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Odisha Review ISSN 0970-8669

Mahatma and World

Prof. Brahmananda Satapathy

he context is the 'Global Peace' in the challenge to each and every aspect of our Tmodern world and the text is 'Gandhian life. Among the outstanding aspects of this philosophy for its attainment. The broad crisis are; over-militarization, nuclear hypothesis is :" World peace can only be realized through non-violence. There is no alternative to non-violence". The objectives of this paper are as following: (i) to state the problems/ crises of the modern world; (ii) to analyse the multi-dimension of Gandhi's concepts of Non- violence and Truth; (iii) to examine Gandhi's views on state and his vision of ; (iv) to present Gandhi's interpretation and contribution to the formulation of India's foreign policy and world-views; and proliferation and global reach of arms, (v) to establish an organic relationship overdevelopment and underdevelopment between Gandhian principle and world resulting in mal-development, a vast number peace. of people suffering from poverty, hunger and The modern world is facing a multi- marginalization. Added to these are dimensional crisis; a crisis that poses environmental degradation in the forms of

OCTOBER - 2019 28 Odisha Review ISSN 0970-8669 abuse and overuse of nature and pollution Non-violence and Truth are two sides of a and growing paucity of resources, denial of same coin. human , gender bias and injustice, crisis A. Non-violence in the field of energy, mounting insecurity and violence, terrorism, war and conflicts, drug Total non-violence consists in not trafficking, AIDS. Besides, there are hurting some other one's intellect, speech or corruption, communalism, unemployment, action per own thought, utterance or deeds regionalism, problems of language, ethical and not to deprive some one of his life." In and moral degradation in private and public essence, abstinence in toto from violence is life. All these together pose a grave challenge non-violence. In this context Gandhi clarified to the world. Peace is far away so long as in an edition of . these problems exist. "..... to hurt someone, to think of II some evil unto some one or to snatch one's life under anger or selfishness, is violence. In Among the various political contrast, purest non-violence is an epitome ideologies, democratic governance appears in having a tendency and presuming towards to be best because it is this very system which spiritual or physical benefit unto everyone provides maximum opportunities of public without selfishness and with pure thought after progress and development. People can cool and clear deliberations… The ultimate themselves decide the mode of their welfare. yardstick of violence or non-violence is the But, is the democratic system of governance spirit behind the action." free from above problems ? Therefore Gandhian Philosophy is very much B. Non-Violence is perpetual contextual today on this accord. From beginning unto now man has treated his been ultimately treading path of non- individual life in accordance with his ideas. violence. It came into existence along with He said "my life is my message". Therefore man. It is co-terminus with life. In case, it Gandhism is a mixture of Gandhi's concepts has not with man from the very beginning, and practices. The basic groundship happens there might have been self-dom by man. Besides there has been gradual enhancement to be "Non-violence". He practiced and in development and proximity in spite of prescribed non-violence as a remedy against presence of various obstacles and hurdles. all social evils. It is the most ancient eternal values and . He said on this C. Non-violence and Truth both are account, " I have nothing new to teach you… complementary to each other. It is more Truth and non-violence are as old as hill." appropriate to say " Truth is God," rather

OCTOBER - 2019 29 Odisha Review ISSN 0970-8669 than saying "God is Truth". He equated God D. Non-Violence is the strongest with Absolute Truth as ultimate reality, Soul weapon. is the spark of this God of Truth. It is the It is not a weapon of the weak. It moral, the spiritual force, the divine spirit has no place for cowardice. It is an active which regulates our body and mind. It is the force. Non-violence is impossible without voice of God, the voice of Truth within us. bravery / courage/ fearlessness. Doing at any Both are two sides of the same coin. cost something that one ought to do. The Both have same value. Difference consists courage of dying without killing. Having in approach only. The derivation is that Truth decided upon the rightness of a situation, stays with permanence and that Truth is Gandhi would not like one to be passive permanent. Non-violence on account of spectator to evil. This is the essence of Non- being permanently present stays to be true. Alignments which is different from neutrality. Non-violence is both a means and an end in "When freedom is menaced or is itself. threatened or where aggression takes place we can not and shall not be neutral." E. Non-Violence has individual and social aspects too. It fosters co-operation and cooperative progress. Progress is difficult to achieve without co-operation. Co- operation is possible only when there is no violence. To him, regulation of mutual relations in is through non-violence to considerable extent. He wished it to be developed on large scale. He called upon the people to continue to develop it in practice throughout life as the basis of life. F. Non-Violence is not . It is all - timely and all welfaristic. A non-violent is always ready to face punishment for the maximum benefit of all whereas a utilitarian is not. G. Complete unity and integrity of body, mind and soul are in the individual human

