Quick viewing(Text Mode)

Mahatma Gandhi and World Peace

Mahatma Gandhi and World Peace

Orissa Review * January - 2009

Mahatma and World

Prof. Brahmananda Satapathy

The context is the 'Global Peace' in the modern degradation in the forms of abuse and overuse of world and the text is 'Gandhian for its nature and pollution and growing paucity of attainment. The broad hypothesis is :" World resources, denial of human , gender bias and peace can only be realized through non-. injustice, crisis in the field of energy, mounting There is no alternative to non-violence". insecurity and violence, , and The objectives of this paper are as conflicts, drug trafficking, AIDs. Besides, there following: are corruption, communalism, unemployment, regionalism, problems of language, ethical and (i) to the problems/ crises of the modern moral degradation in private and public life. All world ; these together pose a grave challenge to the (ii) to analyse the multi-dimension of Gandhi's world. Peace is far away so long as these concepts of Non-violence and Truth; problems exist. (iii) to examine Gandhi's views on state and his II vision of ; Among the various political , (iv) to present Gandhi's interpretation and democratic governance appears to be best contribution to the formulation of India's because it is this very system which provides foreign policy and world-views ; and maximum opportunities of public and (v) to establish an organic relationship between development. People can themselves decide the Gandhian principle and . mode of their welfare. But, is the democratic system of governance free from above problems ? The modern world is facing a multi- Therefore Gandhian Philosophy is very much dimensional crisis; a crisis that poses challenge to contextual today on this accord. each and every aspect of our life. Among the outstanding aspects of this crisis are; over- treated his individual life , nuclear proliferation and global reach in accordance with his ideas. He said "my life is of arms, overdevelopment and underdevelopment my message". Therefore is a mixture resulting in mal-development, a vast number of of Gandhi's concepts and practices. The basic people suffering from poverty, hunger and groundship happens to be "Non-violence". He marginalization. Added to these are environmental practiced and prescribed non-violence as a

5 Orissa Review * January - 2009 remedy against all social evils. It is the most ancient body and mind. It is the voice of God, the voice eternal values and . He said on of Truth within us. this account, " I have nothing new to teach you« Both are two sides of the same coin. Both Truth and non-violence are as old as hill." Non- have same value. Difference consists in approach violence and Truth are two sides of a same coin. only. The derivation is that Truth stays with A. Non-violence permanence and that Truth is permanent. Non- violence on account of being permanently present Total non-violence consists in not hurting stays to be true. Non-violence is both a means some other one's intellect, speech or action per and an end in itself. own thought, utterance or deeds and not to deprive some one of his life." In essence, (D) Non-Violence is the strongest weapon. abstinence in toto from violence is non violence. It is not a weapon of the weak. It has no In this context Gandhi clarified in an edition of place for cowardice. It is an active force. Non- . violence is impossible without bravery / courage/ "..... to hurt someone, to think of some evil fearlessness. Doing at any cost something that one unto some one or to snatch one's life under ought to do. The courage of dying without killing. or selfishness, is violence. In contrast, purest non- Having decided upon the rightness of a situation, violence is an epitome in having a tendency and Gandhi would not like one to be passive spectator presuming towards spiritual or physical benefit to evil. This is the essence of Non-Alignments unto everyone without selfishness and with pure which is different from neutrality. "When freedom thought after cool and clear deliberations« The is menaced or is threatened or where ultimate yardstick of violence or non-violence is takes place we can not and shall not the spirit behind the action." be neutral." B. Non-Violence is perpetual. (E) Non-Violence has individual and social aspects too. It fosters co-operation and From beginning unto now man has been cooperative progress. Progress is difficult to ultimately treading path of non-violence. It came achieve without co-operation. Co-operation is into existence along with man. It is co-terminus possible only when there is no violence. To him, with life. In case, it has not with man from the regulation of mutual relations in is through very beginning, there might have been self-dom non-violence to considerable extent. He wished by man. Besides there has been gradual it to be developed on large scale. He called upon enhancement in development and proximity in the people to continue to develop it in practice spite of presence of various obstacles and hurdles. throughout life as the basis of life. (C) Non-violence and Truth both are (F) Non-Violence is not . complementary to each other. It is more appropriate to say " Truth is God," rather than It is all - timely and all welfaristic. A non- saying "God is Truth". He equated God with violent is always ready to face punishment for the Absolute Truth as ultimate , Soul is the maximum benefit of all whereas a utilitarian is not. spark of this God of Truth. It is the moral, The (G) Complete unity and integrity of body, mind spiritual force, the divine spirit which regulates our and soul are in the individual human being. The

