All Men Are Brothers

Chapter I: Autobiographical

• Purpose and scope
  • Gandhi states he will not attempt a real autobiography; instead he will tell the story of his numerous experiments with truth, since his life consists largely of those experiments.
  • He has become known for his political experiments, but he aims to narrate his spiritual experiments, from which his political power derives.
  • He emphasizes that if the experiments are truly spiritual, there is no room for self-praise; they should lead to humility and reveal his own limitations more vividly as he reflects.
  • All his actions in speaking, writing, and political ventures are directed toward self-realization and the goal of Moksha: to see God face to face.
  • He believes what is possible for one is possible for all, so his experiments are conducted in the open rather than in a closet, though some aspects are incommunicable between individuals and their Maker.
  • He defines religion as morality and asserts that his spiritual experiments are moral, not merely private.
• Core claim and stance on finality
  • He claims no perfection for his experiments, likening him to a scientist who remains open to revision, even if his present conclusions seem final for now.
  • He uses acceptance or rejection at each step and acts accordingly.
• Unity of life and motive
  • His life is an indivisible whole; all activities stem from an insatiable love of mankind.
  • He notes the Gandhi surname and caste background: Bania (grocers) lineage; his forebears held roles in Kathiawad States; a story about his grandfather saluting the Nalviib with the left hand shows fidelity to Porbandar.
• Family background
  • Grandfather: principle-driven, left Porbandar due to state intrigues, seeking refuge in Junagadh; the remark about the right hand being pledged to Porbandar highlights loyalty and political nuance.
  • Father: truthful, brave, generous but short-tempered; possibly inclined to carnal pleasures; married a fourth time after age forty; nonetheless incorruptible with a reputation for strict impartiality.
  • Mother: saintly, deeply religious, observant of daily prayers and vows; even illness did not excuse breaking vows.
• Early life and birth
  • Born in Porbandar; childhood spent there; difficulties with multiplication tables; he recalls learning to call the teacher various names, suggesting a sluggish intellect and raw memory.
• School life and personality
  • Very shy and avoided company; books and lessons supplied solace; routine of returning home at closing time due to fear of talking to others.
  • An incident during his first year at high school: misspelling the word “kettle” and resisting the teacher’s boot prompting; all other students copied the neighbor’s slate while Gandhi did not; he perceived he could not learn the art of copying.
• Early marriage and its perception
  • Marriage at age thirteen; he does not see moral argument in support of such early marriage; reflects with pity on youngsters his age who were under his care.
  • Experiences of the first night and the initial awkwardness; he admits a powerful attachment and duty-bound approach to daily tasks, which keeps him from moral failings.
• Duty and honesty
  • He describes a strong sense of duty that prevented lying, even when it could have eased private pain; he notes lying to avoid meat-eating in the household as a moral dilemma, choosing abstinence until his family’s influence was gone.
  • He was not confident in his abilities but guarded his character jealously; a corporal punishment episode left him crying, emphasizing his sensitivity to fairness.
• Close friendship and reformer’s dilemma
  • He had two intimate friendships that he later regards as a tragedy; one was with a reformer type who displayed impressive athletic feats; Gandhi felt inferior and desired to imitate those feats, including jumping and running.
  • He confesses he was a coward at heart, haunted by fears of thieves, ghosts, and serpents, largely due to meat-eating beliefs and fear reinforced by his friend.
  • This friend’s claims—such as being able to handle live serpents and defy thieves—led Gandhi to believe meat-eating would make him stronger and help defeat the English if others followed suit.
  • Gandhi’s suspicions about meat-eating and deception led him to lie to his mother about meals; he chose abstention while his parents remained unaware, awaiting the time of freedom to eat meat openly.
• Temptations and moral testing
  • His friend took him to a brothel; Gandhi entered but was tongue-tied and left; he views this as a moral lapse but also emphasizes divine mercy saving him.
  • He recounts four more similar incidents of temptation, which he views as episodes where Providence intervened and saved him from sin; he discusses free will, fate, and the mystery of how these forces interact.
• Impact on marriage and gender roles