OCTOBER - 2019 30 Odisha Review ISSN 0970-8669 being. The body should be controlled by society. This is the ideal for Gandhi. Non- mind and the mind by the soul - a harmony existence of State as cherished by Gandhi is among three. But this control is not to be impossible instantly or in near future. At the achieved by despising or neglecting either the level of imperfect nature of man, among the body or mind or soul. existing states, democratic governance H. Means are at least as important as, appears to be best. and often more important than, ends. It is, But the paradox is that being of course, desirable that ends should be theoretically the best system of , good and reasonable. They give direction to there is tidal waves of violence and other life while the means adopted constitute life related problems sweeping across the world itself. The means confirm to the test of truth and seems to be having no respite. and non-violence, even mistakes, errors, and Gandhi is certainly a staunch failures aid the growth of the individual. We can not get a rose by planting a noxious supporter of democracy. He believed that weed. There is an inviolable connection state is best which governs least and this is between the means and end as there is his second best ideal. He held the view that between the seed and tree. The relationship there are certain things which cannot be done between the two is organic. There must be without political powers, even though there purity of means. Those who grow out of are numerous other things which do not at violence, they will end in violence. This is all depend upon political power. While in what makes Gandhi distinctly different form ideal society, there is no room for the military Kautilya, Machiavelli, Bentham, , and police, yet in the actual state there is Lenin, Trotsky and others. provision for it according to the moral level of its citizens. Democracy should be III intermingled with non-violence in even Examination of Gandhi's view on manner and governmental interference is State may, perhaps, lead to a better minimum. The present democratic systems understanding of his vision of democracy. can overcome the problems most importantly Sometimes a confusion is made between the "violence and terrorism" only when non- acts of the individuals and those of the State, violence is accorded supreme status in and it is expected that Gandhi's State is to practice as well as in principle and at social be non-violent. But how will the State act as well as individual plane. Only such a non-violently, when it represents violence in democracy can be successful in its real goal. a concentrated and organized form ? Indeed The existing democratic deficit can be a non-violent state is a contradiction in terms. overcome by incorporating "Gandhism in It could only be called a non-violent stateless democracy". Violence is not sacred, pure or

OCTOBER - 2019 31 Odisha Review ISSN 0970-8669 welfaristic from any point of view. Whatever IV is gained on the basis of it is impure and Gandhi's experiences in South Africa temporary. Democracy and violence can became his laboratory where he conducted never be mutual. The basis of democracy is non-violence in toto. In it, people will grow experiments and formulated his worldview. accustomed spontaneously to observe their The discovery was . The policy social obligations without the operation of of by the white Minority the State. The more the individuals have Government made the lives of the millions of imbibed the spirit of non-violence, the less the coloured people deplorably miserable. the necessity of state. This is the implication Colonialism was legitimized. He valiantly of Gandhi's concept of . "The attempt fought against racialism, apartheid and to win Swaraj is Swaraj itself. It is a colonialism. The historic challenge before developing ideal and is "better than the best". him was whether the weak could fight the Gandhi calls it "indefinable". Whatever strong. Through his constant experimentation political institutions Gandhi accepted, he did he realized that non-violence was the so as a transitional device, to be transcended strongest weapon of the colonized masses by better ones. No institutional device is final. and taught them to use it. He was able to They must involve with the evolution of the induce courage and strength in the weakest individuals. The state should work in the of the weak and remorse in the hearts of the direction of development of non-violence at cruelest of the cruel and his belief that good individual, community, social and national exists in all humans, one only has to awaken levels. Gandhi believes that politics can that good within. remain pure and free of corruption only if and so far it is based on ethical principles- On his return from South Africa, ethics which are common to all religions. He Gandhi took the leadership of Indian stands for the spiritualization and National Congress and adopted a positive secularization of politics. Gandhi said : "If and dynamic stand on international affairs. they are to be truly made democratic, they He said : "My idea of nationalism is that my must be valiantly non-violent. In case of its country may become free, that if need be absence, democracy shall be there for the whole of the country may die so that namesake only and it would be better for it human race may live. There is no room for … clearly be supporter of dictatorship". This race hatred here. Let that be our nationalism". democracy must be such that it should not He also said : warrant power of punishment. In it people will certainly be conscious of their duties. "I do want to think in terms of the Peace requires peaceful method. There is no whole world. My patriotism includes the alternative to non-violence. good of mankind in general. Therefore my

