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Journal articles on the topic 'Mahatma'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Allen, Douglas. "Mahatma Gandhi." Philosophers' Magazine, no. 21 (2003): 52. http://dx.doi.org/10.5840/tpm200321122.

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Jahanbegloo, Ramin. "Mahatma Gandhi." Diogenes 44, no. 176 (December 1996): 115–19. http://dx.doi.org/10.1177/039219219604417614.

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Schulte Nordholt, Nico. "Mahatma Persatoean." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 158, no. 3 (2002): 529–34. http://dx.doi.org/10.1163/22134379-90003775.

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Kimura, M. "Mahatma Gandhi." Annuals of Japanese Political Science Association 43 (1992): 63–78. http://dx.doi.org/10.7218/nenpouseijigaku1953.43.0_63.

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5

Blanchot, Maurice. "Mahatma Gandhi." Journal for Cultural Research 16, no. 4 (October 2012): 361–65. http://dx.doi.org/10.1080/14797585.2011.642107.

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Blanchot, Maurice. "Mahatma Gandhi." Journal for Cultural Research 16, no. 4 (October 2012): 366–70. http://dx.doi.org/10.1080/14797585.2011.642108.

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7

Qodirova, Mamlakat. "MAHATMA GANDI." Общество и инновации 3, no. 9/S (October 25, 2022): 43–46. http://dx.doi.org/10.47689/2181-1415-vol3-iss9/s-pp43-46.

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8

Bang, Abhay. "Meeting the Mahatma." Indian Journal of Medical Research 149, no. 7 (2019): 49. http://dx.doi.org/10.4103/0971-5916.251657.

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9

Slate, N. "Mahatma Gandhi Memorial." Journal of American History 93, no. 3 (December 1, 2006): 830–33. http://dx.doi.org/10.2307/4486425.

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10

Muniandy, Rajantheran, and Mohd Afandi Awang. "Mahatma Gandhi's Ideology." Journal of Indian Studies 9, no. 1 (April 1, 2006): 103–9. http://dx.doi.org/10.22452/jis.vol9no1.11.

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11

Indulekha, K. "Remembering the Mahatma." Resonance 24, no. 10 (October 2019): 1167–70. http://dx.doi.org/10.1007/s12045-019-0883-4.

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Kholiqi, Achmad, Retno Widyani, Nuniek Setia Sukmayani, and Taufik. "Pentingnya Olah Raga Pernafasan Mahatma Dalam Menjaga Kesehatan dan Kebugaran Tubuh." Jurnal Abdisci 1, no. 5 (March 7, 2024): 160–65. http://dx.doi.org/10.62885/abdisci.v1i5.208.

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Mahatma adalah ilmu pernafasan yang memiliki pengaruh luar biasa terhadap kesehatan. Dengan mengolah pernafasan Mahatma ini berbagai macam penyakit dapat diobati dengan sangat cepat. Berbagai penyakit fisik yang sudah terbukti dapat diobati dalam waktu sangat cepat melalui latihan pernafasan Mahatma ini antara lain penyakit Asthma, alergi, maag, darah tinggi, darah rendah, jantung, kencing manis (diabetes meletus), kencing batu, ginjal, lever, ambeien, sinusitis, migrain, vertigo, lemah syahwat, sering masuk angin, pegal – linu, cepat lelah, mabuk perjalanan, dan berbagai penyakit fisik lainnya. Bahkan dengan mengikuti latihan pernafasan Mahatma ini kita akan terbebas dari kebiasaan dan ketergantungan menggunakan obat-obatan. Demikian juga penyakit Stress akan hilang dan berubah menjadi rasa percaya diri dan bahagia. Sedangkan bagi yang sudah sehat, dengan latihan pernafasan Mahatma akan menjadikan badan kita semakin kuat, sehingga dapat bekerja lebih giat dengan penuh semangat. Kekuatan yang dilatih adalah kekuatan dzikir, jurus dan nafas.
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13

Rai, Ananya. "Mahatma Gandhi: A Dual Personality." International Journal of Trend in Scientific Research and Development Volume-2, Issue-5 (August 31, 2018): 1127–29. http://dx.doi.org/10.31142/ijtsrd17048.

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14

Bagdonavičius, Vaclovas. "Mahatma Gandis ir Vydūnas." Problemos 4 (September 29, 2014): 55–66. http://dx.doi.org/10.15388/problemos.1969.4.5761.

