analyze the formation of the Satyagraha philosophy in the context of the life path of Gandhi and his political activities. The novelty of the proposed approach is determined by the desire of the authors to consider the philosophy of Satyagraha in comparison with the thesis of K. Marx that philosophy can change the world. According to the results of the study, the authors come to the fol-lowing conclusions. The formation of the philosophical ideas of Gandhi was influenced by his religious beliefs, which began to form during his studies in England, as well as the events that occurred in 1893 in South Africa, when he first fell victim to racial prejudice. A clear awareness of the meaning of the Satyagraha was affirmed by Gandhi in 1906 during the period of the struggle against the discriminatory “Black Law” adopted by the authorities of the Transvaal. The emergence of the Satyagraha philosophy coincided with the process of the spiritual transformation of Gandhi and his transfor-mation from a law-abiding British gentleman into a Satyagrahi, or subject holding onto truth. The development of the principles of Satyagraha coincided with the struggle for the “Hind Swaraj” – Indian home rule, and then independence for India. During the struggle for Swaraj, which lasted for more than thirty years, the philosophy of Satyagraha became the basis of political activity and the ability to change the world without inciting violence.

The Nationalist Muslim Press had silently recorded a prospective campaign of Civil Disobedience Movement in the Madras Presidency. They published continuously from 1930 to 1934 to reveal a cleavage of opinion regards Gandhi’s endeavors. The newspapers like the Quami Report, The Alma-e, the Rahbar-i-Deccan, The Azad Hind, the Al-Ameen and the Navajavan were the pioneer papers published in urdu language against the British in virulent manner. The Muslim press reported frequently on Salt Satyagraha, boycott programmes, constructive programmes, Simon commission report and three Round Table Conferences between 1930 and 1934. But, the tone of the Muslim Press had drastically changed after the implementation of the Government of India Act of 1935.

Mahatma Gandhi revolutionised the national movement by giving a shape to struggle and leadership, which was the need of the moment. He introduced the masses to non-violent struggle and ahimsa. He raised the national consciousness by touring the country and infusing the spirit of nationalism and aroused the sentiments of the people against the colonial rule.

Rajapalayam thus played a prominent role in the nation's struggle for independence. This small town produced leaders of great standing who worked with determination to spread the Gandhian ideology. This proved the point that they had the capacity to fulfill the aims and objectives of the Congress. The popularity of the Khaddar movement testifies to the point. Further, the success of any movement depends upon the nature of volunteers. Rajapalayam had many congress volunteers who were known for their devotion. It might be a call to boycott foreign goods or an appeal to picket toddy shops or a suggestion to violate anti-people law, the congress workers of Rajapalayam whole heartedly extended their support to the same. Another salient feature of the movement in Rajapalayam was that the Congress workers fought unitedly and there was not a semblance of caste or communal politics. Thus Rajapalayam produced men of high polish who toiled with determination to attain the goal of Purna Swaraj. The leaders like P.S. Kumarasamy Raja, who became the Premier of Madras Presidency and I.B.Arangasamy Raja were fortunate to have a band of dedicated volunteers who worked with conviction to transform the ideal of Purna Swaraj into reality.

The Jallianwala Bagh outrage gave a powerful impetus to the course of Indian national movement and sharpened the minds of national leaders in particular and served as the source of inspiration to freedom fighters in general devoted to the cause of Mother's liberty. Gandhi, the co-operator to the British government during First World War, became non co-operator, the furious incident threw up Gandhi as a powerful leader and the Congress, under the unquestioned commandership of a changed Gandhi, accentuated the movement for national independence. The shape of the Rowlatt Satyagraha of Gandhi was radically changed overnight by the turbulent event held at Jallianwala Bagh at Amritsar in Punjab and the historical event thus proved to be a turning point in the course of Indian national movement.

Mohandas Karam Chand Gandhi, the name became very popular among the Indians at the dawn of twentieth century. Gandhi, who was born to Kaba Gandhi and Putlibai on 2nd October 1869 at Porbandur in Gujarat, completed his law studies in England and accepted an offer from Dada Abdullah & Co., South Africa to practice his legal profession in April 1893, where he stayed for twenty years. In South Africa, he fought relentlessly for racial equality. Between 1906 and 1914, Gandhi organised 'Satyagraha' against the "Black Acts” of the Europeans in South Africa.1 The Indian Press reported the meaningful sacrifice of Gandhi to the Indians. In the meantime, Gandhi published his first work entitled Indian Home Rule or Hind Swaraj in Marathi in 1908. The Government of India took stern measures against the book under section 26 of the Indian Post - Office Act of 1898 in 1908.