OCTOBER - 2019 32 Odisha Review ISSN 0970-8669 service of India includes the services of countries drew inspiration, sympathy and humanity… isolated independence is not the support of the Congress. goal of the world states. It is voluntary Under his leadership the Congress interdependence. The better mind of the did not want to limit its outlook to fighting world desires today not absolutely against British imperialism in India and independent states warring one against thought of combating imperialism elsewhere another, but a federation of friendly, interdependent states. The consummation of in the world. In 1927 at its Madras Session that event may be far off. I want to make no the Congress declared that India could not grand claims for our country. But I see be a party to any imperialist war and in no nothing grand or impossible about expressing case should India be made to join a war our readiness for universal interdependence without the consent of its people. In rather than independence. I desire the ability September1933 Mahamta Gandhi wrote to to be totally independent without asserting Pandit Nehru : "We must recognize that our the independence". nationalism must not be inconsistent with progressive internationalism… I can, From the beginning of the Non- therefore go to the whole length with you cooperation Movement, Mahatma Gandhi and say that we should range ourselves with emphasized the view that free India would the progressive forces of the world." Gandhi have friendly relations with other countries. criticized the aggressive policies of Hitler and In the issue of Young India, 1 June, 1921, Mussolini. For India it is one of complete Gandhi wrote : opposition to Fascists ; it is one of opposition "An India awakened and free has a to imperialism. All India Congress message of peace and goodwill to a groaning Committee reaffirmed its determination to world. Non-cooperation is designed to oppose any attempt to involve India in the supply her with a platform from which she war without the consent of the Indian people. will preach the message." After the outbreak of the Second In November 1921 All India World War, Gandhi supported the cause of Congress Committee (AICC) passed a Poland. Even despite British deception, resolution, drafted by Gandhi, conveying to Gandhi did not want to embarrass Britain the neighbouring countries that the foreign when she was engaged in a life-and-death policy of the then Government of India did struggle with Nazi Germany. not represent the and was formulated by the British Government for It may be noted that after outbreak holding India in subjection rather than protect of the Second World War, Gandhi's her border. Freedom movements in Asian insistence on the application of non-violence

OCTOBER - 2019 33 Odisha Review ISSN 0970-8669 in the international arena led to his ideological It expressed "the future" peace, security and break with the Congress organization. ordered progress of the world demand a Realizing the futility of war in June 1940, World Federation of free nations and on no Gandhi went to the extent of urging Congress other basis can the problems of the modern to declare that free India would not use any world be solved". Such a World Federation armed force for its defence. was advocated for the sake of the freedom In September 1940 the A.I.C.C. of the member nations, prevention of passed the resolution. The A.I.C.C. stated aggression and exploitation of one nation by its commitment to the policy and practice of another, protection of national minorities, non-violence, world disarmament and world advancement. peace. During the war, the nationalist Gandhi advised the Asian delegates movement in Afro-Asian Countries gained to convey to the whole world, particularly momentum. The end of the World War II the west the message of Love and Truth. He was followed by the between the said : two Superpowers. In such a state of affairs, "The west today is pining for Mahatma Gandhi and Pandit Nehru wisdom. It is despairing of the multiplication propounded their doctrine of international of atom bombs, because the multiplication amity and cooperation and resurgence of of atom bombs means utter destruction not Afro-Asian countries for the sake of merely of the west but of the whole world, liberation from colonial rule. India made it as if the prophecy of the is going to be categorically clear to keep aloof from all fulfilled and there is to be, heaven forbid, a alignments. deluge. It is up to you to deliver the whole Asian Relations Conference was world, not merely Asia, from that sin. That is held from 23 March to 2 April 1947 in New the precious heritage your teachers and my . In this gathering both Gandhi and teachers have left us". Nehru, stressed the role of Asia and India in Gandhi was in favour of building up the promotion of world peace. Gandhi of a "World Commonwealth". Gandhi in his declared "I would not like to see that dream speech on 15 September 1931 at the Round realized in my life time". Gandhiji advocated Table Conference (Second Session) said : "voluntary inter-dependence" of nations as against their isolated independence", and "Time was when I prided myself on "universal interdependence rather than being, and being called, a British subject. independence". The AICC in its resolution I have ceased for many years to call myself 1942 under Gandhi subscribed to an a British subject, I would far rather be called idealistic approach to India's foreign policy. a revel than a subject. But I have aspired-