  • The friend’s influence contributed to suspicion and jealousy in his marriage; he eventually recognized the folly and cruelty born from jealousy and suspicion.
  • He comes to see brahmacarya (celibacy and sexual restraint) as essential and recognizes the wife as a companion and equal, not a bondslave; this insight marks a turning point in his views on women and partnership.
• Religion, morality, and untouchability
  • Gandhi develops a broad notion of religion as self-realization and knowledge of self; he rejects untouchability as the greatest blot on Hinduism, a belief rooted in experiences in South Africa rather than mere personal agnosticism or Christian literature.
  • As a boy, he interacted with Uka, an untouchable who attended their house for latrine cleaning; Gandhi questioned why touching him was wrong and performed ablutions, protesting that untouchability contradicted religion.
• Education and early intellectual formation
  • He passed the matriculation exam in 1887; his elders wanted him to study in Bombay or Bhavnagar college; he chose Samaldas College in Bhavnagar but found himself overwhelmed and returned home after the first term.
  • A Brahmin elder advised sending him to England for legal training; Gandhi promised not to drink wine, nor eat meat or engage with women, to gain his mother’s trust and permission for study in England.
• Journey to England and the vegetarian conversion
  • He went to England at eighteen; encountered culture shock, vegetarian constraints, and homesickness; the vegetarian vow initially constrained his meals and added difficulty due to English food.
  • A turning point came when he bought Salt’s Salt’s Plea for Vegetarianism and read it in a vegetarian restaurant in London, which led to a firm commitment to vegetarianism by choice.
  • He started a Bayswater vegetarian club, with Sir Edwin Arnold as vice-president and Dr. Oldfield as president; Gandhi served as secretary and joined the Executive Committee of the Vegetarian Society, though he remained shy in public speaking.
  • He reflects on his lingering shyness during social calls and his continued hesitancy to speak publicly, viewing it as beneficial for conserving words.
• Paris and the Eiffel Tower
  • In 1890, there was a great exhibition in Paris; Gandhi ascended the Eiffel Tower several times, paid for meals on the tower’s first platform, and remembered Notre Dame and Paris’s ancient churches vividly.
  • He notes Tolstoy’s critical view of the Eiffel Tower, arguing it was a monument of human folly; Gandhi refrains from judging art but regards the Tower as a toy for those who remain children, attracted by novelty.
• Return, legal career, and South Africa beckoning
  • Gandhi passed his bar examinations in 1891, enrolled in the High Court, and sailed home shortly after.
• Natal and Pretoria: racial prejudice and public life
  • He observe Durban’s social climate: Indians faced snobbery, and he encountered resistance to turban-wearing in court; a Durban court incident where he refused to remove his turban highlighted.Durban’s resistance to colonial attitudes and his sense of injustice.
  • Gandhi’s experiences in Pretoria sharpened his understanding of the Indians’ hard condition; he observed color prejudice and sought to address it by meeting with Indian communities and speaking truths in public.
  • He argued for truth in business and contested the belief that business requires flexibility away from truth in a foreign land, emphasising Indians’ responsibility to maintain truthfulness as the measure of their people abroad.
• Public advocacy and the path toward reform
  • The Durban-to-Pretoria journey deepened his study of the Indian condition as indentured workers and the broader social injustices faced by Indians in South Africa.
  • He realized South Africa was no land for a self-respecting Indian and began to consider how to improve conditions, with a focus on humanitarian work and legal practice as tools for reform.
• Public service, loyalty, and the British Empire
  • Gandhi remained deeply loyal to the British constitution and to the anthem of the nation, even while recognizing its flaws; he learned the tune of the national anthem and sang it at meetings without ostentation.
  • He understood loyalty as an obligation rather than a means to gain advantage; he never exploited loyalty for personal gain.
• South Africa: practice, social reform, and the law
  • After three years in Natal, he sought to return home for six months to fetch his wife and children, intending to return to South Africa afterward.
  • He and his wife aimed to emulate Western fashion initially but later shed the tinsel of “civilization” to embrace simplicity and self-reliance; he believed shedding European trappings brought greater freedom.
• Quarantine and imperial politics
  • The ship carrying Gandhi and his family faced quarantine upon arrival in Durban, intended to force repatriation; passengers faced ultimatums offering passage money to return home.