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Straipsnyje aptariamos ir palyginamos Rytų Prūsijos lietuvių kultūros veikėjo, rašytojo, filosofo Vydūno (1868–1953) ir Indijos visuomeninio politinio veikėjo, nacionalinio išsivadavimo judėjimo lyderio Mahatmos Gandžio (1869–1948) filosofinės pažiūros ir visuomeninė veikla. Teigiama, kad abu jie gyveno ir dirbo beveik tuo pačiu metu ir analogiškomis aplinkybėmis. Indija buvo pavergta anglų kolonizatorių, o Rytų Prūsijos lietuvius slėgė intensyvi germanizacija. Šios sąlygos ir bendras filosofinių pažiūrų šaltinis – senovės indų filosofija – suformulavo beveik vienodas jų filosofines pažiūras ir visuomeninės veiklos principus. Jie rėmėsi nuostata, kad žmogaus, tautos ir visos žmonijos likimas priklauso nuo moralinių principų laikymosi, nuo žmogaus dvasinio pasaulio. Vydūnas ir Mahatma Gandis pabrėžė individualybės, jos tobulumo svarbą, nuo kurios priklauso jos santykis su pasauliu, su visur esančia dievybe. Pastebima, kad abu aptariamieji veikėjai taikė pasyvų pasipriešinimą kaip pagrindinį kovos metodą.
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15

Srivastava, Vinay Kumar, and Mundayat Sasikumar. "Mahatma Gandhi and Anthropology." Social Change 51, no. 1 (March 2021): 117–20. http://dx.doi.org/10.1177/0049085721996877.

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16

Nagler, Michael. "Mahatma Gandhi, Nonviolent Liberator." Acorn 13, no. 1 (2005): 44–45. http://dx.doi.org/10.5840/acorn2005/20061317.

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17

Vaishnav, Harmik. "THE MAHATMA OF COMMUNICATION." PEOPLE: International Journal of Social Sciences 5, no. 1 (May 8, 2019): 727–37. http://dx.doi.org/10.20319/pijss.2019.51.727737.

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18

Poerbasari, Agnes Sri. "Nasionalisme Humanistis Mahatma Gandhi." Wacana, Journal of the Humanities of Indonesia 9, no. 2 (October 1, 2007): 173. http://dx.doi.org/10.17510/wjhi.v9i2.211.

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19

Naidoo, Jay. "Clio and the Mahatma." Journal of Southern African Studies 16, no. 4 (December 1990): 741–50. http://dx.doi.org/10.1080/03057079008708259.

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20

Adhikari, Bam Dev. "Idealization of Gandhian Myths in Bapu Sonnets: Devkota’s Romantic Perspective." JODEM: Journal of Language and Literature 11, no. 1 (December 31, 2020): 33–43. http://dx.doi.org/10.3126/jodem.v11i1.34802.

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Bapu sonnets were composed by great Nepali poet Laxmi Prasad Devkota just after the assassination of Mahatma Gandhi in India. Mahatma Gandhi used to be called ‘Bapu’ by the commoners of India and these 38 sonnets written on him are supreme examples in terms of the form of the sonnet; but in terms of the content, the sonnets romanticize Gandhi and his contribution to India and Indian people. Written in the heydays of Mahatma Gandhi’s popularity, the sonnets admire Mahatma Gandhi and deify him as a hero of Indian people. Mahatma Gandhi did play a great role in liberating India from British Raj but his role was controversial even in the Independence Movement of India and he became a more controversial figure in the subsequent years of his death. When these sonnets are read at the touchstone of how Gandhi is regarded today, they oversell Gandhi’s contribution, for he was blamed as caste-biased, religion-biased, gender-biased and class-biased person. In this article, I am making an argument that the sonnets make overstatement about Gandhi and praise him excessively.
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21

Sharma, Khum Prasad. "An Epitome of Nonviolent Resistance: A Study of Gandhi’s The Story of My Experiments with Truth." Bon Voyage 4, no. 1 (December 31, 2019): 67–75. http://dx.doi.org/10.3126/bovo.v4i1.54180.

