I propose as subject for a discussion my PDF-PowerPoint "Gandhi and Gita: In Critical Eyes". I used this PDF-Powerpoint for the lecture which I held on 4th October 2023 at the International Seminar "Gandhi and His Critics - A Contemporary Discourse", organised by the Gandhi Study Circle Aryabhatta College In collaboration with Department of Political Science Under Aegis of IQAC & Supported by Indian Council of Philosophical Research - New Delhi, 2th-4th October 2023. The intent of my investigation is to expose and interpret aspects of Gandhi’s meditation on the Bhagavad Gita. One aim of Gandhi’s meditation on the Gita consists in the searching for the foundations of the right moral thought and for the foundations of the right individual education. The revelation of the Gita is for the individual, among other things, a journey towards the discovery of himself and of his position in the reality; it is a journey towards the discovery of the possible developments of his own soul. The foundation of the right individual education has immediate social aspects: the right education proves to represent the very foundation of the right political action. In Gandhi’s view, the political doctrine and the political action ought to have as their own fundament the teachings of the Gita. The revelation of the Gita gives to the individual the right moral education and the right moral foundation: it gives the knowledge of truth, of God, of reality, and of the individual essence. Through and thanks to the teachings of the Gita, the individual education finds the due foundation. The education is the basis of a right political and social order; it represents the basis for the dialogue between individuals and for the peaceful coexistence between individuals. The morally right order of the society is the consequence of the morally right order of the individual. The theory of non-violence finds its basis in Gandhi’s meditation on the Gita: the common derivation of all individuals from Atman is the basis of the common humanity and the foundation of the principle of non-violence. All individuals are manifestations of Atman. Everybody is an avatar of God, and everybody is a manifestation, a concretisation of Atman. Everybody is a manifestation of the Divinity. Individuals are unified in Atman. Atman is identical in all individuals: atman is equally potent in all individuals. The fact that Atman is equally present in all individuals means that everybody has equal dignity. Since all individuals are avatars of God, and since the Atman is equally potent in all individuals, then all individuals are equal. Hence, no consideration of the individuals as unequal entities is legitimate. Thus, the meditation on the Gita constitutes the foundation as such of the possibility of a right political strategy. Thanks to the education obtained through the meditation on the Gita, the individual can understand the right moral behaviour: this has an immediate effect on the structure and organisation of the whole society. In order that the society can be morally changed, the individual ought to develop his moral constitution in a right way. There may not be any right political programme without a previous individual right moral education. The analysis of the position of individuals within the reality and the investigation on the individual soul constitution makes the individual able to reach an appropriate strategy for a right moral education. Since individuals consist of the three gunas — sattva, rajas, and tamas —, individuals are, as such, complex entities. Individuals are, moreover, dynamic entities: the development of the three gunas inside the individual soul, the relationships between the gunas in the soul, and the prevalence of one guna over the other gunas within the souls are not given once and for all; they depend on the education and on the life choices of the individuals. The prevalence of one guna over the other ones is due to the free decision of the individual; depending on how the individual decides to orientate his own life and depending on which parts of the soul the individual decides to cultivate, the soul of the individual will take a corresponding direction and will have a corresponding development. The responsibility for the development of one’s one life belongs to the individual. The corporeal dimension puts precise limits on the individual capacity of self-improvement within the corporeal life. Individuals ought to accept the limits due to their bodily dimension. At the same time, individuals ought to steadily try to improve themselves by promoting the virtues connected to sattva; the being-limited of individuals does not imply an absence of responsibility of the individuals as regards the moral value of their own actions. Individuals have the responsibility for being aware of their own constitution and for fighting against the limitations of their own condition. The fact that individuals are constitutively imperfect entails that individuals ought to educate themselves continuously; the individual ought to reach a moral foundation and ought to steadily pay attention to the stability of his own character. The main works analysed throughout my inquiry are Gandhi’s Discourses on the “Gita”, contained in The Collected Works of Mahatma Gandhi, XXXII (November 1926 – January 1927), pp. 94–376, and the work of Mahadev Desai, The Gospel of selfless action or The Gita according to Gandhi.