  • Upon landing, Gandhi and others faced violence; stones, bricks, rotten eggs, and a turban snatched from him; a police superintendent’s wife protected him with her parasol, halting the mob’s violence.
  • The British official responses included consternation and offers to prosecute assailants, but Gandhi refused to pursue vengeance, arguing that leaders bore responsibility for incitement and that the mob’s actions were influenced by misrepresentations propagated in India.
• Public impression and community impact
  • Gandhi’s refusal to prosecute and his eloquent defence of Indians increased Indian prestige; press coverage helped condemn the mob and boost the Indians’ public standing.
• Humanitarian work and early social service
  • Gandhi joined a small hospital, volunteering two hours daily to assist doctors and treat Indian indentured workers; the experience anchored his later practice during the Boer War, nursing the wounded.
  • The birth of his last child proved a personal trial that reinforced his belief in parental knowledge of baby care; he argued that a child’s education begins at conception and that parents should be knowledgeable about care and nursing.
• Brahmacharya vow and the path of self-restraint
  • Gandhi writes about brahmacharya—the vow of sexual restraint—as a pivotal experiment begun in 1906 after lengthy internal deliberation; his wife consented, though the final resolve was difficult.
  • He notes that the vow brought him joy and steadiness beyond anything experienced before 1906, but emphasizes it requires ongoing vigilance, as it is like walking on a sword's edge.
  • He underscores the importance of palate control and diet; he extended his experiments to the brahmacarya framework, emphasizing restraint in both quantity and quality of food as essential to spiritual growth, not merely physical health.
• Diet, self-reliance, and simplifying life
  • Gandhi abandoned material comforts to reduce expenses (washing, barber, etc.) and learned to do tasks himself, such as washing collars and cutting hair, to break dependence on others and to cultivate self-reliance.
  • He recounts a comical incident with a barber who refused to cut his hair due to racial prejudice, prompting Gandhi to cut his own hair and endure ridicule; he notes the structural racism of the time and the need for self-reliance.
• War, non-violence, and moral complexity
  • While Gandhi initially supported the Boer War and extended ambulance service, he later wrestles with contradictions between participating in war and his commitment to ahimsa (non-violence).
  • He acknowledges that on three occasions (Boer War, Great European War, Natal’s so-called Zulu rebellion of 1906) he participated in activities that could be seen as supporting war, yet he frames these actions within a larger moral calculus aimed at non-violence and the welfare of the oppressed.
  • He argues that life is not a single straight line but a bundle of duties; his choices reflect a tension between strict non-violence and the practical necessities of a difficult political reality.
• The principle of non-violence and truth
  • Gandhi insists that non-violence and truth are not mere philosophical principles but the law of life; he concedes his own failings and emphasizes humility, self-abnegation, and constant readiness to sacrifice self for truth.
  • He contends that non-violence cannot be forced, and that one’s personal actions may sometimes appear to involve violence in the sense of constraints, but the intention is non-violent in the highest sense; he asserts that true non-violence is a guiding force that could not be compromised for national or personal gain.
• Reflections on autobiography and truth
  • Gandhi questions the adequacy of autobiography as history, acknowledging the limits of memory and the risk of selective memory; he considers halting the chapters but resolves to continue as long as inner guidance allows.
  • He asserts journalism should serve the public and be subject to inner control; he cites Unto This Last (Ruskin) as transformative and credits it with shaping his later philosophy of the welfare of all; he believes the individual must learn to see the broader impact of their actions.
• Final convictions and future path
  • Gandhi reiterates that truth and non-violence are the core principles that guide his life; he admits limitations and misrepresentations while maintaining that the Light within remains steady.
  • He contends that there is no other God than Truth; his life aims to embody ahimsa and truth, and he exhorts readers to consider the vehicle of narration as a means to illuminate the guiding principle rather than the author himself.
  • He closes by signaling that his life has become an open book and that he seeks to reduce himself to zero, viewing humility as the apex of spiritual progress.