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Truth and non-violence are the twin pillars on which rest the entire framework of the magnificent edifice of Mahatma Gandhi's glorious life and work. Gandhi names the protest satyagraha, which means the “force contained in truth and love,” or “nonviolent resistance.” The philosophy of satyagraha requires that a person who decides to break a law considered unjust must accept the consequences of that decision. Mahatma Gandhi, a determinant and an all committed human soul, ascends this material world and reigns in the hearts of billions and billions of people all around the world. The ideas of Mahatma Gandhi have had a lasting impact on crusades for rights and freedom: from the civil rights movement of the 1960s through the movements against corporate greed and racism that are developing today. This paper serves to locate some nonviolent resistances in reference to Mahatma Gandhi’s The Story of My Experiments with Truth.
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22

Sharma, Arvind. "Accounting for Gandhi's allegorical interpretation of the Bhagavadgītā." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 499–509. http://dx.doi.org/10.1177/000842980303200407.

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Mahatma Gandhi is well known for offering an allegorical interpretation of the Bhagavadgī tā , whereas the more usual understanding of it in Hindu circles tends to be literal. This raises the question: what factors led Mahatma Gandhi to espouse an allegorical interpretation of the Bhagavadgī tā ? This paper concludes that Mahatma Gandhi preferred an allegorical interpretation on the basis of what he considered the "internal evidence" provided by the Mahā bhā rata and the Bhagavadgī tā and not under the influence of general exegetical trends, historical or contemporary, or of Arnold's translation or Theosophical, Jaina and Christian teachings or on account of his commitment to ahim sā .
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23

Satyalakshmi, Komarraju. "Mahatma Gandhi and Nature Cure." Indian Journal of Medical Research 149, no. 7 (2019): 69. http://dx.doi.org/10.4103/0971-5916.251660.

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24

Shepard, Mark. "Mahatma Gandhi And His Myths." Acorn 9, no. 1 (1997): 5–15. http://dx.doi.org/10.5840/acorn1997912.

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25

Holmes, Bob. "Modernity, Morality, and the Mahatma." Acorn 10, no. 1 (1999): 43–45. http://dx.doi.org/10.5840/acorn19991015.

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26

Iryana, Wahyu, Budi Sujati, and Galun Eka Gemini. "REFLEKSI AJARAN AHIMSA MAHATMA GANDI." Guna Widya: Jurnal Pendidikan Hindu 9, no. 2 (September 1, 2022): 186–94. http://dx.doi.org/10.25078/gw.v9i2.974.

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Mahatma Gandhi merespon fenomena masyarakat India dengan gerakan ahimsa. Dengan ajarannya tersebut, ia menawarkan solusi menyeluruh pada penyadaran manusia untuk lebih mengenal dirinya, karena menurutnya dalam ahimsa tercakup toleransi, kesabaran, rendah hati dan cinta akan kebenaran. Ciri seperti inilah yang konon akan membawa manusia untuk lebih mengenal diri dan bagaimana seharusnya bertindak. Penelitian ini hendak menggali bagaimana konsep ahimsa yang ditawarkan oleh Mahatma Gandhi dan bagaimana implikasi dari ahimsa bagi perjuangan mencapai kemerdekaan India.Penelitian ini bersifat kepustakaan murni (library research) yang didasarkan pada karya-karya Gandhi, sebagai sumber data primer dan buku-buku lain yang berkaitan sebagai sumber data sekunder. Sedangkan metode yang dipakai adalah pendekatan deskriptif analistik yang berupaya memaparkan pemikiran Gandhi secara jelas, akurat dan sistematis. Hasil dari penelitian ini diperoleh beberapa jawaban bahwa pertama, konsep ahimsa Mahatma Gandhi menuntut setiap orang untuk tidak menyakiti mahluk apa pun, baik dengan perkataan, pikiran, ucapan dan tindakan sekalipun untuk kepentingan manusia. Keywords: Politik, Ahimsa, Gandi
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27

Lang-Wojtasik, Gregor. "Mahatma – Gandhi's life in colour." International Journal of Development Education and Global Learning 9, no. 1 (June 30, 2017): 64–67. http://dx.doi.org/10.18546/ijdegl.9.1.06.

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28

Wisarja, Ketut, and I. Ketut Sudarsana. "Konstruksi Masyarakat Menurut Mahatma Gandhi." ARISTO 6, no. 2 (July 1, 2018): 202. http://dx.doi.org/10.24269/ars.v6i2.1021.

