Tolerance and harmony occupy a central place in Gandhi’s approach to peace and conflict resolution, forming the moral and practical foundation of his philosophy of non-violence. For Gandhi, tolerance was not a passive acceptance of injustice or wrongdoing but an active moral attitude rooted in respect for the dignity of every human being. Harmony, in turn, was not mere absence of conflict but a dynamic condition in which differences are acknowledged, negotiated, and transformed through ethical means. Together, tolerance and harmony provided Gandhi with a framework to address social, political, religious, and international conflicts without resorting to violence. Gandhi understood tolerance as the willingness to coexist with difference, whether of opinion, belief, culture, or interest, without hatred or coercion. He rejected the idea that tolerance meant indifference or moral relativism. Instead, he emphasized “active tolerance,” which involves firm commitment to one’s own truth while recognizing the partial and evolving nature of all human understanding. This idea was closely linked to his concept of truth, or satya. Gandhi believed that absolute truth is beyond complete human grasp, and therefore no individual or group can claim infallibility. This recognition naturally leads to tolerance, as it discourages arrogance, dogmatism, and the urge to impose one’s views on others through force. Harmony, in Gandhi’s thought, was the social and political expression of this tolerant attitude. It required the creation of relationships based on mutual respect, dialogue, and cooperation. Gandhi saw society as an interconnected whole, where harm done to one