Ghandhi was not an economist, however during his work in South Africa and later India, he came to advocate the decentralization of economic power in order to more prosperously serve the needs of a community. Put together by scholars, Gandhi's lectures and editorials in outlets such as Harijan and Young India were used to construct the vision we know today as Gandhian economic thought. These principles that will be discussed are largely an extension of the implications of Gandhi's moral and political resolutions towards Swaraj and Sarvodaya; truth, non-violence and the good of all. Indeed, Gandhi combined economic and ethical considerations, rejecting a distinction between the two; his claim was that early economic thinking's disregard for moral sentiment led traditional economic models to be irrelevant. Decentralization was the key strategy embodied by Gandhi to take moral sentiment into account in the interaction between individuals, and yet, despite the principles of Swadeshi and Khadi that would arise from this school of thought, Gandhi did not reject machinery or the production of mass; more correctly he was against the use of machinery to exploit individuals. Through an analysis of Gandhi's economic positions, this article seeks to examine the implications of Gandhian economics from a theoretical perspective in order to illustrate his political positions and see comparatively how the current economics of globalization fits into the framework of those political ones. Mahatma, "venerable", was added to Gandhi when he abandoned his works and reputation after the civil rights movement in southern Africa (1893-1914). Considered for the consequences and impacts of his campaigns of passive resistance, Gandhi forged a mode... amidst the paper movements, Swadeshi came to define Gandhi's contributions to the Indian independence movement Furthermore, although Gandhian economics is separate from Gandhi, it remains so in the kingdom of economics. Gandhi was unwilling to accept the fundamental propositions that flowed from what we now consider efficiency because of the denial constructed by Thoreau and Tolstoy that such exchanges could not be mutually beneficial; he failed to understand that peaceful protest can; happen with money that people chose to spend and not spend on goods. In the same sense that Gandhi addressed modern economic thinking about the potential consequences of a struggling economy, the Gandhian model even violates several fundamental premises. of his sermons, which raises the question of whether Ganhi ever actually spoke for all that is attributed to him, or whether he was rather a figure to whom ideas clung.