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The cotruction of society that Gandhi is trying to build is a manifestation of his religious or religious faith. Where each individual jointly runs his life activity in the life of society as a holy dharma of religion. As dharma then every individual must be able to defeat any potential greed in developing autonomization of individuality to realize mutual interests. The idealization of society that Gandhi aspires to is inseparable from the idealization of the perfection of human beings as the main core of society. The idealization of society for Gandhi is what the Indian community calls the ashram. Ashram has in common with ashrama terminology. Ashram is the ideal conception of community building as a model community. Such community prototypes contain a set of cultural roots that make up the ideological constructions of society. The cultural roots are established as living principles that must be obeyed by the ashram citizens. The estuary of all is the enforcement of the principle of brotherhood of mankind. The value of humanity that is the culmination and the key word for every form of devotion by upholding that all human beings are equal and brothers, should not be exaggerated or feel more than others. This principle of 'all brothers' is the moral principle in Gandhi idealized society. The implications of Gandhi's thought increasingly find a point of relevance to forming civil society in Indonesia.
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Mitra, R. P. "Mahatma Gandhi and Tribal Development." Journal of the Anthropological Survey of India 68, no. 2 (December 2019): 234–44. http://dx.doi.org/10.1177/2277436x19886420.

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As we face intractable challenges of ever-increasing violence, growing inequalities, poverty, diseases and climate change all of which raise serious questions on our future existence, we once again turn to Mahatma Gandhi, his ideas and practices to face these adversities. The article engages with one such issue of tribes and the development initiatives of the state with ideas drawn from Gandhian economics and his model of social construction.
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&NA;. "Mahatma Gandhi on Organizational Redesign." Nursing Management (Springhouse) 28, no. 10 (October 1997): 7???11. http://dx.doi.org/10.1097/00006247-199710010-00001.

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31

Murphy, Stephen. "Last day of the Mahatma." Journal of the Geological Society of India 79, no. 1 (January 2012): 5–10. http://dx.doi.org/10.1007/s12594-012-0005-3.

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32

Banerjee, Dwaipayan. "The mahatma in the machine." Contemporary South Asia 25, no. 4 (October 2, 2017): 435–38. http://dx.doi.org/10.1080/09584935.2017.1398217.

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Kalra, Sanjay, Maanash Baruah, and Banshi Saboo. "The Satyagraha against diabetes." Journal of Social Health and Diabetes 03, no. 01 (June 2015): 001–3. http://dx.doi.org/10.4103/2321-0656.140869.

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AbstractThis communication discusses Gandhian thought, i.e, the philosophy propounded by Mahatma Gandhi, and its relevance to modern diabetes care. The authors call for a ′righteous movement′ against diabetes, including individual and community-based efforts to minimize its impact. They list various useful suggestions which are concordant with Gandhian thought, and suggest interventions which the Mahatma would have supported in the fight against diabetes. Ideas and thoughts published by him are cited to back these suggestions.
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34

Kling, Blair B., and Dennis Dalton. "Mahatma Gandhi: Nonviolent Power in Action." American Historical Review 100, no. 2 (April 1995): 568. http://dx.doi.org/10.2307/2169131.

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35

Mehrotra, Ravi, and PrashantKumar Singh. "Mahatma Gandhi′s Perspective on Tobacco." Indian Journal of Medical Research 149, no. 7 (2019): 137. http://dx.doi.org/10.4103/0971-5916.251670.

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36

Irschick, Eugene F., and Dennis Dalton. "Mahatma Gandhi: Nonviolent Power in Action." Journal of Interdisciplinary History 26, no. 2 (1995): 365. http://dx.doi.org/10.2307/206676.

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37

Jha, Bhuwan Kumar. "Mahatma and Mahamana: Agreement within Differences." Indian Historical Review 49, no. 1 (June 2022): 143–65. http://dx.doi.org/10.1177/03769836221096248.

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Mahatma Gandhi and Mahamana Malaviya were the two giants of the Indian public life, leading the national movement in their own ways, largely together, and at times through different paths. By the time Gandhi came back to India in January 1915, having proven himself as a Satyagrahi and crusader against oppression, Malaviya had established himself as a leading light of the national movement, a great patriot who was also committed to the cause of Sanatanism and Hindu unity. Both knew about the activities of each other with Malaviya vocally supporting Gandhi’s Satyagraha in South Africa, his struggle for securing equal rights for Asian immigrants and putting in a combined endeavour in fighting the laws related to indentured labour. From 1916 onwards began a long journey of camaraderie that spanned beyond the temporary hiccups reflected at times in the differences of methods to be followed in the anti-imperialist struggle. Gandhi was enamoured by Malaviya’s ascetically simple life, his patriotism, his devotion to swadeshi, his will to mitigate the evils of untouchability and his ability to mobilise funds for the cause that lay close to his heart, while Malaviya showed strong faith in Gandhi’s selfless struggle to achieve Swaraj, his desire to unify people, his emphasis on indigenous handicraft industries, and leading the movement for eradication of untouchability. Notwithstanding the temporary strains owing mainly to Malaviya’s non-conformism to the idea of boycott in the non-cooperation movement or his disenchantment with Congress’s position of neutrality on Communal Award, they continued to share an extremely warm relationship.
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38

Gautam, Vasundhara. "Revisiting Mahatma Gandhi through Haryanvi Folksongs." Nidan : International Journal for Indian Studies 6, no. 1 (July 2021): 48–65. http://dx.doi.org/10.36886/nidan.2021.6.1.4.