Chapter II: Family Background and Early Life

• Ancestry and social position
  • The Gandhis belonged to the Bania caste, traditionally grocers, with a lineage of three generations of Kathiawad state ministers; his grandfather served as a Diwan in Porbandar and later left due to state intrigues.
  • The grandfather’s loyalty and principled stance are illustrated in a story of saluting the Navabiib with the left hand due to the right hand being pledged to Porbandar.
• Father and mother
  • Father described as truthful, brave, brave and generous, but short-tempered; he married multiple times but remained incorruptible and impartial.
  • Mother described as saintly and deeply religious; she maintained daily prayers and austere vows; illness did not excuse religious discipline.
• Early childhood in Porbandar
  • Gandhi recalls schooling in Porbandar, struggle with multiplication tables, and a shy temperament; he avoided social chatter, preferring books.
• School experiences and early personality
  • He recollects a specific incident where he was the only student who spelled a word incorrectly while others copied, highlighting his aversion to copying and conformity.
• Early marriage
  • He recounts marriage at the age of thirteen; he describes it as more about social ceremony than affection at first; carnal desire developed later.
  • He recalls nervousness on the first night, protective coaching by his brother-in-law, and a strong sense of duty that shaped his approach to marriage and honesty.
• Self-discipline and moral growth
  • He reflects on his own sense of limitation in ability but a strong commitment to truth; he cultivated moral discipline and attempted to live up to his wife’s and family’s expectations while pursuing self-improvement.

Chapter III: Education, Moral Development, and the Untouchability Question

• Education and religious sense
  • Gandhi describes his education as largely focused on moral and religious development rather than formal religious instruction; he emphasizes self-realization as the true meaning of religion.
• Untouchability and early impressions
  • As a child, Gandhi observed untouchability through Uka, an untouchable who cleaned latrines; he questioned the practice and performed ablutions when touching him, arguing that untouchability was not sanctioned by religion.
  • He recalls debating these ideas with his mother, maintaining that physical contact with Uka was not inherently sinful.
• Higher education and England pursuit
  • After passing matriculation in 1887, his family considered England as a path to becoming a barrister; a Brahmin friend advised sending him to England for legal training due to easier access to education and opportunity.
  • Gandhi agreed to the plan, promising to refrain from wine, women, and meat, or risk the mother’s disapproval; he pledged to obey and not lie about his intent.
• The decision to go to England
  • He expressed a dual motive: curiosity about London and the law as preparation for a broader reform program in India; he resolved to keep his vow to maintain vegetarianism while abroad.
• Return to India and South Africa
  • After England, Gandhi’s experiences culminated in his journey to South Africa, where he would begin public life as a lawyer and activist, facing racism and advocating for rights and dignity for Indians.

Chapter IV: South Africa—Early Struggles and Public Life

• Initial experiences and Durban
  • Gandhi arrived in Durban and found Indian communities facing social prejudice; he witnessed a court scene where his turban was questioned and refused, reflecting colonial attitudes toward Indians.
• The Durban court incident and its significance
  • The incident of being asked to remove the turban, which he refused, underscores his commitment to maintaining personal dignity and religious symbols, even when facing hostility.
• Pretoria and the footpath incident
  • Moving to Pretoria, Gandhi was subjected to the law that restricted the use of footpaths; once assaulted by a police officer, Gandhi refused to pursue legal charges, arguing that it would not eradicate color prejudice and that leadership should guide reform rather than retaliate.
  • The incident deepened his understanding of the Indian community’s plight and reinforced his resolve to find broader, non-violent means to improve conditions.
• The Indian community and truthfulness in business
  • Gandhi addressed the Indian merchants in Pretoria, arguing that truth in business is always possible and that truthfulness carries greater weight in a foreign land, where Indians’ conduct reflects the community as a whole.
• Natal Indian Congress and social reform
  • Gandhi’s time in Natal contributed to his sense of public service and the early formation of the Natal Indian Congress, which sought to advocate for Indians’ rights and to oppose discriminatory laws.
• Loyalty to the British Constitution
  • Despite criticisms of British rule, Gandhi expressed loyalty to the British Constitution and an appreciation for constitutional forms; his loyalty was guided by truthfulness and a sense of obligation rather than passivity.
• The Durban lynching and its aftermath
  • Upon landing in Port Natal, Gandhi endured a mob attack; the violence drew widespread condemnation, including a cable from Chamberlain for prosecution of the assailants, which Gandhi refused, emphasizing not vengeance but understanding the context and condemning the leaders who incited the mob.
• Public perception and press response
  • The press eventually portrayed Gandhi as innocent and the mob as at fault, which enhanced Indian prestige and aided his public work.