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I still aspire to be citizen, not in the Empire, taught to us by Gandhiji. There have been but in a Commonwealth; in a partnership if no break in the continuity of our thoughts God wills it an indissoluble partnership but before and after 1947". not a partnership super-imposed upon one V nation by another". Mahatma Gandhi is a practical Pandit Nehru formulated India's foreign policy adopting Gandhian idealist. He is not a pacifist. The impact of prescription. It found its expression in the Gandhian message on Dr. formulation of Panchasheel. Panchasheel are King Jr. was so profound and electrifying that five principles of peaceful co-existence he practiced the message and techniques for signed between India and China in April the liberation of the black people in America. 1954. These are : He also deserves to be considered as the first public figure who sensed and articulated i) Mutual respect for each other's the common concern in respect of territorial Integrity and sovereignty environment. He taught "Earth is our mother ii) Mutual non-aggression and we are her children". A mother can satisfy iii) Mutual non-interference in each other's the needs of her children but not greed, hence internal affairs limitation of human wants. He strongly pleaded for liberation and upliftment of iv) Equality and mutual benefit and women. If women are empowered and reign v) Peaceful coexistence. the world, it would be a peaceful world. The policy of Non-Alignment Gandhi is a postmodernist in the sense that reflected the essence of Gandhian he has harmoniously balanced the multiple prescription and reiteration of 'Panchasheel'. identities. There is no private Gandhi and It has grown in to a gigantic movement having public Gandhi. He has prescribed basic 118 countries as members and completing education for cultivating and nurturing moral its 14th Summit. In fact, the Non-Aligned life. Movement (NAM) is rightly described The ultimate ideal of 'Non-violence "History's biggest ", it stood and Truth' is unrealized and unrealizable ; its for 'Atom for peace'. The only possible value consists in pointing out the direction, answer to the atom bomb is non-violence. not in their realization. Striving after the ideal As Pandit Nehru used to say is the very essence of practicing Gandhi's "I would call ours the authentic Gandhian era philosophy. This consciousness should make and the policies and philosophy which seek one strive to overcome the imperfection. to implement are the policy and philosophy Mahatma Gandhi did not have a shadow of

OCTOBER - 2019 35 Odisha Review ISSN 0970-8669 doubt that the world of tomorrow will be, 14. S.C. Gangal, The Gandhian way to world peace, 1960. must be, a society based on non-violence. 15. Martin Luther King Jr., the Trumpet of Bibliography- conscience, 1967. 1. Ravindra Kumar, "Relevance of Gandhism 16. S.N. Rath, "; His approach in the Modern Polity", in the book to internationalism in the book S. Rath (ed.) Mahatma Gandhi, Interactive Multimedia, Jawaharlal Nehru: The Nation Builder and Electronic book, 2007. Architect of India's Foreign Policy, Anu 2. …., Essays on Gandhism and peace, Books, Meerut, 1992. Meerut, Krishna Publication, India, 1999. 17. B. Pradhan, "Idealistic Cornerstones of 3. …., Theory and Practice of Gandhian Non- Jawaharlal's Foregin Policy". Op.cit. violence, Mittal Publications, New Delhi, Meerut, 1992. 2002. 18. A.C. Pradhan, "J Nehru and the evolution 4. M.K. Gandhi, Satyagraha in South Africa, of India outlook on international affairs in Ahmedabad, Novajivan, 1950. pre-independence era", op.cit, Meerut, 1992. 5. ….., An Autobiography or The Story of My Experiment with Truth, 1956. 19. J.Nehru, The Discovery of India, New Delhi, 1981, pp. 402-21. 6. ….., The Selected Works of Mahatma Gandhi, 6 Vols. 1968. 20. Young India, 1st June 1921. 7. Gene Sharp, The politics of Non-violence 21. S. Gopal (ED), Selected works of Jawaharlal Action, Boston, 1973. Nehru, VII, New Delhi, 1975, p.602. 8. K. Santhanam, "Basic Principles of 22. Acharya Bhabananda, Rachanabali (1) Gandhism', in the book, Mahatma Gandhi, Samalochana O Anubada Sahitya, Mayur Interactive Multimedia, Electronic book, Publications, Bhubaneswar, 2002. 2007. 23. Sanford Krolick and Betty Cannon, Gandhi 9. B.S. Sharma, "The ideal and Actual in in the "Postmodern" Age: issues in War Gandhi's Philosophy", in the book and Peace, Colorado School of Mines, Mahatma Gandhi, op.cit., 2007. USA, Colorado, 1984. 10. R.N. Iyer ""Means and Ends in Politics". In the book Mahatma Gandhi op.cit, 2007. 11. M.B.Byles, "Gandhi Through the Eyes of Gita', op.cit. 2007. 12. G. Ramachandran, "The Essence of Gandhi", op.cit, 2007. Dr. Brahmananda Satapathy is Professor, P.G. 13. D.N. Pathak, "Gandhi-From Culture of Department of Political Science, Utkal University, violence to culture of peace". Op.cit., 2007 Bhubaneswar.

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