The Indian National Congress passed a famous resolution of “Complete Independence” at the Lahore Congress Session in 1929 Gandhi decided to launch the Civil Disobedience Movement and declared 26th January 1930 as ‘Independence Day’. Gandhi drafted a list of demands and chose three the prohibition of liquor, reduction of land tax and abolition of salt tax. He wrote a letter to Lord Irwin, the Viceroy of India on 2nd March 1930 requesting him to concede his demands or otherwise he had to face the Salt Satyagraha. Lord Irwin never turned to Gandhi’s demand. Then Gandhi commenced the Salt Satyagraha March on 12th March 1930 to break the salt law at Dandi from Sabarmathi Ashram with 87 Satyagrahis. Gandhi and his fellow satyagrahis reached Dandi on 5th April 1930 Gandhi who himself broke the salt law by picking salt lying on the Dandi beach on 6th April 1930. Further Gandhi appealed to his countrymen to start the movement at their respective regions. The people all over India readily responded to the appeal of Gandhi.

The nineteenth century was a period of nationalist upsurges in many countries of the world. India was not an exception. Beginning as it did with a demand for a share in power, the freedom, movement in India assumed the role of a full-fledged struggle for full freedom. In this chapter we will see how the land of the Rajus-Rajapalayam-played its part in the freedom movement by prolong the life and mission of L.B. Arangasamy Raja. The people of Rajapalayam conferred the title 'Gandhi' to him for his dedication and involvement in the Gandhian Satyagraha Movements.

The Government of Madras took some stern steps to curb the anit-British propaganda by passing ten Emergency Ordinances in 1930 and another ten Ordinances in 1932, to subjugate the political activities of Congress leaders, publication of nationalist literature,press etc. The counter propaganda made by the Government of India by circulating these seven anti-Gandhian leaflets did not dampen the spirit in any way the Gandhian programmes. By the middle of 1930, after circulating these leaflets to the villagers, who realized the 20 consistent efforts of Gandhi and his gospels of nationalism, they voluntarily extended their support to the Gandhian Civil Disobedience movement. The people of Madras Presidency actively participated in the Salt Satyagraha and boycott programmes. The anti-British stand of the people prevailed up to the suspension of Civil Disobedience Movement on 20th May 1934 by Gandhi.

Gandhian strategy has influenced not only the people of India but also the Europeans too. Gandhi studied the psychology of the Indians by making an extensive tour covering the whole nation from 1915 to 1927 and also again between 1933 and 1934. Thereby he came to know their minds that they were systematically admitted their sub-conscious mind to support his nationalist venture. Irked by this, the British launched invariably a variety of preventive measures to sideline the Gandhian strategy to get freedom to the nation from them. But Gandhi and his fellow congressmen’ never minded about the dragoneous attitude of the British and extended their full support to each and every anti-British activity of Gandhi in a virulent manner. Gandhi's non-violent satyagraha had impressed the European elites who voluntarily came forward to join with him. Mirabhen and Reginald Reynolds were the pioneers of pro-Gandhian European elites. The English speaking elites like Margarita E. Cousins, Mrs. Hidawood, Annie Besant and others were actively involved the Home Rule Movement and also in the non co-operation movement of Gandhi. They organised an association for inviting women of India to join in these movements. The Women Indian Association, and All India Women Conference were the two organisation founded by the English Women to support Gandhian endeavors. Further, they started 'Youth India Club' and 'Madras Swadesi League' to train the youth and women folk of South India. Dr. E.F. Paton of Scottland also took the lead in favour of Gandhian Movement in1930-1932 in North Arcot. He led the Civil Disobedience movement in 1930 in Vellore and Madras. A hundred of christians of his ashramate participated in the movements. The British took a etern measures against Dr. Paton in Madras when he participated the foreign cloths shops in Madras. In August 1932, a India League Delegation visited Madras to see the English political prisoners in India, It was led by Ms.Wilkinson and Monica Whately Leonard matters of Labour party of British parliment. The delegation submitted their report to the British government. Hence, the present paper is an attempt to study the role of European Elites in the Gandhian movements in India from 1930 to 1932. Their participation in the Gandhian movement is so far recorded in historical research.