6 Orissa Review * January - 2009 body should be controlled by mind and the mind across the world and seems to be having no by the soul - a harmony among three. But this respite. control is not to be achieved by despising or Gandhi is certainly a staunch supporter of neglecting either the body or mind or soul. democracy. He believed that state is best which (H) Means are at least as important as, and governs least and this is his second best . He often more important than, ends. It is, of course, held the view that there are certain things which desirable that ends should be good and cannot be done without political powers, even reasonable. They give direction to life while the though there are numerous other things which do means adopted constitute life itself. The means not at all depend upon political power. While in confirm to the test of truth and no-violence, even ideal society, there is no room for the and mistakes, errors, and failures aid the growth of , yet in the actual state there is provision for the individual. We can not get a rose by planting it according to the moral level of its citizens. a noxious weed. There is an inviolable connection Democracy should be intermingled with non- between the means and end as there is between violence in even manner and governmental the seed and tree. The relationship between the interference is minimum. The present democratic two is organic. There must be purity of means. systems can overcome the problems most Those who grow out of violence, they will end in importantly "violence and terrorism" only when violence. This is what makes Gandhi distinctly non-violence is accorded supreme status in different form Kautilya, Machiavelli, Bentham, practice as well as in principle and at social as well as individual plane. Only such a democracy , Lenin, Trotsky and others. can be successful in its real goal. The existing III democratic deficit can be overcome by Examination of Gandhi's view on State may, incorporating "Gandhism in democracy". Violence perhaps, lead to a better understanding of his vision is not sacred, pure or welfaristic from any point of democracy. Sometimes a confusion is made of view. Whatever is gained on the basis of it is between the acts of the individuals and those of impure and temporary. Democracy and violence the State, and it is expected tht Gandhi's State is can never be mutual. The basis of democracy is to be non-violent. But how is the State act non- non-violence in toto. In it, people will grow violently, when it represents violence in a accustomed spontaneously to observe their social concentrated and organized form ? Indeed a non- obligations without the operation of the State The violent state is a contradiction in terms. It could more the individuals have imbibed the spirit of non-violence, the less the necessity of state. This only be called a non-violent stateless society. This is the implication of Gandhi's concept of . is the ideal for Gandhi. Non-existence of State as " The attempt to win Swaraj is Swaraj itself. It is cherished by Gandhi is impossible instantly or in a developing ideal and is "better than the best". near future. At the level of imperfect nature of Gandhi calls it "indefinable". Whatever political man, among the existing states, democratic institutions Gandhi accepted, he did so as a governance appears to be best. transitional device, to be transcended by better But the paradox is that being theoretically ones. No institutional device is final. They must the best system of , there is tidal waves involve with the evolution of the individuals. The of violence and other related problems sweeping state should work in the direction of development

7 Orissa Review * January - 2009 of non-violence at individual, community, social that if need be the whole of the country may die and national levels. Gandhi that politics so that human race may live. There is no room can remain pure and free of corruption only if and for race hatred here. Let that be our nationalism". so far it is based on ethical principles- ethics which He also said : are common to all . He stands for the spiritualization and secularization of politics. "I do want to think in terms of the whole Gandhi said : "If they are to be truly made world. My patriotism includes the good of democratic, they must be valiantly non-violent. mankind in general. Therefore my service of India In case of its absence, democracy shall be there includes the services of humanity« isolated for namesake only and it would be better for it independence is not the goal of the world states. « clearly be supporter of dictatorship". This It is voluntary interdependence. The better mind democracy must be such that it should not of the world desires today not absolutely warrant power of punishment. In it people will independent states warring one against another, certainly be conscious of their duties. Peace but a federation of friendly, interdependent states. requires peaceful method. There is no alternative The consummation of that event may be far off. I to non-violence. want to make no grand claims for our country. But I see nothing grand or impossible about IV expressing our readiness for universal Gandhi's experiences in interdependence rather than independence. I became his laboratory where he conducted desire the ability to be totally independent without experiments and formulated his . The asserting the independence". discovery was . The policy of From the beginning of the Non-cooperation by the white Minority Government made the lives Movement, Mahatma Gandhi emphasized the of the millions of the coloured people deplorably view that free India would have friendly relations miserable. was legitimized. He with other countries. In the issue of Young India, valiantly fought against racialism, apartheid and 1 June, 1921. colonialism. The historic challenge before him was whether the weak could fight the strong. Through Gandhi wrote : his constant experimentation he realized that non- "An India awakened and free has a violence was the strongest weapon of the message of peace and goodwill to a groaning colonized masses and taught them to use it. He world. Non-cooperation is designed to supply her was able to induce courage and strength in the with a platform from which she will preach the weakest of the weak and remorse in the hearts of message." the cruelest of the cruel and his that good In November 1921 All India Congress exists in all humans, one only has to awaken that Committee (AICC) passed a resolution, drafted good within. by Gandhi, conveying to the neighbouring On his return from South Africa, Gandhi countries that the foreign policy of the then took the leadership of Government of India did not represent the Indian and adopted a positive and dynamic stand on opinion and was formulated by the British international affairs. He said : "My idea of Government for holding India in subjection rather nationalism is that my country may become free, than protect her border. Freedom movements in