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39

Pradhan, Prasant Kumar. "Gandhi's Dalits: Re-finding the Mahatma." Sanshodhan 8, no. 1 (January 1, 2019): 155. http://dx.doi.org/10.53957/sanshodhan/2019/v8i1/142816.

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40

Srivastava, NirmalKumar. "MAHATMA GANDHI’S PHILOSOPHY ON NON-VIOLENCE." International Journal of Advanced Research 4, no. 12 (December 31, 2016): 120–24. http://dx.doi.org/10.21474/ijar01/2371.

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41

SINGH, JOGINDER. "Mahatma Gandhi’s Contribution To Indian Nationalism." History Research Journal 5, no. 5 (September 26, 2019): 5–9. http://dx.doi.org/10.26643/hrj.v5i5.7857.

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Mahatma Gandhi has given a significant contribution to grow the ‘Nationalism’ in India. In order to inculcate the spirit of ‘Nationalism’ within himself, an experience of stay in South Africa, has given rise to take initiate of the ‘Nationalism spirit.’ Subsequently, his views on politics, the truth, the ‘Satyagrah’ and secular views on religious faith have given rise to ‘cementing force’ to develop ‘Nationalism’ in India. The other views on women’s right, decentralized democracy by empowering the Gram Panchayats, the rural development and the vision on ‘Ram Rajaya’ have cumulatively, have been proved conducive to grow the ‘Nationalism’ in India. The factors like Gandian philosophy on non-cooperative movement and the mode of boycotting the British discriminative policy against Indians, an active participation of the people, different strata of society have given rise to grow ‘Nationalism’ among the people, belonged to different strata of Indian societies, pressure groups and religious leaders of India.
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Syiemlieh, David R. "Mahatma Gandhi and North East India." Journal of the Anthropological Survey of India 68, no. 2 (November 7, 2019): 151–57. http://dx.doi.org/10.1177/2277436x19877310.

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It is of concern to many in the North East that despite the tremendous influence Gandhi had on the region, there is as yet no detailed study of this involvement. It is appropriate that the North-Eastern Regional Centre, Anthropological Survey of India, is commemorating the life and work of the Mahatma. To an organization engaged in anthropological studies working primarily in the fields of physical anthropology and cultural anthropology and maintaining focus on indigenous populations, the study of the Mahatma is relevant, in his own time and remains so today. So significant has been his impact on humankind that for generations to come this man of peace and unique leadership will be remembered and emulated. The presentation will focus on the Indian national movement and Gandhi’s involvement and influence at the regional level in North East India.
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Lee,Jeong-Ho. "The End of Mahatma Gandhi's Era." Journal of South Asian Studies 17, no. 3 (February 2012): 173–90. http://dx.doi.org/10.21587/jsas.2012.17.3.007.

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44

Gardner, Howard. "Mahatma Gandhi: A hold upon others." Creativity Research Journal 6, no. 1-2 (January 1993): 29–44. http://dx.doi.org/10.1080/10400419309534464.

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45

GREEN, CLIFFORD. "Dietrich Bonhoeffer's Letter to Mahatma Gandhi." Journal of Ecclesiastical History 72, no. 1 (April 9, 2020): 113–21. http://dx.doi.org/10.1017/s0022046920000093.

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This first publication of the newly-found letter to Gandhi from Dietrich Bonhoeffer is a window into his thinking in the early 1930s, a time of personal formation and of resistance to National Socialism. Western Christianity needed ‘a Christian peace movement’, and Bonhoeffer wanted to learn from Gandhi's movement ‘the meaning of Christian life, of real community life, of truth and love in reality’. The letter includes Bonhoeffer's critique of Western culture and the Church in Europe and America, his hopes for a Church regenerated by the Sermon on the Mount, and his appreciation and critique of Karl Barth
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46

Toit, Brian M. Du. "The Mahatma Gandhi and South Africa." Journal of Modern African Studies 34, no. 4 (December 1996): 643–60. http://dx.doi.org/10.1017/s0022278x00055816.