Chapter V: The Zulu Rebellion, Boer War, and Public Service in War and Peace

• Nursing the wounded and humanitarian work
  • Gandhi served in a hospital during the Zulu rebellion (Natal); he found the white soldiers reluctant to nurse Zulus, which highlighted moral complexities in war and the value of humanitarian service.
• The Boer War and ambulance corps
  • Although Gandhi initially felt sympathy for the Boers, he nevertheless supported the British empire by organizing and leading an ambulance corps; he claimed this service was not for war but to support the empire’s humanitarian needs.
• The dignity of service and non-violence
  • Gandhi distinguishes between his personal loyalty to the empire and a broader commitment to nonviolence; he contends that true non-violence cannot be coerced and must be chosen freely, even when it conflicts with other duties.
• The philosophy of self-restraint and non-resistance
  • Gandhi emphasizes that life’s duties are multidirectional and sometimes require difficult choices; he argues for non-cooperation with violent methods while recognizing a need to protect communities and preserve life.
• The three acts of war and the moral calculus
  • He discusses three wartime actions (Boer War, WWI, Natal rebellion) and argues that his decisions were driven by a commitment to ahimsa within the constraints of historical context; he maintains that war, even when undertaken in defense, remains morally problematic and that his actions aimed to minimize harm.
• The monkeys and ahimsa analogy
  • Gandhi uses a metaphor: if monkeys threaten crops, he would consider non-harmful strategies to protect them; this illustrates non-violence as a comprehensive principle, not mere abstention from arms.
• Conclusion on non-violence
  • He emphasizes that non-violence is the guiding principle of life and cannot be replaced by violence or coercion; war is wrong and must go, though he recognizes the difficulty of fully living up to that standard.

Chapter VI: Tolstoy Farm, Education, and Practical Training in Truth and Self-Discipline

• Tolstoy Farm and Phoenix Colony
  • Gandhi established Tolstoy Farm and the Phoenix Settlement as experimental communities dedicated to self-discipline and service, living a life aligned with ahimsa and the principle of service to the poor.
• Teacher-student relationship and experiential learning
  • He argues that the true textbook for pupils is the teacher, not the books; listening and oral instruction were central to learning, and the teacher’s life served as a constant example.
• Discipline, non-violence, and the impact of penance
  • Gandhi details a fast and a vow to eat only one meal a day for four months after a lapse by ward members, demonstrating how penance can recalibrate communal life and restore moral order.
• Management of violence and discipline
  • He recounts a moment where he beat a ward boy who was lying and quarrelsome; the experience caused him to reflect on whether violence was ever justified, ultimately recognizing that his act of violence violated the spirit he wished to instill in his wards.
• Education philosophy and practice
  • He critiques the overreliance on textbooks, arguing that the teacher’s guidance and the questions they prompt are more vital for understanding; he emphasizes that learning should be anchored in practical exercises and moral cultivation.
• Role of the teacher in spiritual life
  • He insists that teachers must be living exemplars of truthfulness and self-restraint; the teacher’s life is the primary instrument in shaping the spirits of pupils.
• Care for wards and penance as pedagogy
  • The guardianship of wards and the discipline of fasting served as a method of moral education and a way to elevate the spiritual life of the school community.

Chapter VII: Law, Truth, and the Practice of Non-Liability in Professional Life

• Professional integrity and truthfulness in legal practice
  • Gandhi emphasizes that he never lied in his professional work; he avoided coaching witnesses and refused to take on false cases; he charged only out-of-pocket expenses and even volunteered in public cases.
• Transparency with clients and humility
  • He never concealed his ignorance from clients or colleagues and would direct clients to seek other counsel if he did not know the answer; this transparency earned trust and loyalty.
• Satyagraha and public life
  • After the Satyagraha movement’s major phase, he traveled via London and engaged with the Indian community in Europe, continuing to advocate for non-violence and truth.
• The role of Ruskin and Unto This Last
  • Gandhi describes reading Ruskin’s Unto This Last, which transformed his worldview and later inspired him to translate it into Gujarati as Sarvodaya (the welfare of all); this text anchored his philosophy of social justice and the dignity of labor.
• The journalist’s craft and social responsibility
  • He argues for journalism as service, emphasizing internal conscience and self-restraint in writing; the press should serve truth and not merely profit from sensationalism.
• Limitations of autobiography and history
  • Gandhi acknowledges the limitations of autobiographical memory and argues that the truth requires ongoing self-examination and humility; he contemplates stopping chapters if needed but continues under inner guidance.