Modern world is full of multidimensional and multidisciplinary conflicts involving use of physical and psychological violent tools. The panacea for conflict resolution requires revivalist research approach in context of philosophy of Mahatma in conflict situation, as per his philosophy conflict starts in the mind of an individual and physical outburst is only subsequent expression of this conflict. Gandhian approach addresses the issue of conflict at individual level. The paper discusses the conflict resolution in different levels namely, individual and collective which takes form of individual violent action, industrial conflicts and conflicts between states. We find that Gandhi’s approach is still very relevant in modern complex resolution and there is a need to revive and resurrect the philosophy at the level of institutions that are working for conflict resolution.

Freedom movement in India progressed through multiple ideas and practices. Mahatma Gandhi provided impetus in his own way. He was not without challengers. The ideas and practices of Gandhi also in turn challenged the parallel movements. Though all were aimed at opposing the colonial rule and sought for independence of India, contests and contradictions among the parallels were unavoidable. Freedom movements and anti-colonial movements specifically require effective mobilization. The success depends largely upon leadership, ideology and methods. Mahatma Gandhi thoughtfully combined all the three for political action. His concept and practice of Satyagraha reflect these features embedded in truth and nonviolence. Amidst several leaders and their ideas, he was more effective than any others. Though he attempted for consensus, it was very difficult to build among the confronting leaders. Apart from the mainstream confrontation with the British rulers, he had to tackle the conflicting approaches of Subhas, Jinnah and Ambedkar. He was also confronted with the rigidity of capitalism, socialism and dogmatic religions. His simplicity attracted the people spontaneously for mobilization. At the same time he did no confrontation with the ancient values and practices. This made the people to get close to him as liberator even if the dissenters raised their voices against him.

Although mindfulness has gained the attention of the legal community, there are only a handful of scholarly law articles on mindfulness. The literature effectively documents the Mindfulness in Law movement, but there has been minimal effort to situate the movement into the broader history of non-Western ideas in the legal academy and profession. Similarly, there has been little recent scholarship offering a critique of the American legal system through the insights of mindfulness. In this Article, I attempt to fill these gaps by situating the Mindfulness in Law movement into the history of modern education’s western-dominated world-view. With this approach, I hope to unearth some of the deep challenges facing a mindful revolution in law that are yet to be widely discussed. In Part I, I introduce the current mindfulness movement in American society. In Part II, I summarize the current Mindfulness in Law movement and the treatment of “Eastern” thought in modern education. I also describe the three levels of change discussed in academic literature: individual, interpersonal, and structural change. In Part III, I discuss how Mohandas Gandhi exemplifies all three levels of change. In Part IV, I offer critical appreciation of the Mindfulness in Law movement by highlighting Gandhi’s insights on structural reform. I conclude that a mindful application of Gandhi’s thought suggests that satyagraha be incorporated into a constitutional framework, thus making legally protected speech out of forms of public-state dialogue that are traditionally ‘extra-legal’ and used disproportionately by marginalized populations.

There is increasing evidence of migration towards an integrated model of governance which is sensitive to the needs of the society even as it emphasizes the imperatives of shareholder wealth creation, its accounting and reporting, and equitable distribution. While much of this transformation is usually credited to initiatives from the developed markets of the west, there is in fact a large measure of such wisdom and counsel available in the Indian tradition, and Gandhi has been among its foremost exponents and interlocutors in modern times. Gandhian concepts of trusteeship, truth, non-violence, and satyagraha or truth-force are in perfect sync with, but go much farther than, the modern expectations of corporate stewardship that stands for caring for other peoples’ money and resources entrusted to the care of corporate directors and executive management, transparency and accountability, eschewing physical and emotional violence at the work place as well as against natural and environmental resources, and for upright and conscientious behavior on the part of directors in doing what they are convinced to be in the best interest of all shareholders and other stakeholders. If corporations would seriously consider adapting and living up to these principles in their governance structures and systems, there would indeed be little need for punitive regulation on the part of the State.