8 Orissa Review * January - 2009

Asian countries drew inspiration, sympathy and the nationalist movement in Afro-Asian Countries support of the Congress. gained momentum. The end of the World War II Under his leadership the Congress did not was followed by the between the two want to limit its outlook to fighting against British Superpowers. In such a state of affairs, Mahatma in India and thought of combating Gandhi and Pandit Nehru propounded their imperialism elsewhere in the world. In 1927 at its doctrine of international amity and cooperation Madras Session the Congress declared that India and resurgence of afro-Asian countries for the could not be a party to any imperialist war and in sake of liberation from colonial rule. India made no case should India be made to join a war without it categorically clear to keep aloof from all the of its people. In September1933 alignments. Mahamta Gandhi wrote to Pandit Nehru : "We Asian Relations Conference was held from must recognize that our nationalism must not be 23 March to 2 April 1947 in New . In this inconsistent with progressive internationalism« gathering both Gandhi and Nehru ,stressed the I can, therefore go to the whole length with you role of Asia and India in the promotion of world and say that we should range ourselves with the peace. Gandhi declared "I would not like to see progressive forces of the world." Gandhi criticized that dream realized in my life time". Gandhiji the aggressive policies of Hitler and Mussolini. advocated "voluntary inter-dependence" of For India it is one of complete opposition to nations as against their isolated independence", Fascists ; it is one of opposition to imperialism. and "universal interdependence rather than All India Congress Committee reaffirmed its independence". The AICC in its resolution 1942 determination to oppose any attempt to involve under Gandhi subscribed to an idealistic approach India in the war without the consent of the Indian to India's foreign policy. It expressed "the future" people. peace, and ordered progress of the world After the outbreak of the Second World demand a World Federation of free nations and War, Gandhi supported the cause of Poland. on no other basis can the problems of the modern Even despite British deception, Gandhi did not world be solved". Such a World Federation was want to embarrass Britain when she was engaged advocated for the sake of the freedom of the in a life-and-death struggle with . member nations, prevention of aggression and exploitation of one nation by another, protection It may be noted that after outbreak of the of national minorities, advancement. Second World War, Gandhi's insistence on the application of non-violence in the international Gandhi advised the Asian delegates to arena led to his ideological break with the convey to the whole world, particularly the west Congress organization. Realizing the futility of war the message of and Truth. He said : in June 1940, Gandhi went to the extent of urging "The west today is pining for wisdom. It is Congress to declare that free India would not use despairing of the multiplication of atom bombs, any armed force for its defence. because the multiplication of atom bombs means In September 1940 the A.I.C.C. passed utter destruction not merely of the west but of the the resolution. The A.I.C.C. stated its commitment whole world, as if the prophecy of the is to the policy and practice of non-violence, world going to be fulfilled and there is to be, heaven disarmament and world peace. During the war, forbid, a deluge. It is up to you to deliver the whole