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The years that Gandhi spent in South Africa have been admirably described by several scholars. This articles traces the development of a philosophy which became uniquely identified with Gandhi, and then looks at his legacy in South Africa, especially his influence in the social, religious, and political spheres. How is it possible that the shadow of so apparently frail a figure was cast so widely over events during most of this century?
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47

Munshi, Surendra. "Learning Leadership: Lessons from Mahatma Gandhi." Asian Journal of Social Science 38, no. 1 (2010): 37–45. http://dx.doi.org/10.1163/156848410x12604385959407.

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AbstractThis paper considers what valuable leadership lessons can be learnt from Gandhi that may prove useful not only at the national and global levels but at the corporate and other organisational levels as well. A broad review of management research on leadership shows that we do not have at our disposal a unified theory of leadership with which we can make full sense of his contribution. It is argued that precisely the absence of such a theory should encourage us to draw lessons from varied backgrounds. Gandhi’s role gives credence to some of the most innovative management ideas on leadership. These ideas can only become richer if the full range of Gandhi’s achievements can be adequately comprehended. We need to pay attention in this respect to Gandhi’s vision inspired strategy.
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Malik, Dr Umender. "Relevance of Mahatma Gandhi’s Philosophy in Today’s Scenario." Indian Journal of Applied Research 3, no. 10 (October 1, 2011): 1–2. http://dx.doi.org/10.15373/2249555x/oct2013/30.

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49

MALVIYA, MUKESH K. "Gandhi- A Spiritual Economist." Dev Sanskriti Interdisciplinary International Journal 6 (July 31, 2015): 31–33. http://dx.doi.org/10.36018/dsiij.v6i0.64.

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As an economist Mahatma Gandhi was different from the main stream tradition due to his emphasis on ethical aspect to promote economic development as well as a rejection of materialism. Inspired by American writer Henry David Thoreau throughout his life Gandhi was in search to find the ways by which poverty, backwardness and other socio, economic problems could be solved. Here is an attempt made in this paper to present the economic thoughts of Mahatma Gandhi and analyze the relevance of these concepts in the present era. In this process this study analyzes the spiritual economic thoughts of Mahatma Gandhi for a post modern construction of India and examines his views on Swadeshi, decentralization of economics and self sufficient village economy as a means to attain and achieve the economic self sufficiency of the nation. Through his thoughts, actions, movement and life style he advocated that economic activities can never be justified without ethics and non-violence. The economic aim of Gandhi was Sarvodaya, self sufficient village economy, preservation of ecology and full employment which were quite different than conventional economic.
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50

Ravichandran, T. "A.K.Chettiar’s Documentary on Mahatma Gandhi - An Over View." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 131–41. http://dx.doi.org/10.34293/tamil.v4i4.3280.

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Mahatma Gandhi, popularly known as the Father of the nation, wasnot only a preacher but a committed practical idealist. For want of some earning he went to South Africa but totally transformed himself into a liberator of the downtrodden, suppressed Indian community. He successfully invented the weapon of ‘Satyagraha’ and retained the lost human right for the Indians in South Africa. He also did the same in India to politically liberatethe country from the British. Gandhi was a multi-faceted personality. He was a Lawyer, Journalist, Writer, Biographer, Ashram builder, great thinker, a Political leader, a spiritualist, a Constructive Worker and above all a humane person who practiced Truth and Nonviolence till his last breath.A.K.Chettiar was a Tamil Documentary Film Maker, Journalist and Traveloque writer. He ventured a priceless documentary on Mahatma Gandhi. A.K.Chettiar widely travelled in England, USA, South Africa and India. He met and filmed innumerable number of leaders like Romain Rolland, Maria Montessori, Sir C.V.Raman, Dr.S.Radhakrishnan, Pandit Jawaharlal Nehru, C.F.Andrews and many others. He collected about 50,000 feet (15,000 m) of film footage, edited them into 12,000 feet (3,700 m). That documentary film was released on 23rd August 1940 in Chennai. Later the Hindi Version was shown on 15th Aug. 1947 in Delhi and later the English version was shown in Los Angeles in the U.S. Without his efforts, many live pictures of Mahatma Gandhi would not have been available for us. His documentary, In the Footsteps of the Mahatma. Without him, we would not have got the opportunity to see the valuable footages of Gandhiji.
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