Key Points at a Glance

Satya (Truth) is the cornerstone of Gandhian ethics — Gandhi conceived truth not merely as factual accuracy but as the divine itself ("God is Truth; Truth is God" — his later formulation); every ethical act must be grounded in sincere pursuit of truth as one perceives it.

Ahimsa (Non-violence) — Gandhi's second foundational principle — is not mere passivity but active love in the face of injustice; it requires more courage than violence (a coward cannot be non-violent); Ahimsa extends to thought, word, and deed.

Satyagraha (truth-force / soul-force) is Gandhi's political-ethical method — the non-violent resistance against injustice, based on willingness to accept suffering without retaliating; it differs from passive resistance in that the satyagrahi holds no hatred toward the oppressor and seeks the oppressor's conversion, not defeat.

Swaraj (self-rule) has two dimensions in Gandhi: Political Swaraj (independence from British rule) and Naitik Swaraj / Ramrajya (moral self-governance — each individual ruling their own desires and impulses); without inner Swaraj, external political freedom is hollow.

Trusteeship (nyasa) is Gandhi's alternative to capitalism and communism — wealthy industrialists should hold their wealth in trust for society, not as private property; they are trustees, not owners; India's Constitution's DPSP on workers' welfare reflects this spirit.

Sarvodaya (welfare of all / rise of all) — adapted from Ruskin's "Unto This Last" — is Gandhi's social-economic ideal: the good of each, especially the weakest, should be the guiding principle of economy and governance; this directly opposes Utilitarian "greatest good of greatest number" (which can sacrifice minorities).

Means-Ends Unity: Gandhi's most distinctive ethical contribution — means must be as pure as the ends; corrupt means cannot produce a pure end; a political party that wins elections through violence/deception cannot govern honestly; administrative shortcuts that violate rights cannot produce a just outcome.

Gandhi's Seven Social Sins (published in Young India, 1925): Politics without principle; Wealth without work; Pleasure without conscience; Knowledge without character; Commerce without morality; Science without humanity; Worship without sacrifice. These remain the most-cited Gandhian formula in civil service ethics exams.

Gram Swaraj (village self-governance) — Gandhi envisioned India as a federation of self-sufficient villages (oceanic circles, not pyramid), where each village is a republic capable of managing its own affairs through Panchayati Raj; this fed directly into Article 40 (DPSP) and the 73rd Constitutional Amendment (1992).

Swadeshi (self-reliance) — Gandhi's economic philosophy of using locally produced goods and developing indigenous industry; it was both an economic policy (boycott of British goods) and an ethical principle (care for one's immediate community before distant abstraction); relevant today in "Aatmanirbhar Bharat" discourse.

Constructive Programme: Gandhi's 18-point programme for social reconstruction (Harijan welfare, women's empowerment, communal harmony, cottage industries, basic education through mother tongue, removal of untouchability) — the non-violent, constructive complement to civil disobedience.

Critique of Gandhian ethics: Ambedkar criticised Gandhi for defending varna system while opposing untouchability; feminist scholars note Gandhian ideal womanhood was constrained; Nehru disagreed with rejection of industrialisation. However, Gandhi's means-ends ethics, Sarvodaya, and the Seven Sins remain universally resonant ethical frameworks.