9 Orissa Review * January - 2009 world, not merely Asia, from that sin. That is the As Pandit Nehru used to say" I would call precious heritage your teachers and my teachers ours the authentic Gandhian era and the policies have left us". and philosophy which seek to implement are the Gandhi was in favour of building up of a policy and philosophy taught to us by Gandhiji. "World Commonwealth". Gandhi in his speech There have been no break in the continuity of our on 15 September 1931 at the Round Table thoughts before and after 1947". Conference (Second Session) said : V "Time was when I prided myself on being, Mahatma Gandhi is a practical idealist. He and being called, a British subject. I have ceased is not a pacifist. The impact of Gandhian message for many years to call myself a British subject, I on Dr. King Jr. was so profound would far rather be called a revel than a subject. and electrifying that he practiced the message and But I have aspired- I still aspire to be citizen, not techniques for the liberation of the black people in the Empire, but in a Commonwealth ; in a in America. He also deserves to be considered partnership if God wills it an indissoluble as the first public figure who sensed and partnership but not a partnership super-imposed articulated the common concern in respect of upon one nation by another". environment. He taught "Earth is our mother and Pandit Nehru formulated India's foreign we are her children". A mother can satisfy the policy adopting Gandhian prescription. It found needs of her children but not greed, hence its expression in the formulation of Panchasheel. limitation of human wants. He strongly pleaded Panchasheel are five principles of peaceful co- for liberation and upliftment of women. If women existence signed between India and in April are empowered and reign the world, it would be 1954. These are : a peaceful world. Gandhi is a postmodernist in the sense that he has harmoniously balanced the i) Mutual respect for each other's territorial multiple identities. There is no private Gandhi and Integrity and public Gandhi. He has prescribed basic education ii) Mutual non-aggression for cultivating and nurturing moral life. iii) Mutual non-interference in each other's The ultimate ideal of 'Non-violence and internal affairs Truth' is unrealized and unrealizable ; its value consists in pointing out the direction, not in their iv) Equality and mutual benefit and realization. Striving after the ideal is the very v) Peaceful coexistence. essence of practicing Gandhi's philosophy. This The policy of Non-Alignment reflected the consciousness should make one strive to essence of Gandhian prescription and reiteration overcome the imperfection. Mahatma Gandhi did of 'Panchasheel'. It has grown in to a gigantic not have a shadow of doubt that the world of movement having 118 countries as members and tomorrow will be, must be, a society based on completing its 14th Summit. In fact, the Non- non-violence. Aligned Movement (NAM) is rightly described" Bibliography- 's biggest ", it stood for 1. Ravindra Kumar, "Relevance of Gandhism in the 'Atom for peace'. The only possible answer to Modern Polity", in the book Mahatma Gandhi, the atom bomb is non-violence. Interactive Multimedia, Electronic book, 2007.

10 Orissa Review * January - 2009

2. «., Essays on Gandhism and peace, Meerut, 16. S.N. Rath, "; His approach to Krishna Publication, India, 1999. internationalism in the book S. Rath (ed.) Jawaharlal Nehru: Builder and 3. «., Theory and Practice of Gandhian Non- Architect of India's Foreign Policy, Anu Books, violence, Mittal Publications, New Delhi, 2002. Meerut, 1992. 4. M.K. Gandhi, Satyagraha in South Africa, 17. B. Pradhan, "Idealistic Cornerstones of Ahmedabad, Novajivan, 1950. Jawaharlal's Foregin Policy". Op.cit. Meerut, 5. «.., An Autobiography or The Story of My 1992. Experiment with Truth, 1956. 18. A.C. Pradhan, "J Nehru and the evolution of 6. «.., The Selected Works of Mahatma Gandhi, 6 India outlook on international affairs in pre- Vols. 1968. independence era", op.cit, Meerut, 1992. 7. Gene Sharp, The politics of Non-violence Action, 19. J.Nehru, The Discovery of India, New Delhi, Boston, 1973. 1981, pp. 402-21. 8. K. Santhanam, "Basic Principles of Gandhism', 20. Young India, 1st June 1921. in the book, Mahatma Gandhi, interactive 21. S. Gopal (ED), Selected works of Jawaharlal Multimedia, Electronic book, 2007. Nehru, VII, New Delhi, 1975, p.602. 9. B.S. Sharma, "The ideal and Actual in Gandhi's 22. Acharya Bhabananda, Rachanabali (1) Philosophy", in the book Mahatma Gandhi, Samalochana O Anubada Sahitya, Mayur op.cit., 2007. Publications, Bhubaneswar, 2002. 10. R.N. Iyer ""Means and Ends in Politics". In the 23. Sanford Krolick and Betty Cannon, Gandhi in book Mahatma Gandhi op.cit, 2007. the "Postmodern" Age: issues in War and Peace, 11. M.B.Byles, "Gandhi Through the Eyes of Gita', Colorado School of Mines, USA, Colorado, 1984. op.cit. 2007. 12. G. Ramachandran, "The Essence of Gandhi", op.cit, 2007. 13. D.N. Pathak, "Gandhi-From Culture of violence to ". Op.cit., 2007 14. S.C. Gangal, The Gandhian way to world peace, 1960. Dr. Brahmananda Satapathy is Professor, P.G. 15. Martin Luther King Jr., the Trumpet of Department of , Utkal University, , 1967. Bhubaneswar.

11

Top View