Chapter VIII: The War, Non-Violence, and the Ethical Dilemma of Public Duty

• War ethics and personal responsibilities
  • Gandhi asserts that war is wrong and unmitigated evil; he insists that freedom achieved through violence or deception is not true freedom.
  • He reflects on his own ethical tensions when faced with national duty and personal conscience, including the need to defend his country and people while adhering to ahimsa.
• Non-violence as a lived principle
  • He claims that non-violence is the principle and breath of his life, a dynamic force that cannot be separated from truth; he acknowledges his own failings but remains committed to the path of non-violence.
• Limits of non-cooperation and political strategy
  • He acknowledges that non-cooperation with the government may be necessary in some contexts, but he sees it as a strategy rather than a universal approach; the path toward non-violence requires constant reflection and personal transformation.
• The monetary and logistical realities of independence
  • He recognizes the practical realities of political struggle, including organizational and financial limits, and the need to balance principled stand with pragmatic action.

Chapter IX: Final Reflections on Truth, Humility, and the Path Ahead

• Humility, confession, and self-critique
  • Gandhi emphasizes that confession of error is a virtue, a means to cleanse and renew; he believes self-examination and repentance strengthen the cause and the self alike.
• The mission of truth and non-violence
  • He reaffirms that the sole virtue to claim is truth and non-violence; he disclaims any claim to superhuman powers and stresses that truth and non-violence guide every action.
• Adoration and public adulation
  • He expresses weariness with adoration from the unthinking multitude and suggests that fame is a poor substitute for inner moral strength; he would rather be tested by adversity than revered for status.
• The Mahatma label and humility
  • He declines the title of mahatma when it is imposed or used to seek prestige; when possible, he aims for a life of service rather than symbolic status at others’ feet.
• Closing philosophy and the greater aim
  • He reiterates that there is no other God than Truth; the vehicle of narration should illuminate the guiding principle rather than the author; he urges readers to seek ahimsa and truth as the ultimate objective of life.
• The ongoing journey
  • He concedes ongoing temptations and miscalculations but remains convinced that the path of truth and non-violence will ultimately prevail; he emphasizes self-realization as the true aim of life and the engine of social transformation.
• Final note on duty and service
  • Gandhi frames his life as a service to Hindus, Muslims, Parsis, Jews, Christians, and all humans alike; a true servant is loved, not worshipped, and service to all is the highest form of self-realization.

Chapter X: The Economic and Social Vision: Truth, Non-violence, and Global Responsibility

• Economic ethics and social justice
  • Gandhi connects truth and non-violence to social and economic life, arguing that ethical conduct in business and public life has a direct impact on the welfare of all and that the truth must guide economic interactions.
• Universal human equality
  • He emphasizes the equality of all souls, the oneness of humanity, and the inherent divinity within every person; he sees social activism as a pathway to universal dignity and the end of discrimination.
• Education for moral development
  • Gandhi argues for education focused on character formation, practical skills, and the cultivation of self-restraint and service to others rather than mere academic achievement.
• Final call to action
  • The notes close with a reaffirmation of his life’s purpose: to realize truth through ahimsa and to translate that realization into practical action for the betterment of all beings, in India and beyond.

Appendix: Key Dates and Numerals (selected)

• Birth and early life
  • Born in Porbandar; early schooling; age of marriage: 13
• England period
  • Went to England at age 18; became vegetarian by choice after Salt's Plea for Vegetarianism; time in England spanned roughly 1888–1891
• South Africa and Natal period
  • First voyage to South Africa; Durban court incident, Pretoria footpath incident; Natal Indian Congress formation; major events around the 1890s–1900s
• Key vows and commitments
  • Brahmacharya vow in 1906; adherence to vegetarianism; fasting practices and dietary experiments; discipline in living and teaching
• War periods
  • Boer War involvement with ambulance corps; WWI era debates on participation and non-violence; Zulu rebellion in 1906
• Later reflections
  • Renewed commitment to truth and non-violence; ongoing self-scrutiny and humility; insistence on serving all faiths and communities

Notes on LaTeX formatting used in this document

• Major numerical references are presented in LaTeX math mode, for example: 13, 18, 1906, 1908, 1914, £40{,}000, and ext{pounds }40{,}000 where appropriate to preserve typographic clarity.
• Some phrases include inline LaTeX constructs like \text{Rs. } to reflect currency when needed, e.g., ext{Rs. }300 per month.
• Where historical years are cited, they are enclosed in LaTeX math mode for consistency across the notes.