For most, recalling the historical significance Mahatma Gandhi’s accomplishments give rise to thoughts of introducing non-violent resistance and the power of civil disobedience to the western world. For the more introspective, there are questions as to how person known as the embodiment of the term “militant nonviolence” come to be? What values was the basis that brought about his unique method of non-violent resistance and what were the early life influences that culminated to produce his adult behavior?

In answering these questions, it is important to take into account Mahatma Gandhi’s environment while developing his personality, the significance of his parent’s local prestige, the level of personal fortitude exerted by Gandhi while attempting to fulfill his father’s high standard, and the condition of society dictated by India’s caste system. Only when one accounts for these factors does a true picture of Gandhi’s development come into focus.

Like most young children, Mahatma Gandhi’s parents exhibited a powerful control on early developmental experiences. The elder Gandhi, as his fathers before him, was a middle ranking minister of agriculture and farming concerns, placing the family in a high social status, localized to the village. The father was careful to instill a strong sense of personal discipline, familial piety, honesty, and integrity into the younger, in an effort to set an example of those under his administrative care.

From this perspective, one can sense the pressure felt by the young Gandhi to ensure he lived up to the example expected not only by his father, but the community at large. This constant pressure to perform was a key development factor in Mahatma’s upbringing, as it was pervasive, omnipotent, and without respite.

An additional point of conflict noted in Gandhi’s formative years, was Mahatma questioning his father’s multiple marriages. As the father was constantly moralizing to the younger about striving to be fastidiously moral, this created confusion for young Gandhi: how could his father possibly insist on the junior’s strict adherence to a moral standard not practiced by his father? The crux of the conflict is Mahatma questioning his father’s multitude of marriages, which in turn makes the son question his own steadfastness under terms of controlling his own carnal desires.

Impressions made by the Gandhi’s mother were of steadfast devotion, commitment, and compassion. The mother instilled compassion by displaying her religious devotion as she adhered to the vows and fasts prescribed for self-purification. One account describes her attitude for food: “It was a pity that one could not dispense with it altogether; for, she reflected… it entered the mouth fresh and fragrant, and left the body as waste.”. The reader should consider the impact of the statement on a young and developing mind. The mother, a childhood icon, in as much telling you food, which you require for sustenance, is a waste.

In support of her statement, the mother delivers a very powerful image of the food entering the body “fresh and fragrant” and then departing as “waste”. The result must have had a bewildering effect on the young Gandhi, how could this cogent childhood symbol make such a statement, when she herself requires the same food she detests.

p>As a testament to the lessons instilled by his parents, there is a story of the young Gandhi and a friend stealing money from a servant and using the money to buy cigarettes. Mahatma was so overwhelmed with guilt he confessed the episode to his father and never smoked again. This event becomes all the more significant, when one considers the father’s response. The elder Gandhi did not react as the junior expected. Rather than losing his temper or submitting the son to punishment, the father simply starting crying, imparting a message of disappointment to the son over his transgression.

As evidenced by his behavior, Gandhi displays concise definition of incorrect behavior and moves to correct it. Gandhi’s sincere conviction to repent is furthered by his action to confess to his father, the forgiver of childhood transgressions.

It is important to note the caste system of Gandhi’s day is considered to be one of the foundational beliefs of the Hindu social order, an interwoven system with strict hierarchical sects including castes and sub-castes. The “Dalit” caste occupies the lowest rung of the Hindu social order. Considered outcasts, Dalits were denied basic civil rights and were often subjected to heinous acts of violence.

The Dalits were not allowed to touch or enter places frequented by higher caste members, including temples. It was to the Dalits, referred to in the nineteenth century as “the untouchables”, Gandhi was compelled by a sense of duty and compassion to change society’s notion the Dalits were people unworthy of basic human dignity, simply because of the class they happened to be born.

In Gandhi’s young adult years, the lessons gathered from boyhood lent an air of steadfastness laced with a desire to understand other’s perspectives. Mahatma was pressed by others to consider converting to Christianity.

This sent the young adult into a period of study where he read the Bible, Gita, and Quran, ending with the conclusion the principle tenets in all religions to be the same. The end result was his summation that the desire and result of salvation was the point of all religions, making them one and the same. The study of the diverse texts was driven by the desire to ensure his conclusions were well informed. While the exercise served to increase his devotion to his foundation religion, his efforts leading to his conclusion speak of his desire to appease those asking him to convert.

When considering the motivation of Gandhi’s constant call for forgiving transgression, there arises the question of why should his followers be compelled to forgive past acts. While the act of forgiveness is good, the question arises asking is it proper to forgive just for the sake of forgiving? Forgiving out of fear establishes an unhealthy response and incorrect perceptions as to the outcome.

So Mahatma was careful to communicate the need to forgive in simple and concrete terms which could be understood by even the most simple of his audience. Gandhi displayed an unusual capacity to not only to forgive, but relay the need to forgive as foundational to his non-violent method of resistance and ultimately the need to forgive to promote personal growth. Most notably by his quote delivered while addressing a gathering on the subject of the necessity of forgiving, asking the question “If everyone took an eye for an eye the whole world would be blind”.

The culmination of Gandhi’s development is best represented by his deep understanding of how compassion can motivate people. Exposure to the specific unique environments and situations helped to shape the mind of the creator of non-violent civil disobedience.

On critical examination, it could be argued Gandhi principles and ideals had no other choice but to develop the way they did. Combining the factors of his mother’s devotion, his father’s commitment to the community, and the environment created by the state of the caste system, one could argue Gandhi’s principles and ideals could not have developed any other way. A “perfect storm” of factors, creating a predestined fate, position, and place in history was waiting the birth of Mahatma Gandhi.

Without being able to question Gandhi himself, there is no way to conclusively discern why he selected the choices made. However, by applying known developmental processes to the wide body of information available it is possible to arrive at plausible reasons for his exemplary behavior. Examining the caste system he was born, his parent’s deep influences, the principles used to guide his behavior, and analyzing his desire to remove the barriers common to that society, we can see his motivation to remove them and have the populace place themselves in a position leading to emotional and personal growth. Reviewing his relationships to his parents and own children, it is easy to note how his conception of familial piety and how those values relate to society benefit the populace he was struggling to uplift.