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If we talk about explaining Mahatma Gandhi’s philosophy very briefly, it can be said with certainty that it is based on the principle of the Indivisible Whole and universal unity. The Indivisible Whole or Totality and universal unity, both, are complementary to each-other. This is the foremost principle of the basic Bharatiya Dharma. The basic Bharatiya Dharma is also called the Sanatana Dharma. Sanatana means eternal (ever-existing) and for the welfare of all. The Vedas are the chief expounders of the basic Bharatiya Dharma, the Sanatana Dharma; they present the truth of the Indivisible Whole and prevailing eternal universal unity. In relation to this truth, in the Rigveda, there is a mention in the best form, “Ekam Sadvipra Bahudha Vadanti –There is only one truth and learned ones call it by different names.” Accordingly, in another religious philosophy of the Bharatiya origin, which is currently known as Jaina, it also emerges in the form of the principle of Anekantavaada. Not only this, as a universal reality, it appears in some form or the other in all the religious philosophies around the world.

Nothing, movable-immovable or visible-invisible, is beyond the ambit of the Indivisible Totality. Everything is essentially within its domain. Similarly, every living being, along with

the five elements –earth, water, fire, air or wind and ether or space, all other elements, qualities and things (natural, developed, created or crafted) are essential parts of the universal unity; nothing is separate from its periphery. The two, Indivisible Whole and universal unity, complement each-other. Brahman –Ishwara is the living image of the Indivisible Totality. He is the Maker of universal unity. This is the established all-comprehensive principle of the Sanatana Dharma, dedicated and committed to Oneness.

The association of Mahatma Gandhi’s ideas with the Sanatana Dharma could be first of all comprehended from his own ideas published in Harijansewak in August, 1940. Having the Sanatana Dharma –the basic Bharatiya Dharma in the centre, Mahatma Gandhi has said, “The Dharma itself remains, because the existence of the world in a broad sense depends on the Dharma. The ultimate definition of the Dharma may be said to be obedience to the law of God. God and His law are synonymous terms. Therefore, God signifies an unchanging and living law.” And, “What is God, but the Law. And, to obey God is to perform the Law.”

Gandhiji repeatedly declared Ishwara, God, to be the living form of the Indivisible Totality and the Creator of universal unity from His Being. He accepted the Supreme Person of Godhead –the basic source of the truth, the culmination and the ultimate goal. In this regard, the statement of the Mahatma expressing his belief in the Advaita is also worth quoting. He said, “I believe in Advaita –I believe in the essential unity of man and, for that matter, all of that lives...”

We have just comprehended about the conviction of the Mahatma in the Indivisibility of God and His Law from his own statement, which he made in the context of the supreme and all-timely importance, and glory of the Dharma. The Mahatma also accepted, “God’s laws are inscrutable and are the subjects of endless search.”

Keeping the power of God and especially its being the only basis of Oneness in the centre, he wrote, “God is a living force. Our life is of that Force. That Force resides in, but is not the body. He who denies the existence of that great Force denies to himself the use of that inexhaustible Power and, thus, remains impotent. He is like a rudderless ship, which tossed about here and there, perishing without making any headway.”        

In respect to universal unity, the Mahatma, affirming his firm belief in it, pointed out about inextricably entwinedness of all spheres of life, i.e., their continuous effect upon one-another. In Harijan, in December, 1938 and March, 1947 respectively, he clearly mentioned that life being an Indivisible Whole, no line could be drawn between its different compartments (social, political, religious –even economic due to their action and reaction upon one-another), not between ethics and politics, and no division could be made among social, economic, political and purely religious work into watertight compartments.

It should also be kept firmly in mind in this context that the spiritual law, which remained as the nucleus of the Bharatiya Dharma and philosophy, is absolutely universal. It is not

one-sided and confined to a particular field. It influences and directs all spheres of life. For this, Mahatma Gandhi wrote in Young India in September, 1935, “I do not believe that the spiritual law works on a field of its own. On the contrary, it expresses itself only through the ordinary (and continuous) activities of life. It, thus, affects the economic, the social, and the political fields.”

Thus, it is clear from all these brief mentions that Mahatma Gandhi firmly believed in the truth of the Indivisible Totality and universal unity. He was, thus, devoted to the core philo-sophy and purpose of the basic Bharatiya Dharma, the Sanatana Dharma; the whole universe is within its scope. On the basis of this dedication and conviction, Mahatma Gandhi developed his ideas; he worked throughout his life keeping the larger welfare of one and all at the centre. Thus, the Gandhian philosophy is inextricably linked with the true Bharatiya Dharma.

The Bharatiya Dharma proclaims the truth of origin of all from the One and the Same source; thus, all are equal.

Since the happiness of the individual is necessarily included in the happiness of all, therefore, it wishes for “Sarve Bhavantu Sukhinah”, i.e., happiness for one and all. One-sided individual progress or progress of a particular group, cannot be welfaristic. On the other hand, universal welfare is the real progress, because everything is, eventually, within the ambit of Indivisible Totality. That is why; man has been called for “Sarvabhuuta Hite Ratah.” It means, “The true act is that which one does with the spirit of the welfare of all (which also includes his own welfare).”

That is why; human-equality is the nucleus of Mahatma Gandhi’s ideas, or the Gandhian thought. It is dedicated to the upliftment of everyone. This should also be comprehended

from his views related to Sarvodaya –the rise of all. In this context, quoting the Sanatana Dharma, which is currently known as Hindu Dharma also, Mahatma Gandhi himself urged to make the “most strenuous and continuous endeavour directed to the service of humanity.” While taking forward the Bharatiya concept of “Sarvabhuuta Hitaaya”, i.e., “man’s effort for the maximum welfare of all”, the Mahatma went to the extent of saying through his Sarvodaya idea that man should even be ready to sacrifice himself for this, i.e., the cause of Sarvodaya. Gandhian philosophy is, thus, chiefly developed from the broad vision of the Bharatiya Dharma. It is an undeniable fact; there is no doubt about it.

The dream of Mahatma Gandhi for a pious Bharat –his wish for the purpose, was also chiefly influenced by the Bharatiya Dharma Darshana, and that too eventually reveals the conclusion of the subject at hand. Mahatma Gandhi expected from Bharat of his dreams that every man and woman should feel Hindustan her/his own country. In Bharat of his dream everyone’s voice should be important in the building of the country and there should be no artificial discrimination like high and low in it. There should be no place for untouchability; women must not be the victims of gender discrimination. There should be an atmosphere of harmony. A pious Bharat with the whole world must be peace and friendship centred; Bharat would neither give way to its exploitation to anyone, nor would it exploit anyone in the world. Bharat’s policy should be in the interest of one and all, natives and foreigners, and working accordingly. A country stepping forward accordingly would be the Hindustan of his dreams. The religious message of Bharat is not confined in geographical boundaries. Therefore, the Hindustan of his dreams is a pious Bharat.